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NICHOLAS  SEMES  OE  STANDARD  DIVINES. 

PUEITAN  PEEIOD.  ^ 


Mitl)  (Bznzul  preface 


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

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


THE 


WOEKS  OF  THOMAS  ADAMS. 

VOL.  II. 


COUNCIL  OF  PUBLICATION. 


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

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

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

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

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

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

(3zmxul  CFBttcr. 

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


THE  WOEKS 


THOMAS  ADAMS: 


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

By  JOSEPH  ANGUS,  D.D., 

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


VOL.  II., 

CONTAINING   SERMONS  FROM  TEXTS  IN 
THE  NEW  TESTAMENT. 


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

II.DCCC.LX  IT. 


X 


Edinburgh: 

printed  by  ballantyne  and  oompant, 

paul's  work. 


CONTENTS. 


^  SERMONS. 

PAGE 

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

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

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

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

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

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

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

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

XXXrV.  The  Cosmopolite Luke  XIL  20,   .  .  123 

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

XXXVL  The  Barren  Tree Luke  XIIL  7,   .  .  166 

XXXVIL  Faith's  Encouragement Luke  XVIL  19,  .  186 

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

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

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

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

XLII.  The  Three  Divine  Sisters  :  Faith, 

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

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

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


VI 


CONTENTS. 


PAGE 

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

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

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

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

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

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

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

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

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

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

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

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

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


CHEIST'S  STAE; 

OB, 

THE  WISE  MEN'S  OBLATION. 


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

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

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

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

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

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

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

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

VOL.  II.  A  >: 


2  CHRIST'S  STAR.  [SERMON   XXVI, 

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


4  Christ's  stae.  [Seemois-  XXVI. 

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

*  Aug.  Serm.  27  de  Temp. 


6  Christ's  stak.  [Sermon  XXVI. 

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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


8  Christ's  stak.  [Sermon  XXVL 

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

Thus,  in  his  greatest  humiliation,  God  never  left  him  without  some  testi- 
mony of  his  divine  power ;  that  as  beholding  him  hungry,  thirsty,  weary, 
weepmg,  bleeding,  dying,  we  say,  0  homo  ceiie, — Sure  he  was  a  man  :  so, 
seeing  him  to  calm  the  seas,  command  the  winds,  heal  the  sick,  raise  the 
dead,  cast  out  devils,  we  may  say,  0  Dens  certe, — Sure  he  was  God.  Thus 
these  converted  magicians  beheld  him  1iomine)n  verum,  though  not  hominem 
merum, — a  little  child,  a  great  God.    To  borrow  a  distich  of  a  divine  poet — 

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

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

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

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

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

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

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

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

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

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

So  another — 

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

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

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


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

In  general,  learn  two  profitable  instructions : — 

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

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

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

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

Match  these  wise  men,  0  ye  miserable  times  of  ours.  Raro  reddentem, 
7'arissime  optima  reddentem  profertis.  You  seldom  bring  forth  a  man  that 
will  give,  but  almost  never  one  that  will  offer  the  best  gifts.  Our  lame  son 
must  be  God's  clerk,  our  starved  lamb,  our  poorest  fleece,  our  thinnest  sheaf 
must  fall  for  God's  tenth.  If  we  give  him  the  shells,  the  husks,  the  sherds, 
the  shreds  of  our  wealth,  we  judge  him  beholden  to  us. 

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

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


10  Christ's  stab.  [Seemon  XXVI. 

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

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

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

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

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

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

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

Others  have  resolved  it  thus  : — 

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

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

In  a  word — 

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

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

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

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

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


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

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

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

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

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

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

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

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

'  Avirum  omnes,  pulsa  jam  pietate.  colunt.' 

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

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


12  Christ's  stak.  [Sermon  XXVL 

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

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

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

To  whom  be  praise  for  ever !    Amen. 


THE  WAY  HOME. 


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

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

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

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

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

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

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

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

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

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


14  THE  WAY  HOME.  [SeKMON   XXVII. 

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

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

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

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

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

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

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

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

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


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

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

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

*  Omnia  qua)  seusu  volvuntur  vota  divimo, 

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

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

Et  vigil  elapsas  quserit  avarus  opes.'  * 

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

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

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

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

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


16  THE  WAY  HOME.  [SeRMON   XXVII. 

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

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

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

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

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

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


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

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

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

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


18  *  THE  "WAY  HOME.  [SeRMON   XXVIL 

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

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

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

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


Matt.  IT.  12.]  the  way  home.  •  19 

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

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

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

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

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

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

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

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


20  THE  WAY  HOME.  [SeRMON  XXVII. 

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

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

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

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

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

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

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


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

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

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

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

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

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

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


22  THE  WAY  HOME.  [SeRMON   XXVII. 

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

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

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

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

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

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

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

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


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

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

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

*  Euseb.  Horn.  1  de  EpipL  t  TertuL 


THE  GOOD  POLITICIAN  DIEECTED. 


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

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

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

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

things  : — 

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

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

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


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

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

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

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

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

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

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

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


25  THE  GOOD  POLITICIAN  DIRECTED.      [SeRMON   XXVIII. 

tlie  sword,  to  grind  ns  into  the  maws  of  beasts,  to  burn  us  in  the  fire  to 
ashes  ;  yet  so  long  as  our  Head,  Christ,  is  safe,  he  hath  the  serpent's  attrac- 
tive power  to  draw  us  to  him.  *  Father,  I  will  that  they  whom  thou  hast 
given  me  be  with  me  where  I  am,'  John  xvii.  24.  The  more  we  are  cut  off, 
the  more  we  are  united ;  death,  whiles  it  strives  to  take  us  from  him,  sends 
us  to  him.  Keep  faith  in  the  Head,  With  what  mind  soever  Seneca  wrote 
it,  I  know  to  good  use  I  may  speak  it  :  Malo  mihi  successum  deesse,  quam 
Jidem, — I  had  rather  want  success  than  faith.  Fidem  qui  perdidit,  nil  hahet 
tdtra  quod  2)e)'dat, — He  that  hath  lost  his  faith,  hath  nothing  else  to  lose. 
But  it  is  the  Lord  that  preserves  the  head.  '  0  God,  the  strength  of  my 
salvation ;  thou  hast  covered  my  head  in  the  day  of  battle,'  Ps.  cxl.  7. 

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

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

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

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

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

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


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

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

*  Non  quia  vos  nostra  sperem  prece  posse  moveri.' 

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

Is  this  your  paramour,  0  ye  worldlings  1  Is  this  the  beauty  you  hazard 
a  soul  to  get  1  0  munde  immunde,  evU-favoured  world,  that  thou  shouldest 
have  so  many  lovers  !  Ecce  ruinosus  est  mimdus,  et  sic  cmiatur :  quid  si 
perfectus  esset  ?  Quid  for  mosics  facej^et,  quum  deforinis  sic  adoratur  ;* — If  the 
world  being  ruinous  so  pleaseth  men,  what  would  it  do  if  it  were  sound  and 
perfect  ?  If  it  were  fair  and  beauteous,  how  would  we  dote  on  it,  that  thus 
love  it  deformed  1  But  how  rare  a  man  is  he  qtd  iiihil  habet  coimmme  cum  ^ 
secido,f — that  hath  no  conmiunion  with  this  world !  that  retires  himself  ' 
like  the  serpent,  and  doth  not  intricate  his  mind  in  these  worldly  snares ; 
who  does  not  watch  with  envy,  nor  travel  with  avarice,  nor  climb  with  am- 
bition, nor  sleep  with  lust  under  his  pillow  ! 

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

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

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


28  THE  GOOD  POLITICIAN  DIEECTED.       [SeRMON  XXVIII. 

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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


f 


30  THE  GOOD  POLITICIAN  DIRECTED.       [SeEMON   XXVIIL 

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

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

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

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

Let  this  answer  the  poet : — 

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

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

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

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

*  Tibullus. 


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

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

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

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

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

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

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

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

*  Sen.,  epist.  iS. 


S^  THE  GOOD  POLITICIAN  DIRECTED.       [SeRMON  XXVIII. 

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

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

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

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


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

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

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

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

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

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

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

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

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

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

VOL.  II.  C 


34  THE  GOOD  POLITICIAN  DIRECTED.      [SeKMON  XXVIII 

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

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

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

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

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

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

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

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

*  In  locum.  +  Jerom,  ad  Rust. 


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

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


THE  BLACK  SAINT; 

OR, 

THE  APOSTATE. 


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

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

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

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

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


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

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

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

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

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

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

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

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

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


38  THE  BLACK  SAINT.  [SeEMON   XXIX. 

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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


40  THE  BLACK  SAINT.  [SeRMON   XXIX. 

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

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

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

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

'  Humano  capiti  cervicem  jungere  equiuam.'  + 

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


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

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

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

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

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

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

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


42  THE  BLACK  SAINT.  [SeRMON   XXIX, 

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

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

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

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

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

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


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

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

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

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

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


44  THE  BLACK  SAINT.  [SeEMON   XXIX 

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

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

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

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

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

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


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

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

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

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

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

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

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


4G  THE  BLACK  SAINT.  [SeRMON  XXIX. 

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

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

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

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

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

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


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

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

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

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

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

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


48  THE  BLACK  SAINT,  [SeRMON  XXIX. 

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

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

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

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

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


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

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

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

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

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

'  Gloria  pvignantes  vincere  major  erit.' 

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

VOL.  IL  D 


50  THE  BLACK  SAINT,  .     [SEEMON  XXIX 

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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


52  THE  BLACK  SAINT.  [SeEMON  XXIX. 

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

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

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

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

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


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

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

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

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

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

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

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

Heu  domus  antiqua,  quam  dispart  dominaris  domino ! — 0  ancient  house, 
how  ill  art  thou  governed !  where  covetousness  is  the  hall,  for  there  is  no 
room  for  charity  in  her  old  place ;  oppression  the  kitchen,  where  the  lives 


54:  THE  BLACK  SAINT.  [SeRMON   XXIX. 

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

'  Janua  fallaci  non  sit  aperta  viro.' 

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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


56  THE  BLACK  SAINT.  [SeRMON   XXIX. 

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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


^S  THE  BLACK  SAINT.  [SeEMON   XXIX. 

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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


60  .  THE  BLACK  SAINT.  [SeRMON   XXIX. 

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

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

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

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

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

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

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


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

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

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

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

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

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

Three  inferences  from  hence  must  not  pass  away  unobserved : — 

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

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


62  THE  BLACK  SAIKT.  [iSbRMON   XXiX. 

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

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

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

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

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

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

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


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

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

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

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

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

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


G4  THE  BLA.CK  SAINT.  [SeKMON  XXIX. 

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

VOL.  II.  E 


66  THE  BLACK  SAINT.  [SeKMON   XXIX. 

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

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

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

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

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

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

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

*  Ind.  Hisp.,  f.  158. 


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

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

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

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

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

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

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


68  THE  BLACK  SAINT.  [SeKMON  XXIX. 

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


THE  LEAVEN; 

OB, 

A  DIRECTION  TO  HEAYEN. 


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

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

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

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

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


70  THE  LEAVEN.  [SeRMON   XXX. 

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

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

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

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

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

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

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


Matt.  XIII.  33.]  the  leaven.  71 

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

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

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

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


72  THE  iJiAVEN.  [Sermon  XXX. 

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

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

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

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

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

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


Matt.  XIII.  33.]  the  leaven.  73 

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

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

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

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

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

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


74  THE  LEAVEN.  [SeRMON   XXX. 

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

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

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

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


Matt.  XIII.  33.]  the  leaven.  75 

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

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

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

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

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

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


76  THE  LEAVEN.  [SeRMON  XXX. 

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

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

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

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


Matt.  XIIL  33.]  the  leaven.  77 

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

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

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

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

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

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

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


78  THE  LEAVEN.  [SeKMON  XXX. 

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

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

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

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

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

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


Matt.  XIII.  33.J  the  leaven.  79 

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

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

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

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


so  THE  LEAVEN.  [SeEMON   XXX. 

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

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


THE  TWO  SONS; 

OB, 

THE  DISSOLUTE  CONFEREED  WITH  THE  HYPOCRITE. 


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

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

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

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

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

VOL.  II.  F 


82  THE  TWO  so^"s.  [Seemon  XXXL 

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

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

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

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

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

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

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


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

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

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

Only  service  hath  neither  ease  nor  concealment  allotted  it,  because  it  con- 
sists in  a  visible  action.  Many  say  they  are  God's  friends,  but  they  will  do 
nothing  for  him.  Let  a  distressed  member  of  their  Saviour  pass  by  them, 
with  never  so  hearty  beseechings  and  pitiful  complaints,  they  are  dry  nurses  ; 
not  a  drop  of  milk  comes  from  them.  Call  you  these  God's  friends  ?  Let 
profiine  swaggerers  blaspheme  God's  sacred  name ;  where  is  their  control- 
ment  1  They  cannot  endure  a  serpent,  yet  give  close  society  to  a  blas- 
phemer ;  whereas  this  wretch  is  worse  than  anything.  For  every  creature 
doth  praise  God  in  his  kind  ;  yea,  the  very  dragons  and  loathsome  toads 
after  their  fashion  :  Ps.  cxlviii.  7,  'Praise  the  Lord,  ye  dragons,  and  all 
deeps.'  Yet  this  caitiff',  like  a  mad  dog,  flies  in  his  master's  face  that  keeps 
him.  Whoso  can  endure  tliis,  and  not  have  their  blood  rise,  and  their  very 
souls  moved,  are  no  friends  to  God.  It  is  a  poor  part  of  friendship  to  stand 
silent  by  whiles  a  friend's  good  name  is  traduced.  Such  a  man  is  possessed 
with  a  dumb  devil.  If  men  were  God's  friends,  they  would  frequent  God's 
house  :  there  is  little  friendship  to  God  where  there  is  no  respect  of  his 
presence,  nor  affection  to  his  company.  Our  Saviour  throughly  decides 
this  :  '  Ye  are  my  friends,  if  ye  do  whatsoever  I  command  you,'  John  xv.  1 4. 
There  is  no  friendship  where  no  obedience ;  neither  shall  the  rebellious  ever 
hear  that  welcome  invitation  to  God's  feast :  '  Eat,  O  friends  ;  drink  and  be 
merry,  0  beloved,'  Cant.  v.  1.  There  is,  then,  no  friend  to  God  but  his  ser- 
vant. 

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

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

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


84  THE  TWO  SONS.  [Sermon  XXXI. 

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

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

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


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

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

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

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

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

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

•  Bern. 


86  THE  TWO  SONS.  [Seemon  XXXL 

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

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

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

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


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

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

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

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

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

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


88  THE  TWO  SONS.  [Sermon  XXXI. 

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

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

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

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

♦  Seu.,  Epist.  1. 


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

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

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

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

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

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


00  THE  TWO  SONS.  [SeEMON   XXXI. 

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

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

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

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


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

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

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

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

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

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

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

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


92  THE  TWO  SONS.  [Sermon  XXXI. 

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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


94  THE  TWO  SONS.  [Sermon  XXXL 

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

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

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

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


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

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

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

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

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


96  THE  TWO  SONS.  [Sermon  XXXI. 

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

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

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

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

*  D.  Boys  :  Postilla. 


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

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

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


.VOL.  II 


MAJESTY  IN  MISEEY; 

OB, 

THE  POWER  OE  CHEIST  EYEN  DYITO. 


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

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

These  two  verses  stand  gloriously  adorned  with  four  miracles : — 

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

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

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

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


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

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

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

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

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

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


100  MAJESTY  IN"  MISERY.  [SeEMON  XXXII. 

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

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

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

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


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

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

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

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

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


102  MAJESTY  IN  MISERY.  [SeBMOIT  XXXII. 

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

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

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


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

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

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

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

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

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

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

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

*  Theophylact. 


104  MAJESTY  IN  MISERY.  [SeKMON  XXXII. 

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

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

3.  There  is  nothing  on  the  earth  that  is  not  moveable,  if  the  earth  itsek 
be  moveable.  '  God  hath  laid  the  foundations  of  the  earth,  that  it  should 
not  be  moved,'  Ps.  civ.  5.  Yet  so  that  he  who  laid  it  can  shake  it :  '  He 
shaketh  the  earth  out  of  her  place,  and  the  pillars  thereof  tremble,'  Job 
ix.  6.  If  the  earth,  then  whatsoever  is  built  upon  it.  '  The  earth  shall  be 
burnt,'  saith  Peter.  What,  alone  ?  No  ;  '  the  earth,  with  the  works  that 
are  therein,  shall  be  burnt  up,'  2  Peter  iii.  10.  The  works  of  men's  hands, 
the  works  of  their  brains,  their  very  '  thoughts  shall  perish.'  '  The  Lord's 
voice  shook  the  earth ;  and  he  hath  said,  Yet  once  again  I  will  shake  not 
the  earth  only,  but  also  heaven,'  Heb.  xii.  26.  0  blessed  place,  that  is  not 
subject  to  this  shaking,  whose  joys  have  not  only  an  amiable  countenance, 
but  a  glorious  continuance  !  '  The  things  that  are  shaken  shall  be  removed, 
but  the  things  that  are  not  shaken  remain  for  ever.'  All  the  terrors  of  this. 
Avorld  move  not  him  that  is  fixed  in  heaven  :  '  They  that  put  their  trust  in 
the  Lord  shall  be  as  Mount  Zion,  which  carmot  be  removed,  but  abideth  for 
ever,'  Ps.  cxxv.  1.  But  the  tabernacles  and  hopes  of  the  mcked  shall  perish 
together :  *  For  the  world  passeth  away,  and  the  lust  thereof;  but  he  that 
doeth  the  will  of  God  abideth  ever,'  1  John  ii.  17.  Whereon,  saith  Augus- 
tine, Quid  vis  ?  Utrum  amare  temporalia,  et  transire  cum  tempore  !  a?t 
amare  Christum,  et  vivere  in  ceternum  ? — Whether  wilt  thou  love  the  world, 
and  perish  with  it,  or  love  Christ,  and  live  for  ever  ? 

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

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


Matt.  XXVIL  51,]  majesty  in  misery.  105 

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

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

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

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

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

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


106  MAJESTY  IN  MISERY.  [SeEMON   XXXII. 

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

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

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

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

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

*  Enchiridion.  f  Sen.  Epist.  36. 


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

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

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

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

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

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

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


108  MAJESTY  IN  MISERY.  [SeRMON   XXXIL 

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

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

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

Now,  the  Lord  Jesus,  that  at  his  death  brake  the  rocks,  by  the  virtue  of 
his  death  break  our  rocky  hearts,  that  being  mollified  in  this  life,  they  may 
be  glorified  in  the  life  to  come !  Grant  this,  0  Father,  for  thy  mercies'  sake  ; 
O  Christ,  for  thy  merits'  sake;  O  Holy  Spirit,  for  thy  name's  sake  ;  to  whom, 
three  Persons,  one  only  wise  and  eternal  God,  be  glory  and  praise  for  ever  1 
Amen. 


LYCANTHEOPY; 

OB, 

THE  WOLF  WORRYING  THE  LAMBS. 


I 


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

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

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

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


110  THE  WOLF  AND  THE  LAMBS.  [SeEMON   XXXIII. 

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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


112  THE  WOLF  AND  THE  LAMBS.  [SeRMON   XXXIII. 

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

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

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

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

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


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

inscatores  hominum, — You  made  yourselves  fishermen,  'I  will  make  you  fishers 
of  men.'  Ho  doth  not  in  these  days  so  enthusiastically  inspii'c  men,  but  sets 
them  first  to  be  cisterns  in  the  university,  before  they  be  conduits  in  the 
country.  Before  they  can  '  minister  a  word  in  time,'  Isa.  1.  4,  there  must 
be  a  time  to  have  it  ministered  to  them.  Ere  their  '  words  be  like  apples  of 
gold,  with  pictures  of  silver,'  Pro  v.  xxv.  11,  they  must  be  refined  in  some  aca- 
demical furnace,  and  by  much  study  have  this  picture  and  impression  of 
wisdom  set  on  them. 

Neither  were  these  apostles  dismissed  out  of  Christ's  college  till  they  were 
made  fit  to  teach,  1  Tim.  iii.  2.  Christ,  that  set  them  up  as  lights,  and  bade 
them  shine,  made  them  shine ;  and  not  as  Ardens  "■  speaks  of  some  since 
their  days,  that  -are  fumantes,  magis  quam  fiamviantes.  Both  our  torches, 
life  and  learning,  must  burn  brightly.  It  is  for  the  Papists  to  build  a  block- 
house of  ignorance,  and  set  dunces  over  fools, — for  so  the  Jesuits  call  their 
seculars, — that  they  may  '  both  fall  into  the  ditch.'  It  was  a  rule  with  them, 
the  very  epitome  of  their  canons  in  that  point : — 

•  Qui  iDene  Can,  Con,*  ille  poterit  bene  presbyter  esse.* 

And  yet  methinks  they  should  be  more  circumspect  in  their  choice  ;  for  they 
seem  to  magnify  it  beyond  us,  and  make  it  a  sacrament,  calling  it  the 
'  Sacrament  of  Order.'  Wot  you  not  why  1  They  think  the  sacraments 
confer  grace ;  and,  let  him  be  a  devil  before,  the  imposition  of  hands  shall 
make  him  holy  enough. 

II.  We  have  examined  their  commission,  let  us  now  examine  their  com- 
mixtion  :  '  as  lambs  among  wolves.'  Alas !  it  goes  harsh  when  those  two 
natures  meet :  it  must  be  miraculous  if  one  of  them  come  not  short  home. 
Yet  I  find  it  prophesied  of  the  days  of  the  gospel,  '  The  wolf  and  the  lamb 
shall  feed  together,'  Isa.  Ixv.  25.  Indeed,  when  wolves  become  lambs, — of 
which  supernatural  effect  these  lambs  are  sent  forth  as  mstrumental  causes, — 
this  peace  may  be  fulfilled.  But  wolves,  whiles  they  are  wolves,  will  not  let 
the  lambs  live  in  quiet.  In  this  mixture  there  is  a  prescription,  a  descrip- 
tion :  what  we  must  be  that  are  sent ;  what  they  are  amongst  whom  sent. 

1.  The  nature  of  our  duties  is  exemplified  in  this  word,  'lambs.'  Not 
that  there  should  be  a  metamorphosis  or  transformation  of  us  into  that 
kind  of  beasts  literally;  but  'as  lambs.'  As  is  sometimes  a  note  of  quality, 
sometimes  of  equality,  here  it  is  only  similitudinary  :  '  as  lambs,'  '  as  doves,' 
&c.  Neither  is  this  enjoined  likeness  catholic,  but  partial :  we  must  not  be 
in  every  respect  as  lambs,  but  it  must  be  taken  in  a  limited  and  qualified  sense. 

Lambs!  Let  us  observe  here,  quam  oh  rem,  qua  in  re, — (1.)  Wherefore, 
(2.)  Wlierein,  we  must  be  lambs. 

(1.)  Wherefore.  Good  reason:  he  that  sends  them  forth  was  a  Lamb, 
John  i,  29,  '  Behold  the  Lamb  of  God,  that  taketh  away  the  sins  of  the  world' 
— 6  uiiios,  the  Lamb,  that  Lamb  of  God,  even  from  his  own  bosom ;  '  taking 
away  the  sins  of  the  world.'  Other  Levitical  lambs  took  away  sin  tj'pically, 
this  really.  They  were  slain  for  the  sins  of  the  Jews,  this  of  all  the  world. 
There  is  tacita  antithesis  in  rov  x6e/jLov.  Christ  was  a  Lamb  (that  we  may 
take  with  us  our  precedent)  especially  in  three  respects  :  of  Ms  inuocency, 
patience,  profit. 

[1.]  For  his  iimocency :  John  ^dii,,  '  Which  of  you  can  convince  me  of  sin?' 
You  may  reprove,  can  you  disprove  ?  The  world  traduced  him  for  a  blasphemer, 

*  Horn,  in  Fest.  S.  Luc. 

t  I  suppose,  ccmit,  confitctur;  that  is,  the  duties  of  a  priest  are  to  chant  mass  and 
bear  coufessions. — Ed. 

VOL.  n.  H 


114:  THE  ■WOLF  AND  THE  LAMBS.  [SeEMON  XXXIIL 

a  Samaritan,  a  sorcerer,  an  enemy  to  Ceesar,  a  boon  comj)anion  :  so  easy  is  it 
to  avile  and  revile,  so  hard  to  convince.  The  church  sweetly  and  truly  com- 
mends him:  Cant.  v.  10,  'My  beloved  is  white  and  ruddy,  the  chiefest 
among  ten  thousand.'  Candidus  sanctitate,  ruhicundus passione* — He  was 
white  of  himself,  made  red  by  the  wounds  of  his  enemies.  It  was  not  praise 
enough  for  him  that  he  was  (as  it  is  said  of  David)  ore  rubiamdo,  of  a 
ruddy  colour,  unless  this  red  had  been  first  grounded  on  white.  His  passion 
had  lost  the  virtue  of  merit  had  he  not  been  innocent.  But  he  was  agnu& 
ilk  immaculatus,  1  Pet.  i.  19,  a  lamb,  that  lamb,  without  blemish,  without 
spot :  a  sun  without  a  mote,  a  rose  without  a  canker,  a  clear  heaven  with- 
out any  cloud. 

[2.]  For  his  patience :  Isa.  liii.,  '  He  was  oppressed,  he  was  afflicted,  yet 
he  opened  not  his  mouth  ;  he  is  brought  as  a  lamb  to  the  slaughter ;  and  as 
a  sheep  before  the  shearer  is  dumb,  so  openeth  not  he  his  mouth.'  First 
the  shearers  fleece  him,  and  then  the  butchers  kill  him,  yet  '  he  opens  not 
his  mouth;'  to  wit,  against  them,  but  for  them:  'Father,  forgive  them; 
they  know  not  what  they  do.'  He  wrote  that  in  the  dust  which  many  en- 
grave in  brass  and  marble — wrongs.  Behold,  the  King  of  heaven  i^f actus  in 
terris,  and  fr actus  in  terris,  yet  calls  not  fire  from  heaven  to  consume  his 
enemies,  but  quencheth  that  fire  with  his  own  blood,  which  they  in  shedding 
it  had  kindled  against  themselves.  It  is  probable  that  some  of  the  agents 
in  his  death  were  saved  by  his  death.  O  strange  inversion,  wrought  by 
mercy,  that  injusti  in  homicidio  should  be  made  justi  per  homicidium ;  and 
that  the  blood  which  was  scarce  washed  from  their  guilty  hands  should  now 
whiten  their  consciences !  Like  that  imposthumed  soldier,  the  blow  that  was 
thought  to  have  killed  him  cured  him. 

[3.]  For  his  profit :  he  was  profitable  in  his  fleece,  profitable  in  his  fleshy 
profitable  in  his  blood;  in  his  life,  in  his  death,  and  after  death  eternally 
profitable. 

First,  His  flesh  is  meat  indeed,  though  no7i  dentis,  sed  mentis.  '  Our 
fathers  did  eat  manna,'  John  vi.  49,  which  was  the  food  of  angels,  as  it  were, 
and  yet  died  corporally;  but  whosoever  eats  the  God  of  angels  spiritually, 
shall  not  die  eternally. 

Secondly,  His  fleece  is  good.  We  were  cold  and  naked.  Is  this  aUl 
Nay,  and  polluted  too.  The  fleece  of  his  imputed  righteousness  keeps  us 
warm,  clothes  our  nakedness,  hides  our  uncleanness.  Hence  the  prophet 
caUs  him  '  The  Lord  our  righteousness  : '  ours  not  inherent,  but  imputative,, 
2  Cor.  V.  21.  We  are  made  no  otherwise  '  the  righteousness  of  God  in  him,' 
than  he  was  made  sin  for  us ;  which  was  only  by  imputation.  So  Luther : 
Christiana  sanctitas  non  est  activa,  sed  passiva  sanctitas  ;  extra  nos  est  jus- 
titia  nostra,  non  in  nobis. 

Thirdly,  His  blood  excellent,  and  of  most  transcendent  virtue,  whether 
lavando  or  levando.  We  were  maculati,  et  mactati, — speckled  with  corrup- 
tions, dead  in  sins.  Not  only  as  the  Rhemists  say,  diseased;  but  as  Paul 
saith,  deceased:  Eph.  ii.  1,  'Dead  in  sins  and  trespasses.'  His  blood  hath 
recovered  our  life,  our  health,  and  washed  us  as  white  as  the  snow  in  Salmon. 
Thus  he  is  in  every  respect  profitable  to  us,  more  than  we  could  either 
expetere  or  expectare, — deserve  or  desire.  Satan  is  against  us ;  behold  Christ 
is  with  us,  and  'we  overcome  him  by  the  blood  of  the  Lamb,'  Rev.  xa.  11. 

Now,  is  Christ  a  Lamb  ?  Then  must  you  be  sicut  agni, '  as  lambs.'  Christ 
is  the  principal  and  truest  exemplar — a  general  rule  without  exception. 
Imitation  doth  soonest  come,  and  best  become  children  and  scholars.     We 

*  Rupert  iu  locum. 


Luke  X.  3.]  the  wolf  and  the  lambs.  115 

are  cliilclren :  Matt.  v.  44,  *  Love  your  enemies,'  &c., '  that  ye  may  be  the  chil- 
dren of  your  Father  which  is  in  heaven.'  We  are  servants  to  Christ :  John 
xiii.,  'Ye  call  me  Master  and  Lord;  and  ye  say  well,  for  so  I  am.'  Though 
we  cannot  tread  in  his  steps,  we  must  walk  in  his  path.  As  Virgil  of 
Ascanius,  son  to  iEneas:  Sequiturque  patrem  non  passibm  cequis.  Now 
our  imitation  is  confined,  not  to  his  miracles,  but  to  his  morals. 

It  is  fit  the  disciple  should  follow  his  master :  ]\Iatt.  xvi.  24, '  If  any  man 
will  come  after  me,  let  him  deny  himself,  and  take  up  his  cross  and  follow 
me.'  Some  foUow  him,  as  Peter,  afar  off.  Some  go  cheek-by-jowl  with  him, 
as  the  Papists ;  confounding  their  own  merits  with  his,  and  therein  them- 
selves. Some  outrun  Christ,  as  James  and  John,  Luke  ix.  54,  in  a  prepro- 
perous,  preposterous  zeal,  as  hot  as  Mount  Hecla.  Let  us  follow  him  close, 
but  in  meekness.      Vis capere  celsitudinem  Dei ?  cape p)rius humilitatem Bei* 

(2.)  We  must  be  lambs  accordingly;  and  that  in — 

[l.J  Patience.  We  must  take  up  Christ's  cross  when  we  become  his 
scholars.  Not  only  bear  it,  but  take  it  up.  Tollere  and  ferre  differ.  An 
ass  bears,  man  takes  up.  There  is  a  threefold  cross :  innocent,  perient,  peni- 
tent. Christ  bore  the  first;  the  perishing  thief,  the  second;  the  repentant, 
and  we  all,  must  bear  the  last.  The  lamb,  whether  he  be  shorn  or  slain,  is 
dumb  to  complaints. 

We  bless  God  that  we  are  well  freed  from  the  Bonners  and  butchers  of 
these  lambs ;  but  we  have  still  fleecers  enough, — too  many, — that  love  to  see 
learning  follow  Homer  with  a  staff  and  a  wallet.  This  we  must  expect : 
Christ  sends  us  not  as  wolves  among  wolves,  or  shepherds  among  wolves,  or 
sheep  about  wolves,  but  as  lambs  h  /xsaui  Xukuv,  '  in  the  midst  of  wolves,'  as 
St  Matthew  hath  it,  chap.  x.  16.  If  they  cannot  devour  our  flesh,  they 
will  pluck  our  fleeces, — leave  us  nothing  but  the  tag-locks,  poor  vicarage 
tithes,  whUes  themselves  and  their  children  are  kept  warm  in  our  wool,  the 
parsonage.  Nay,  and  they  would  clip  off  the  tag-locks  too, — raven  up  the 
vicarages, — if  the  law  would  but  allow  them  a  pair  of  shears.  Every  gentle- 
man thinks  the  priest  mean,  but  the  priest's  means  hath  made  many  a  gentle- 
man. 

Well,  he  had  need  be  a  lamb  that  lives  among  such  wolves.  But  as  Dr 
Luther  was  wont  to  say,  Mitte  mundtim  vadere  sicut  vadit,  nam  vidt  vadere 
sicut  vadit — merry  Latin,  but  resolute  patience, — '  Let  the  world  go  as  it 
doth,  for  it  will  go  as  it  doth.'  Let  us  comfort  ourselves,  as  our  Jewel  did 
his  friends  in  banishment :  Hcec  non  durabicnt  cetatem, — This  world  will  not 
last  ever. 

He  that  enters  this  holy  calling  must  be  content,  as  Paul,  '  to  die  daily,' 
1  Cor.  XV.  31.  To  preach  the  gospel  boldly  is  to  pull  the  world  about  our 
ears,  and  to  conjure  up  the  furies  of  hell  against  us.     But — 

'  Frangit,  et  attollit  vires  in  milite  causa,' — * 

Yet  patience  is  the  best  gamester,  for  it  winneth  when  it  loseth.  He  had 
need  be  a  Job  that  lives  among  the  Sabeans  and  Chaldeans  of  our  times. 
Are  you  disparaged?  suffer.  Are  you  despised?  suffer.  Are  you  impover- 
ished? suffer.  This  same  bidapatlmm  is  the  best  herb  in  the  garden,  the 
herb  patience.  It  shall  amaze  them,  after  all  wrongs,  to  see  your  foreheads 
smooth,  countenance  mild,  lips  silent,  and  your  habits  unmoved.  The  wolf 
in  the  fable  (oh  that  it  were  but  a  fable !)  when  he  sees  the  lamb  drinking  at 
the  pool,  comes  blundering  into  the  water  and  troubles  it ;  then  quarrels  with 
the  lamb:  Qiiare  turhasti  aquam? — Why  hast  thou  troubled  the  water? 
*  Aug.  t  Propert. 


116  THE  WOLF  AND  THE  LAMBS.  [SeRMON   XXXIII, 

Sic  nocet  innocuo  nocuus,  causamque  oiocendi  qucent.  So  Ahab  the  wolf 
told  Elisha  the  lamb  that  he  troubled  Israel.  As  it  is  truly  reported,  the 
Papists  would  have  laid  the  Gunpowder-treason  on  the  Puritans,  if  it  had 
been  effected.  '  Ye  have  need  of  patience,  that,  after  ye  have  done  the  will 
of  God,  ye  might  receive  the  promise,'  Heb.  x.  36.  But  I  fear  I  have  in- 
cited your  patience  by  standing  so  long  upon  patience. 

[2.]  Time  and  your  expectation  call  me  to  the  innocency  of  these  lambs. 
It  is  not  enough  for  them  to  suffer  wrongs,  but  they  must  offer  none.  For  he 
that  doth  injury  may  well  receive  it.  To  look  for  good  and  do  bad  is  against 
the  law  of  retail.*  Dionysius  of  Syracusa,  being  banished,  came  to  Theo- 
dore's court  a  suppliant,  where  not  presently  admitted,  he  turned  to  his 
companion  with  these  words,  '  Perhaps  I  did  the  like  when  I  was  in  the  like 
dignity .'t     When  thou  receivest  offence,  remember  what  thou  hast  given. 

It  is  no  wonder  if  those  lambs  be  stricken  that  strike.  He  that  will  be 
an  agent  in  wrongs,  must  be  a  patient.  How  strange  and  unproper  a  speech 
is  this,  a  contentious  lamb,  a  troublesome  minister !  Hov;  learned  soever 
such  men  may  seem,  they  are  indeed  illiterate.  They  are  bad  writers  that 
have  not  learned  to  join;  simple  grammarians  that  have  not  their  concords. 
It  is  observed  of  lambs,  that  Gcetera  animalia  armavit  natura,  solum  agmim 
dimisit  inermem, — Other  living  creatures  nature  hath  armed,  but  the  lamb 
she  has  sent  into  the  world  naked  and  unarmed,  giving  it  neither  offensive  nor 
defensive  weapons.  The  dog  hath  teeth  to  bite ;  the  horse,  hoofs  to  trample ; 
the  bear,  nails  to  tear;  the  ox,  horns  to  dash;  the  lion,  paws  and  jaws  to 
devour;  the  boar  hath  his  tusk;  the  elephant,  his  snout;  the  hind  and  hare 
have  svdft  feet,  to  save  themselves  by  flight :  only  the  lamb  hath  no  means 
either  to  help  itself  or  hurt  others. 

Neither  is  this  our  innocency  only  to  be  considered  in  respect  immedi- 
ately of  man,  or  of  injuries  directed  to  him ;  but  these  lambs  must  be  inno- 
cent in  regard  of  God,  in  regard  of  their  calling.  The  priest  in  his  iDreast- 
plate  must  not  only  have  ZZrm,  which  is  science,  but  Thummim,  which 
is  conscience.  We  have  manifold  weakness;  we  must  not  have  manifest 
wickedness.  Though  we  be  not  in  facto,  we  must  be  in  fieri;  and  not 
then  to  begin  when  we  should  be  onwards  half  our  journey.  Theodore 
required  that  the  schoolmasters  for  his  children  should  be  ZiXoOsoi,  as  well 
as  fiKoeofoi ;  and  Christ's  apostles  were  not  only  depiitati,  but  deputari.% 
John  xiii.  8,  '  If  I  wash  thee  not,  thou  hast  no  part  with  me.'  Bis  2'>^ccat, 
qui  peccat  exemplo.  Uncleansed  ministers  are  like  BiUiah  and  Zilpah,  Jacob's 
maids,  that  being  bound  themselves,  brought  forth  children  that  were  free. 
Such  churchmen  are  like  the  pinnacles  on  some  battlements,  that  point  up- 
ward to  heaven,  but  poise  downward  to  their  centre. 

The  best  schoolman  said,  that  magistrates  and  ministers,  when  they  sin, 
do  peccare  in  quid  essenticditer  ;  all  others  but  in  quale  accidentaliter.  To 
smoke  with  the  Indian,  quan-el  with  the  Frenchman,  court  a  lady  with  the 
Venetian,  plot  vUlany  with  the  Italian,  be  proud  with  the  Spaniard,  cog  with 
a  Jew,  insult  with  a  Turk,  drink  down  a  Dutchman,  and  tell  lies  ^vith  the 
devil,  for  a  wager,  are  works  for  wolves,  not  for  lambs.  To  conclude  ;  as  we 
have  deputation,  we  should  have  reputation ;  and  because  called  to  be  lambs, 
behave  ourselves  in  innocence. 

[3.]  Our  patience  and  innocency  make  us  not  complete  lambs  without  our 

profitableness.     Malum  fenmus,  malum  non  offerimus,  honum  prnferhnzis, — 

We  offer  no  evil,  we  suffer  evil,  we  return  good.     It  is  not  enough  to  suffer 

wrongs,  but  we  must  do  none.     It  is  not  enough  to  do  no  wrong,  but  we 

*  Lex.  talionis.  f  Valer.  Max.,  lib.  iv.  X  Qu.,  depurati  ?— Ed. 


Luke  X.  3.]  the  wolf  and  the  lambs.  117 

must  do  good  for  wrong,  ]Matt.  v.  44.  Bonum  jyro  malo  reddere,  Christianum 
est.  Everything  in  a  lamb  is  good  and  useful.  His  fell  good,  his  fleece 
good,  his  flesh  good;  immo  et  viscera  et  excvementa  commodo  sunt.  The 
lambs  of  God,  the  ministers  of  the  gospel,  must  universally  abound  with 
benefits. 

First,  To  some  this  lamb  gives  his  fleece ;  he  clothes  the  naked,  and  keeps 
the  sick  and  poor  warm  in  his  wool.  He  sees  not  a  lamb  of  Christ  stripped 
by  poverty,  but  he  lends  him  one  lock  to  hide  his  nakedness. 

'  Sic  vos,  non  vobis,  vellera  fertis  oves.' 

Secondly,  He  is  no  niggard  of  his  flesh.  Part  of  his  meat  and  drink,  and 
such  refections  as  God  hath  sent  him,  he  willingly  gives.  The  lamb  is  not 
covetous.  '  If  I  have  food  and  raiment,'  saith  St  Paul,  '  I  have  learned  to 
be  content.'  Covetousness  becomes  a  lamb  worse  than  rapine  a  wolf  Jude 
makes  it  the  mark  of  false  teachers  to  '  feed  themselves,'  ver.  1 2  ;  and  Jere- 
miah saith,  *  the  wind  shall  feed  them,'  chap.  xxii.  22 ;  nay,  feed  on  them, 
and  eat  them  up.  Saith  Gregory,*  Considerate,  quid  de  gregihus  agatur, 
quando  lupi  sunt  pasiores  ! — What  shall  become  of  the  lambs  under  the  tui- 
tion of  wolves  ! 

Thirdly,  Yea,  even  the  blood  of  these  lambs  is  profitable ;  which  they 
grudge  not  to  give  for  the  glory  of  God  and  benefit  of  the  church,  when  a 
just  cause  hath  called  for  it.  We  know  that  the  blood  of  martyrs  was  milk 
which  nourished  the  primitive  infancy  of  the  church,  and  God's  tithe  hath 
been  paid  in  the  lives  of  Ms  servants.  Every  drop  of  blood  so  spilt  hath 
been  like  a  grain  sown  in  mature  ground,  and  brought  forth  a  plenteous  har- 
vest of  believers.  Well  may  that  Lamb  of  God,  that  hath  begot  the  church 
by  his  blood  on  the  cross,  and  still  nourisheth  her  with  the  same  blood  in 
the  sacrament,  deservingly  require  this  circumcision  and  tribute  of  blood  at 
the  hands  of  his  lambs.  The  Jews  sacrificed  their  beasts  to  God  ;  we  equal 
them  in  sacrificing  our  concupiscences  and  beastly  lusts.  But  we  far  exceed 
those  typic  times,  when  we  immolate  our  souls  and  bodies  to  God.  What 
confirmation  of  faith,  where  it  was  weak ;  what  enkindling  of  zeal,  where  it 
was  not,  hath  been  thus  effected,  the  devout  acknowledgment  of  many,  non 
obiter,  but  ex  ^^rofesso,  hath  demonstrated. 

Innumerable  are  the  benefits  redounding  to  you  by  these  lambs.  They 
are  '  eyes  to  the  blind,  and  feet  to  the  lame ;'  nurses  to  infants,  and  feeders 
of  stronger  Christians.  They  lend  their  eyes  to  those  that  cannot  see,  their 
feet  to  those  that  cannot  go,  speak  comfortable  things  to  the  ti-oubled  heart, 
and  inform  others  in  the  higher  mysteries  of  salvation.  If  you  truly  prized 
and  duly  praised  the  profits  arising  to  you  by  them,  you  would  not,  as  most 
do,  more  esteem  a  rotten  sheep  than  a  sound  minister. 

2.  But  I  forget  myself,  as  if  I  were  so  delighted  with  these  lambs  that  I 
knew  not  how  to  leave  them.  Especially  blame  me  not  if  I  be  loathe  to 
come  among  the  wolves ;  whereupon,  by  the  next  point  of  my  text,  and  last 
I  purjiose  now  to  handle,  I  am  enforced  to  venture.  Of  the  wolf  I  must 
speak ;  but  I  hope  it  cannot  be  said,  lupus  in  fahula,  there  are  any  such 
present  to  hear  me. 

This  is  the  description  of  those  among  whom  the  lambs  are  sent.  There 
is  a  natural  antipathy  of  these,  one  against  another,  ever  since  God  put  en- 
mity, an  irreconcilable  hatred  and  contrariety,  between  the  seed  of  the  woman 
and  of  the  serpent.  I  have  read  that  a  string  made  of  wolves'  guts,  put 
amongst  a  knot  of  strings  made  of  the  guts  of  sheep,  corrupts  and  spoils 
*  Horn.  17 : — '  Messis  ciiiidem  multa,'  &c. 


118  THE  WOLF  AKD  THE  LAMBS.  [SeKMON   XXXIII. 

them  all,  A  strange  secret  in  nature,  and  may  serve  to  insinuate  the  malice 
of  these  lycanthropi  against  lambs,  that  they  do  not  only  persecute  them 
living,  but  even  infest  them  dead. 

No  marvel,  then,  if  the  lambs  care  not  greatly  for  the  company  of  wolves. 
For  if  one  scabbed  sheep  infect  the  whole  flock  for  morality,  what  will  one 
wolf  do  among  the  lambs  for  mortality  ?  Therefore,  so  far  as  we  may,  let 
us  fly  the  society  of  wolves.  '  With  the  merciful  thou  shalt  shew  thyself 
merciful,'  &c.,  Ps.  xviii.  25.  Therefore  with  the  poet,  fly  wicked  company, 
et  te  melioribus  offer.  But  how  can  this  be,  when  we  are  sent  as  lambs  in 
medio  luporum  ?  The  lamb  would  not  willingly  be  alone  ;  yet  is  far  better 
when  solitary  than  in  wolvish  society.  Plutarch  speaks  of  certain  law- 
givers that  would  have  their  priests  abstain  from  goats, — a  luxurious  beast, 
and  making  men  by  contact  obnoxious  to  epilepsy, — as  the  Jews  were  com- 
manded in  Leviticus  to  abstain  from  unclean  things.  Though  we  cannot 
escape  the  company  of  wolves,  let  us  abhor  aU  participation  of  their  vices, 
1  Cor.  v.  10. 

The  holy  word  of  God,  who  can  give  most  congruous  names  to  natures, 
often  compares  the  wicked  to  brute  and  savage  creatures.  God  doth  not 
only  send  reasonable  man  to  learn  wisdom  of  the  unreasonable  beast ; — so 
he  schooled  Israel  by  the  ox,  Balaam  by  his  ass,  and  Solomon  sends  the 
sluggard  to  the  pismire ;  for  it  is  certain  that  many  beasts  exceed  man  in 
divers  natural  faculties,  as  the  dog  in  smelling,  the  hart  in  hearing,  the  ape 
in  tasting,  &c ; — but  he  matcheth  degenerate  man  with  beasts  of  the  most 
notorious  turpitudes : — 

The  proud  enemies  of  the  church  are  called  lions  :  Ps.  Iviii.  6,  '  Break  out 
the  great  teeth  of  the  young  lions,  0  Lord.'  Wild  boars  :  Ps.  Ixxx.  13, 
'  The  boar  out  of  the  wood  doth  waste  it,  and  the  wild  beast  of  the  field 
devours  it.'  BuUs  :  Ps.  xxii.  1 2,  '  Many  bulls  have  compassed  me ;  strong 
bulls  of  Bashan  have  beset  me  round.'  And  in  the  same  psalm,  unicorns. 
The  bull  hath  two  horns,  the  unicorn  one.  The  roaring  bull,  (I  had  almost 
said  the  roaring  boy,)  the  swaggering  ruffian,  hath  two  horns :  Ishmael's 
tongue,  and  Esau's  hand ;  with  one  horn  wounding  our  bodies  and  estates, 
with  the  other  our  good  names.  The  unicorn, — that  is,  the  hypocrite, — the 
foul-breasted,  fair-crested,  factious  Puritan  hath  but  one  horn ;  but  there- 
with he  doth  no  small  mischief.  This  unicorn's  horn  might  be  very  good 
if  it  were  out  of  his  head  j  but  so  long  as  it  is  there,  it  hurts  rather. 

David,  Ps.  xxxii.  9,  compares  refractory  men  to  '  horses  and  mules  which 
have  no  understanding ;  whose  mouth  must  be  held  in  with  bit  and  bridle, 
lest  they  come  near  unto  thee.'  The  mule,  if  you  heed  not,  will  take  his 
rider  in  his  teeth,  and  lay  him  in  the  manger.  And  the  horse,  when  he 
hath  cast  his  load,  gives  him  a  kind  of  farewell  with  his  heels.  Experience 
justifieth  this  truth  amongst  us ;  for  many  of  our  parishioners  are  so  full  of 
jadish  qualities,  that  the  poor  minister  can  hardly  keep  his  saddle. 

Sometimes  we  have  the  wicked  likened  to  fowls.  There  is  the  peacock, 
the  proud  man  ;  stretching  out  his  painted  and  gaudy  wmgs.  The  desperate 
cock,  the  contentious  ;  that  fights  without  any  quarrel.  The  house-bird,  the 
S2)arrow ;  the  emblem  of  an  incontinent  and  hot  adulterer.  The  lapwing,  the 
hypocrite ;  that  cries, '  Here  it  is,  here  it  is  ;'  here  is  holiness,  when  he  builds 
his  nest  on  the  ground,  is  earthly-minded,  and  runs  away  with  the  shell 
on  his  head ;  as  if  he  were  perfect,  when  he  is  once  pipient.  There  is  the 
owl,  the  night-bird,  the  Jesuited  Seminary ;  that  skulks  all  day  in  a  hollow 
tree,  in  some  Popish  vault,  and  at  even  hoots  and  flutters  abroad,  and  shrieks 
downfall  and  ruin  to  king,  church,  and  commonwealth.     There  is  the  bat- 


Luke  X.  3.]        the  wolf  and  the  lambs.  119 

the  neuter;  that  hath  both  wings  and  teeth,  and  is  both  a  bird  and  a  beast ; 
of  any  religion,  of  no  religion.  There  is  the  cormorant,  the  corn-vorant,  the 
mire-drumble,  the  covetous ;  that  are  ever  rooting  and  rotting  their  hearts  in 
the  mire  of  this  world.  There  is  also  the  vulture,  that  follows  armies  to  prey 
upon  dead  corpses ;  the  usurer,  that  waits  on  prodigals  to  devour  their  de- 
caying fortunes.  Some  men  have  in  them  the  pernicious  nature  of  all  these 
foul  fowls. 

We  may  say  of  a  wicked  man,  as  their  school-gloss  saith  of  their  soul- 
priests  :  Mollis  'presbyter  cequiparatur  corvo,  in  nigredine  vitiorum,  in 
raucedine  vocis,  in  voracitate  ohlationum  mortuarum,  in  foetore  sjnritus,  in 
garriditate,  et  in  furto.  Such  a  man  is  resembled  to  a  raven,  in  the  black- 
ness of  his  vices,  in  the  hoarseness  of  his  voice,  in  his  insatiable  voracity,  in 
his  stench  of  breath,  in  his  tattling  garrulity,  and  in  theft. 

We  find  the  wicked  otherwhiles  compared  to  dogs.  Ps.  xxii.  1 G,  *  Dogs 
have  compassed  me  j'  and,  ver.  20,  '  Deliver  my  soul  from  the  sword,  and 
my  darling  from  the  power  of  the  dog ; '  and,  Ps.  lix.  6,  '  They  return  at 
evening ;  they  make  a  noise  like  a  dog,  and  go  round  about  the  city.' 
Saith  Paul,  Phil.  iii.  2,  '  Beware  of  dogs,'  &c.,  either  grinning  in  malice,  or 
barking  with  reproaches,  or  biting  with  mischief 

There  is  the  great  mastiff,  the  usurer ;  that  worrieth  all  the  lambs  in  a 
country.  The  blood-hound,  the  malicious  murderer;  that  kills  any  man 
which  angers  him,  relying  on  a  friend  in  the  court  for  pardon.  There  is 
the  nimble  beagle,  the  cunning  persecutor ;  that  hath  always  the  innocent  in 
the  wind.  The  proud  greyhound,  the  gay  gallant ;  that  outruns  all  modera- 
tion. The  fawning  spaniel,  the  flattering  sycophant ;  that  hath  only  learned 
to  fetch  and  carry,  to  spring  the  covey  of  his  master's  lusts,  and  to  arride 
and  deride  him.  You  have  also  setters,  quick-setters,  I  should  say,  that 
undo  the  country  by  making  commons  several.  You  have  your  trencher- 
dogs,  lazy  servitors ;  that  do  nothing  but  eat,  drink,  play,  and  sleep.  There 
be  tumblers  too,  luxurious  scortators,  and  their  infectious  harlots.  Some 
have  yard-dogs,  churlish  porters ;  to  keep  the  poor  away  from  their  gates. 
And  there  be  bawling  curs,  rural  ignorants ;  that  blaspheme  all  godliness 
under  the  name  of  puritanism. 

To  come  home,  there  be  wolves  everywhere  in  abundance.  I  do  not 
mean  literally  those  whom  the  Greeks  call  Xuxavd^wzovg;  whereof  I  have  read 
in  divers  stories,  and  more  authentically  reported  by  that  most  reverend 
bishop.  Doctor  Joseph  Hall,  in  his  short  epistolical  discourse  of  his  travels,* 
to  abound  in  Ardenna ;  called  by  the  inhabitants  loiigarous ;  in  English, 
witch-wolves,  witches  that  had  put  on  the  form  of  those  cruel  beasts.  Aris- 
totle, in  his  second  book  of  the  nature  of  beasts,  saith  that  in  India  is  a 
wolf  that  hath  three  rows  of  teeth  above,  hath  feet  like  a  lion,  a  face  like  a 
man,  and  the  tail  of  a  scorpion ;  his  voice  like  a  man's  voice,  and  shrill  as  a 
trumpet;  and  is  avd^wTroipayog,  as  these  wolves  are. 

But  mystical  wolves :  ravenous  beasts  in  the  forms  of  men ;  having  a 
greater  similitude  to  wolves  in  the  disposition  of  their  minds  than  dissimili- 
tude in  the  composition  of  their  bodies.  The  wicked  have  many  resemblances 
to  wolves.  Desire  of  brevity  shall  reduce  them  to  four  :  sterility,  ferocity, 
voracity,  subtlety. 

(1.)  For  sterility.     The  wolf  is  not  very  fertile  in  producing  its  own  kind, 

(if  less,  better,)  but  utterly  unprofitable  in  any  good  thing  redoimding  from 

him.     The  horse  carrieth  his  master,  the  ox  is  strong  to  draw  the  plough, 

the  sheep  gives  us  wool  for  warmth,  and  flesh  for  nourishment,  the  cow's 

*  In  a  letter  to  Sir  Thomas  Challoner. — Ed. 


120  THE  WOLF  AND  THE  LAMBS.  [SeRMON   XXXIII 

udder  drops  milk  into  our  pails.  The  elephant  hath  virtue  in  Ms  tooth,  the 
unicorn  in  his  horn,  the  civet-cat  in  her  scent,  the  goat  in  his  blood,  the 
beaver  in  his  genitals.  The  dog  hath  his  service,  and  the  cat  keeps  away 
vermin ;  not  the  ape,  but  makes  some  sport ;  and  the  very  poison  of  serpents 
is  by  art  made  medicinal.  For  hide,  or  hair,  or  horn,  or  hoof,  or  blood,  or 
flesh,  most  beasts  yield  some  profit ;  but  the  wolf  is  good  for  nothing. 

A  fit  emblem  of  a  wicked  man ;  that  he  is  universally  evil  whde  he  lives, 
and  not  often  doth  so  much  good  as  a  hog  when  he  dies.  Only  death  hath 
bomid  him  to  the  good  forbearance,  and  restrains  him  from  doing  any 
further  mischie£  Perhaps  he  may  give  away  some  fi-agments  in  his  testa- 
ment ;  but  he  parts  with  it  in  his  wUl,  against  his  wUl ;  and  it  is  but  a  part, 
whereas  Judas  returned  aU,  yet  went  to  heU.  The  wolf  livmg  is  like  Eumney 
Marsh  :  hyerae  malus,  cestate  molestus,  nunquam  homis, — tide  and  time, 
morning  and  evening,  winter  and  summer,  never  good.  Thus  every  way  is 
this  wolf  infructuous. 

(2.)  Yov  ferocity.  This  wolf  is  savage  and  cruel,  and  loves  to  lick  his  own 
lips  when  they  reek  with  the  lukewarm  gore  of  the  lambs.  There  is  no  such 
complacency  to  the  wicked  as  the  wreaking  their  malicious  teens  on  the  good- 
If  they  cannot  reach  them  with  their  claws,  they  vomit  out  fire,  or  at  least 
smoke.  Omnis  mcditia  erudat  fumuvV^  The  tongue  of  such  a  wolf  is  often 
like  a  war-arrow,  which  doubly  hurts  where  it  lights :  it  wounds  the  flesh 
in  going  in,  and  it  rends  it  worse  in  puUiug  out.  This  is  the  '  arrow  they 
make  on  the  string,  to  shoot  privily  at  the  upright  in  heart,'  Ps.  xi.  2. 

Their  atrocity  is  not  thus  satisfied;  but  if  opportimity  give  power,  they 
will  wound  and  worry  the  lambs  first,  and  proclaim  their  guiltiness  after- 
wards. As  C3n:ilt  observes  the  Lamb  of  God  was  served  by  the  Jews: 
Primimi  ligant;  deinde  causas  in  eum  gucerunt, — First  they  bind  him,  and 
then  they  seek  matter  against  him.  As  it  is  reported  of  a  judge  of  the 
Stannery  at  Lydford,  in  Devonshire,  who  having  hanged  a  felon  among  the 
tinners  in  the  forenoon,  sat  in  judgment  on  him  in  the  afternoon.  So  the 
wolves  in  Queen  Mary's  days  imprisoned  the  innocent  lambs  that  had  broken 
no  law,  and  afterwards  devised  a  law  to  condemn  them;  and  having  first 
martyred  them,  then  held  disputation  whether  the  act  were  authentical. 
These  were  the  sanguisugous  wolves.  Papists.  There  are  still  rapidi,  ixtbidi 
lupi,  that  must  have  somewhat  to  expiate  their  savage  fury.  Avicen  speaks 
of  the  wolf,  that  if  the  fishermen  leave  him  no  ofi"al,  he  will  rend  their  nets. 
These  cannibals  look  for  somewhat,  if  it  be  but  for  a  Ne  noceant.  Other 
wolves  are  afraid  of  burning  flames;  but  these  lycanthropi  budge  not  an 
inch  for  all  the  fire  in  hell. 

(3.)  For  voracity.  The  wolf  is  ravenous  of  all  beasts;  especially  the  she- 
wolf,  when  she  hath  a  litter;  and  eats  the  very  earth  when  she  hath  no  other 
prey,  saith  Isidore.  These  mystical  wolves  rob  the  ministers,  and  take  away 
the  portion  of  their  meat,  as  Melzar  did  from  Daniel,  though  against  our 
wUls,  and  force  us  to  live  with  pulse  and  water-gruel.  They  love  to  have 
the  priest  look  through  a  lattice,  and  would  be  loath  all  his  means  should 
keep  his  house  from  dilapidations.  The  main  policy  and  piety  of  many  that 
woidd  seem  to  be  most  religious  and  pure,  consists  in  plotting  and  parleying 
how  to  lessen  the  clergyman's  estate.  They  grudge  not  the  merchant's 
wealth,  nor  envy  the  ditation  of  lawyers,  nor  hinder  the  enriching  of  phy- 
sicians. These  occupations  provide  for  their  bellies,  their  bodies,  their 
estates.  But,  as  if  all  were  more  precious  than  their  souls,  their  whole 
labour  is  to  devour  the  minister's  due,  and  to  beggar  him.  I  could  tell  them 
*  Fulgent.  t  In  Job.,  lib.  sii.,  cap.  45. 


Luke  X.  3.]  the  wolf  and  the  lambs.  121 

what  Paul  saith :  '  If  we  have  sown  to  you  spiritual  things,  is  it  a  great 
thing  if  we  shall  reap  your  carnal  things  1 '  1  Cor.  ix.  11;  but  these  have 
no  faith  in  the  Scriptures.  They  are  very  hot  for  the  gospel ;  they  love  the 
o'ospel :  who  but  they  ?  Not  because  they  believe  it,  but  because  they  feel 
it :  the  wealth,  peace,  liberty  that  ariseth  by  it. 

To  cozen  the  ministers  of  their  tithes  in  private ;  or  to  devour  them  in 
public,  and  to  justify  it  when  they  have  done,  and  to  have  the  wrested  law 
taking  their  parts ;  (but,  alas !  how  should  it  be  otherwise,  when  it  is  both 
judges'  and  jurors'  own  case  too  often  1)  to  laugh  at  the  poor  vicar,  that  is 
glad  to  feed  on  crusts,  and  to  spin  out  twenty  merks  a-year  into  a  thread  as 
long  as  his  life,  whiles  the  wolf  ins  a  crop  worth  three  hundred  pounds  per 
amium; — this  is  a  prey  somewhat  answerable  to  the  voracity  of  their  throats. 
Let  every  man,  of  what  profession  soever,  necessaiy  or  superfluous,  be  he 
a  member  or  scab  of  the  commonwealth,  live :  so  the  priest  be  poor,  they 
care  not. 

Aristotle  saith,  that  when  wolves  go  out  of  their  dens  to  prey,  they  first 
sharpen  and  whet  their  teeth  with  origanum,  or  wild  marjoram.  Before 
these  wolves  speak  in  pubhc  or  confer  in  private,  they  edge  their  tongues 
against  the  clergy ;  and  like  the  merciless  Spaniards  to  the  Indians,  they  will 
set  them  a  great  deal  of  work,  and  but  a  little  meat.  Let  them  preach  their 
hearts  out;  for  they  will  see  their  hearts  out  ere  they  restore  them  aught  of 
their  own. 

Go  to,  thou  wolf;  put  that  thou  hast  robbed  the  minister  of  into  the  in- 
ventory of  thy  goods :  it  shall  be  gravel  in  thy  throat,  hooks  in  the  bellies 
of  thy  posterity,  and  engender  destruction  to  all  the  rest.  Aristotle  saith, 
that  the  wool  of  that  sheep  which  was  devoured  by  a  wolf  infecteth  and 
aimoyeth  the  wearer.  So  the  goods  stolen  from  the  minister,  though  never 
so  closely,  is  an  infectious  contagion,  and  a  devouring  pestilence  to  thy  body, 
to  thy  state,  to  thy  conscience,  and  will  bring  all  thou  hast  to  confusion. 
The  world  says  now,  'Alas,  poor  lamb  !'  It  shall  say  one  day,  'Alas,  poor 
wolf!  How  art  thou  caught  in  the  snares  of  hell !'  Meantime  they  lie  in 
the  bosom  of  the  church,  as  that  disease  in  the  breast  called  the  cancer, 
vulgarly  the  wolf;  devourmg  our  very  flesh,  if  wo  will  not  pacify  and  satisfy 
them  with  our  substance. 

(4.)  For  suUlety.  The  fox  is  admired  for  craft;  but  he  hath  not  stolen 
aU  from  the  wolf.  It  is  observed  of  wolves,  that  when  they  go  to  the  fold 
for  prey,  they  will  be  sure  to  advantage  themselves  of  the  wind ;  and  Sohnus 
reports  of  them,  that  they  hide  themselves  in  bushes  and  thickets,  for  the 
more  sudden  and  guileful  preying  upon  goats  and  sheep.  These  li/canthropi 
in  our  times  do  more  hurt  by  their  subtlety  than  by  their  violence.  More  is 
to  be  feared  then*  imx,  quamfax ;  malitia,  quam  militia.  '  Beware  of  them 
which  come  to  you  in  sheep's  clothiag,  but  inwardly  are  ravening  wolves,' 
Matt.  vii.  15. 

They  have  outsides  of  Christianity,  but  insides  of  rapine.  Intus  linum 
subtilitatis,  extra  lanam  simplicitatis  demonstrant*  Saith  TertuUian,  Quce- 
T^am  sunt  isice  pelles  ovium,  nisi  Christiani  nominis  extrinsecus  superficies  i 

'  Hie  dolus  est  magnus,  lupus  est  qui  creditur  agnus.' 

If  you  take  a  wolf  in  a  lambskin,  hang  him  up ;  for  he  is  the  worst  of  the 
generation. 

You  will  ask  how  we  should  know  them.  A  wolf  is  discerned  from  a 
sheep  by  his  howling,  and  by  his  claws :  tanquam  ex  ungue  leonem.     For 

*  Greg.  Mag. 


122  THE  WOLF  AND  THE  LAMBS.  [SeEMON   XXXIII. 

the  howKng  of  these  wolves:  you  shall  hear  them  barking  at  the  moon, 
railing,  reviling,  swearing,  blaspheming,  abusing,  slandering;  for  this  is  a 
wolfish  language.  For  their  claws :  Matt.  vii.  16,  'By  their  fruits  you  shall 
know  them.'  Etsi  non  ex  omnibus  frudibus,  tamen  ex  aliquihis  cognoscetis 
eos.^' 

Their  wolfish  nature  will  burst  forth  to  their  own  shame,  and  the  abhor- 
ring of  all  men.  Thus  saith  Melancthon,  Ux  malo  dogmate,  et  malis  moribus 
dignoscentur.  You  see  the  nature  of  these  wolves.  Oh  that  they  would 
consider  it  that  have  power  to  manage  them !  that  they  would  protect  the 
lambs,  and  as  we  have  detected  their  enemies,  so  punish  them :  muzzle  the 
wolves,  that  they  may  not  devour  the  flocks;  give  them  their  chain  and  their 
clog — bind  them  to  the  good  behaviour  toward  the  minister,  and  restrain  their 
violences  !  Wolves  fly  him  that  is  anointed  with  the  oil  of  lions.  If  magis- 
trates would  use  that  sword  which  the  lion,  the  king,  hath  put  into  their 
hands,  to  God's  glory,  the  wolves  would  be  in  more  fear  and  quiet. 

Let  him  that  hath  episcopal  jurisdiction  consider  what  St  Bemardt  writes 
to  Eugenius :  that  it  is  his  ofiice,  magis  domare  luj)os,  quam  dominari  ovi- 
bus.  And  as  they  say  the  subject  of  the  canon  law  is,  Homo  dirigihilis  in 
Deum,  et  in  bonum  commune;  so  that  court  which  is  called /o?'m?«,  spirituale 
should  specially  consider  the  public  tranquillity  of  these  lambs,  and  to  ener- 
vate the  furious  strength  of  wolves. 

Let  them  that  are  deputed  supervisors  of  parishes — churchwardens — re- 
member that  nothing  in  the  world  is  more  spiritual,  tender,  and  deUcate, 
than  the  conscience  of  a  man,  and  nothing  binds  the  conscience  more  strongly 
than  an  oath.  Come  ye  not  therefore  with  Omne  bene,  when  there  are  so  many 
wolves  among  you.  If  you  favour  the  wolves,  you  give  shrewd  suspicion 
that  you  are  wolves  yourselves.  Is  there  nothing  for  you  to  present  ?  God's 
house,  God's  day,  is  neglected :  the  temples  unrepaired,  and  unrepaired  to ; 
neither  adorned  nor  frequented.  Adultery  breaks  forth  into  smoke,  fame, 
infamy.  Drunkenness  cannot  find  the  way  to  the  church  so  readily  as  to 
the  alehouse;  and  when  it  comes  to  the  temple,  takes  a  nap  just  the  length 
of  the  sermon.  And  yet  Omnia  bene  stUl.  Let  me  say,  security  and  par- 
tiality are  often  the  churchwardens,  connivance  and  wilful  ignorance  the  side- 
men.  You  will  say,  I  talk  for  the  profit  of  the  commissary.  I  answer,  in 
the  face  and  fear  of  God,  I  speak  not  to  benefit  his  office,  but  to  discharge 
my  own  office. 

When  all  is  done,  and  yet  all  undone  still,  the  lambs  must  be  patient, 
though  in  medio  luporum.  God  will  not  suffer  our  labours  to  pass  unre- 
warded. Emittuntur,  non  amittuntur  agni.  When  we  have  '  finished  our 
course,'  there  is  '  laid  up  for  us  a  crown  of  righteousness,  which  the  Lord, 
the  righteous  Judge,  shall  give  us  at  the  last  day,'  2  Tim.  iv.  8.  Aristotle, 
in  his  Ethics,  affirms  virtue  to  be  only  bonum  laudabile,  making  Wa/Voj  to 
be  the  adjunct  thereof;  but  his  felicity  to  be  bonum  honorabile,  and  gives 
for  the  adjunct  riiiri,  making  it  the  most  honourable  thing  in  the  world.  But 
God's  reward  to  his  servants  surmounts  aU  ethic  or  ethnic  happiness,  bestow- 
ing a  kingdom  upon  his  lambs  on  the  right  hand;  whiles  the  wolves  and 
goats  on  the  left  be  sent  away  to  eternal  malediction.  Now  the  Lamb  of 
God  make  us  lambs,  and  give  us  the  reward  of  lambs — his  everlasting  com- 
forts !     Amen. 

*  Anselm.  t  De  Consider.,  lib.  IL 


THE  COSMOPOLITE; 

OB, 

WOELD'S  FAYOURITE. 


But  God  said  unto  Iwn,  Thou  fool,  this  night  thy  soul  shall  be  required  of 
thee :  then  ivhose  shall  those  things  he  which  thou  hast  I'jrovided  1 — 
Luke  XII.  20. 

This  is  tlie  covetous  man's  scripture ;  and  both  (like  an  unflattering  glass) 
presents  his  present  condition,  what  he  is,  and  (like  a  fatal  book)  premon- 
strates  his  future  state,  what  he  shall  be.  And  because,  as  no  man  would 
be  thought  of  others,  or  will  think  himself,  a  worldling,  so  nor  apply  to 
himself  the  terror  of  this  text ;  therefore  this  scripture  doth  both  indicate  and 
single  him  out,  with  a  Tu  es  homo  :  and  when  it  hath  set  himseK  before  him- 
self, it  tells  him  how  he  shall  stand  before  the  tribunal  of  God — with  a  lost 
name,  with  a  lost  soul,  with  a  lost  world,  with  a  lost  and  never  to  be  re- 
covered heaven. 

We  shall  perceive  more  plainly  the  cosmopolite's  fearful  judgment,  if  we 
take  a  precursory  view  of  the  parable's  former  passages. 

First,  we  have  the  rich  man,  ver.  16,  prospermg  in  his  wealth ;  not  only 
in  the  usurious  gains  which  his  money,  fraud,  oppression,  or  unjust  dealing 
might  get,  but  even  in  those  things  which  God  by  the  hand  of  nature  did 
reach  forth  to  him.  For  '  his  ground  brought  forth  plentifully.'  So  deep  a 
draught  have  the  mcked  often  drunk  in  the  common  cup  of  blessings ! 

*  Their  bull  gendereth,  and  faileth  not ;  their  cow  calveth,  and  casteth  not. 
They  spend  their  days  in  wealth,'  Job  xxi.  10.  Yea,  will  you  hear  yet  a 
larger  exhibition  1  '  They  are  not  in  trouble  as  other  men,  neither  are  they 
l>lfigued  like  others,'  Ps.  Ixxiii.  5.     There  they  have  exemption  from  misery. 

*  Their  eyes  stand  out  for  fatness ;  they  have  more  than  heart  could  wish,' 
ver.  7.     There  they  have  accumulation  of  felicity. 

Secondly,  we  have  him  caring  what  to  do,  ver.  17.  He  had  so  much 
gain,  so  much  grain,  that  his  rooms  could  not  answer  the  capacity  of  his 
heart.  *  What  shall  I  do,  because  I  have  no  room  where  to  bestow  my 
fruits  V  Care  is  the  inseparable  companion  of  abundance.  Una  recipiuntur 
divitice  et  solicitudo.     They  to  whom  is  given  most  wealth  are  most  given 


124  THE  COSMOPOLITE.  [SeEMON  XXXIV. 

to  carking,  sharking,  and  solicitous  tliouglitfulness,  with,  a  little  inversion  of 
our  Saviour's  meaning  :  '  Where  is  much  given,  there  is  much,'  yea,  more, 
'  required/  Those  hearts  whom  the  world  hath  done  most  to  satisfy,  are 
least  of  all  satisfied ;  stni  they  require  more,  and  perplex  themselves  to  get 
it.  A  reasonable  man  would  think,  that  they  who  possess  abundant  riches 
should  not  be  possessed  with  abundant  cares.  But, '  Care  not  for  to-morrow,' 
saith  Christ.  Cujtis  enim  diei  sjKoiium  te  visurum  nescis,  quani  oh  ccmsam 
illius  solicitudme  torqueris  .?* — Why  shouldst  thou  disquiet  thyself  with- 
thought  of  provision  for  that  day  whose  evening  thou  art  not  sure  to  see  ? 

Thirdly,  we  have  his  resolution ;  which  in  his  purpose  hath  a  double 
succession  (though  no  success)  for  their  disposed  order  and  places.  '  This 
will  I  do,'  ver.  18.  What  ?  '  I  will  pull  down  my  barns,  and  buUd  greater ; 
and  there  will  I  bestow  all  my  fruits  and  my  goods'  He  thinks  of  no  room 
in  viscerihus  ixaiperum, — in  the  bowels  of  the  poor ;  which  the  Lord  hath 
proposed  to  him  a  fit  receptacle  of  his  superfluity.  He  minds  not  to  build 
an  hospital,  or  to  repair  a  church ;  either  in  cultum  Christi,  or  culturani 
Christiani, — to  the  Avorship  of  Christ,  or  education  of  orphans,  or  consola- 
tions of  distressed  souls ;  but  only  respects  horreum  suum,  and  hordeum 
mum, — his  barn  and  his  barley.  The  want  of  room  troubles  him  ;  his  har- 
vest was  so  great,  that  he  is  crop-sick.  The  stomach  of  his  barn  is  too  little 
to  hold  that  surfeit  of  corn  he  intends  it ;  and  therefore  in  anger  he  wUl  pull 
it  down,  and  make  it  answerable  to  his  own  desires.  This  he  takes  as  granted, 
and  upon  the  new  buUding  of  his  barn  he  buUds  his  rest :  ver.  19,  '  Then  I 
will  say  to  my  soul,  Soul,  thou  hast  much  goods  laid  up  for  many  years ; 
take  thine  ease,  eat,  drink,  and  be  merry.'  He  dreams  his  belly  fuU,  and 
now  his  pipes  go ;  he  sings  requiem,  and  lullabies  his  spirit  in  the  cradle  of 
his  barn.  This  sweet  news  he  whispers  to  his  soul.  Though  he  had  wearied 
Ms  body  with  incessant  toUs,  and  made  it  a  galley-slave  to  his  imperious 
affection ;  yet  his  soul  had  been  especially  disquieted,  and  therefore  he  pro- 
miseth  his  soul  some  ease.  In  this  indulgent  promise,  there  is  a  preface  and 
a  solace  : — 

1.  The  preface  assures  his  soul  '  much  goods,'  and  '  many  years  :'  multas 
divitias,  midtos  annos.  He  knew  that  a  scant  and  sparing  proffer  would  not 
satisfy  his  boundless  desu-es  ;  there  must  be  show  of  an  abundant  impletion. 
It  is  not  enough  to  have  an  ample  rock  or  distafi"  of  wealth,  unless  a  longeval 
time  be  afforded  to  spin  it  out.  Philoxenus's  wish  coupled  with  his  plea- 
sant viands  a  long  throat,  crane-like,  to  prolong  his  dehght :  for  shortness 
doth  somewhat  abate  sweetness.  Rex  horce,  a  king  of  one  hour,  can  scarce 
warm  his  throne ;  it  keeps  a  Christmas-lord  flat,  that  he  knows  his  end.  If 
this  man  had  been  his  own  lord,  how  excellent  an  estate  would  he  have 
assured  himself !  His  farm  should  have  been  so  large,  and  his  lease  so  long, 
that  I  doubt  whether  Adam  in  paradise  had  a  greater  lordship,  or  Methu- 
salem  a  longer  life.  The  last  of  his  desires  is  of  the  longest  size  :  give  him 
much  goods  and  much  time,  abundance  of  joys  and  abundance  of  days,  and 
you  hit  or  fit  the  length  of  his  foot. 

2.  The  solace  is  a  dance  of  four  paces  :  '  Take  thine  ease,  eat,  di'ink,  and 
be  merry.'  The  full  belly  loves  an  easy-chair ;  he  must  needs  join  with  his 
laborious  surfeits  the  vacation  of  sleep.  He  hath  taken  great  pains  to  bring 
death  upon  him ;  and  now  standing  at  his  door,  it  hears  him  talk  of  ease. 
He  promiseth  himself  that  which  he  travaUs  to  destroy,  life ;  and  even  now 
ends  what  he  threatens  to  begin.  So  worldlings  weary  and  wear  out  their 
lives  to  hoard  wealth ;  and  when  wealth  comes,  and  health  goes,  they  would 

*  Clirysost.  in  Matt.  vi. 


Luke  XII.  20,]  the  cosmopolite.  125 

give  all  for  life.  O  fools  !  in  continual  quest  of  riches,  to  hunt  tliemselves 
out  of  breath,  and  then  be  glad  to  restore  all  at  once  for  recovery.  The 
next  pace  is,  Eat :  his  bones  must  not  only  be  pleased,  but  his  belly.  It  is 
somewhat  yet  that  this  man  resolves  at  last  no  more  to  pinch  his  gutsj 
therefore  what  before  he  was  in  their  debt,  he  will  pay  them  with  the  usury 
of  surfeits.  He  purposeth  to  make  liimself  of  a  thm  starveling,  a  fat  epicure  ; 
and  so  to  translate  parciim  into  porcum.  The  third  pace  is.  Drink  :  where 
gluttony  is  bid  welcome,  there  is  no  shutting  out  of  drunkenness.  You  shall 
not  take  a  Nabal,  but  he  plies  his  goblet  as  well  as  his  trencher.  And 
this  is  a  ready  course  to  retire  himself  from  his  former  vexation,  to  drown 
his  cares  in  wine.  The  last  pace  is  a  levalto,  Be  merry  :  when  he  hath  got 
junkets  in  his  belly,  and  wines  in  his  brain,  what  should  he  do  but  leap, 
dance,  revel,  be  merry,  be  mad !  After  feasting  must  follow  jesting.  Here 
be  all  the  four  passages  :  he  sleeps  care  away,  he  eats  care  away,  he  drinks 
care  away,  and  now  he  sings  care  away.  His  pipes  be  fiill,  and  they  must  needs 
squeak,  though  the  name  of  the  good,  yea,  the  name  of  God,  be  dishonoured. 
But  to  such  a  mad-merry  scoffer  might  well  be  appUed  that  verse  which  was 
sounded  in  the  ear  of  a  great  rhymer  dying  :  Desine  ludere  temere,  nitere 
2Jropere  surgere  de  jmlvere.  Leave  playing,  and  fall  to  praying  :  it  is  but 
sorry  jesting  with  death.  Thus  his  dance  was  like  Sardanapalus's  :  Ede,  hihe, 
lude, — Eat,  drmk,  and  be  merry ;  but  there  is  one  thing  mars  all  his  sport, 
the  bringing  of  his  soul  to  judgment.  He  promiseth  a  merry  life,  and  a  long 
life  ;  but  death  says  nay  to  both.  He  gratifies  his  soul,  and  ratifies  his  state ; 
but  cozens  himself  in  all.  It  may  be  said  of  him,  as  King  John  of  the  fat 
stag  dying  :  '  See  how  easily  he  hath  lived,  yet  he  never  heard  mass.'  This 
was  the  sweet,  but  the  sour  follows.  Qui  gaudehit  cum  mundo,  non  regnabit 
cum  Chiisto* — He  rejoiceth  with  the  world,  but  must  not  live  in  glory  with 
Christ. 

Thus  far  the  rich  man  acts;  now  comes  in  God's  part:  which  turns  the 
nature  of  his  play  from  comic  purposes  to  tragic  events.  He  beliights  all 
peace  and  joy  to  himself:  'But  God  said.  Thou  fool,  this  night  shall  thy 
soul  be  taken  from  thee,'  &c. 

The  words  contain — L  An  agent;  2.  A  2^<xtient;  3.  A  passion;  4.  A 
question. 

The  agent  is  God :  '  But  God  said.'  The  patient  is  the  rich  fool.  The 
passion:  'This  night  shall  thy  soul  be  required  of  thee.'  The  question 
which  God  puts  to  him,  to  let  him  see  his  foUy :  *  Then  whose  shall  those 
things  be  which  thou  hast  provided?' 

1.  The  agent,  God.  The  rich  man  was  purjiosing  great  matters;  but  he 
reckoned  without  his  host :  he  resolves  thus  and  thus ;  '  but  God  said  to 
him.'     Hence  two  observations : — 

Obs.  1. — That  the  purposes  of  men  are  abortive,  and  never  come  to  a 
happy  birth,  if  God  bless  not  their  conception.  ]\Ian  purposeth,  and  God 
disposeth.  '  The  horse  is  prepared  to  the  battle,  but  the  victory  is  of  the 
Lord.'  It  is  a  holy  reservation  in  all  our  purposes,  Si  Deo  placuerit, — If  it 
shall  please  the  Lord.  '  Go  to  now,  ye  that  say.  To-day  or  to-morrow  w^e  will 
go  into  such  a  city,  and  continue  there  a  year,  and  buy  and  sell,  and  get  gain : 
whereas  ye  know  not  what  shall  be  on  the  morrow.  Ye  ought  to  say.  If 
the  Lord  will,'  James  iv.  13.  For  neither  tongue  can  speak,  n(ir  foot  move, 
if  the  Lord  shall  enervate  them :  as  he  did  Zacharias's  tongiie  in  the  temple, 
Luke  i.  22,  and  Jeroboam's  arm,  when  he  would  have  reached  it  out  against 
the  prophet,  1  Kings  xiii.  4.     In  vain  man  intends  that  whereagainst  God 

*  Hierom. 


12G  THE  COSMOPOLITE.  [SeEMON   XXXIV. 

contends.  Sisera  resolves  on  victory;  God  crossetli  it  with  overthrow. 
Yet  thinks  Sisera,  Jael  will  succour  me,  '  for  there  is  peace  between  Jabin 
king  of  Hazor  and  the  house  of  Heber  the  Kenite,'  Judg.  iv.  17.  No;  even 
there  the  arm  of  the  Lord  is  ready  to  encounter  him ;  a  draught  of  milk 
shall  be  his  last  draught,  and  the  hand  of  a  woman  shall  kill  him  that  hath 
escaped  the  hand  of  an  army  of  men. 

The  Jews  may  say,  '  We  will  flee  away  on  swift  horses.'  But  God  saith, 
*  Your  persecutors  shall  be  swifter.'  Sennacherib  purposeth  to  lick  up  Israel 
as  the  ox  grass,  and  though  he  found  the  land  before  him  as  an  Eden, 
to  leave  it  behind  him  as  Sodom ;  but  God  said.  He  shall  go  home  without 
his  errand ;  a  hook  in  his  nostrils  shall  rein  him  back.  The  king  of  Baby- 
lon says  in  his  heart,  '  I  will  ascend  into  heaven,  I  will  exalt  my  throne 
above  the  stars  of  God;  and  I  will  be  like  the  Most  High,'  Isa.  xiv.  13,  14. 
But  God  said,  ver.  15,  'Thou  shalt  be  brought  down  to  hell,  to  the  sides  of 
the  pit.'  Herod  made  himself  so  sure  of  Christ,  that  rather  than  to  fail  of 
cutting  off  the  prophesied  King,  he  slays  his  own  son.  He  might  so,  but 
he  shall  not  touch  God's  Son.  With  what  lavish  promises  did  the  Span- 
iards flatter  themselves,  when  they  baptized  their  navy  with  the  name  of 
Invincible!  England  is  their  own,  they  are  already  grasping  it,  warm  with 
gore,  in  their  clutches.  But  God  said.  Destruction  shall  inherit  their 
hopes;  and  the  remainder  of  ruin  shall  be  only  left  to  testify  what  they  would 
have  done. 

Men's  thoughts  promise  often  to  themselves  multa,  magna,  many  things, 
great  things  :  they  are  plotted,  contrived,  commenced;  yet  die  like  Jonah' & 
gourd,  when  we  should  expect  their  refreshing,  qida  non  forttinavit  Deus, — 
because  God  hath  not  blessed  them.  Ambition  may  rear  turrets  in  emula- 
tion of  heaven,  and  vain-glory  build  castles  in  the  air ;  but  the  former  shall 
have  no  roof,  as  the  latter  hath  no  foundation.  Philip  threatened  the  Lace- 
demonians, that  if  he  entered  their  country,  he  would  utterly  extinguish  them. 
They  wrote  him  no  other  answer  but  Si,  If:  meaning,  it  was  a  condition 
well  put  in,  for  he  never  was  like  to  come  there.  ^S**  81  non  esset,  perfectum 
quidlihet  esset.  But  in  the  menaces  of  angry  tyrants,  and  purposes  of  hasty 
intenders,  there  is  an  if,  an  included  condition,  that  infatuates  alL  Let  our 
lesson  hence  be  this :  That  our  purposes  may  be  sped  with  a  happy  success, 
let  us  intend  in  the  Lord,  for  the  Lord : — 

First,  Let  us  derive  authority  of  our  intentions  from  this  sacred  truth, 
which  gives  rules  not  only  to  live  well,  and  to  speak  well,  but  even  ad  bene 
cogitandum,  to  think  well.  It  is  a  wicked  purpose  to  fast  till  Paul  be 
killed :  to  wreak  malice,  to  satisfy  lust.  Inauspicious  and  without  speed 
are  the  intents  whose  iDeginning  is  not  from  God.  Let  no  purpose  pass 
current  from  thy  heart,  till  God  hath  set  on  it  his  stamp  and  seal  of  appro- 
bation. Let  his  word  give  it  a  fiat.  Whatsoever  ye  do,  yea,  or  intend  to  do, 
let  both  action  of  hand  and  thought  of  heart  be  aU  to  God's  glory. 

Secondly,  Let  us  in  all  our  purposes  reserve  the  first  place  for  God's  help- 
ing hand.  '  Without  me  ye  can  do  nothing,'  saith  Christ,  John  xv.  5.  But 
it  is  objected  that  Paul  spake  peremptorily  to  his  Corinthians:  *I  will  come 
mito  you  when  I  shall  pass  through  Macedonia,'  1  Cor.  xvi.  5.  And  David : 
'  I  will  go  to  the  house  of  the  Lord,'  Ps.  Ixvi.  I  answer.  Cor  tenet,  quod 
lingua  tacet, — They  that  had  so  much  grace  in  their  hearts  wanted  not 
this  grace,  et  noscere  et  poscere  facidtatem  Domini, — to  know  and  desire  the 
Lord's  permission.  You  shall  never  take  men  so  well  aff"ected  to  good  works, 
that  do  not  implore  God's  assistance.  Though  they  do  not  ever  express  in 
word,  yet  they  never  suppress  in  thought,  that  reservation:  *If  it  please 


Luke  XIL  20.]  the  cosmopolite.  12T 

God;'  as  Paul  doth  afterwards  in  that  place,  <If  the  Lord  permit,'  1  Cor, 
xvi.  7.  If  any  wiU  dare  to  resolve  too  confidentl}',  patronising  their  temerity 
from  such  patterns,  as  if  their  voluntates  were  potestates,  let  them  know  that, 
like  tailors,  they  have  measured  others,  but  never  took  measure  of  them- 
selves :  that  there  is  great  difference  betwixt  a  holy  prophet  or  apostle,  and 
a  profane  publican. 

Obs.  2. — Observe  that  God  now  speaks  so  to  the  covetous  that  he  will  be 
heard.  He  preacheth  another  kind  of  sermon  to  him  than  ever  he  did  before ; 
a  fatal,  final,  funeral  sermon,  a  text  of  judgment :  '  This  night  shall  they  fetch 
away  thy  soul.'  For  this  is  God's  lecture,  himself  reads  it :  *  But  God  said.' 
He  had  preached  to  the  worldling  often  before;  and  those  sermons  were  of 
three  sorts : — 

(1.)  By  his  word.  But  cares  of  the  world  choke  this  seed;  the  'heart 
goes  after  covetousness,'  even  whiles  the  flesh  sits  under  the  pulpit.  This  is 
the  devil's  three-winged  arrow, — wealth,  pride,  voluptuousness, — whereby  he 
nails  the  v«ry  heart  fast  to  the  earth.  It  is  his  talent  of  lead,  which  he  hangs 
on  the  feet  of  the  soul,  the  affections,  that  keeps  her  from  mounting  into 
heaven.  With  the  painted  beauty  of  this  filthy  harlot  he  bewitcheth  their 
minds,  steals  their  desires  from  Christ,  and  sends  them  a-whoring  to  the  hot 
stews  of  hell.     Thus  is  God's  first  sermon  quite  lost. 

(2.)  By  judgments  on  others,  whose  smart  should  amaze  him.  For  God, 
when  he  strikes  others,  warns  thee,  Tua  res  agitur,  &c.  When  the  next 
house  is  on  fire,  thy  cause  is  in  question.  God  hath  smitten  Israel,  that 
Judah  might  fear.  *  Though  Israel  play  the  harlot,  yet  let  not  Judah  offend.' 
'  Ephraim  is  joined  to  idols :  let  him  alone,'  Hos.  iv.  15, 17.  When  the  plague 
knocks  at  thy  neighbour's  door,  it  tells  thee,  '  I  am  not  far  off.'  God's  judg- 
ment on  the  Galileans,  and  men  in  Siloa,  is  thus  applied  by  Christ,  to  draw 
others  to  repentance,  lest  '  they  likewise  perish,'  Luke  xiii.  5.  But  what  if 
thousands  faU  on  the  worldling's  right  hand,  and  ten  thousands  about  him, 
he  dreams  of  no  danger  :  his  own  gold  gives  hkn  more  content  than  all  this 
terror.  The  devil  hath  hoodwinked  him  with  gain,  and  so  carries  him  quietly 
(like  a  hooded  hawk)  on  his  fist,  without  baiting,  to  hell.  This  sermon  is 
lost  also. 

(3.)  By  crosses  on  himself;  and  this  sermon  comes  a  little  nearer  to  him, 
for  it  concerns  his  feeling.  The  first  was  objected  to  his  ear,  the  second  to 
his  eye,  this  last  to  his  sense.  But  as  the  first  sermon  he  would  not  hear, 
the  next  not  see,  so  this  he  will  not  feel :  '  He  is  stricken,  but  he  hath  not 
sorrowed,'  Jer.  v.  3.  He  imputes  all  to  his  ill  luck,  that  he  loseth  the  game 
of  his  worldly  desires ;  he  looks  no  more  up  to  heaven  than  if  there  was 
none.  '  God  is  not  in  all  his  thoughts,'  Ps.  x.  4.  All  these  sermons  are 
lost. 

But  now  God  will  be  heard  :  '  He  said ;'  he  spoke  home  ;  a  word  and  a 
blow.  He  will  be  understood,  though  not  stood  under.  Vociferat,  vulne- 
rat;  pc?'  dictum,  per  ictum.  This  is  such  a  sermon  as  shall  not  pass  A\-ithout 
consideration.  So  he  preached  to  Pharaoh  by  frogs,  flies,  locusts,  murrain, 
darkness ;  but  when  neither  by  Moses's  vocal,  nor  by  these  actual  lectures 
he  would  be  melted,  the  last  sermon  is  a  Red  Sea,  that  drowns  him  and  his 
array.  The  tree  is  bared,  manured,  watered,  spared  in  expectancy  of  fruits ; 
but  when  none  comes,  the  last  sermon  is  the  axe  :  it  must  be  '  hewm  down 
and  cast  into  the  fire,'  Matt.  iii.  10.  This  kind  of  argument  is  unanswer- 
able, and  cannot  be  evaded.  When  '  God  gives  the  word,  imuimerable  are 
the  preachers ;'  if  the  lower  voices  will  not  be  heard,  death  shall  be  feared. 
God  knocks  long  by  his  prophets,  yea, '  stands  at  the  door'  himself,  Rev.  iii. 


128  THE  COSMOPOLITE.  [Sermon  XXXIV. 

20 ;  we  -will  not  open.  But  when  tliis  preacher  comes,  he  opens  the  door 
himself,  and  will  not  be  denied  entrance.  '  All  the  day  long  have  I  stretched 
forth  my  hands'  mito  thee,  Rom.  x.  21 :  manum  misericordice,  the  hand  of 
his  mercy ;  it  is  not  embraced.  Now  therefore  he  stretcheth  out  manum 
justitice,  the  hand  of  his  justice ;  and  this  cannot  be  avoided.  AU  that 
long  day  is  past,  and  now  the  worldling's  night  comes  :  '  This  night  shall 
they  require  thy  soul.'  The  rich  man  must  hear  this  sermon ;  there  is  no 
remedy.     '  But  God  said.' 

2.  We  are  come  from  the  doer  to  the  sufferer,  or  patient;  and  his  title  is 
"Apgw!/,  '  Thou  fool.'  What !  if  this  had  come  from  a  poor  tenant's  mouth, 
it  had  been  held  a  petty  kind  of  blasphemy.  Is  the  rich  man  only  held  the 
wise  man  at  all  parts ;  and  doth  God  change  his  title  with  such  a  contra- 
diction 1  Is  the  world's  gold  become  dross  1  the  rich  idol  a  fool  1  It  is 
even  a  maxim  in  common  acceptation,  '  He  is  wise  that  is  rich.'  Dives  and 
sa2nens  are  voces  convertibiles, — Rich  and  wise  are  convertible  terms,  ima- 
gined to  signify  one  thing.  When  the  rich  man  speaks,  all  the  people  give 
bareheaded  silence  and  attention.  As  if  no  argument  could  evince  such  a 
necessity,  as  the  chief  priests  to  Judas,  Matt.  xxvi.  14  :  Tantum  daho, — So 
much  will  I  give  thee.  Tantus  valor  in  qiiatuor  syllabis, — Such  force  is  there 
in  four  syllables  and  but  two  words.  It  is  not  only  eloquence,  but  enchant- 
ment ;  and  they  that  use  it  prevail  Uke  sorcerers,  unless  perhaps  they  light 
upon  multis  e  millihiis  unum, — a  Peter :  '  Thou  and  thy  money  be  damned  to- 
gether,' Acts  viii.  20.  If  he  that  can  plead  by  the  strongest  arguments  be 
the  wisest  man,  how  doth  God  call  the  rich  man  fool  ?  If  a  man  should 
travel  through  all  conditions  of  the  world,  what  gates  would  not  open  to 
the  rich  man's  knock  1 

In  the  church  surely  religion  should  have  the  strongest  force ;  yet  riches 
thrusts  in  her  head  even  under  religion's  arm,  and  speaks  her  mind.  Money 
once  brought  the  greatest  preacher  of  the  gospel,  even  the  author  of  the 
gospel,  Christ  himself,  to  be  judged  before  an  earthly  tribunal.  Now,  '  the 
servant  is  not  greater  than  his  Lord.'  No  wonder  if  money  plays  the  rex 
still,  and  disposeth  places  to  men  of  the  greatest  worldly,  not  the  best  hea- 
venly, gifts.  For  a  gift  prospereth  which  way  soever  it  goeth.  It  were 
somewhat  tolerable,  if  money  did  only  hinder  us  from  what  we  should  have ; 
but  it  wrings  from  us  also  what  we  have. 

In  the  courts  of  justice,  law  should  rule ;  yet  often  money  overrules  law 
and  court  too.  It  is  a  lamentable  complaint  in  the  prophecy  of  Isaiah, 
*  Judgment  is  turned  away  backward,  and  justice  standeth  afar  off :  for  truth 
is  fallen  in  the  street,  and  equity  cannot  enter,'  Isa.  lix.  14.  If  there  must 
be  contention,  judgment  should  go  forward ;  and  is  it  turned  backward  ? 
Justice  should  lay  a  close  ear  to  the  cause  of  the  distressed ;  and  must  it 
stand  afar  off  ?  *  Truth  is  fallen  in  the  street.'  Oh,  the  mercy  of  God !  in  the 
street  ?  Had  it  faUen  in  the  wilderness,  it  had  been  less  strange ;  but  in 
the  street,  where  everybody  passeth  by,  and  nobody  takes  it  up  !  Miserable 
iniquity !  '  Equity  cannot  enter.'  What !  not  equity  1  Are  they  not  called 
coiuis  of  equity,  and  must  that  which  gives  them  denomination  be  kept 
out?  Now  all  this  perversion,  eversion  of  justice,  is  made  by  money.  This 
turneth  'judgment  to  wormwood,'  Amos  v.  7,  poisons  a  good  cause;  or  at 
least  into  vinegar,  as  wine  that  stands  long  becomes  sour.  And  you  are 
beholden  to  that  lawyer  that  will  restituere  rem,  get  you  your  right,  though 
he  doth  it  amctando,  by  delays.  There  is  many  one  of  whom  that  old  verse 
may  be  inverted.  Talis  homo  nobis  cunctando  diminuit  rem. 

In  the  wars  valour  bears  a  great  stroke,  yet  not  so  great  as  money.     That 


Luke  XII.  20.]  the  cosmopolite.  129 

IMacedonian  monarch  was  wont  to  say,  he  would  never  fear  to  suq^rise  that 
city  whose  gates  were  but  wide  enough  for  an  ass  laden  with  gold  to  enter. 
How  many  forts,  castles,  cities,  kingdoms  hath  that  blown  up  before  ever 
gunpowder  was  invented.  I  need  name  no  more.  What  quality  bears  up 
so  brave  a  head  but  money  gives  it  the  checkmate  !  It  answereth  all  things, 
saith  Solomon :  '  A  feast  is  made  for  laughter,  and  wine  maketh  merry ; 
but  money  answereth  all  thing.s,'  Eccles.  x.  19.  By  all  this  it  appears  that 
riches  is  the  greatest  wisdom ;  but  we  must  take  out  a  writ,  ad  melius  in- 
quirendum. 

If  wealth  be  wnt,  what  means  Christ  here  to  call  the  rich  man  fool  ?  Yes, 
good  reason.  *  God  hath  made  foolish  the  wisdom  of  this  world,'  1  Cor.  i. 
20.  If  God  calls  him  so^  he  gets  little  to  have  the  world  esteem  him  other- 
wise. *  Not  he  that  commendeth  himself,'  nor  whom  the  world  commend- 
eth,  'is  approved,  but  whom  the  Lord  commendeth,'  2  Cor.  s.  18.  An 
ounce  of  credit  with  God  is  worth  a  talent  of  men's  praises.  Frustra  com- 
mendatur  in  terris,  qui  condemnatur  in  coelis, — The  world  commends,  but 
God  condemns  ;  which  of  these  judgments  shall  stand  % 

I  might  here  infer  doctrinally  that  all  covetous  men  be  fools ;  and  that  in 
his  censure  that  cannot  deceive,  not  be  deceived.  But  I  should  prevent 
the  issue  of  this  text,  to  say  and  shew  this  now.  I  therefore  content  myself 
to  say  it  now,  to  shew  it  anon.  It  may  be  cavilled  that  folly  is  rather  a 
defect  in  the  understanding,  covetousness  in  the  affections  j  for  so  they  dis- 
tinguish the  soul,  into  the  intellectual  and  affectionate  part.  How  then  is 
this  attribution  of  fool  proper  to  the  worldling?  The  truth  is,  that  the 
offence  of  the  will  and  affections  doth  mostly  proceed  from  the  former  error 
of  the  mind.  Our  desire,  fear,  love,  hatred,  reflecting  on  evil  objects,  arise 
from  the  deceived  understanding.  So  there  is  a  double  error  in  the  covetous 
man's  mind  that  makes  him  a  fool : — 

(1.)  He  conceives  not  the  sufficiency  of  God's  help,  and  therefore  leaves 
him  that  will  never  leave  his.  He  thinks  God's  treasuiy  too  empty  to  con- 
tent him ;  he  sees  not  his  glory,  and  therefore  will  not  trust  him  on  bare 
promises.  The  good  man  sweetens  his  most  bitter  miseries  with  this  com- 
fort :  '  The  Lord  is  the  portion  of  mine  inheritance,'  Ps.  xvi.  5.  But  all 
God's  wealth  cannot  satisfy  the  fool.  0  niviis  avarus  est,  cui  Deus  non  suf- 
ficit, — He  is  unmeasurably  covetous  whom  God  himself  cannot  satisfy. 
Here  is  one  argument  of  his  folly. 

(2.)  Having  left  God,  who,  rested  on,  would  not  have  left  him,  he  adheres 
to  the  world,  which  cannot  help  him.  The  mind  of  man,  like  the  elephant, 
must  have  somewhat  to  lean  upon  ;  and  when  the  olive,  fig-tree,  vine,  are 
refused,  he  must  put  '  his  trust  under  the  shadow  of  the  bramble,'  Judges  ix. 
L5,  When  the  Israelites  had  forsaken  the  King  of  heaven,  they  make  to 
themselves  a  '  queen  of  heaven,'  Jer.  vii.  18.  Moses  is  gone  :  *  Up,  make  us 
gods  which  shall  go  before  us,'  Exod.  xxxii.  1.  Admiratur  mundum,  qui 
rejecit  Dominum, — He  falls  off  from  God,  and  falls  in  with  the  world.  Here 
be  both  the  parts  of  his  folly:  *  He  hath  committed  two  evils  ;  forsaken  the 
fountain  of  liraig  waters,  and  hewed  himself  a  broken  cisteni,'  Jer.  ii.  13. 

3. '  We  see  the  patient,  let  us  come  to  the  passion,  or  suffermg.  This  is 
the  point  of  war,  which  my  text  sounds  like  a  trumpet,  against  all  world- 
lings :  '  This  night  shall  thy  soul  be  required  of  thee.'  Favour  them  in  this, 
and  they  think  all  well ;  but  in  this  of  all  they  must  not  be  favoured.  The 
suffering  is  aggravated  by  four  circumstances  : — (1.)  Quicl,  what  ?  the  '  soul ;' 
(2.)  A  quo,  of  whom?  '  of  thee ;'  (3.)  Quomodo,  how?  '  shall  be  required;' 
(4.)  Quando,  when  ?  '  this  night. 

VOL.  II.  1 


130  THE  COSMOPOLITE.  [SeEMON  XXXIV. 

(1.)  What  ?  Tlie  *  soul,'  thy  soul :  not  thy  barns,  nor  thy  crop ;  neither 
the  contment,  nor  content;  not  thy  goods,  which  thou  holdest  deai',  nor 
thy  body,  which  thou  prizest  dearer,  but  tliy  soul,  which  should  be  to  thee 
dearest  of  all.  Imagine  the  whole  convex  of  heaven  for  thy  barn,  (and  that 
were  one  large  enough,)  and  aU  the  riches  of  the  world  thy  grain,  (and  that 
were  crop  sufficient,)  yet  put  all  these  uito  one  balance,  and  thy  soul  into 
the  other,  and  thy  soul  outweighs,  outvalues  the  v,'orld.  '  What  is  the 
whole  world  worth  to  him  that  loseth  his  soul  V  The  soul  is  of  a  precious 
nature. 

One  hi  substance,  like  the  sun,  yet  of  diverse  operations.  It  is  confined 
in  the  body,  not  refined  by  the  body,  but  is  often  most  active  when  her  jaUor 
is  most  dull.  She  is  a  careful  housewife,  disposing  all  well  at  home ;  con- 
serving all  forms,  and  mustering  them  to  her  own  serviceable  use.  The 
senses  discern  the  outside,  the  circumstance,  the  husk  of  things ;  she  the 
inside,  the  virtue,  the  marrow:  resolving  effects  into  causes;  compounding, 
comparing,  contemplating  things  in  their  highest  sublimity.  Fire  turns 
coals  into  fire ;  the  body  concocts  meat  into  blood ;  but  the  soul  converts 
body  into  spirits,  reducing  their  purest  forms  within  her  dimensive  lines. 
In  man's  composition  there  is  a  shadow  of  the  Trinity.  For  to  make  up  one 
man  there  is  an  elementary  body,  a  divine  soul,  and  a  firmamental  spirit. 
Here  is  the  difference  :  m  God  there  are  three  persons  in  one  essence,  in  us 
three  essences  in  one  person.  So  in  the  soul  there  is  a  trinity  of  powers, 
vegetable,  sensitive,  rational  :  the  former  would  only  be;  the  second  be,  and 
he  well;  the  third  be,  be  well,  and  he  for  ever  welL  O  excellent  nature,  in 
whose  cabinet  ten  thousand  forms  may  sit  at  once ;  which  gives  agitation  to 
the  bodj',  without  whom  it  would  fall  down  a  dead  and  iaanimate  lump  of 
clay !     This  soul  shall  be  required. 

'  Thy  soul,'  which  understands  what  delight  is,  and  conceives  a  tickling 
pleasure  in  these  covetous  desires.  But  to  satisfy  thy  soul,  thou  wouldst 
not  be  so  greedy  of  abundance  ;  for  a  little  serves  the  body.  If  it  have  food 
to  sustain  it,  garments  to  hide  it,  harbour  to  shelter  it,  liberty  to  refresh  it, 
it  is  contented.  And  satiety  of  these  things  doth  not  reficere,  sed  mterjicere, 
— comfort,  but  confound  it.  Too  much  meat  surfeits  the  body,  too  mucli 
apparel  wearies  it,  too  much  ^vine  drowns  it ;  only  quod  convenit,  conservat. 
It  is,  then,  the  soul  that  reqiiires  this  plenitude,  and  therefore  from  this  pleni- 
tude shall  the  soul  be  required. 

'  Thy  soul,'  which  is  not  made  of  a  perishing  nature,  as  the  body,  but  of  an 
everlasting  substance ;  and  hath  by  the  eternity  thereof  a  capableness  of 
more  joy  or  more  sorrow  :  it  must  be  ever  in  heaven  or  ever  in  hell.  This 
night  must  this  soul  receive  her  doom  ;  '  thy  soul  shall  be  required-' 

That  soul  which  shall  be  the  body's  perpetual  companion,  saving  a  short 
divorce  by  the  hand  of  death  in  the  gi'ave ;  but  afterwards  ordained  to  an 
everlasting  reunion.  Whereas  all  worldly  goods,  being  once  broken  oif  by 
death,  can  never  again  be  recovered.  The  soul  shall  return  to  the  body,  but 
riches  to  neither ;  and  this  soul  must  be  required. 

This  is  a  loss,  a  cross  beyond  all  that  the  worldling's  imagination  can  give 
being  to.  How  diflfer  the  wicked's  thoughts  dying  from  their  thoughts  liv- 
ing !  In  the  days  of  their  peace  they  forget  to  get  for  the  soul  any  good. 
Either  it  must  rest  itself  on  these  inferior  props,  or  despair  of  refuge.  The 
eye  is  not  scanted  of  lustful  objects,  the  ear  of  melodious  sounds,  the  palate 
of  well-relished  viands :  but  the  soul's  eye  is  not  fastened  on  heaven,  nor 
her  ears  on  the  word  of  God ;  her  taste  savours  not  the  bread  of  life  ;  she  is 
neither  brought  to  touch  nor  to  smell  on  Christ's  vesture.     Animas  hahent, 


Luke  XII.  20.]  the  cosmopolite.  131 

qxiasi  inanimata  vivunt:  regarding  tlieir  flesli  as  that  pampered  Romau  did 
his,  and  their  souls  as  he  esteemed  his  horse  ;  who  being  a  spruce,  neat,  and 
fat  epicure,  and  riding  on  a  lean,  scraggy  jade,  was  asked  by  the  censors  the 
reason.  His  answer  was,  E(/o  euro  nieipsmn,  Statins  vero  equum, — I  look  to 
mysehf,  but  my  man  to  my  horse.  So  these  worldlings  look  to  their  bodies, 
let  who  will  take  care  of  their  souls. 

But  when  this  night  comes,  with  what  a  price  would  they  purchase  again 
their  souls,  so  mortgaged  to  the  devU  for  a  little  vanity !  Now  curare  non 
vohcnt,  then  7-ecuperare  non  valent  With  what  studious  and  artificial  cost  is 
the  body  adorned,  whiles  the  beggarly  soul  lies  in  tattered  rags  !  The  flesh 
is  pleased  with  the  purest  flour  of  the  wheat,  and  reddest  blood  of  the  grape ; 
the  soul  is  famished.  The  body  is  allowed  liberty,  even  to  licentiousness  ; 
the  sold  is  under  Satan's  lock  and  key,  shackled  with  the  fetters  of  ignorance 
and  impiety.  At  this  night's  terror,  to  what  bondage,  hunger,  cold,  cala- 
mity, would  they  not  subject  their  bodies,  to  free  their  souls  out  of  that 
friendless  and  endless  prison  !  Why  cannot  men  think  of  this  before  it  be 
too  late '?  It  will  somid  harshly  in  thine  ear,  O  thou  riotous  or  avarous 
worldling,  when  this  passing-beU  rings,  '  Thy  soul  shall  be  required  !'  If  the 
prince  should  confiscate  thy  goods,  which  thou  lovest  so  dearly,  this  news 
would  strike  cold  to  thy  heart ;  but  here  thy  soul  is  confiscate.  The  devil 
prizeth  this  most :  he  says,  as  the  king  of  Sodom  to  Abraham,  Da  mihi  ani- 
mas,  coitei'a  surae  tihi, — Give  me  the  soul,  take  the  rest  to  thyself. 

(2.)  Of  u'honi  ?  '  Of  thee,'  that  hadst  so  provided  for  thy  soul  in  another 
place ;  for  though  earth  be  a  dungeon  in  regard  to  heaven,  yet  is  it  a  para- 
dise in  respect  of  hell.  This  world  was  his  selected  and  afiected  home,  and 
from  thence  shall  death  pluck  him  out  by  the  ears. 

If  this  news  of  the  soul's  requiring  had  come  to  a  faithful  Christian,  he 
would  have  welcomed  it.  and  judged  it  only  the  voice  of  the  Feastmaker, 
finding  him  in  the  humiDlc  room  of  this  base  earth,  '  Friend,  sit  up  higher,' 
Luke  xiv.  10 ;  or  that  voice  of  heaven  that  spake  to  John,  '  Come  up  hither,' 
Rev.  iv.  1 :  Sit  no  longer  in  the  vale  of  tears,  but  ascend  the  mountain  of 
glory; — a  trumpet  calling  him  to  Mount  Tabor,  where  he  shall  be  trans- 
figured for  ever.  This  time  would  be  to  him  the  no7i  ultra  of  his  joys  and 
desires  :  he  fought  all  his  combat  for  this,  that  he  might  '  receive  the  end 
of  his  faith,  the  salvation  of  his  soul,'  1  Pet.  i.  9.  Ho  is  content  to  live  here 
till  God  call  him ;  but  his  '  desire  is  to  be  dissolved,  and  to  be  with  Christ,' 
Phil.  i.  23.  Bonus  vitam  hahet  in  patientia,  mortem  in  desiderio, — He  is 
patient  to  live,  but  willing  to  die.  To  him, '  the  day  of  death  is  better  than 
the  day  of  his  birth,'  Ecc-les.  \'ii.  1.  Job  '  cursed  the  day  of  his  birth,'  chap, 
iii.  3  ;  cand  Jeremh^h  saith,  '  Let  not  the  day  wherein  my  mother  bare  me 
be  blessed,'  chap.  xx.  14.  But  blessed  is  the  hour  of  death  :  '  So  saith  the 
Spirit ;  Blessed  are  they  that  die  in  the  Lord,  for  they  rest  from  their  la- 
bours,' Rev.  xiv.  13.  Both  philosophers  and  poets  could  so  commend  the 
happiness  of  this  time,  that  they  thought  no  good  man  truly  huppy  till  it 
saluted  him. 

'  Dicique  beatus 
Ante  obitum  nemo,  supremaque  f  unera  debet.' 

The  ethnics,  ignorant  of  a  better  life  future,  honoured  this  with  great 
solemnities,  and  kept  prodigal  feasts  on  their  birthdays;  as  Herod,  when  he 
was  served  with  the  Baptist's  head  for  his  second  course.  Matt.  xiv.  6.  But 
the  Christians  were  wont  to  celebrate  the  funerals  of  the  martyrs,  as  if  we 
did  then  only  begin  truly  to  live  when  we  die.  For  though  the  soul  is 
gotten  when  man  is  made,  yet  it  is,  as  it  were,  born  when  he  dies  :  his  body 


133  THE  COSMOPOLITE.  [Sermon  XXXIV. 

being  the  womb,  and  deatli  the  midwife  that  delivers  it  to  glorious  jierfec- 
tion.  The  good  man  may  then  well  say,  Mors  mild  munus  erit,  with  a, 
poet;*  or  rather,  '  Death  shall  be  my  advantage,'  with  an  apostle,  Phil.  i.  21. 
His  happiest  hour  is  when  In  mamis  tuas  Doinine,  he  can  say,  '  Into  thy 
hands,  Lord,  I  commend  my  soul.'  For  anima  non  amiititur,  seel  proemitti- 
ttir. 

But  this  of  thee  is  terrible.  Thou  that  never  preparedst  for  death  ;  wert 
'  at  a  league  with  hell,'  securely  rocked  asleej:)  in  the  cradle  of  thy  barn ;  that 
didst  '  put  far  away  from  thee  the  evil  day,'  and  give  it  a  charge  de  non  in- 
stanclo  ;  thou  that  criedst,  '  Peace,  peace,'  on  thee  shall  come  '  sudden  de- 
struction ;'  thou  that  saidst,  '  »Soul,  be  meny,'  to  sorrow  shall  thy  soul  be 
required.  Thou  that  never  esteemedst  thy  soul  so  dear  as  thy  wealth,  but 
didst  set  that  after  thy  stables  which  might  have  been  equal  to  angels — '  thy 
soul.'  Thou  that  wert  loath  to  hear  of  death,  as  having  no  hope  of  future 
bliss ;  that  wouldest  not  give  thy  possession  on  earth  for  thy  expectation  in 
heaven  :  as  that  French  cardinal,  that  said  he  would  not  give  his  part  in  Paris 
for  his  part  in  paradise  :  '  of  thee '  shall  a  soul  be  required.  This  point  is 
sharp,  and  makes  up  his  misery. 

(3.)  How  ?  '  Required.'  The  original  is  uTraircZaiv,  '  They  shall  require 
it.'  This  is  such  a  requiring  as  cannot  be  withstood.  God  requires  thy 
obedience,  thou  deniest  it ;  the  poor  require  thy  charity,  thou  deniest  it ; 
the  world  requires  thy  equity,  thou  deniest  it.  But  when  thy  soul  shall  be 
required,  there  must  be  no  denying  of  that ;  it  cannot  be  withheld.  Who 
shall  require  this  soul  1 

Not  God.  He  required  it  in  thy  life,  to  sanctify  it  and  save  it  :  thou 
wouldest  not  hearken  to  him ;  now  he  will  none  of  it.  What  should  God 
do  with  a  drunken,  profane,  covetous,  polluted,  sensual  soul?  He  offered  it 
the  gospel,  it  would  not  believe  ;  the  blood  of  Christ,  it  would  not  wash  and 
be  clean  :  it  is  foul  and  nasty,  God  requires  it  not.  Or  if  he  require  it,  it  is 
to  judge  and  condemn  it,  not  to  reserve  and  keep  it.  Eecusahit  Deus  jam, 
ohlatum,  giiod  non  redditur,  quando  erat  requisitum, — God  will  refuse  thy 
soul  now  offered,  which  thou  deniedst  Mm  whiles  he  desired. 

Not  heaven.  Those  crystalline  walks  are  not  for  muddy  feet,  nor  shall 
lust-infected  eyes  look  within  those  holy  doors  •  *  In  no  wise  shall  enter 
into  that  city  anything  that  defileth,  or  worketh  abomination,'  Rev.  xxi.  27. 
There  is  a  room  without  for  such,  chap.  xxii.  15 ;  a  black  room  for  black 
works.  What  should  a  worldling  do  in  heaven  ?  His  heart,  so  full  of  envy 
and  covetise,  would  not  brook  another's  fehcity.  If  there  be  no  gold  there, 
he  cares  not  for  coming  at  it.  But  he  shall  be  fitted  ;  for  as  he  requires  not 
heaven,  so  heaven  requires  not  him.  It  will  .spare  him  no  place ;  not  that 
it  wants  room  to  receive  him,  but  because  his  heart  wants  room  to  desire  it. 
'  The  unrighteous  shall  not  inherit  the  kingdom  of  God,'  1  Cor.  vi.  9.  But 
because  this  general  menace  doth  not  terrify  him,  read  his  pai-ticular  name 
in  the  bill  of  indictment:  ver.  10,  'nor  the  covetous.'  Heaven  is  for  men 
of  a  '■  heavenly  conversation,'  Phil.  iii.  20.  It  was  but  Nebuchadnezzar's 
dream,  Dan.  ii. :  God  Avill  not  set  a  golden  head  upon  earthen  feet ;  give  the 
glory  of  heaven  to  him  that  loves  nothing  but  the  baseness  of  this  world. 

The  angels  require  it  not.  Those  celestial  porters,  that  carry  the  souls  of 
the  saints,  as  they  did  the  soul  of  Lazarus,  into  the  bosom  of  Abraham,  have 
no  commission  for  this  man's  soul.  This  rich  man  might  be  wheeled  and 
Avhirled  in  a  coach,  or  perhaps.  Pope-like,  be  borne  on  men's  shoulders ;  but 
the  poor  beggar,  whose  hope  is  in  heaven  though  his  body  on  earth,  that 
*  Ovid.  Trist.,  i.,  Eleg.  21. 


Luke  XII.  20.]  the  cosmopolite.  133 

could  neither  stand,  go,  nor  sit,  is  now  carried  in  the  highest  state  by  the 
very  angels;  when  the  other  djdng,  hath  no  better  attendance  than  devils. 

And  so  if  you  ask,  who  then  require  his  soul,  sith  neither  God,  nor  heaven, 
nor  the  blessed  angels  will  receive  it  :  why,  devils — they  that  have  right  to 
it  by  God's  just  decree  for  his  unjust  obedience.  God's  justice  so  appoints  it, 
for  his  sins  have  so  caused  it ;  Satan  challengeth  his  due,  his  officers  require 
it.  Thou  hast  offendetl,  0  miserable  cosmopolite,  against  thy  great  Sove- 
reign's law,  crown,  and  majesty ;  now  aU  thou  hast  is  confiscate — thy  goods, 
thy  body,  thy  soul.  Thou,  whose  whole  desires  were  set  to  scrape  all  to- 
gether, shalt  now  find  all  scattered  asunder  ;  thy  close  congestion  meets  with 
a  wide  dispersion.  Every  one  claims  his  own  :  the  world  thy  riches,  the 
worms  thy  carcase,  the  devil  thy  soul.  Lust  hath  transported  thine  eyes, 
blasphemy  thy  tongue,  pride  thy  foot,  oppression  thy  hand,  covetousness  thy 
heart ;  now  Satan  requkes  thy  soul.  Not  to  give  it  ease,  rest,  or  supply  to 
the  defects  of  thy  insatiate  desires ;  no,  dahit  in  cniciatutn,  he  shall  deliver 
it  over  to  torment.  This  requiring  is  a  fetching  with  some  kind  of  violence. 
Tlie  good  man  resigns  or  surrenders  up  his  soul,  as  Christ  gave  up  the 
ghost ;  but  the  worldling's  soul  must  be  plucked  from  him  by  force. 

(4.)  When  i  '  This  night'  In  this  dark  qwindo  lie  hid  two  fearful  ex- 
tremities— sadness  and  suddenness.  It  is  not  only  said  in  the  '  night,'  but  in 
'this  night.' 

[1.]  In  the  'night;'  this  aggravates  the  horror  of  his  judgment.  The 
night  is  a  sad  and  uncomfortable  time ;  therefore  misery  is  compared  to  the 
night,  and  joy  said  to  come  in  the  morning.  '  Pray  that  your  flight  be  not 
in  the  night,'  saith  Christ  to  the  Jews ;  as  if  the  dismal  time  would  make 
desperate  their  sorrow.  The  night  presents  to  the  fantasy,  which  then  lies 
most  patient  of  such  impressions,  many  deceiving  and  affrightful  imagina- 
tions. Well,  then,  may  a  true,  not  fantasied,  terror  work  strongly  on  this 
wretch's  heart,  whiles  the  night  helps  it  forward.  All  sickness  is  generally 
stronger  by  night  than  by  day ;  this  very  circimistance  of  season  then  aggra- 
vates his  misery,  making  at  once  his  grief  stronger,  himself  weaker. 

But  what  if  we  look  further  than  the  literal  sense,  and  conceive  by  this 
night  the  darkness  of  his  soul.  Such  a  blindness  he  brmgs  on  himself, 
though  the  day  of  the  gospel  be  broke  round  about  him.  The  cause  of  night 
to  a  man  is  the  interposition  of  the  earth  bctAvixt  him  and  the  sun.  This 
worldling  hath  placed  the  earth,  the  thick  and  gross  body  of  riches,  between 
his  eyes  and  the  Sun  of  righteousness.  And  so,  shine  the  sun  never  so  clear, 
it  is  still  night  with  him.  There  is  light  enough  without  him,  but  there  is 
darkness  too  much  within  him.  And  then  darkness  must  to  darkness  ;  in- 
ward to  outward,  as  Christ  calls  it,  '  outer  darkness.'  lie  would  not  see 
whiles  he  might,  he  shall  not  see  when  he  would.  Though  he  shall  for  ever 
have  fire  enough,  yet  it  shall  give  him  no  light,  except  it  be  a  Little  glimmer- 
ing, to  shew  him  the  torments  of  others,  and  others  the  torments  of  himself. 

[2.]  '  This  night ; '  the  sadness  is  yet  increased  by  the  suddenness.  It 
will  be  fearful,  not  only  to  be  surprised  in  the  night,  but  in  that  night  when 
he  doth  not  di"eam  of  any  such  matter;  when  there  is  no  fear  nor  suspicion 
of  apprehension.  Ilis  case  is  as  with  a  man  that  having  rested  '\\'ith  a 
pleasmg  slumber,  and  been  fed  with  a  golden  dream,  suddenly  waking  finds 
liis  house  flanoing  about  his  ears,  his  wife  and  cliildren  dyuig  in  the  fire, 
robbers  ransacking  his  colTers  and  transporting  his  goods,  all  lovers  forsaking, 
no  friend  pitying,  when  the  very  thrusting  in  of  an  arm  might  deliver  him. 
Tins  rich  man  was  long  asleep,  and  had  been  delighted  with  pretty  wanton 
dreams,  of  enlarged  barns  and  plentiful  harvests,  (as  all  worldly  pleasures 


134  *  THE  COSMOPOLITE.  [Seemon  XXXIV. 

are  but  waking  dreams ;)  now  he  starts  iip,  on  the  hearing  of  this  soul-knell, 
and  perceives  all  was  but  a  dream,  and  that  indeed  he  is  everlastingly 
wretched. 

The  suddenness  increaseth  the  misery.  The  rich  man  hath  no  time  to 
dispose  his  goods ;  how  shall  he  do  with  his  soul  1  If  in  his  health,  wealth, 
peace,  strength,  succoured  with  all  the  helps  of  nature,  of  opportunity, 
preaching  of  the  gospel,  counsel  of  ministers,  comfort  of  friends,  he  would 
not  work  out  his  salvation,  what  shall  he  do  when  extreme  pangs  deny  cap- 
ableness  to  receive  them,  and  shortness  of  his  time  prevents  their  approach- 
ing to  him  1  He  hath  a  huge  bottom  of  sin  to  unravel  by  repentance,  which 
he  hath  been  many  years  winding  up  by  disobedience ;  now  a  great  work 
and  a  little  time  do  not  well  agree.  This  sudden  call  is  fearful :  '  This  night 
shall  thy  soul  be  required.'  Yet  before  I  part  from  this  point,  let  me  give 
you  two  notes  : — 

FiJ'st,  There  is  mercy  in  God  that  it  is  hac  node,  this  nu/ht ;  not  this 
hour,  not  this  moment.  Hac  node  was  sudden,  but  hoc  momenta  had  been 
more  sudden ;  and  that  this  larger  exhibition  of  time  is  allowed  v»^is  God's 
mere  mercy  against  the  worldling's  merit.  He  that  spared  Nineveh  many 
forties  of  years  •uill  yet  allow  her  forty  days,  Jonah  iii.  4.  He  that  forbore 
this  wretch  many  days,  receiving  no  fruit  worth  his  expectation,  will  yet  add 
a  few  hours.  God,  in  the  midst  of  justice,  remembers  mercy :  much  time  he 
had  received  and  abused,  yet  he  shall  have  a  little  more.  When  the  Lord's 
hand  is  lifted  up  to  strike  him,  jet  he  gives  him  some  lucida  intervalla  m,o- 
nitionis, — warning  before  he  lets  it  down.  But  let  not  the  worldling  pre- 
sume on  this ;  sometimes  not  an  hour,  not  a  minute  is  granted.  Sword, 
palsy,  apoplexj^,  imposthume,  make  quick  despatch,  and  there  is  no  space 
given  to  cry  for  mercy.  But  what  if  a  paucity  of  hours  be  permitted? 
Ancient  wounds  are  not  cured  in  haste;  the  plaster  must  lie  long  upon  them. 
There  was  one  man  so  saved,  to  take  away  desperation;  and  but  one  so 
saved,  to  bar  presumption  :  Unus  latro  in  fine  potmtuit :  iluus  quidem  ut 
nullus  despevet;  solus  autem,  ut  nidlus  2^rcesumat/'  Conversion  at  the 
eleventh  hour  is  a  Avonder,  at  the  twelfth  a  miracle.  All  thieves  do  not  go 
from  the  gallows  to  glory  because  one  did,  no  more  than  all  asses  speak  be- 
cause God  opened  the  mouth  of  one.  Flatter  not  thyself  with  hope  of  time. 
Nemo  sibi  ijromittat,  quod  non  23Tomittit  evangelium, — Let  no  man  promise 
himself  a  larger  patent  than  the  gospel  hath  sealed  to  him. 

Secondly,  The  day  of  the  wicked  turns  at  last  to  a  night.  After  the  day 
of  vanity  comes  the  night  of  judgment.  Now  is  the  time  when  the  rich 
man's  sun  sets ;  his  light  and  his  delight  is  taken  from  him.  His  last  sand 
is  run  out ;  the  clock  hath  ended  his  latest  minute,  his  iiight  is  come.  His 
day  of  pleasure  was  short ;  his  night  of  sorrow  is  everlasting.  Extremxinti 
gaudii  luctus  occupat.  Vexation  treads  on  the  heels  of  vanity.  Man's  life 
is  compared  to  a  day. 

This  day  to  some  may  be  distinguished  into  twelve  hours.  The  first  gives 
us  nativity :  even  in  this  hour  there  is  sin ;  an  original  pravity,  indisposition 
to  good,  proncness  to  evil.  Secondly,  infancy :  God  now  protects  the  cradle. 
Thirdly,  childhood :  and  no^v  we  learn  to  speak  and  to  swear  together ;  the 
sap  of  iniquity  begins  to  put  out.  Fourthly,  tender  age :  wherein  toys  and 
gauds  fill  up  our  scene.  Fifthly,  youth :  this  is  a  madduag,  a  gadding  time. 
'  Remember  not  the  sins'  of  this  time,  prays  David,  Ps.  xxv.  7 ;  their  *  re- 
membrance is  bitter,'  says  Job,  chap.  xiii.  26.  Sixthly,  our  high  noon:  God, 
that  could  not  be  heard  before  for  the  loud  noise  of  vanity,  now  looks  for  audi- 

*  Aug. 


Luke  XII.  20.]  the  cosmopolite.  ^  135 

euce,  for  obedience.  fSeventlily,  this  is  full  of  cares  and  crosses :  the  dngs  of  the 
world  taste  bitter;  it  is  full  time  that  this  hour  should  wean  us.  The  eighth 
brin<'S  us  to  a  sense  of  mortality !  we  feel  our  blood  decaying.  Ninthly,  our 
bodies  go  crooked  and  stooping,  to  put  us  in  mind  that  they  are  going  to 
their  original  earth.  Tenthly,  we  are  even  as  dying:  we  do  die  by  degrees; 
our  senses  first  fail  us,  our  ej^es  are  dim,  like  old  Isaac's,  our  ears  deaf, 
our  tastes  dull,  our  grinders  are  done,  our  stilts  unable  to  support  us. 
Eleventhly,  we  are  a  burden  to  ourselves,  to  our  friends :  we  long  for  death, 
if  any  hope  of  a  better  life  hath  possessed  our  hearts.  The  twelfth  hour  it 
comes.  Which  of  these  hours  pass  over  us  without  God's  mercies,  without 
our  voluntary  unthankfulness,  unless  those  first  hours  wherein  our  ignorance 
is  incapable  of  such  observance?  '  All  thy  day  long  have  I  stretched  out  my 
hands  unto  thee,'  saith  God,  Eom.  x.  21.  If  none  of  these  hours  reclaim 
us,  our  day  is  spent,  and  the  night  comes;  that  night  '  wherein  no  man  can 
work,'  John  ix.  4 ;  actively  to  comfort,  though  passively  he  works  for  ever  in 
torment.  I  know  that  God  cuts  many  one  short  of  most  of  these  hours,  and 
often  shuts  up  his  daylight  before  he  comes  to  his  noon.  But  howsoever 
man  pass  from  infancy  to  childhood,  from  childhood  to  youth,  from  youth 
to  age,  yet  senedutem  nemo  excedit, — none  can  be  more  than  old.  Though 
tam  senex  nemo,  quin  2^'^tet  se  anmcin  i)Osse  vivere^ — no  man  is  so  old  but 
still  he  thinks  he  may  live  another  year.  And  therefore  lightly  the  older,  the 
more  covetous;  and  qxio  minus  vice  restat,  eo  2>lus  viatici  qiiceritur.-  ~\\\<i  less 
journey  men  have,  the  more  provision  they  make. 

God  allows  this  liberal  time  to  some ;  but  what  enemies  are  we  to  our- 
selves, that  of  all  these  twelve  hours  allow  ourselves  not  one  !  Many  post 
off  their  conversion  from  day  to  day,  sending  religion  before  them  to  thirty ; 
and  then  putting  it  off  to  forty ;  and  not  pleased  yet  to  overtake  it,  promise 
it  entertainment  at  threescore :  at  last  death  comes,  and  allows  not  one  hour. 
In  youth,  men  resolve  to  allow  themselves  the  time  of  age  to  serve  God ;  in 
age,  they  shuffle  it  off  to  sickness;  when  sicluiess  comes,  care  to  dispose  their 
goods,  loathness  to  die,  hope  to  escape,  martyrs  that  good  thought ;  and  their 
resolution  still  keeps  before  them  the  length  of  '  Gracious  Street'  at  least.  K 
we  have  but  the  lease  of  a  farm  for  twenty  years,  we  make  use  of  the  time 
and  gather  profit.  But  in  this  precious  farm  of  time  we  are  so  ill  husbands, 
that  our  lease  comes  out  before  we  are  one  pennyworth  of  grace  the  richer 
by  it.  Take  heed ;  it  is  dangerous  trifling  out  thy  good  day,  lest  thou  hear 
this  message  in  the  evening,  '  This  night  shall  thy  soul  be  required  of  thee.' 

4.  'Then  whose  shall  those  things  be  which  thou  hast  provided?'  This 
is  the  question.  It  were  somewhat  if  thou  mightest  perpetually  enjoy  them 
thyself,  if  thou  couldst  fetch  down  eternity  to  them :  as  those  in  the  49th 
Psalm,  '  whose  inward  thought  is,  that  their  houses  shall  continue  for  ever, 
and  their  dwelling-places  to  all  generations :  they  call  their  lands  after  their 
own  names.'  But  there  is  a  quamdiu  and  a  quousque.  How  long?  Hab.  ii 
6, '  How  long  ?  thou  that  loadest  thyself  vnih.  thick  clay !'  How  far  ?  Isa. 
xiv,  16, '  How  far  ?  thou  that  madest  the  earth  to  tremble,  and  didst  shake  the 
kingdoms  ! '  Here  is  a  non  idtra  to  both :  thy  power  is  confined,  thy  time  is 
limited;  both  thy  latitude  and  extension  are  briefed  up;  here  is  the  period; 
a  full  stop  in  the  midst  of  the  sentence,  I'm  'ierai,  'Whose  shall  those 
things  be  which  thou  hast  provided  V  He  that  should  read  thy  history, 
being  ignorant  of  thy  destin)^,  and  find  so  plentiful  a  happiness  in  the  first 
page  of  the  book ; — grounds  so  fertile,  cattle  so  prospering,  house  so  furnished, 
possibilities  stroking  thy  hopes,  hopes  milking  thy  desires,  desires  dancing 
*  Cicero  de  Senectute. 


136  THE  COSMOPOLITE.  [SeKMON   XXXIV. 

to  the  tune  of  thy  pleasures;  promises  of  larger  barns,  more  opulent  fruits; 
and  all  this  with  ease,  yea,  ^vith  heart's-ease  :  '  Soul,  be  merry  / — and  coming 
now  to  the  end  of  the  page,  but  not  of  the  sentence,  turning  over  a  new  leaf, 
thinldng  there  to  read  the  maturity  and  perfection  of  all,  should  find  a  blank, 
an  abrupt  period,  an  unlooked-for  stop,  would  surely  imagine  that  either 
destiny  was  mistaken,  or  else  some  leaves  were  torn  out  of  the  book.  Such 
a  Cnjus  erunt  hcec  omnia  would  bo  a  terrible  dash  in  a  story  of  happiness  so 
fairly  written,  and  promising  so  good  an  epilogue.  But  here  is  his  end,  you 
must  read  him  no  further :  '  He  whom  you  have  seen  this  day,  you  shall  see 
him  again  no  more  for  ever,'  Exod.  xiv.  13.  '  Whose  shall  these  things  be,'  O 
worldling  1  Were  thy  grounds  as  Eden,  and  thy  house  like  the  court  of  Je- 
hoialdm,  yet  '  dost  thou  think  to  reign,  because  thou  closest  thyself  in  cedar  V 
Jer.  xxii.  15.  No;  Advenit finis  tuus, — Thy  end  is  come;  '  whose  shall  these 
things  be?' 

It  were  something  yet  if  thy  children  might  enjoy  these  riches.  But  there 
is  a  man  that  'hath  no  child,  yet  is  there  no  end  of  his  labour;  neither  is 
his  eye  satisfied  with  wealth;  and  he  saith  not,  For  whom  do  I  travail,  and 
bereave  my  soul  of  this  good?'  Eccles.  iv.  8.  The  prodigal  would  be  his 
own  heir  and  executor;  but  this  covetous  man  bequeaths  neither  legacy  to 
himself,  nor  to  any  known  inheritor.  The  other  desires  to  see  an  end  of  all 
his  substance ;  this  man  to  see  only  the  beginning.  He  hunts  the  world  fall 
cry,  yet  hath  no  purpose  to  overtake  it ;  he  lives  behind  his  wealth,  as  the 
other  lives  beyond  it.  But  suppose  he  hath  children,  and  then  though  he 
famish  himself  to  feed  them  fat ;  though  he  be  damned,  yet  if  his  son  be 
made  a  gentleman,  there  is  some  satisfaction.  But  this  Cujits  erunt  is  a 
scattering  word,  and  of  great  uncertamty.  '  Whose  shall  they  be  V  Perhaps 
not  thy  children's.  They  say,  '  Happy  is  that  son  whose  father  goes  to  the 
devil,'  but  thou  mayest  go  to  the  devil,  and  yet  not  make  thy  son  happy. 
For  men  make  heritages,  but  God  makes  heirs.  He  will  wash  away  the  un- 
holy seed,  and  cut  off  the  generation  of  the  wicked.  Solomon  had  a  thousand 
wives  and  concubines,  and  consequently  many  children  ;  yet  at  last  he  wants 
one  of  his  '  seed  to  sit  upon  the  throne  of  David,  or  to  bear  rule  in  Judah  ;' 
and  St  Luke  derives  Christ  from  Nathan  the  younger  brother,  Luke  iii.  31. 
For  thus  saith  God  of  Jechoniah,  whom  he  calls  Coniah,*  cutting  short  at  once 
his  name,  his  Ufe,  his  hope  of  posterity : '  Write  this  man  childless,'  Jer.  xxii.  30. 
It  often  so  foils  out,  that  to  a  man  exceeding  wealthy  is  denied  a  successor 
of  his  own  loins.  Let  him  have  children,  he  is  not  sure  those  children  shall 
possess  his  riches.  '  But  those  riches  perish  by  evU  travail ;  and  he  begetteth 
a  son,  and  there  is  nothing  in  his  hand,'  Eccles.  v.  14.  A  scatterer  succeeds 
a  gatherer  •  avari  hcens  dissipans  ;  the  father  loved  the  world  too  well,  and 
the  son  cares  not  for  it.  The  sire  was  all  for  the  rake,  and  the  son  is  aU  for 
the  pitchfork.  So,  '  whose  shall  all  these  be?'  Even  his  that  will  one  day 
pity  the  poor.  He  will  love  the  poor  so  well,  that  he  will  not  rest  till  he  be 
poor  with  them  for  company.  '  This  is  the  portion  of  the  wicked,  and  the 
heritage  which  the  oppressors  shaU  receive  of  the  Almighty.  If  then*  chil- 
dren be  multiplied,  it  is  for  the  sword ;  and  their  offspring  shall  not  be  satis- 
fied with  bread,'  Job  xxvii.  13,  14. 

Children  are  a  great  plea  for  covctousness,  for  oppression.  Art  thou  covet- 
ous because  thou  hast  children?  Remember  to  make  Christ  one  of  thy 
children.  If  thou  hast  one,  make  him  the  second  ;  if  two,  make  him  the 
third ;  if  three,  the  fourth  :  how  many  soever  thou  hast,  let  Christ  be  one ; 
let  the  poor  have  a  child's  part.  This  is  the  way  to  get  a  blessing  to  all  the 
*  See  Vol.  I.,  p.  295.— Ed. 


Luke  XII.  20.]  the  cosmopolite.  137 

rest.  When  Christ  is  made  a  brother  to  thy  children,  and  hath  a  legacy 
bequeathed  him,  he  will  bless  the  portions  of  the  other.  '  The  seed  of  the 
righteous  shall  not  beg  their  bread,'  Ps.  xxxvii  26.  It  is  a  sweet  verse  of 
the  psalm,  worthy  of  observation,  as  it  is  full  of  comfort :  '  The  good  man  is 
ever  merciful,  and  lendeth,  and  his  seed  is  blessed.'  The  world  thinks  the 
more  a  man  givetli  away,  the  less  should  be  left  to  his  cliildren ;  but  the 
Lord  witnesseth  otherwise  :  let  a  man  lend  to  the  borrower,  give  to  the 
beggar,  be  merciful  to  the  distressed,  and  this  is  the  way  to  make  his  seed 
blessed.  Charitable  works  do  not  hinder  the  children's  wealth,  but  further 
it :  what  thou  givest  to  the  poor,  will  be  a  sure  undecaying  portion  to  thy 
posterity.  DupUcatuvi  ei'it  filiis  justi,  quod  Justus  dedit  Jiliis  Dei, — God 
"vvill  double  that  to  thy  children  which  thou  hast  given  to  his  children. 
Men  flatter  themselves,  and  cozen  their  consciences,  with  a  tolerableness  of 
usury,  when  moneys  be  put  out  for  their  children's  stocks.  Alas  !  saith  a  man, 
I  can  leave  my  children  but  a  little  ;  but  by  that  they  come  to  age  of  discre- 
tion to  use  it,  it  will  be  jollily  increased.  I  may  be  quickly  gone,  and  when 
I  am  dead,  they  have  no  skill  to  employ  it ;  I  will  therefore  safe-bind  it  for 
them,  by  good  bonds  with  allowance  of  interest. 

God  often  in  the  Scriptures  hath  promised  to  be  a  father  of  the  fatherless^ 
and  to  provide  for  those  whom  the  parents'  faith  have  left  to  his  protection. 
By  this  promise  did  Christ  commend  himself  to  his  disciples  :  '  I  will  rtbt 
leave  you  orphans,'  John  xiv.  18  ;  we  translate  it,  '  comfortless,'  the  original 
is  '  orphans,'  or  fatherless  children.  '  The  Lord  relieveth  the  fatherless,  and 
the  widow,'  Ps.  cxlvi.  9.  You  may  read,  2  Kings  iv.,  that  God  would  work 
a  miracle  rather  than  a  poor  widow,  with  her  two  fatherless  children,  should 
want.  Hath  God  made  himself  their  guardian,  and  must  their  means  be 
secured  by  usurious  contracts  1  Surely  God  hath  just  reason  to  take  this 
the  most  unkindly  of  all  the  rest.  Leave  not  thy  children  the  inheritance  of 
thy  sin,  turn  not  the  providence  of  God  from  them  by  iniquity,  who  hath, 
promised  to  protect  them,  if  committed  to  him.  Lo  the  wit  of  a  worldly 
man  !  He  takes  thought  to  make  his  children  rich,  and  yet  takes  the  only 
course  to  undo  them.  No  casualty  shall  fall  upon  their  stocks,  (so  they 
plot,)  by  any  act  of  God  or  man  ;  but  here  certain  loss  falls  presently  upon 
their  souls,  and  a  final  ruin  shall  impartially  at  last  consume  their  estates. 
For  God  will  blast  the  stocks  and  branches,  that  are  planted  in  the  moorish 
and  muddy  ground  of  usury.  The  dependence  on  God  is  abandoned,  and 
how  justly  may  the  Lord  forsake  them  that  forsake  him  !  Neither  is  this- 
sin  only  damnable  to  the  parents,  but  also  dangerous  to  the  children  ;  who 
are  by  this  means  dyed  in  the  very  wool  of  their  youth  with  the  scarlet 
wickedness  of  usury. 

There  was  a  devil  whom  the  disciples  of  Christ  could  not  cast  out ;  and 
when  Christ  expeUed  him,  the  spirit  '  tare  the  man,  and  he  fell  on  the  ground 
wallowing  and  foaming,'  Mark  ix.  21.  Christ  then  asked,  '  How  long  is  it 
ago  suice  this  came  unto  him?'  To  which  the  father  answered,  '  Of  a 
child.'  If  usury  be  hardly  thrown  out  of  the  affections,  the  wonder  is  little, 
seeing  that  devil  liath  possessed  him  '  of  a  child.'  The  new  mortar,  wherein 
garlic  hath  been  stamped,  will  not  a  great  while  lose  the  smell.  It  is  a  fear- 
ful advantage  that  thou  givest  Satan  over  thy  children,  when  thou  bringest 
them  up  in  the  trade  of  oppression. 

Thy  depopulations  pull  down  the  country,  that  thou  maycst  biuld  up  thy 
posterity.  Which  way  canst  thou  turn  thine  eyes  from  beholding  the  infatu- 
ation of  such  hopes  1  One  generation  is  thus  raised  up  high,  and  the  next 
comes  down  as  low,  even  to  contempt  and  beggary. 


138  THE  COSMOPOLITE.  [SeRMON  XXXIV. 

But  perhaps  if  thou  hast  no  children,  yet  thou  hast  a  brother.  '  There  is 
one  alone,  and  there  is  not  a  second  ;  jea,  he  hath  neither  child  nor  brother  : 
yet  is  there  no  end  of  his  labour,'  Eccles.  iv.  8.  Say  thou  hast  a  brother, 
yet  is  not  Christ,  thy  brother  in  heaven,  dearer  to  thee  than  any  son  of  thy 
mother  ?  Is  not  he  that  hath  adopted  thee  co-heir  to  his  eternal  purchase, 
an  inheritance  of  glory,  worthy  of  some  part  of  thy  earthly  possessions? 
Never  brother  did  so  much  for  thee  as  he  hath  done.  Nature  made  a  man 
thy  brother  in  thy  parents'  blood ;  he  made  thee  his  l)rother  by  Ms  own 
blood.  Remember  then  his  needy  brethren,  and  in  him  thine.  He  is  near- 
est in  blood  that  is  dearest  in  good ;  but  if  thou  hast  any  faith,  none  did 
thee  ever  so  much  good  as  Christ.-  And  to  take  away  all  plea  from  the 
heart  of  uncharitableness,  Christ  calls  the  poor  his  brethren,  affirms  their  re- 
lievers blessed,  and  invites  them  to  an  everlasting  kingdom  :  '  Inasmuch  as 
ye  have  done  it  to  the  least  of  these  my  brethren,  ye  have  done  it  unto  me,' 
Matt.  XXV.  40.  But  thou  hast  a  brother  in  the  flesh  !  Wilt  thou  therefore 
covet,  extort,  oppress,  and  so  go  to  hell  for  thy  brother  ?  It  is  iU  done  in 
any  to  divert  amorem  fratris,  in  odium  sui, — the  love  of  his  brother  into  hate 
against  himself.  Yet  is  not  this  all ;  but  when  thou  hast  purposed  most  for 
thy  brother,  God  shall  disappoint  him  of  all.  '  Whose  shall  these  things 
be  V  No,  not  thy  brother's.  '  To  the  sinner  the  Lord  gives  travail,  to  gather 
an*d  to  heap  up,'  Eccles.  ii.  26  ;  but  at  last  he  bestows  that  heap  of  treasure 
upon  '  him  that  is  good  before  God.'  Thou  bequeathest  it  to  thy  brother, 
but  God  disposeth  it  to  his  children.  But  thou  hast  no  brother,  yet  thou 
hast  kindred  and  friends ;  and  to  help  thy  cousms  to  wealth,  thou  wilt  cozen 
thy  own  soul !  Alas  !  it  is  a  mystery  of  knowledge  to  discern  friends, 
*  Wealth  maketh  many  friends,'  Prov.  xix.  4 ;  they  are  friends  to  the  wealth,  not 
to  the  wealthy.  They  regard  not  quails  sis,  but  quantus, — not  how  good  thou 
art,  but  how  great.  They  admire  thee  to  thy  face,  but  inwardly  consider 
thee  only  as  a  necessary  e'vil,  yea,  a  necessary  devil ;  and  when  thou  diest,  are 
ready  to  sing  thy  soul  a  Dirige  to  hell.  If  thine  eyes  be  ever  opened,  thou 
wilt  hate  such  suborners  of  bastard  thoughts  to  thy  heart ;  as  a  recovered  man, 
having  drunk  a  loathsome  potion  in  his  sickness,  doth  ever  after  hate  the  very 
cruse  it  was  brought  him  in.  But  say  thy  friends  stick  truer  to  thee,  and  one 
holds  thy  aching  head,  another  runs  for  physic,  a  third,  by  helping  thee  to 
change  sides,  seeks  to  mitigate  thy  pains  ;  yet  still  thou  complainest  of  un- 
remedied torments.  Oh,  then,  hadst  thou  not  better  make  the  God  of  com- 
fort thy  friend,  who  would  neither  be  wanting  in  his  presence,  nor  scanting 
in  his  consolations  ? 

Worldly  friends  are  but  like  hot  water,  that  when  cold  weather  comes, 
are  soonest  frozen.  Like  cuckoos,  all  summer  they  will  sing  a  scurvy  note  to 
thee,  but  they  are  gone  in  July  at  furthest :  sure  enough  before  the  fall.  They 
flatter  a  rich  man,  as  we  feed  beasts,  till  he  be  fat,  and  then  feed  on  him. 
A  true  friend  reproves  thee  erring,  though  perhaps  not  suddenly.  Iron  is 
first  heated,  then  beaten :  first  let  him  be  heated  with  due  and  deserved  jjraise 
for  his  good,  then  cool  and  work  him  with  reprehension  for  his  evil ;  as 
nurses,  when  their  children  are  fallen,  first  take  them  up,  and  speak  them 
fair,  and  chide  or  correct  them  afterwards.  These  friends  love  not  thy  soul's 
good,  but  thy  body's  goods ;  let  them  not  carry  away  thy  heart  from  Christ. 
But  if  thou  so  resolvest  that  these  friends  shall  enjoy  thy  riches,  yet  God 
saith,  Cujus  erunt,  '  Whose  shall  they  be?'  Thy  kindred  or  friends  sbaU  not 
eat  the  grapes  of  thy  planted  vineyard;  no,  'a  stranger  shall  cat  thereof.' 
'God  giveth  not  thee  power  to  eat  thereof;'  no,  nor  him  thou  desirest;  'but 
a  stranger  eateth  it,'  Eccles.  vi.  2.     Dabitur  digniori,  it  shall  be  given  to 


I 


Luke  XII.  20.]  the  cosmopolite.  139 

one  good  in  God's  sight ;  perhaps  to  such  a  man's  posterity  whom  thou 
now  scorncst.  The  '  wicked  heap  up  silver  as  the  dust,  and  prepare  raiment 
as  the  clay.  They  may  prepare  it,  but  the  just  shall  put  it  on,  and  the 
innocent  shall  divide  the  silver,'  Job  sxvii.  17. 

Now  see  thy  folly,  O  covetous  churl,  whose  desires  were  all  set  on  a  nun- 
quam  satis:  'Whose  shall  those  things  be?'  Not  whom  thou  choosest,  but 
whom  God  appointeth.  Thy  children  are  God's  charge,  if  thou  wilt  faithfully 
trust  him  with  them :  otherwise,  couldst  thou  bind  thy  lands,  and  bequeath 
thy  goods;  settle  thy  whole  estate  so  sure  as  cither  strength  of  law  or  wit 
of  lawyers  can  devise ;  yet  Cujiis  erunt, — '  Whose  shall  these  things  be?'  Lo, 
now  thou  hast  enough;  thy  head  aches,  thy  conscience  pricks,  death  requires 
thy  body,  Satan  thy  soul.  Couldst  thou  not  wish  that  thy  barns  had  been 
less,  and  thy  charity  more?  that  as  God  blessed  thy  store,  so  thou  hadst 
returned  some  liberal  testimony  of  thankfulness  to  his  church  and  poor 
again?  Especially',  when  neither  thyself  nor  thy  assignees  shall  enjoy  these 
things.     '  Whose  shall  they  be?' 

All  these  particulars  surveyed  give  the  covetous  cosmopolite  three  brands. 
He  is  branded  in  his  soid,  in  his  riches,  in  his  good  name.  In  his  soul :  '  Thy 
soul  shall  be  fetched  away.'  In  his  riches :  '  Whose  shall  these  things  be 
which  thou  hast  provided?'  In  his  name-  'Thou  fool.'  '\Vhercupon  we 
may  justly  infer  this  conclusion  as  the  sum  of  all:  that  abundant  wealth  can 
bring  no  good  either  to  soul,  body,  or  name.  Man  is  said  to  have  three 
lives:  spiritual,  corporal,  and  civil,  as  the  lawj^ers  caU  it — the  life  of  his 
good  name.  Neither  to  this,  nor  to  the  life  of  his  soul  or  body,  can  multi- 
tude of  riches  confer  any  good.  This  text  shall  prove  it  in  all  the  par- 
ticulars : — 

1.  To  the  soul  can  opulency  procure  no  benefit.  All  Christians  know 
that  good  for  the  soul  is  the  passion  and  merits  of  Christ :  faith  to  appre- 
hend these;  repentance  to  mortify  sins;  sanctifi cation  to  give  us  celestial 
lives ;  and  salvation  to  glorify  our  persons.  Bat  can  any  of  these  be  bought 
with  money  ?  '  Thou  and  thy  money  perish  together,  that  thinkest  the  gifts 
of  God  may  be  purchased  with  money,'  Acts  viiL  20.  God  will  not  barter 
away  his  graces  (as  the  Indians  their  gold)  for  thy  gauds  and  rattles.  He 
will  not  take  the  mortgage  of  a  lordshiji  for  the  debt  thou  owest  him.  The 
smoke  of  thy  sacrifice  smells  never  the  sweeter  because  thou  art  clothed  in 
sUks,  or  canst  sit  down  to  tell  thy  Michaelmas  thousands.  Thy  adulteries 
cannot  be  commuted  for  in  heaven,  nor  thy  usuries  be  ansvrered  by  a  fine 
before  the  tribunal  of  the  Highest.  Thou  mayest  as  soon  and  easily  mount 
up  to  heaven  with  wings  of  lead  as  by  fcathei's  of  wealth.  Indeed,  they  can 
do  a  man  as  much  good  in  distress  of  conscience,  as  to  have  his  head  bound 
with  a  wet  cloth  in  a  cold  morning  can  cure  the  headache.  If  wealth  could 
keep  a  man  from  hell,  how  few  rich  men  would  1)C  damned !  But  ho  is  not 
mnctior  qui  ditiov ;  nor  is  salvation  vendible  to  a  full  purse.  The  doctrine 
of  Rome  may  affirm  it ;  but  the  decree  of  God  will  not  afford  it.  This  cos- 
mopolite had  barns  and  bars,  but  these  cannot  hedge  in  his  soul;  that  is 
'required.' 

2.  To  the  hody  perhaps  there  is  some  more  expectation  of  good,  but  no 
more  success.  Thou  art  angiiished :  will  thy  wealth  purchase  health?  Sleep 
is  denied  thy  senses,  and  after  many  changed  sides  and  places,  thou  canst 
find  no  rest :  go  now,  emjity  thy  cofiers,  and  try  what  slumber  the  charms  and 
chimes  of  gold  can  ring  thee.  Thy  stomach  loathes  meat :  all  thy  riches  are 
not  sufficient  sauce  to  get  thee  an  appetite.  Couldst  thou  drink  Cleo- 
patra's draught,  it  will  not  ease  thy  headache!     The  physician  will  take  thy 


140  THE  COSMOPOLITE.  [SeKMOIT   XXXIV. 

money,  and  give  tliee  physic;  but  what  2)hysic  will  give  thee  infallible 
health? 

But  the  rich  man  hath  a  fire,  when  the  poor  sits  cold;  the  rich  a  harbour, 
attendance,  and  delicate  provision,  when  the  poor  wants  both  house  and 
home,  meat  and  money,  garments  and  company.  For  though  riches  gather 
many  friends,  '  the  poor  is  separated  from  his  neighbours,'  Prov.  xix.  4.  No 
part  of  my  sermon  hath  denied  but  the  competency  of  these  earthly  things 
is  a  blessing ;  neither  dare  I  infer  that  the  want  of  these  is  a  curse ;  for  the 
best  have  wanted  them,  not  the  Saviour  of  men  himself  excepted.  But  what 
is  this  to  abundance?  Is  not  he  as  warm  that  goes  in  russet  as  another  that 
rustles  and  ruffles  in  his  sillis?  Hath  not  the  poor  labourer  as  sound  a  sleep 
on  his  flock-bed  or  pad  of  straw  as  the  epicure  on  his  down-bed,  with  his 
rich  curtains  and  coverings  ?  Doth  not  quiet  lie  oftener  in  cottages  than  in 
glorious  manors  ?  '  The  sleep  of  a  labouring  man  is  sweet,  whether  he  eat 
little  or  much;  but  the  abundance  of  the  rich  will  not  suffer  him  to  sleep,' 
Eccles.  v,  12.  And  for  a  good  appetite,  we  see  the  toiling  servant  feed 
savourly  of  one  homely  dish,  when  his  surfeited  master  looks  loathingly  on 
his  far-fetched  and  dearly-bought  dainties :  sitting  down  to  his  second  meal 
in  a  cjuandary  whether  he  should  eat  of  his  best  dish  or  nothing ;  his  stomach 
being  such  a  coward,  that  it  dares  not  fight  with  a  chicken.  This  gentleman 
envies  the  happiness  of  his  poor  hind,  and  would  be  content  to  change  states 
with  him,  upon  condition  he  might  change  stomachs.  It  is  not  then  the 
plenitude,  but  competency  of  these  things,  that  affords  even  the  rich  content. 
>So  that  a  man's  estate  should  be  Hke  his  garment,  rather  fit  than  long;  for 
too  much  troubles  him,  and  the  satiety  of  these  earthly  riches  doth  rather 
kill  than  conserve  the  body. 

3.  The  name  perhaps  hath  some  hope  of  luxurious  share  in  this  abundance, 
and  thinks  to  be  swelled  into  a  Colossus,  over- straddling  the  world.  Indeed, 
here  is  the  centre ;  for,  I  persuade  myself,  few  worldlings  can  propound  to 
themselves  any  well-grounded  expectation  of  good  to  their  souls,  or  help  to 
their  bodies,  by  their  accumulation  of  treasures.  Only  in  his  nomen  potius 
(juam  0171671  quceritur, — there  is  more  hope  of  a  great  name  than  of  good 
content.  And  now  for  the  name  ;  what  is  the  event?  Come  his  riches  ill; 
his  credit  is  the  commons'  curse.  Populus  sihilat,  the  world  rails  at  him 
living;  and  when  he  dies,  no  man  says.  It  is  pity;  but.  It  is  pity  he 
died  no  sooner.  '  They  shall  not  lament  for  him  with.  Ah  lord !  or,  Ah  his 
glory!'  Jer.  xxii.  18;  but  'he  shall  be  buried  with  the  burial  of  an  ass,' 
ver.  19,  that  hath  lived  the  life  of  a  wolf  His  glorious  tomb,  erected  by  his 
enriched  heir,  shall  be  saluted  with  execrations ;  and  the  passengers  by  wiU 
say,  'Here  lies  the  devil's  promoter.'  Come  his  wealth  well;  yet  what  is 
credit,  or  how  may  we  define  a  good  name  ?  Is  it  to  have  a  pageant  of 
cringes  and  faces  acted  to  a  taffety  jacket  ?  To  be  followed  by  a  world  of 
hang-byes,  and  hooted  at  by  the  reeling  multitude,  like  a  bird  of  paradise, 
stuck  full  of  pied  feathers?  To  be  daubed  over  with  court-mortar,  flattery; 
and  set  up  as  a  butt  for  whores,  panders,  drunkards,  cheaters,  to  shoot  their 
commendations  at?  To  be  licked  with  a  sycophant's  rankhng  tongue;  and 
to  have  poor  men  crouch  to  him,  as  little  dogs  use  to  a  great  mastiff' ?  Is 
this  a  good  name?  Is  this  credit?  Indeed  these  thmgs  may  give  him  a 
great  sound  :  as  the  clapper  doth  to  a  bell,  makes  it  have  a  great  sound,  but 
the  bell  is  hollow.  They  are  empty  gulls,  whose  credit  is  nothing  else  but  a 
great  noise,  forced  by  these  lewd  clappers.  A  rich  worldling  is  like  a  great 
cannon,  and  flatterers'  praises  are  the  powder  that  charge  him ;  whereupon 
he  takes  fire,  and  makes  a  great  report ;  but  instantly  goes  off,  goes  out  in 


Luke  XII.  20.]  the  cosmopolite.  141 

stench.  He  may  think  himself  the  better ;  but  no  -n-ise  man,  no  good  man 
doth ;  and  the  f;iuie  that  is  derived  from  fools  is  infamy. 

That  which  I  take  to  be  a  good  name  is  this  :  Laudari  a  laude  dujnis;'''' 
to  be  well  esteemed  of  in  Christian  hearts ;  to  find  reverence  in  good  men's 
souls.  Bonum  est  laudari,  sed  2^Taistat  esse  laudahilem, — It  is  a  good  thinaj 
to  be  praised,  but  it  is  a  better  to  be  praiseworthy.  It  is  well  that  good 
men  commend  thee  in  their  consciences,  but  it  is  better  when  thy  good  con- 
science can  commend  thee  in  itself.  Happy  is  he  whose  '  ovm  heart  doth 
not  condemn  him,'  1  John  iil  21.  This  credit  wealth  cannot  procure,  but 
grace  ;  not  goods,  but  goodness.  The  poorest  man  serving  God  with  a  fixith- 
ful  heart,  finds  this  aj^probation  in  sanctified  afibctions,  when  golden  asses 
go  without  it.  I  confess,  many  rich  men  have  had  this  credit,  but  they  will 
never  thank  their  riches  for  it.  Their  greatness  never  helped  them  to  this 
name,  but  their  goodness.  They  have  honoured  the  Lord,  and  those  the 
Lord  hath  promised  that  he  will  honour.  So  that  all  the  reputation  which 
wealth  can  procure  a  man  in  God's  judgment  is  but  '  Thou  fool.'  In  that 
parabolical  history,  Luke  xvi.,  mention  is  made  of  a  '  rich  man,'  but  none 
of  his  name  ;  as  if  it  were  unworthy  to  stand  in  the  Lord's  book.  Here  is 
all  the  credit  of  the  wicked  :  their  '  very  memory  shall  rot,'  and  their  great 
name  shall  either  not  be  remembered,  or  remembered  with  detestation. 

Lo  now  the  benefit  of  worldly  wealth,  and  the  brands  which  disfigure 
the  soul,  body,  name,  of  covetous  men.  For  his  reputation,  folly  challengeth 
it;  for  his  riches,  uncertainty  devours  it ;  for  his  soul,  Satan  claims  it.  He 
is  gone  in  all  respects  ;  and  now  there  is  nothing  left  of  him,  but  his  infamy 
in  the  thoughts  of  men,  his  goods  in  the  keeping  of  the  world,  his  body  in 
the  prison  of  the  grave,  and  his  soul  in  the  hand  of  heU.  Ahiit,  he  is  gone; 
a  tempest  hath  stole  him  away  in  the  night.  Saith  Job,  '  The  rich  man 
shall  lie  down,  but  he  shall  not  be  gathered  :  he  openeth  his  eyes,  and  he  is 
not,'  chap,  xxvii.  19.  Therefore  it  is  said,  Luke  xvi.  19,  '  There  was  a  certain 
rich  man  : '  Erat,  non  est,f  '  There  was,'  there  is  not,  he  is  now  gone.  '  I 
have  seen  the  wicked  in  great  power,  and  spreading  himself  like  a  green  bay 
tree.  Yet  he  passed  away,  and,  lo,  he  is  not :  yea,  I  sought  him,  but  he  could 
not  be  found,'  Ps.  xxxvii.  36. 

To  conclude  :  it  may  be  yet  objected,  that  though  much  wealth  can  pro- 
cure to  soul,  body,  or  name,  no  good ;  yet  it  may  be  an  antidote  to  prevent 
some  evil,  or  a  medicine  to  rid  them  all  of  some  malady.  The  insufiiciency 
of  such  a  promise  in  riches  is  punctually  also  confuted  in  this  text.  For 
neither  the  rich  man's  soul,  body,  nor  estate  is  secured  by  his  abundance. 
Infernal  spirits  fetch  his  soul ;  temporal  men  possess  his  wealth ;  eternal 
censures  blast  his  good  name ;  and  the  worms  prey  upon  his  carcase.  What 
evil  then  can  riches  either  prevent  or  remove  from  man  ? 

1.  Not  from  the  soul;  all  evil  to  this  is  cithcv  pounce  or  culpa3 ;  of  sin, 
or  of  punishment  for  sin. 

For  sin.  What  xica  is  evacuated  by  riches  1  Is  the  wealthy  man  hum- 
bled by  his  abundance.  No,  he  is  rather  swelled  into  a  frothy  pride  ,  con- 
ceiting hunself  more  than  he  is,  or  at  least  imagining  that  he  is  either  rig 
or  6,  the  man  or  somehodij.  And  as  pride  is  radix  ovinis  peccati,  the  root 
of  all  sin,  so  riches  is  the  root  of  pride.  Diviiianim  vermis  siqjerbia, 
saith  St  Augustine.  When  the  sun  of  prosperity  heats  the  dunghill  of  riches, 
there  is  engendered  the  snake  of  pride.  Wealth  is  but  a  quill,  to  blow  up 
the  bladder  of  high-mindedness.  St  Paul  knew  this  inseparable  consequence, 
when  he  charged  Timothy  to  *  charge  them  that  are  rich  in  this  world,  that 
*  Sen.  Ep.  102.  t  Chrysost. 


142  THE  COSMOPOLITE.  [SeKMOK  XXXIV. 

tliey  be  not  tigli-miuded,'  1  Tim,  vi.  17.  And  do  we  think  that  the  heat  of 
malice  will  be  slaked  by  riches  1  No,  it  is  fired  rather  into  combustion ;  and 
now  bm'sts  forth  into  a  flame,  what  before  was  forced  to  lie  suppressed  in 
the  embers  of  the  heart.  Is  any  man  the  more  continent  for  his  abundance  t 
No ;  Stat  qucevis  multo  meretrix  mercahilis  auro, — ^Whores  are  led  to  heU 
with  golden  threads.  Kiches  is  a  warm  nest,  where  lust  securely  sits  to 
hatch  all  her  unclean  brood.  From  fulness  of  bread,  the  Sodomites  fall  to 
mmatural  Avantonness.  Geres  et  Liber  liinguefaciunt  Venerem.  Oppression 
is  not  abated  by  multiplication  of  riches ;  but  rather  longiorem  et  raagis 
strenuam  reddit  manum, — gives  it  a  longer  and  stronger  arm.  For  as  the 
poor  cannot  withstand,  so  the  rich  will  not  restrain,  the  tyranny  of  great 
oppressors.  '  They  covet  fields,  and  take  them  by  violence,'  Micah  ii.  2. 
How  1     '  Because  their  hand  hath  power,' 

For  punishment.  What  security  is  in  money.  Doth  the  devU  balk  a  lordly 
house,  as  if  he  were  afraid  to  come  in  1  Dares  he  not  tempt  a  rich  man  to 
lewdness  1  Let  experience  witness  whether  he  dares  not  bring  the  highest 
gaUant  both  to  sin  and  shame.  Let  his  food  be  never  so  delicate,  he  will 
be  a  gTiest  at  his  table;  and  perhaps  thrust  in  one  dish  to  his  feast — drunken- 
ness. Be  his  attendance  never  so  complete,  yet  Satan  will  wait  on  him  too. 
Wealth  is  no  charm  to  conjure  away  the  devil;  such  an  amulet  and  the 
Pope's  holy-water  are  both  of  a  force.  Inward  vexations  forbear  not  their 
stings  in  vcwe.  of  riches.  An  evil  conscience  dares  perplex  a  Saul  in  his 
throne,  and  a  Judas  with  his  purse  full  of  money.  Can  a  silken  sleeve  keep 
a  broken  arm  from  aching  1  Then  may  full  barns  keep  an  evil  conscience 
from  vexing.  And  doth  hell-fire  favour  the  rich  man's  limbs  more  than  the 
poor's  %  Hath  he  any  servant  there  to  fan  cold  air  upon  his  tormented 
joints  1  Nay,  the  nameless  Dives  goes  from  soft  linen  to  sheets  of  fire ; 
from  purple  robes  to  flames  of  the  same  colour,  purple  flames ;  from  deli- 
cate morsels  to  want  a  drop  of  water.  Herod,  though  a  king  on  earth, 
when  he  comes  to  that  smoky  vault,  hath  not  a  cushion  to  sit  on,  more  than 
the  meanest  parasite  in  his  court.  So  poor  a  defence  are  they  for  an  op- 
pressed soul. 

2.  Nor  from  the  body  can  riches  remove  any  plague.  The  lightning 
from  heaven  may  consume  us,  though  we  be  clad  in  gold ;  the  vapours  of 
earth  choke  us,  though  perfumes  are  still  in  our  nostrils ;  and  poison  burst 
us,  though  we  have  the  most  virtual  antidotes.  What  judgment  is  the 
poor  subject  to,  from  which  the  rich  is  exempted  ?  Their  feet  do  as  soon 
stumble,  and  their  bones  are  as  quickly  broken.  Consumptions,  fevers, 
gouts,  dropsies,  pleurisies,  palsies,  surfeits,  are  household  guests  in  rich 
men's  families,  and  but  mere  strangers  hi  cottages.  They  are  the  effects  of 
superfluous  fare  and  idleness ;  and  keep  their  ordinary  at  rich  men's  tables. 
Anguish  lies  oftener  on  a  down-bed  than  on  a  pallet ;  diseases  wait  upon 
luxury  as  close  as  luxury  upon  wealth.  These  frogs  dare  leap  into  King 
Pharaoh's  chamber,  and  forbear  not  the  most  sumptuous  palace.  But  money 
can  buy  medicines  :  yet,  what  sick  man  would  not  wish  that  he  had  no 
money,  on  condition  that  he  had  no  malady  !  Labour  and  moderate  diet 
are  the  poor  man's  friends,  and  presence  him  from  the  acquaintance  of 
Master  Doctor,  or  the  surfeited  bills  of  his  apothecary.  Though  our  Avorld- 
ling  here  promiseth  out  of  his  abundance,  meat,  drink,  and  mirth ;  yet 
his  body  grows  sick,  and  his  soul  sad :  he  was  before  careless,  and  he  is 
now  cureless ;  all  his  wealth  camiot  retain  his  health,  when  God  will  take 
it  away. 

3.  But  what  shall  we  say  to  the  estate  ?    Evils  to  that  are  poverty,  hunger. 


Luke  XII.  20.]  the  cosmopolite.  1 43 

thirst,  weariness,  servility.  We  hope  wealth  can  stop  the  invasion  of  these 
miseries.  jSTothiug  less  :  it  rather  mounts  a  man,  as  a  wrestler  does  his  com- 
batant, that  it  may  give  him  the  greater  fall.  Riches  are  but  a  shield  of 
wax  agaiust  a  sword  of  power.  The  larger  state,  the  fairest  mark  for  mis- 
fortune to  shoot  at.  Eagles  catch  not  after  flics ;  nor  will  the  Hercules  of 
ambition  lift  up  his  club  but  against  these  giants.  There  is  not  in  poverty 
that  matter  for  a  great  man's  covetous  fire  to  work  upon.  If  Naboth  had 
had  no  vineyard  to  prejudice  the  command  of  xVhab's  lordship,  he  had  saved 
both  his  peace  and  life.  Violent  winds  blow  through  a  hollow  willow,  or 
over  a  poor  shrub,  and  let  them  stand,  whiles  they  rend  a-pieces  oaks  and 
great  cedars,  that  oppose  theh  great  bodies  to  the  furious  blasts.  The  tem- 
pests of  oppressing  power  meddle  not  with  the  contemptible  quiet  of  poor 
labourers,  but  shake  up  rich  men  by  the  very  roots ;  that  their  blasted  for- 
tunes may  be  fit  timber  for  their  own  buildmg.  Who  stands  so  like  an 
eyesore  in  the  tyrannous  sight  of  ambition  as  the  wealthy  1  Imprisonment, 
restraint,  banishment,  confiscation,  fining,  and  confining  are  greatness's  in- 
telligencers ;  instruments  and  stairs  to  climb  up  by  into  rich  men's  posses- 
sions. Superabundant  wealth  hath  four  hindrances  from  doing  good  to  the 
estate  : — 

(1.)  God  usually  punishcth  our  over-loving  of  riches  vnth.  their  loss.  He 
thinks  them  unworthy  to  be  rivals  with  himself;  for  all  height  and  strength 
of  love  is  his  due.  >So  that  the  ready  way  to  lose  wealth  is  to  love  it.  Et 
delectatio  j^erdet. 

(2.)  The  greatness  of  state,  or  of  affection  to  it,  opens  the  way  to  rum. 
A  full  and  large  sail  gives  vantage  to  a  tempest :  this  pulled  down,  the 
danger  of  the  gust,  and  of  shipwreck  by  it,  is  eluded ;  and  it  passeth  by 
■\\itli  only  waves  roaring,  as  if  it  was  angry  for  being  thus  prevented.  He 
that  walks  on  plain  ground  either  doth  not  fall,  or  riseth  again  Avith  little 
hurt.  He  that  climbs  high  towers  is  more  in  danger  of  fiilHng,  and  if  he 
fall,  of  breaking  his  neck. 

(3.)  We  see  the  most  rich  worldlings  live  the  most  miserably,  slaved  to 
that  Avealth  whereof  they  keep  the  key  under  their  girdles.  Esu riant  iiijjo- 
pina,  as  Ave  say, — they  starve  in  a  cook's  shop.  A  man  would  think,  that  if 
Avealth  could  clo  any  good,  it  could  surely  do  this  good,  keep  the  OAvner  from 
Avant,  hunger,  sorrow,  care.  No,  even  these  batIs  riches  do  not  avoid,  but 
rather  force  on  him.  Whereof  is  a  man  covetous  but  of  riches  1  AVhen 
these  riches  come,  you  think  he  is  cured  of  his  covetousuess  :  no,  he  is  more 
covetous ;  though  the  desires  of  his  muid  be  granted,  yet  this  precludes  not 
the  access  of  new  desires  to  his  mind.  So  a  man  might  strive  to  extinguish 
the  lamp  by  putting  oil  into  it,  but  this  makes  it  burn  more.  And  as  it  is 
with  some,  that  thirstily  drink  harish  and  ill-brewed  drinks,  have  not  their 
heat  hereby  allayed,  but  inflamed ;  so  this  worldling's  hot  eagerness  of  riches 
is  not  cooled,  but  fired  by  his  abundance. 

(4.)  That  which  makes  a  man  easy  to  hit,  makes  also  his  Avound  grievous. 
The  poet'-  tells  us,  that  AA'hen  Codrus's  house  burns,  (a  little  cottage  m  the 
forest,)  he  stands  by  and  Avarms  himself  at  the  flame  :  he  knoAvs  that  a  few 
sticks,  straw,  and  clay,  with  a  little  labour,  can  rebuild  him  as  good  a  taber- 
nacle. But  if  this  accident  light  upon  the  usurer's  house,  distraction  seLzeth 
him  Avithal :  he  cries  out  of  this  chamber,  and  that  chest,  of  his  closet  and 
cabinet,  of  his  bonds  and  mortgages,  money  and  plate ;  and  is  so  much  the 
more  impatient  as  he  had  more  to  lose. 

In  a  word,  here  is  all  the  difference  betwixt  the  rich  and  the  poor  :  the  poor 

*  Juve.,  Sat.  4. 


1 44  THE  COSMOPOLITE.  [SeRMON   XXXIV. 

man  would  be  rich  wliiles  he  lives,  and  the  rich  would  be  poor  when  he 
dies.  For  it  is  small  grief  to  leave  hunger,  cold,  distress,  bondage,  hard 
lodging,  and  harder  fare ;  but  to  forsake  full  barns,  full  purses,  music,  wine, 
junkets,  soft  beds,  beauteous  women,  and  these  lust-tickling  delights,  aaid 
to  go  with  death  to  the  land  of  forgetfulness,  this  is  the  terror.  I  end,  then, 
as  Paul  concludes  his  counsel  to  rich  men  :  '  Lay  up  for  yourselves  a  good 
foundation  against  the  time  to  come,  that  you  may  lay  hold  on  eternal  life,' 
}  Tim.  vi.  19. 


THE  FIEE  OF  CONTENTION: 

OB, 

THE  TEOUBLE  THAT  FOLLOWS  THE  GOSPEL. 


7  come  to  send  fire  on  the  earth  ;  and  tvhat  ivill  I,  if  it  be  already  hindUd  7 

Luke  XII.  49. 

Before  I  run  upon  division,  (and  yet  division  is  the  subject  of  my  text,  and 
for  method's  sake  I  must  use  some  division  in  my  discourse,)  I  must  let  you 
understand  what  this  fire  is  that  is  sent,  and  how  innocent  our  Saviour  is 
that  sendeth  it. 

1.  There  may  be  dissension  betwixt  the  good  and  the  good ;  and  hereof 
is  the  devil  the  author.  It  is  the  enemy  that  sows  those  tares.  This  is  one  of 
the  abominations  that  the  Lord  ahhorreth  :  '  A  false  witness  that  speaketh 
lies,  and  him  that  soweth  discord  among  brethren,'  Pro  v.  vi.  19.  God  is 
never  the  immediate  cause  of  that  which  he  abominates.  '  If  any  seem  to 
lie  contentious,  we  have  no  such  custom,  neither  the  churches  of  God,'  1  Cor. 
xi.  16.  To  clear  Christ  and  his  gospel  from  causing  this,  the  tenor  of  all 
Scriptures  admonisheth  us  with  St  Peter  :  '  Be  ye  all  of  one  mind,  having 
compassion  one  of  another,  love  as  brethren,  be  pitiful,  be  courteous,'  1  Pet. 
iii.  8, 

Unity  is  the  badge  of  Christianity :  we  are  all  the  members  of  one  body. 
*  The  eye  cannot  say  to  the  hands,  I  have  no  need  of  you,'  kc,  1  Cor.  xii. 
We  are  all  stones  of  one  building,  therefore  must  not  jar  one  with  another, 
lest  we  ruin  the  whole  house.  Christ  saith,  that  '  a  kingdom  divided  cannot 
stand.'  The  soldiers  would  not  divide  the  unseamed  coat  of  Christ ;  far  be 
it  from  us  to  rend  his  body.  There  are  three  grounds  of  love  :  vktue,  plea- 
sure, profit.  Virtue  all  consent  to  be  tlie  surest  and  best.  That  then 
which  is  grounded  on  the  best  virtue  is  the  best  unity;  and  this  is  faith. 
Love  issuing  from  fiiith  is  a  bond  able  to  tic  God  to  man,  man  to  God ; 
and  therefore  man  to  man.  This  knot  is  tied  so  fast,  that  the  powers  of 
hell  cannot  undo  it.  All  other  unities  but  the  communion  of  saints  may 
be  broken. 

There  is  no  peace  so  indissoluble  as  the  peace  of  fiiith.     So,  contrarily, 
there  is  no  contention  so  violent  and  raging  as  that  is  inflamed  by  erroneous 
VOL.  u.  K 


146  THE  FIEE  OF  CONTENTION  [SeRMON   XXXV. 

religion.  Cyprian  writes  of  Novatus,'"'  tlirit  lie  would  not  so  much  as  allow 
his  own  father  bread  whiles  he  lived,  nor  vouchsafe  him  burial  being  dead  ; 
that  he  spurned  his  own  wife,  and  kiUcd  his  own  child  within  her  body.  Oh, 
the  unmatchable  cruelty  that  some  men's  religion  (if  I  may  so  call  it)  hath 
embloodied  them  to  !  What  treasons,  conspiracies,  massacres,  did  or  durst 
ever  shew  their  black  faces  in  the  light  of  the  sun  like  to  those  of  Papists, 
aU  vizarded  under  pretended  religion  !  The  Pope  hath  a  canon,  called  JS^os 
sanctorum  2yredecessorum,  &c., — '  We,  observing  the  statutes  of  our  holy  pre- 
decessors, do  absolve  those  that  are  bound  by  fidelity  and  oath  to  persons 
excommunicated,  from  their  oaths  ;  and  do  forbid  them  to  keep  their  fealty 
towards  them,  quousque  ipsi  ad  satisf actionem  veniant,  till  they  come  to  yield 
satisfaction.'  What  malicious  stratagems  against  suspended  princes  have  not. 
been  kindled  from  this  fire  ?  Against  what  nation  hath  not  this  cannon  shot 
its  fury  ?  Yea,  the  more  to  embolden  subjects  to  such  pernicious  attempts^ 
the  Pope  makes  them  beUeve  that  the  very  apostles  take  their  parts.  For 
so  it  is  manifest  by  the  form  of  Gregory's  sentence,  that  he  commandeth  St 
Peter  and  St  Paul,  as  if  they  were  his  bailifi"s-errant,  to  execute  the  writs  of 
his  pontifical  and  privative  authority. 

Malice  in  humour  is  like  fire  in  straw,  quickly  up  and  quickly  out ;  but 
taking  hold  of  conscience,  like  fire  in  steel  :  quod  tarde  acquisivit,  diu  retinet, 
— what  was  long  in  getting  will  be  longer  in  keeping.  Eehgion  is  the 
greatest  enemy  to  religion  ;  the  false  to  the  true.  Favos  etiam  vesjKefaciunt.-t 
Wasps  also  make  combs,  though  instead  of  honey  we  find  gunpowder. 
Of  dissension  among  professors  of  the  gospel,  Christ  is  not  author ;  he  never 
gave  fire  to  burn  his  church.  Yet  he  hath  his  hand  in  it.  '  There  must  be 
heresies  among  you,  that  they  which  are  approved  may  be  made  manifest,' 
1  Cor.  xi.  19,  He  draws  good  out  of  evil,  and  makes  a  good  shall  of  the 
evil  must;  so  raising  a  virtue  from  a  necessity.  From  contentions  begot  by 
Satan,  he  so  sweetly  works  that  the  profession  of  his  children,  but  darkly 
glowing  before,  shall  be  made  to  shine  brightly.  In  Queen  Mary's  time, 
when  persecution  ■wrung  the  church,  martyrdom  gave  a  manifest  approbation 
of  many  unknowai  saints.  The  virtues  of  divers  had  been  less  noted  if  this 
fiery  trial  had  not  put  them  to  it.  God's  glory  and  power  are  more  perspi- 
■cuous  in  strengthening  his  against  their  enemies  than  if  they  had  none. 
Christ  came  not  to  send  this  fire,  yet  he  wisely  tempers  it  to  our  good. 

2.  There  may  be  dissension  betwixt  the  wicked  and  the  wicked ;  and 
hereof  also  is  Satan  author.  He  sets  his  own  together  by  the  ears,  like  cocks 
of  the  game,  to  make  him  sport.  Hereupon  he  raised  these  great  heathen 
wars,  that  in  them  millions  of  souls  might  go  down  to  people  his  lower 
kingdom.  Hereupon  he  draws  rufiian  into  the  field  agamst  rufiian,  and  then 
laughs  at  their  vamly  spilt  blood.  All  the  contentions,  quarrels,  whereby 
one  evil  neighbour  vexeth  another,  all  slanders,  scoldings,  reproaches,  calum- 
nies, are  his  own  damned  fires.  Thus  sometimes  the  ungodly  massacre  the 
ungodly,  oppressors  devour  oppressors.  '  I  wiU  set  the  Egyptians  against 
the  Egyptians  :  and  they  shall  fight  every  one  against  his  brother,  and  every 
one  against  his  neighbour ;  city  against  city,  and  kingdom  against  kingdom,' 
Isa.  xix.  2.  The  Pharisees  against  the  Sadducees,  the  Turk  against  the 
Pope,  the  transgressor  against  transgressor.  Covetousness  shall  be  against 
prodigality,  baseness  against  pride,  temerity  against  dastardy.  The  drunk- 
ard spills  the  drunkard,  the  thief  robs  the  thief, — proditoris  prodito); — the 
traitor  shall  be  betrayed,  and  the  cozener  shall  be  cheated.  '  They  shall  eat 
every  man  the  flesh  of  his  own  arm ;  Manasseh,  Ephraim ;  and  Ephraim, 
*  Lib.  ii.,  ep.  8.  t  Tertul. 


Luke  XII.  49.]  the  fire  of  contention.  147 

Manasseh,'  Isa.  ix.  21.  It  is  unpossible  that  any  true  peace  should  be 
amongst  the  wicked,  whiles  they  want  the  solder  that  should  glue  them  toge- 
ther— fiiith.  Agreement  in  evil  is  not  peace,  but  conspiracy.  "Wicked 
men's  combining  themselves  may  be  a  faction,  no  unity,  no  amity  ;  so  they 
have  but  metum  et  noxam  conscientice  pro  foedere, — terror  and  guilt  of  con- 
science for  their  league.  But  some  may  question,  Doth  not  Satan,  in  settiug 
reprobates  agamst  reprobates,  overthrow  his  own  kmgdom  1     I  answer — 

(1.)  The  devU  is  politic,  and  will  not  divide  his  subjects,  when  by  their 
holding  together  he  may  divide  the  church.  So  the  Pharisees,  though  they 
hate  the  Sadducees,  and  the  Herodians,  that  despise  them  both,  shall  all  join 
forces,  shake  and  take  hands  against  Christ,  Matt.  xxii.  16,  23.  Papists  are 
enemies  to  truth,  schismatics  to  peace  ;  yet  both  to  the  church  :  which  suf- 
fers, as  her  Saviour  did,  m  medio  inimicoriim,  in  the  midst  of  adversaries, 
not  only  to  her  now,  but  at  other  times  also  to  themselves.  Herod  and 
Pilate  were  of  reconciled*  enemies  reconciled  friends,  that  their  united  ran- 
cours might  meet  against  Jesus.  The  Jews  and  the  Lystrians,  so  diversely 
religioned,  the  devil  can  make  agree  to  stone  Paul,  Acts  xiv.  19.  Thus 
Satan  holds  them  under  colours  and  pay,  whiles  they  can  do  him  any  ser- 
vice ;  but  when  they  can  no  longer  vex  others,  he  falls  to  vexing  of  them  ; 
and  enrageth  their  thirst  to  one  another's  blood,  when  they  have  done  c^uaff- 
ing  the  blood  of  the  saints. 

(2.)  The  devil,  in  raising  seditions  and  tumults  among  his  own,  intends 
not  the  destruction  but  erection  of  his  kingdom.  Perhaps  his  forces  on 
earth  are  weakened,  but  his  territories  in  hell  are  replenished ;  wherem  he 
takes  himself  to  reign  most  surely.  For  Satan,  during  a  man's  life,  knows 
not  certainly  whether  he  belongs  to  God  or  to  him.  Predestination  is  too 
mystical  and  secret  a  book  for  his  condemned  eyes  to  look  into ;  and  re- 
pentance hath  often  stepped  in  between  old  age  and  death,  frustrating  the 
hopes  of  Satan.  Therefore  he  hastens  a  wicked  man,  wdth  what  speed  he 
can,  to  hell ;  for  till  he  come  within  the  smoky  gates,  Satan  is  not  sure  of 
him  ;  he  may  start  out  of  his  clutches.  For  this  cause  he  precipitates 
witches  with  much  suddenness  to  their  ends  :  whom,  one  would  think,  he 
should  let  live,  that  they  might  do  more  mischief.  No ;  such  is  his  mali- 
cious poKcy,  he  would  be  sure  of  some,  and  rather  take  one  soid  in  pre- 
sent, than  hazard  all  on  the  vain  hope  of  more  gains. 

3.  There  is  a  dissension  between  the  wicked  and  godly ;  nor  yet  is  Chiist 
the  proper  and  immediate  cause  of  this.  For  'if  it  be  possible,  as  much  as 
lieth  in  you,  live  peaceably  with  aU  men,'  Eom.  xii.  18. 

4.  There  is  an  emnity  betwixt  grace  and  wickedness,  a  continual  combat 
between  sanctity  and  sin ;  and  this  is  the  fire  Christ  came  to  send.  He  is  to 
some  a  living  stone,  whereupon  they  are  built  to  life  ;  to  others  a  stone  of 
offence,  whereat  they  stumble  to  death.  Now,  because  the  local  seat  of 
holiness  on  earth  is  in  the  hearts  of  the  saints,  of  wickedness  in  the  devil 
and  his  instruments,  therefore  it  follows  that  the  evil  will  persecute  the  good, 
and  the  good  may  not  partake  of  the  vices  of  the  bad.  '  What  agreement 
hath  the  temple  of  God  with  idols  ?  Wherefore  come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord,  and  touch  not  the  unclean  thing ;  and  I 
will  receive  you,'  2  Cor.  vi.  16.  Out  of  the  Eg}'pt  of  this  world  hath  God 
called  his  sons.  We  are  forbidden  all  '  fellowship  with  the  imfruitful  works 
of  darkness ; '  not  altogether  with  the  workers,  '  for  then  we  must  needs  go 
out  of  the  world,'  1  Cor.  v.  10.  It  is  commanded,  Jer.  xv.  19,  that  'the 
precious  be  separated  from  the  vile ; '  yet  so  that  they  luay  return  to  the 

*  Qu.  '  unreconciled  ? '—Ed. 


148  THE  FIEE  OF  CONTEIy^TION.  [SeKMOX   XXX Y. 

good,  tliougli  the  good  may  not  turn  to  them.  It  is  good  for  tlie  good  to 
sunder  themselves  from  the  incorrigible  wicked,  as  being  the  first  stair  of 
the  ladder  that  leaves  the  earth,  and  sets  the  first  step  of  our  journey  to 
heaven.  God  in  his  eternal  decree  separated  the  elect  from  the  reprobate  ; 
in  his  vocation  he  sequesters  them  from  corrupt  nature  and  sin.  Wlien  he 
executes  particular  judgment,  he  takes  Israel  from  the  tabernacles  of  Korah  ; 
when  he  will  give  the  general,  he  will  sever  the  sheep  from  the  goats. 

Christ,  then,  who  is  the  '  Prince  of  peace,'  Isa.  is.  6,  causeth  not  quarrels 
between  man  and  man,  as  they  are  creatures ;  but  betwixt  goodness  and 
evil,  as  they  are  contrary  natures.  That  the  sons  of  Belial  hate  the  sons 
of  God,  Christ  is  not  the  cause,  but  the  occasion.  For  when  the  gospel 
separates  us  from  the  world,  the  world  then  bends  his  malicious  forces 
against  us ;  so  that  peace  in  sin,  ver.  51,  Christ  came  not  to  send,  but  peace 
of  conscience  :  Phil.  iv.  7,  '  The  peace  of  God,  which  passeth  all  understand- 
ing,' &;c.  Which  because  the  wicked  will  not  embrace,  therefore  '  five  in 
one  house  shall  be  divided  :  the  father  against  the  son,  and  the  son  against 
the  father,'  <fcc.,  ver.  52,  53.  The  gospel  doth  not  otherwise  work  this  divi- 
sion than  the  law  is  said  to  make  sin,  Piom.  vii.  7,  because  it  made  sin 
known ;  or  the  sun  is  said  to  cause  motes,  because  it  causeth  their  appear- 
ance. Let  Paul  continue  a  Pharisee,  and  the  Pharisees  will  love  him ;  con- 
vert he  to  a  Christian,  and  they  wiU  hate  him.  Whiles  we  live  after  the 
world,  we  have  peace  with  the  world,  none  with  God ;  when  we  are  turned 
to  Christ,  we  have  peace  with  God,  none  with  the  world. 

This  ground  laid,  we  will  consider,  for  the  better  exposition  of  the  words, 
five  circumstances: — 1.  The  fire;  2.  The  fuel;  3.  The  Idndlers;  4.  The 
smoke;  5.  The  bellows. 

Wherein  we  shall  find  Christ's  willing,  and  the  firis  kindling  :  who  wills 
goodness  to  his  chosen,  which  he  is  sure  will  enrage  the  wicked  to  their  per- 
secution. The  cause  thus  given,  the  fire  is  left  to  be  kindled  by  others. 
For  though  non  sine  Deo  patimur,  yet  non  h  Deo  j)etimur.  The  instruments 
of  our  affliction  will  be  found  ungodly,  who,  though  they  plead.  We  have 
done  the  will  of  the  Lord,  shall  go  to  hell  for  their  labour. 

1.  The  fire  is  discord,  debate,  contention,  anger,  and  hatred  against  the 
godlj^  Every  man  is  composed  of  four  elemental  humours,  whereof  one  is 
choler,  resembled  to  fire.  In  whom  this  choler  is  most  adust  and  puissant, 
they  are  usually  most  hot,  furious,  fiery.  But  I  speak  here  of  nature ;  for 
grace  can  alter  nature,  and  purge  this  corruption.  Regeneration  is  the  best 
physic  to  purge  choler.  Many  medicines  hath  philosophy  prescribed  against 
this  spiritual  disease,  but  in  vain.  The  philosopher's  servant  could  scoff  his 
master  :  He  inveighs  against  anger,  writes  volumes  against  it,  et  ipse  viihi 
irascitur, — and  yet  he  is  angry  with  me.  Only  grace  can,  more  than  give 
rules,  give  power  to  master  this  madness.  Fire  and  contention  have  some 
resemblances : — 

(1.)  Debate  is  like  fire;  for  as  that  of  all  elements,  so  this  of  aU  passions, 
is  most  violent.  The  earth  is  huge,  yet  we  walk  quietly  on  it ;  it  suffers 
our  ploughs  to  rend  up  the  entrails  of  it,  to  teach  us  patience.  The  air  is 
copious,  yet  admits  our  respiration.  The  waters  boisterous.  3"et  sail  we  upon 
them,  against  them.  But  fire,  especially  getting  the  upper  hand,  is  unmer- 
cifully raging:  it  left  nothing  behind  to  witness  the  former  happiness  of 
Sodom.  The  world's  last  destruction  shall  be  by  fire,  2  Pet.  iii.  12;  and 
God  useth  that,  of  all  elements,  to  express  the  very  torments  of  hell,  adding 
brimstone  to  it,  Eev.  xxi.  8.  To  this  is  the  anger  of  God  likened  :  '  Our 
God  is  even  a  consuming  fire,'  Heb.  xii  29.     So  doth  d'^'ace  exceed  all 


Luke  XII.  49.]  the  fire  of  contention.  149 

passions  :  floods  of  correction  cannot  quencli  the  turbulent  spirit,  wliicli  is 
'  set  on  fire  of  hell,'  James  iii.  G.  Only  one  estreme  may  drive  out  another, 
as  ^Y0  hold  our  burnt  finger  to  the  fire,  by  a  new  heat  to  extract  the  for- 
mer. So  the  fire  of  grace  only  must  draw  out  the  fire  of  debate.  Matt, 
iii.  11,  or  send  it  to  the  everlasting  fire  to  quench  it,  ver.  12. 

(2.)  Contention  is  like  fii'e,  for  both  burn  so  long  as  there  is  any  exustible 
matter  to  contend  with.  Only  herein  it  transcends  fire  :  for  fire  begets  not 
matter,  but  consumes  it;  debate  begets  matter,  but  not  consumes  it.  For 
the  -uicked  study  causes  of  contention,  as  Benhadad  did  against  Ahab, 
1  Kings  XX.  So  when  the  Pope  could  find  no  just  exception  against 
Frederick  the  emperor,  he  quarrelled  with  him  for  holding  the  wrong  stirrup 
when  the  great  prelate  should  mount  his  palfrey;  and  though  he  might 
easily  mistake,  for  emperors  are  not  used  to  hold  stirrups,  j^et  he  was  per- 
secuted almost  to  excommunication  for  it.  It  is  woeful  dwelling  amongst 
debateful  men,  whose  souls  hate  peace ;  that  are  aoToiyoi,  '  without  natural 
affection,'  Piom.  i.  13, — which  Paul  makes  a  reprobate's  mark, — strildng  all 
that  stand  in  their  way,  and  not  ceasing  to  burn  till  all  matter  cease  to  feed 
them.  Solomon  describes  such  with  a  fiery  comparison,  Prov.  xxvi.  First, 
ver.  17,  he  calls  liim  a  busy-body:  'He  passe th  by,  and  meddleth  with 
strife  not  belonging  to  him;'  he  thrusts  himself  into  impertinent  business, 
and  '  is  like  one  that  taketh  a  dog  by  the  ears,'  which  he  can  neither  hold 
nor  well  let  go.  Ver.  18,  he  notes  his  politic  villany :  'As  a  madman  who 
casteth  firebrands,  arrows,  and  death,  and  saith,  Am  I  not  in  sport  ] '  he 
scattereth  abroad  mortal  mischiefs  under  the  colour  of  jests.  And,  ver.  20, 
lest  the  fire  should  go  out,  he  administers  fuel  himself :  '  Where  no  wood  is, 
there  the  fire  goeth  out.'  Ver.  21,  vv-hen  he  hath  kindled  this  flame,  he 
strives  to  spread  and  di.3perse  it,  and  is  as  '  coals  to  burning  coals,  and  wood 
to  the  fire.  The  words  of  a  tale-bearer  are  wounds,  and  they  go  down  into 
the  innermost  parts  of  the  belly.'  They  penetrate  and  cruciate  the  most 
tender  and  sensible  places. 

(3.)  As  a  little  spark  grows  to  a  great  flame,  so  a  small  debate  often  proves 
a  great  rent.  '  Behold  how  great  a  matter  a  little  fire  kiudleth  ! '  James  iii. 
5.  The  wind,  at  first  a  small  vapour,  yet  gets  such  strength  in  going,  that 
it  overturns  trees  and  towers.  'A  backbiting  tongue  hath  pulled  down 
strong  cities,  and  overthrown  the  houses  of  great  men,'  Ecclus.  xxviii.  14. 
War  is  compared  to  fire  :  Num.  xxi.  28,  '  A  fire  hath  gone  out  of  Heshbon, 
;md  a  flame  from  the  city  of  Sihon :  it  hath  consumed  Ar  of  iloab,  and  the 
lords  of  the  high  places  of  Aiiion.'  But  contention  runs  like  wild-fii-e;  so 
furious  a  pace,  that  nothing  but  blood  can  extinguish  it. 

(4.)  As  fire  is  proverbially  said  to  be  an  ill  master,  but  a  good  servant :  so 
anger,  where  it  is  a  lord  of  rule,  is  a  lord  of  misrule ;  but  where  it  is  sub- 
dued to  reason,  or  rather  sanctified  by  grace,  it  is  a  good  servant.  That 
anger  is  holy  that  is  zealous  for  the  glory  of  God. 

Thus  is  division  a  raging  fire,  and  able,  whether  it  take  hold  of  civility  or 
religion,  of  burse  or  church,  to  overthrow  the  common  good  of  both. 

For  civility,  the  breaking  of  relatives  is  the  ruin  of  substantives.  We 
staiid  not  of  ourselves,  but  upon  reference.  Want  of  justice  in  magistrates, 
of  instruction  in  governors,  of  obedience  in  subjects,  of  charity  in  neighbours, 
destroys  the  commonwealth.  Some  gather  thus  much  from  the  fifth  com- 
mandment, by  good  consequence  :  '  Honour  thy  father  and  thy  mother,  that 
thy  days  may  be  long  in  the  land  which  the  Lord  thy  God  giveth  thee.' 
For  if  princes  rule  well,  and  subjects  obey  well;  if  masters  command  right, 
and  servants  do  right;  if  parents  infitruct  children  in  the  fear  of  God,  and 


150  THE  FIRE  OF  CONTENTION.  [SeRMON   XXXV. 

children  obey  parents  in  that  fear,  this  happy  harmony  shall  preserve  the 
land.  If  this  relation  and  reciprocal  duty  be  neglected,  all  runs  to  ruin,  and 
the  blessing  of  long  life  shall  be  withdrawn.  For  it  is  not  fit  they  should 
have  long  life  that  rebel  against  those  from  whom  they  had,  and  by  whom 
they  hold,  their  life. 

Begin  with  the  least  ascendantly.  The  overthrow  of  a  house  is  division. 
When  the  husband  and  wife  draw  not  evenly  in  the  j'oke, — when  the  one 
brings  fire,  and  the  other  hath  no  water  to  quench  it, — when  the  children 
are  refractory,  the  servants  wasters,  there  must  needs  be  a  decay  of  this 
family.  Whereof  consists  a  city  but  of  many  households  ?  If  the  particu- 
lars be  ruinated,  what  will  become  of  the  general  1  When  the  members  are 
gone,  where  is  the  body?  If  the  magistrates  are  unjust,  the  people  disobe- 
dient ;  if  one  profession  quarrel  with  another,  and  deny  mutualitj^, — the 
head  refusing  to  give  guidance,  the  eyes  their  sight,  the  feet  to  walk,  the 
hands  to  work, — the  body  of  that  city  dissolves.  The  dissolution  of  cities 
and  towns  must  needs  ruin  the  kingdom.  When  the  members  fell  out  with 
the  stomach,  that  it  devoured  all  and  took  no  pains,  hereon  the  eye  would 
not  see  for  it,  nor  the  hand  work  for  it,  nor  the  foot  walk  for  it,  &c. ;  so  the 
stomach  wanting  meat,  the  eyes,  hands,  feet,  and  ail  members,  faint  and  lan- 
guish. Tributes  and  subsidies  are  but  the  dues  and  duties  of  the  members 
to  the  prince;  who,  as  the  stomach,  returns  all  to  their  welfare  and  benefit. 

Dissension  in  religion  doth  no  less  hurt,  doth  more.  It  divides  a  house  : 
here,  ver.  52,  '  Five  in  one  house  shall  be  divided :  two  against  three,  and 
three  against  two.'  And,  Matt.  x.  36,  '  A  man's  foes  shall  be  they  of  his  own 
household.'  It  divides  a  city  :  how  many  cities  have  been  destroyed  by 
their  own  mutinous  distractions,  whom  foreign  invasions  could  not  subdue ! 
It  divides  a  kingdom  :  whereof  France  hath  long  been  a  bleeding  witness ; 
neither  hath  England  been  insensible. 

'  Ac  velut  in  magno  populo,  cum  scepe  coorta  est 
Seditio,  sjevitque  aniinis  ignobile  vulgus  : 
Jamque  faces  et  saxa  volant,  furor  anna  ministrat.'  * 

It  overthrows  propinquity  :  the  mutual  succour  of  lending,  borrowing, 
giving,  relieving,  is  lost.  Yea,  it  overturns  nature  itself,  setting  '  children  at 
variance  against  their  own  parents,'  Matt.  x.  35.  There  are  three  very  near: 
superior,  equal,  inferior — parent,  wife,  children;  yet  we  must  sej^arate  from 
them,  rather  than  fi'om  Jesus  Christ,  ver.  37.  Yea,  it  is  enough  to  extirpate 
all :  regem,  legem,  gregem, — prince,  law,  and  people.  No  Avonder,  then,  if 
the  busy  devil  seeks  so  studiously  to  kindle  this  fire.  So  Eusebius  observes  :t. 
The  suljtle  serpent,  when  persecutions  gave  the  church  breathing  space,  bt 
gan  to  vex  her  with  her  own  divisions. 

2.  The/»eZ  whereon  this  fire  works  is  the  good  profession  of  the  godly. 
So  the  rulers  against  Daniel,  in  ccmsa  Dei  sui,  chap.  vi.  4, — because  of  his 
religion.  Ps.  lix.  3,  '  The  mighty  are  gathered  against  me,  not  for  my  trans- 
gression, nor  for  my  sin,  0  Lord.'  They  persecute  us,  not  because  they 
find  evil  in  us,  but  because  they  cannot  fmd  evil  in  us.  '  They  run  and  pre- 
pare themselves  against  me,  without  my  fault.'  Without  fault  ?  It  is  fault 
enough  in  their  judgment  because  we  serve  the  Lord.  '  They  speak  evil  of 
us,  because  we  run  not  with  them  to  the  same  excess  of  riot,'  1  Pet.  iv.  4. 
If  we  will  not  communicate  with  their  vicious  customs,  we  shall  suffer  imder 
their  raging  cruelties.  Against  Israel,  yea,  because  it  is  Israel,  do  they  con- 
sult :  '  Come,  let  us  cut  off  them  from  being  a  nation ;  that  the  name  of  Israel 
*  Virgil ;  JEn.  i.  +  Eccles.  Hist. 


Luke  XII.  49.]  the  fiee  or  contention.  151 

may  be  no  more  in  remembrance,'  Ps.  Ixxxiii,  4.  For  this  cause  was  tlio 
Babylonian  fire  kindled  against  those  three  servants  of  God ;  and  the  same 
cause  moved  mystical  Babylon  to  burn  our  martyrs  in  England.  If  they 
would  have  turned  to  idols  and  images,  the  fire  had  been  put  out.  We  would 
not,  could  not,  yield  to  their  superstitions,  therefore  the  fire  burned. 

But  that  which  is  the  occasion  of  evil  cannot  be  perfectly  good.  Indeed 
that  which  simply  and  of  itself  causeth  evil  is  evil  itself.  But  that  may  be 
good  which  indirectly  and  by  consequence,  in  man's  corrupt  nature,  occa- 
sioneth  it.  The  gospel,  and  integrity  of  professing  it,  is  not  the  efiicient,  but 
accidental  cause,  or  rather  properly  no  cause,  but  an  occasion  of  this  feud. 
The  bright  sun  shining  on  mud  and  filth  is  said  to  cause  stench;  yet  is  not 
the  sun  the  true  cause,  but  the  former  putrefaction  of  the  subject  reflected 
on.  When  a  corrupt  vapour  comes  into  the  fiery  region,  it  is  soon  inflamed. 
Their  rancorous  filth  had  lain  quiet,  as  muck  in  a  dunghill,  had  not  the  sun 
of  the  gospel  shone  on  it  and  stirred  it.  Now  howsoever  the  gospel  is  not  the 
dh-ect  cause  of  this,  yet  surely  the  occasion.  For  Athens  is  quiet  enough 
till  Paul  comes ;  and  till  Christ  is  born,  Jerusalem  is  hushed  in  peace.  Many 
parishes  stick  not  to  say,  We  had  rest  and  security  enough  before  ;  but  now 
since  preaching  came  in,  and  the  pulpits  have  been  warmed,  there  is  nothing 
but  disturbation  and  unquictness.  How  else  could  this  text  be  true,  that 
Christ  '  came  to  send  fire  on  the  earth  1 '  The  deluge  of  sin  was  universal, 
and  the  waters  of  iniquity  stood  untroubled,  and  all  was  a  mare  mortuiim ; 
but  when  Christ  puts  fire  to  this  water,  no  marvel  if  they  wrestle.  The 
devil  stirs  not  till  God  rouse  him,  as  the  wild  boar  sleeps  till  he  be  hunted. 
Let  darkness  cover  men's  impieties,  and  their  slumber  is  unmolested;  pro- 
duce them  to  the  light,  and  they  cannot  endure  it.  The  ulcerous  side  full 
of  dead  flesh  feels  not  till  you  touch  the  quick.  But  let  Elias  tell  Ahab  of 
his  idolatries,  John  Baptist,  Herod  of  his  lusts,  and  then,  '  Thou  art  mine 
enemy.'  The  ungodly  may  pretend  other  causes,  but  this  is  the  true  one. 
The  Pope  refused  to  confirm  an  archbishop  elect,  when  no  insufticiency  could 
be  found  against  him,  only  because  of  his  age  ;*  not  considering  that  himself, 
being  older,  did  manage  a  greater  place.  But  if  the  archbishop  was  able  to 
travel  to  Rome  and  back  again  to  England,  sure  he  was  able  to  have  sat  in 
the  chair  of  Canterbury.  Age  was  the  exception;  but  the  truth  was,  the 
archbishop's  honesty  ;  that  he  carried  not  with  him  to  Rome  a  golden  bottle 
to  quench  the  Pope's  thirsty  soul,  as  many  others  did,  who  returned  home 
with  as  much  wit  as  they  went  forth,  but  not  with  so  much  money.  Such 
was  the  Pope's  pretence  against  Reimundus,  the  good  Earl  of  Toulouse,  that 
he  was  a  heretic;  but  when  his  just  purgation  and  justifying  of  himself 
would  not  pacify  his  unmerciful  Holiness,  nor  get  peaceable  possession  of  his 
own  lands,  it  was  evident  to  all  eyes  that  the  Pope's  desire  was  not  so  much 
to  have  the  earl  part  from  his  heresy,  as  from  his  heritage. t  Persecutor.s 
plead  castigation  of  errors,  but  they  mean  subversion  of  truth. 

But  great  peace  is  prophesied  to  the  gospel :  Isa.  xi.  6,  '  The  wolf  shall 
dwell  with  the  lamb,  and  the  leopard  lie  quietly  by  the  kid,'  (kc. ;  and, 
Micah  iv,  3,  '  They  shall  beat  their  swords  into  ploughshares,  and  their 
spears  into  pruning-hooks :  nation  shall  not  lift  up  a  sword  against  nation, 
neither  shall  they  learn  war  any  more.'  I  answer,  God  will  either  restrain 
the  fury  of  these  savage  beasts,  and  turn  Esau's  threats  into  mildness  when 
he  meets  Jacob  :  '  He  that  sits  in  heaven  laughs'  at  their  combinings,  P.s. 
ii.  4.  Or  many  tyrants  shall  be  converted  to  the  faith  of  Christ,  subjecting 
their  crowns  and  laying  down  their  sceptres  at  the  feet  of  the  Lamb.  Or  it 
*  Matth.  Paris.  t  Act.  and  Mon. 


152  THE  FIEE  OP  CONTENTION.  [SeRMON   XXXV. 

may  intend  that  outward  universal  peace  wliicli  was  througli  all  the  world 
when  Christ  was  born,  in  the  daj^s  of  Augustus.  But  most  specially  that 
peace  of  conscience  and  communion  which  shaU  be  among  the  saints,  who 
shall  lay  aside  all  querelous  dififerences,  and  be  made  one  by  the  blood  of 
Jesus. 

But  when  the  gospel  came  to  us  in  Queen  Elizabeth's  days,  of  so  blessed 
memory,  we  also  had  much  peace.  We  had  -with  Gloria  in  excehis  Deo,  sung 
also  Fax  in  terris.  The  iron  gates  of  war  were  shut  up,  and  the  long  tossed 
ark  of  our  church  had  an  olive-branch  of  flourishing  peace  bestowed  upon  it. 
The  fury  of  an  adversary  was  not  kno^vTi,  but  '  righteousness  and  peace 
kissed  each  other.'     Yet  was  not  this  peace  without  great  fires  : — 

(1.)  There  was  a  great  fire  of  Anabaptism:  a  gross,  perverse,  and  sottish 
sect,  that  had  washed  off  their  font-water  as  unclean,  and  thought  it  not 
enough  to  run  out  of  Babylon,  unless  they  ran  also  out  of  themselves,  out  of 
their  wits.  This  combustion  could  not  be  well  quenched;  only  we  were 
happily  rid  of  it  by  the  shifting  ground.  For  Avhen  the  flames  were  sup- 
pressed in  England,  they  burst  out  beyond  sea. 

(2.)  There  was  a  great  fire  of  Brownism :  an  ignis  fafuus,  fastening  on 
abundance  of  crude  and  squalid  matter,  that  could  not  easUy  be  extinguished. 
It  was  blown  up  with  the  bellows  of  pride ;  and  because  it  might  not  have 
its  own  SAving,  it  fell  to  direct  railing.  They  say  the  church  of  England 
may  be  their  mother,  but  is  none  of  God's  wife.  Why  do  they  not  call  her 
plain  '  whore  V  for  such  is  a  mother  that  hath  children,  and  no  husband. 
But  these  the  whiles  are  brave  sons,  who  care  not  to  prove  themselves  bas- 
tards, that  their  mother  may  be  noted  for  a  harlot.  But  the  shame  be  their 
own,  integrity  hers;  who  hath  not  defiled  her  bed,  though  they  have  shamed 
her  womb.  But  whiles  they  call  her  St  John's  beast  in  the  Revelation,  let 
them  beware  lest  they  prove  themselves  such  as  St  Paul  calls  beasts,  even 
dogs,  Phil.  iii.  2.  Surely  God  will  never  leave  peaceable  spirits  in  England, 
to  go  dwell  with  raUers  at  Amsterdam. 

(3.)  There  was  a  raging  fii'e  of  the  Papists ;  who  to  maintain  then*  spi- 
ritual fire  of  superstition,  made  use  of  material  fire  to  set  a  whole  land  in 
combustion.  How  unspeakable  were  their  treasons  agamst  that  gracious 
princess  !  which  yet  if  we  gather  up  into  one  volume,  we  shall  find  their  last 
equalling  all :  which  should  have  been  a  fire,  a  fire  indeed,  such  a  one  as  hell 
itself  could  only  belch  out.  But  bless  we  our  God,  that  with  sweet  showers 
of  mercy  rained  it  out. 

These  fires  have  been  kindled  in  a  land  of  peace,  though  many  tears  have 
been  showered  upon  them,  and  earnest  prayers  sent  up  to  heaven  for  their 
quenching.  Yea,  and  will  be  still,  so  long  as  that  crown-shorn  generation 
can  transport  their  burning  quills  into  England ;  and  their  great  Antichrist, 
the  successor  not  of  Peter,  but  of  Ptomulus,  sits  on  that  fiery  chair.  So  long- 
as  he  is  suffered  to  tyrannise  over  nations,  to  depose  kings,  and  dispose  Idng- 
doms ;  who  prays  Peter  and  Paul  (as  if  they  never  had  taught  subjects  to 
obey  their  sovereigns)  to  eradicate  and  cast  out  an  emperor  from  his  royalty. ''' 
Whereupon  he  conferred  the  empire  upon  Rodolphus,  with  this  blasphemous 
verse : — 

'Petra  dedit  Petro,  Petrus  diadema  Eodolplio;'— 

'  All  kingdoms  were  to  Peter  given  by  Christ; 
And  Peter  may  dispose  them  as  he  list.' 

But  as  Cardinal  Benno  affirms,  that  when  this  Hildebrand  would  needs  so- 
*  Pope  Hildebrand  in  his  second  excommunication  of  Heniy  Emp. 


Luke  XII.  49.]  the  fiee  op  contention.  1,53 

lemnly  excommunicate  the  emperor,  his  chair  burst  in  pieces,  being  but  newly 
made  of  sufficient  timber ;  so  if  it  were  throughly  broken  to  fitters  ■'■"  never 
like  Jericho,  to  be  rebuilded,  then,  and  not  till  then,  princes  may  reifu  in 
peace.     From  all  this  we  may  observe — 

First,  That  this  fire  was  kindled  in  Christ's  time,  and  hath  burned  ever 
since.  For  if  this  rage  stroke  at  the  head,  it  will  not  favour  the  members. 
If  the  saucy  devil  durst  meddle  and  encounter  with  the  captain,  he  will  not 
fear  to  set  upon  a  mean  soldier.  '  Eemember,'  saith  Christ,  '  the  word  that 
I  said  unto  you.  The  servant  is  not  greater  than  the  lord ;  if  they  have 
persecuted  me,  they  will  also  persecute  you,'  John  xv.  20.  We  cannot  ex- 
pect that  immunity  which  our  Saviour  never  found.  In  the  securest  and 
most  quiet  state  of  the  church  we  have  found  this  :  that  sedition  hath  trode 
on  the  heels  of  peace,  and  persecution  been  born  into  the  world  with  the 
feet  forward,  for  haste. 

Secondly,  That  the  godly  must  maintain  this  fire ;  for  there  must  be  in 
them  no  deficiency  of  fuel.  They  must  hold  fast  integrity,  though  this  be 
the  matter  whereupon  this  fire  works.  No  peace  must  be  had  with  them 
that  have  no  peace  with  God ;  I  deny  not  peace  in  civil  affair's,  but  hi  con- 
forming our  manners  to  thehs.  For  righteousness  must  not  yield  to  iniquity  ; 
Christ  must  be  born,  and  being  born  must  reign,  though  Herod  rage,  and 
the  devil  foam,  and  all  Jerusalem  be  troubled  at  it.  Matt.  iL  3.  Dagon 
must  yield  to  the  ark,  not  the  ark  to  Dagon,  1  Sam.  v.  3 ;  the  ten  tribes 
come  to  Judah,  not  Judah  go  to  them ;  Ishbosheth  to  David,  not  David  to 
Ishbosheth. 

The  gospel  must  be  preached,  though  Iiell  break  out  into  opposition  ;  and 
we  must  keep  faith  and  a  good  conscience,  though  persecutors  print  in  om* 
sides  '  the  marks  of  the  Lord  Jesus.' 

Thirdly,  That  the  fruit  of  the  gospel  is  so  fiir  from  allowing  carnal  peace, 
that  it  gives  dissension.  It  hath  ever  been  the  destiny  of  the  gospel  to  bring 
commotion,  trouble,  and  wars ;  though  no  doctruie  teacheth  so  much  peace. 
Matt.  X.  34,  '  I  came  not  to  send  peace,  but  a  sword.'  Not  that  the  gospel 
of  itself  causeth  wars ;  for  it  maketh  peace  between  God  and  man,  man  and 
man,  man  and  his  inward  soul ;  but  it  overturneth  the  tables  of  the  money- 
changers, spoileth  the  bank  of  usurers,  will  not  let  Herod  keep  his  Herodias, 
bars  Demetrius  of  his  idolatrous  shrines,  pulls  the  cup  from  the  mouth  of 
the  drunkard,  denounceth  confusion  to  the  oppressor,  uuvizardeth  jjainted 
hypocrisy,  and  discovers  the  ugly  face  of  fraud  to  the  world  :  therefore  it  hath 
enemies,  even  to  the  efi"usion  of  blood,  and  endeavoured  extirpation  of  all 
that  profess  it.  So  that  partly  this  proceeds  from  our  own  corruption,  that 
cannot  endure  the  light,  because  our  deeds  are  evil;  and  partly  from  the 
malice  of  Satan,  who  by  the  growth  of  the  gospel  loseth  his  jurisdiction. 
For  look,  how  much  ground  Christianity  gets,  that  bloody  infernal  Turk 
loseth.  So  that  neither  can  the  devil  so  uncontrollably  lead  men  to  quiet 
damnation ;  neither  can  the  evil  heart  be  so  securely  evil.  For  the  gospel 
informs  the  understanding,  the  understanding  tells  the  conscience,  and  the 
conscience  will  not  spare  to  tell  men  their  wickedness.  Though  God's  hand 
forbears  to  strike  outwardly,  the  conscience  smites  inwardly  ;  and  the  former 
unjust  peace  is  broken  by  a  new  just  war.  ilen  shall  by  this  means  know 
hell  before  they  salute  it,  and  discern  themselves  in  that  broad  way  that  leads 
to  damnation.  Safe  they  may  be,  thiy  cannot  be  secure.  Thus  the  gospel 
begets  all  manner  of  enemies,  foreign,  civil,  domestical.  Foreign  :  the  devil, 
■who  now  makes  apparent  his  horns,  as  if  it  were  high  time  to  bestir  himself. 
*  That  is,  siiliuters. — Ed. 


154  THE  FILE  or  CONTENTION.  [SeRMON  XXXV. 

He  sees  he  cannot  lead  souls  to  Iiis  black  kingdom  in  a  twine  thread,  as  he 
was  wont,  without  reluctancy ;  he  must  clap  irons  ujjon  them,  and  bind  them 
with  his  strongest  tentations.  Civil :  the  world,  which  erst  ticed  us  on,  as  a 
bait  doth  the  fish,  not  knowing  that  there  is  a  hook  so  near  the  jaws ;  we 
took  it  for  a  kind  and  familiar  friend,  but  now  it  is  descried  and  described 
for  a  veiy  adversary.  Domestical :  thy  own  bosom  is  disquieted,  and  thou 
must  muster  up  all  the  forces  of  thy  soul^  to  take  the  traitor  that  lurks 
■within  thee,  thy  own  flesh.  This  is  a  near  and  a  dear  enemy,  yet  we  must 
jight  against  it,  and  that  with  a  wall  to  subdue  it ;  denying  ourselves,  and 
forsaking  our  delighted  lusts  and  pleasures.  The  godly  must  be  fain  to  sit, 
like  the  nightingale,  with  a  thorn  against  her  breast.  If  they  scape  conflicts 
abroad,  they  are  sure  to  have  them  at  home ;  and  if  foreign  and  professed 
adversaries  should  give  over  their  invasions,  yet  this  domestical  rebel,  lust, 
must  with  great  trouble  be  subdued.  After  which  spiritual  combat,  our 
comfort  is  that  in  the  end  the  victory  shall  be  ours.  '  It  shall  not  have  rule 
over  them  that  fear  God,  neither  shall  they  be  burnt  with  the  flames  thereof,' 
Ecclus.  xxviii.  22.     Hence  we  learn  five  useful  lessons  : — 

Lesson  1. — That  we  have  need  of  patience,  seeing  we  know  that  the  law 
of  our  profession  binds  us  to  a  warfare ;  and  it  is  decreed  upon  that  '  all 
that  will  live  godly  in  Christ  shall  suffer  persecution.'  When  fire,  which 
was  the  god  of  the  Chaldeans,  had  devoured  all  the  other  wooden  deities, 
Canopis  set  upon  him  a  caldron  full  of  w^ater,  whose  bottom  was  full  of  holes 
artificially  stopped  with  wax ;  which,  when  it  felt  the  heat  of  that  furious 
idol,  melted  and  gave  way  to  the  water  to  fall  down  upon  it,  and  quench  it. 
The  water  of  our  patience  must  only  extinguish  this  fire ;  nothing  but  our 
tears,  moderation,  and  sufferance  can  abate  it.  But  this  patience  hath  no 
further  latitude  than  our  proper  respect ;  for  in  the  cause  of  the  Lord  we 
must  be  jealous  and  zealous.  Meam  injuriam  fcitienter  tuU,  injuriam  contra 
sponsam  Ghristi  ferre  non  potui,* — Our  own  injuries  we  must  bury  in  forget- 
fulness,  but  wrongs  to  the  truth  of  God,  and  gospel  of  Jesus  Christ,  we  must 
oppose.  Patience  is  intolerable  when  the  honour  of  God  is  in  question. 
Otherwise  we  must  consider,  that  by  troubles  God  doth  try  and  exercise  our 
patience.  Ideo  Dens  misit  in  terram  honani  separationem,  ut  malciin  riim- 
2)eret  conjunctionem, — Therefore  God  sent  on  earth  a  good  separation,  that 
he  might  dissolve  an  e\il  conjunction. 

Lesson  2. — That  we  must  not  shrink  from  our  profession,  though  we 
know  it  to  be  the  fuel  that  maintains  this  fire.  Daniel  leaves  not  his  God, 
though  he  be  shewed  the  lions ;  nor  those  three  servants  their  integrity  and 
abomination  of  the  idol,  though  the  heat  of  the  fire  be  septupled.  Let  the 
Pojje  spew  out  his  execrations,  interdictions,  and  maledictions, — for  his  holy 
mouth  is  full  of  curses, — yet  keep  we  our  faith  :  it  is  better  to  have  the 
Pope  curse  us  than  God.  His  curse  is  but  lil^e  Domitian's  thunder :  if 
you  give  ear  to  the  cracks  and  noise,  it  seems  a  terrible  and  hideous  matter ; 
but  if  j'ou  consider  the  causes  and  effects,  it  is  a  ridiculous  jest.  Revolt  not 
from  the  gospel,  from  thy  faith  and  innocency  ;  and  though  he  curse,  the 
Lord  wiU  bless.  Balaam  could  say,  Quomodo  maledicam  ei,  cui  non  viale- 
dixit  Domimis  2 — How  shall  I  curse  him  whom  the  Lord  hath  not  cursed  ? 
Piash  and  headlong  judgment  hurts  not  the  person  de  quo  temere  Judicatur, 
against  whom  it  is  denounced,  but  him  that  so  indiscreetly  judgeth.  Qui 
<-onantiir  per  iram  cdiena  coercere,  graviova  committunt, — To  correct  other 
men's  errors  in  anger  is  to  commit  a  greater  error  than  theirs.  Let  not  the 
thunders  of  malignant  opposers  dishearten  thy  zeal.     *  The  just  shall  live  by 

*  Jerom.  ad  Vigil. 


Luke  XII.  49.]  the  fire  of  contention.  1.5J 

faith  :  but  if  any  man  draw  back,  my  soul  shall  have  no  pleasure  in  liirn/ 
Heb.  X.  38. 

Lesson  3. — That  we  think  not  much  of  the  troublous  fires  that  are  thus 
sent  to  wait  upon  the  gospel.  He  that  gave  us  that  blessed  covenant  meant 
not  that  we  should  stick  at  these  conditions.  It  is  enough  to  have  this  pass- 
over,  though  we  eat  it  with  sour  herbs;  to  enjoy  the  lily,  though  'anion"- 
thorns.'  Let  the  Jews  fret,  and  devils  run  mad,  and  many  give  ground  to 
these  persecutions  ;  yet  say  we  with  Peter,  '  Master,  whither  shall  we  go 
from  thee  ?  thou  hast  the  words  of  eternal  life,'  John  vi.  G8.  He  is  un- 
worthy of  God's  favour  that  cannot  go  away  contented  with  it,  unless  he 
may  also  enjoy  the  fovour  of  the  world.  It  is  enough  to  have  the  promise 
of  a  crown,  although  we  climb  to  it  by  the  cross.  The  ancient  Christians 
used  to  have  crucem  coronatam  pictured,  a  cross  with  a  crown  on  the  top  of 
it.  Tolle  cvucem,  si  vis  et  habere  coronavi.  Their  hieroglypldc  taught  men 
to  attain  the  crown  by  bearing  the  cross.  Though  the  friends  and  fcictors  of 
hcU  compass  us  round,  yet  we  have  heaven  within  us  ;  would  we  have  it 
within  us  and  mthout  us  too  ?  That  is  only  the  privilege  of  glory.  Cannot 
Paul  endure  the  '  thorns  and  buffets  of  Satan  1 '  2  Cor.  xii.  9.  Let  him  quiet 
his  heart  with  God's  encouragement :  '  My  grace  is  sufficient  for  thee.'  It  is 
enough  to  have  the  '  peace  of  God,  which  passeth  all  understanding,'  Phil.  iv. 
7,  though  we  lack  the  ill-conditioned  peace  of  the  world.  IMurmur  not  that 
the  world  denies  her  wanton  solaces  to  tickle  thee  with  vaui  pleasures ;  thou 
hast  the  'joy  of  the  Holy  Ghost:'  God  is  thy  portion.  Though  the  lot 
fall  short  in  earthly  means,  Avealth  and  worship,  yet  he  is  well  for  a  part 
that  hath  God  for  his  portion.  Content  thyself;  this  fire  must  go  with  the 
gospel,  and  thou  art  unworthy  of  the  immortal  gold  of  gTace  if  thoii  wilt  not 
endure  it  to  be  tried  in  the  fire.  '  Your  faith  is  much  more  precious  than 
gold  that  perisheth,  though  it  be  tried  with  fire  :  and  shall  be  found  at  last 
to  praise,  and  honour,  and  glory,  at  the  appearing  of  Jesus  Christ,'  1  Pet.  i.  7. 

Lesson  4. — That  we  esteem  not  the  worse  of  our  profession,  but  the  better. 
It  is  no  small  comfort  that  God  thinks  thee  worthy  to  suffer  for  his  name. 
This  was  the  apostles'  joy,  not  that  they  were  worthy,  but  '  that  they  were 
counted  worthy  to  suffer  shame  for  Christ,'  Acts  v.  41.  He  refused  not  to 
be  our  Saviour  for  the  shame  he  was  put  to ;  he  brooked  a  purple  robe  to 
cover  his  white  innocency  ;  his  face,  which  is  worshipped  by  the  angels  in 
heaven,  to  be  spit  on ;  his  soul,  in  the  midst  of  all  his  unutterable  pangs,  to 
be  derided  and  jested  at ;  some  wagging  their  heads,  others  moving  their 
tongues  to  blasphemy ;  and  if  the  manner  of  death  could  add  to  his  igno- 
miny, he  suffered  the  most  opprobrious  :  yet,  saith  Paul,  for  our  sakes,  '  he 
endured  the  cross,  and  despised  the  shame,'  Heb.  xii.  '2  ; — this,  all  this 
shame,  that  he  might  bring  salvation  to  us,  and  us  to  salvation.  And  shall 
we  be  ashamed  of  his  profession,  that  was  not  ashamed  of  our  protection  I 
If  we  be,  we  have  read  his  judgment :  '  He  will  be  ashamed  of  us  before  hi.s 
Father  in  heaven.'  The  king  doth  not  cast  away  his  crown,  though  it  be 
the  occasion  of  many  treasons.  Lose  not  thy  hope  and  hold  of  a  royal  in- 
heritance, because  this  title  hath  many  enemies.  He  was  never  worthy  to 
wear  a  wreath  of  victory,  that,  coward-like,  ran  out  of  the  bloody  field.  The 
unthrifty  soul  is  justly  starved,  that  will  not  reap  and  gather  his  corn  be- 
cause there  be  thistles  amongst  it.  He  never  knew  how  precious  a  metal 
gold  is,  that  will  rather  throw  away  his  ore  than  take  pains  at  the  furnace. 
It  is  pity  that  ever  the  water  of  baptism  was  spilt  upon  his  face  that  for- 
sakes the  standard  of  Christ  because  he  hath  many  enemies.  Israel  had 
never  gotten  that  promised  Canaan  had  they  been  afraid  of  the  sons  of  ibiak. 


156  THE  FIEE  OF  COKTENTIOX.  [SeEMOK  XXXV, 

It  is  honour  enough  to  be  a  Cliristiau,  though  others  that  are  contemptible 
do  cast  contempt  upon  it.  Our  Saviour  hath  armed  us  with  a  sweet  predic- 
tion :  '  These  things  have  I  spoken  unto  you,  that  in  me  you  might  have 
peace.  In  the  world  you  shall  have  tribulation  ;  but  be  of  good  cheer,  I  have 
overcome  the  world,'  John  xvi.  33. 

Lesson  5. — >Seeing  the  fuel  is  our  integrity, — and  this  they  specially  strike 
at, — let  us  more  constantly  hold  together  :  confirming  the  communion  of 
saints,  which  they  would  dissolve.  Let  us  more  strongly  fortify  our  unity, 
because  they  so  fiercely  assault  it ;  and  cling  faithfully  to  our  Head,  from 
whom  their  sacrilegious  hands  would  pull  us.  '  Lord,  whither  shall  we  go 
from  thee  1  thou  hast  the  words  of  eternal  life,'  John  vi.  08.  Where  those 
words  are  found,  woe  be  to  us  if  we  are  not  found!  Multitudo  inimicorum 
corroboret  xinitatem  amicorum.  Let  not  brethren  fight  with  themselves 
whiles  they  have  foreign  enemies.  It  is  enough  that  foes  strike  us ;  let  not 
us  strike  our  friends.  No,  nor  yet  part  with  our  friends  and  Christ's,  be- 
cause some  adversaries  are  scattered  among  them.  What  though  the  miscel- 
laneous rabble  of  the  profane,  as  the  Brownists  term  them,  be  admitted 
among  us ;  shall  the  lewdness  of  these  disannvd  God's  covenant  with  his  ? 
Yes,  say  they :  this  is  their  mercy  ;  God's  is  more.  He  still  held  Israel  for 
his,  when  not  many  in  Israel  held  him  for  theirs.  The  desert  was  a  witness 
of  their  mutinous  rebelHon  against  God  and  his  minister ;  yet  the  pillar  of 
protection  b}''  day  and  night  left  them  not.  Moses  was  so  far  from  rejecting 
them,  that  he  would  not  endure  that  God  shoidd  reject  them,  though  for  his 
own  advantage.  In  all  companies  there  wUl  be  evil  intruders  :  Satan  among 
the  angels,  Saul  among  the  prophets,  Judas  among  the  apostles,  Mcolas  * 
among  the  deacons,  Demas  among  professors.  Yet  though  Thyatira  retains 
a  Jezebel,  the  good  are  commanded  but  '  to  hold  their  own,'  Rev.  ii.  25. 

But  say  they,  we  reserve  the  ceremonies  of  a  superstitious  church.  But 
we  reserve  no  sujierstition  in  those  ceremonies.  We  have  both  abridged 
then'  number  and  altered  their  nature.  As  it  was  a  pains  not  amiss  under- 
taken of  late,  to  reduce  the  feast  of  Christ's  nativity  as  near  to  the  right 
qxiando  and  period  of  time  as  art  and  industry  could  devise,  by  taking  up 
the  loose  minutes  wliich,  in  tract  of  time  and  multiplication  of  degrees,  had 
drawn  out  a  wider  distance  by  certain  days  than  was  congruent  to  the  first 
calendar;  so  hath  our  church,  so  near  as  she  could,  abridged  the  rank  super- 
fluities and  excrescent  corruptions  which  the  traditional  ceremonies  and 
ceremonial  traditions  of  Rome  had  brought  in,  and  thereby  removed  her 
from  that  nearness  to  her  Saviour  which  she  formerly  enjoyed,  stri\ing  to 
reduce  herself  concerning  ceremonies ;  for  their  number  to  paucity,  for  their 
nature  to  purity,  for  their  use  to  significancy. 

Scjiarate  we  not  then  from  the  church,  because  the  church  cannot  separate 
from  all  imperfection ;  but  keep  the  Apostle's  rule  :  Eph.  iv.  15,  '  Follow 
the  truth  in  love ; '  not  only  the  truth,  but  the  truth  in  love.  Divers  follow 
the  truth,  but  not  truly  : — 

(1.)  Some  there  are  that  embrace  the  truth,  but  not  all  the  truth:  those 
are  heretics. 

(2.)  Some  embrace  the  truth,  but  not  in  unity  :  and  those  are  separatists. 

(3.)  Others  embrace  the  truth  in  unity  and  verity,  but  not  in  heart :  and 
those  are  hypocrites. 

Therefore  the  Apostle  so  often  urgeth  it :  'Be  ye  all  of  one  mind  :  have 
the  same  affection.'     As  children  of  one  house  have  most  usually  one  and 

*  Supposing  that  Nicolas  (Acts  vi.  5)  was  the  founder  of  the  sect  of  the  Nicolaitanes, 
(Rev.  ii.j)  which  is,  however,  by  no  means  certain. — Ed. 


Luke  XII.  49.J  xhe  fiee  op  contention.  157 

tlie  same  education,  so  all  God's  children  must  be  like  affected  to  God,  to 
Christ,  to  the  church,  and  one  to  another.  To  God  in  obedience  and  piety, 
to  Christ  in  faith  and  sincerity,  to  the  church  in  peace  and  unity,  to  their 
ou*n  sins  in  hatred  and  enmity,  to  one  another  in  love  and  charity :  employ- 
ing; the  graces  of  God  bestowed  ou  us  to  the  edilication  and  consolation  of 
others ;  spending  ourselves,  like  torches,  to  give  others  light.  A  Christian, 
though  he  be  the  fittest  man  of  all,  j-et  he  is  servant  to  all :  to  Christ  for  him- 
self, to  others  for  Christ.  '  Serve  one  another  in  love,'  Gal.  v.  13.  Let 
this  affection  of  unity  be  increased  by  considering  three  inconveniences  of 
dissension  : — 

(1.)  A  great  advantage  is  given  to  the  enemj'.  They  boast  the  goodness 
of  their  errors,  whilst  v/e  agree  not  in  our  truth.  They  take  opportunity  to 
shuffle  in  their  counterfeit  coin,  whiles  we  consent  not  in  our  gold ;  I  say 
not  so  much  for  the  weight  or  pureness  of  the  substance,  as  for  the  fashion. 
Is  it  not  a  shame  for  the  children  of  God  to  dissent,  when  the  children  of 
hell  are  at  peace  1  It  is  a  military  principle  :  tempt  not  an  enemy  by  giv- 
ing him  the  advantage.  What  is  this  but  to  hearten  their  malignant  oppo- 
sition to  assault  us,  when  they  spy  in  the  city  a  breach?  Qui  unionem 
rumpit, — He  that  dissolves  the  union  of  parts,  overthrows  the  unity  of  the 
whole. 

(2.)  Sin  by  this  means  steals  up  :  nor  is  there  an  advantage  given  only 
to  our  adversaries  of  Eome,  but  to  our  enemies  of  heU.  Wickedness  is  a 
crafty  thief,  which  spying  a  town  on  fxre,  and  all  hands  labouring  to  quench 
it,  takes  his  advantage  of  booties,  and  what  others  redeem  he  steals.  Whiles 
we  are  busy  about  this  fire,  the  devil's  factors  come  abroad,  like  Nicholas's 
clerks,  and  steal  away  souls.  Whiles  so  many  disagree  about  Christ's  de- 
scending into  heU,  Satan  gathers  many  thither. 

(3.)  Our  souls  by  this  means  oftentimes  become  rusty,  and  gather  cor- 
ruption, for  want  of  scouring  them  by  repentance.  Whiles  we  are  careful 
and  curious  about  mint  and  cummin,  justice  and  piety  go  away  neglected. 
We  at  once  grow  hot  in  contention  and  cold  in  devotion.  The  fire  of  the 
altar  goes  out  whiles  the  fire  of  sedition  is  fuelled.  The  means  whereby 
the  .shepherds  take  the  pelican  is  to  lay  fire  near  her  nest ;  which  she,  in  a 
foolish  pity  to  save  her  young  ones,  offers  to  flap  out  with  her  wings,  and  so 
is  burned  herself.  So  many,  in  a  fond  compassion  to  quench  this  fire,  bum 
their  own  wings,  rather  than  help  others.  If  our  ashes  could  quench  it,  we 
should  not  grudge  them  ;  but  since  it  increaseth  part-takings,  let  us  either 
C[uench  it  with  our  tears,  or  by  prayers  move  God  to  put  it  out.  Howsoever, 
neglect  we  not  the  estate  of  our  own  souls,  nor  suffer  our  hearts  overgrown 
with  the  rust  of  corruption  or  moss  of  security.  So  thou  mayest  be  like 
the  gold-finer,  that  is  all  day  purifying  of  metals,  till  himself  be  reczed, 
smoothed,'"'  and  soiled  all  over.  Take  heed ;  thou  mayest  be  so  long  about 
the  fire,  till  thou  be  made  black  with  the  smoke. 

3.  We  have  brought  together  the  fire  and  the  fuel;  now  we  must  look  for 
kindlers.  The  Icindler  of  this  fire  is  principally  Satan  :  it  is  he  that  brings 
the  fuel  of  good  men's  sanctity  and  the  fire  of  evil  men's  iniquity  together, 
and  so  begets  a  great  flame.  This  he  doth  perform  either  by  his  instruments 
or  by  himself.  He  is  the  great  bustuary  himself,  and  hath  other  deputed 
inflamers  under  him. 

Sometimes  immediately  by  himself,  Kev.  xii.     That  *  great  red  dragon, 
with  seven  heads  and  ten  horns,  and  seven  crowns  on  his  heads,'  stands  '  be- 
fore the  woman  which  was  ready  to  be  delivered,  for  to  devour  her  child  so 
*  Qu.  'smutted/  or  'smoked'.' — Ed. 


158  THE  FIEE  OF  CONTENTION.  [SeRMON  XXXV. 

soon  as  it  was  born.'  When  lie  perceived  that  the  Great  Light  (Christ)  was 
come  into  the  world,  by  throwing  down  his  oracles  of  darkness,  he  begins  to 
bustle,  and  howsoever  he  speeds,  he  will  fight  two  or  three  bouts  with  him, 
in  a  monomachy  or  duel,  person  to  person.  He  durst  not  trust  this  battle 
to  an  instrument,  or  fight  by  attorney :  this  fire  he  will  kindle  himself.  Per 
alium  desperat ;  quod  etiam  per  se  fieri  duhitat.  As  proud  as  he  is,  rather 
than  he  will  hazard  the  escaping  of  a  soul  from  his  black  kingdom,  he  will 
in  liis  own  proper  person  take  the  pains  to  hamper  him  with  his  strongest 
temptations. 

Sometimes  by  his  instruments,  which  are  many  thousands  :  for  if  we 
compare  numbers,  he  hath  more  helpers  on  earth  to  kindle  this  fire,  than 
Christ  hath  servants  to  put  it  out.  Therefore  he  is  called  '  the  god  of  this 
world,'  2  Cor.  iv.  4 ;  where  suh  nomine  nuindi  are  meant  vmndani,  world- 
lings :  Rev.  xii  9,  he  is  said  to  '  deceive  the  whole  world.'  He  labours  to 
deceive  all  that  are  in  th.e  world,  but  he  doth  deceive  all  that  are  of  the 
world.  It  was  he  that  stirred  up  covetousness  in  the  Sabeans,  and  covetous- 
ness  stirred  up  their  hearts  against  Job,  He  incensed  Haman,  and  Haman 
Ahasuerus  against  the  Jews.  He  provoked  Judas,  and  almost  all  Judah, 
against  Jesus.  He  kindleth  malice  in  their  hearts,  that  kindleth  these 
damnable  fires,  and  shall  burn  in  unquenchable  fire  for  his  labour.  It  is 
he  that  provoketh  the  magistrate  to  tyranny,  the  people  to  disobedience  and 
treachery,  the  learned  to  heresy,  the  simple  to  security,  all  to  rebellion  and 
impiety.  ]\Ien  little  think  whose  instruments  they  are,  and  whose  business 
they  go  about,  when  they  put  their  finger  in  this  fire.  It  is  the  devU  that 
puts  slander  in  their  tongues,  malice  in  their  hearts,  and  miscliief  in  their 
hands  :  whereby  they  labour  either  seducere  or  cdxlucere*  to  corrupt  men's 
souls  or  to  cut  their  throats.  For  Satan's  whole  intent  is  to  draw  men  a 
cidtu  Dei  debito,  ad  cidtum  suimet  indehitum, — from  worshipping  the  God  of 
light,  to  worship  him  that  is  an  angel  of  darkness.  Oh  that  men  would 
consider  what  eternal  fire  is  prepared  for  them,  by  whom  this  mystical  fire  is 
kindled ! 

Now  Satan  kindleth  two  sorts  of  fires,  general  or  special.  And  either  of 
these  is  double.     The  general  are  extended  either  to  error  or  terror. 

(1.)  He  kindles  the  fire  of  open  war.  He  is  the  great  general  of  that 
army,  Ps.  ii.,  that  do  '  band  themselves  against  the  Lord's  anointed.'  '  The 
dragon  and  his  angels  fight  against  Michael  and  his  angels,'  Rev.  xiL  There 
is  no  fighting  against  the  saints  but  under  his  colours.  He  was  the  captaiii 
in  that  Parisian  massacre ;  the  pilot  to  that  invincible  navy  in  '88.  He 
is  the  great  master  of  the  Inquisition  :  the  grand  Cairt  of  aU  confede- 
racies abroad ;  the  Machiavel  of  all  conspiracies  at  home.  There  was  no 
treason  but  was  first  hammered  in  his  forge,  and  took  the  damned  fire  from 
his  breath.  The  Pope  hath  been  his  applauded  instrument  many  years,  to 
kindle  these  belluine  and  Belial  fires.  Innumerable  seditions  of  wars  have 
been  sent  from  the  ingenious  study  of  his  holy  breast  to  vex  Christian  em- 
perors and  kings  :  wherein  continually  the  Pope  gave  the  battle,  but  the 
Lord  gave  the  victory,  and  that  where  his  vicar  least  intended  it.  Hilde- 
brand  (Hell-brand  rather)  promised  Rodolphus,  whom  he  incensed  against 
his  liege-emperor  Henricus,  assured  conquest ;  but  it  seems  the  bishop  had 
small  power  in  heaven,  whatsoever  he  pretended  on  earth,  for  Rodoli)hus's 
overthrow  gave  Henricus  direct  proof  to  the  contrary.     It  appears  in  a  cer- 

*  Rupert. 

+  I  know  ncit  what  is  the  allusion  here,  unless  it  be  to  Carr,  Earl  of  Somerset,  who,  after 
having  long  enjoyed  undeserved  favour,  was,  in  his  fall,  charged  with  all  crimes. — Ed. 


Luke  XII.  49.]  the  fire  of  coxtention.  15D 

tain  letter  of  Benno  to  the  cardinals,  that  this  Hildebrand,  preaching  in  the 
pulpit,  did  so  promise  and  prophesy  the  death  of  Henricus,  that  he  bid  his 
auditors  no  more  to  take  him  for  Pope,  but  to  pluck  him  from  the  altar, 
if  the  said  Henry  did  not  die,  or  were  not  dejected  from  his  kingdom,  before 
the  feast  of  St  Peter  then  next  ensuing.  But  the  event  proved  the  Pope  a 
liar  in  the  pulpit ;  and  therefore,  I  hope,  took  from  him  all  impossibility  of 
lying  in  cathedra.  Indeed,  he  laboured  tooth  and  naU,  by  policy  and  sor- 
ceiy,  by  his  friends  and  fiends,  to  effect  tliis.  Innumerable  were  the  plots  of 
his  treason.  One  among  the  rest  is  observable,  in  the  letter  of  the  said 
Cardinal  Benno  :  that  he  had  hired  a  villain,  observing  the  place  in  the  church 
where  this  emperor  used  to  pray,  to  carry  wp  to  the  roof  of  the  church  a 
great  number  and  weight  of  stones,  with  purpose  to  let  them  fall  down  on 
the  emperor's  head  at  his  devotion,  and  to  knock  out  his  brains ;  but  the 
traitor  being  busy  to  remove  a  stone  of  an  unwonted  hugeness  to  the  place, 
the  plank  whereon  he  stood  broke  ;  down  they  come  both  to  the  floor  of  the 
church,  and  the  stone  (for  it  seems  Ms  own  impiety  made  him  the  heavier, 
to  fall  first  to  his  centre)  fell  on  him,  and  cpiashed  him  to  pieces. 

But  what  speak  I  of  their  particular  treasons?  A  private  treachery  was 
but  like  the  French  tournay  at  Chalons — parvum  helium,  a  little  war.  We 
are  to  consider  their  great  fires  which  they  have  kindled  in  the  Christian 
world,  when  the  princes  would  never  have  broke  mutual  peace,  had  not  the 
devil  set  on  the  Pope,  and  the  Pope  set  on  them  to  this  eager  contention. 
But  lightly  as  Mars  and  money  made  them  popes,  so  Mars  and  simony  held 
them  rich  popes.  And  now,  through  Satan's  help,  they  have  brought  it 
about,  that  as  at  first  no  pope  might  be  chosen  without  the  emperor,  so  now 
no  emperor  must  be  chosen  without  the  pope.  Both  the  swords  are  their 
claim,  and  they  will  have  them  both,  or  they  will  lift  them  up  both  against 
the  deniers ;  and  where  the  sword  spiritual  may  not  be  admitted,  they  wiU 
make  way  for  it  with  the  sword  temporal.  It  is  fit,  they  say,  that  they 
should  bear  temporal  rule  that  follow  nearest  to  God  :  but  the  Pope  and  his 
clergy  follow  nearest  to  God :  therefore  are  the  fittest  men  to  rule.  It  is 
answered,  if  God  be  here  taken  for  that  god  which  St  Paul  speaks  of,  the 
belly,  Phil.  iii.  19,  they  follow  nearest  indeed.  From  the  other  and  only- 
true  God,  they  are  far  enough.  If  they  were  not,  they  would  use  only  spi- 
ritual war  against  the  kingdom  of  Satan,  and  not  meddle  with  temporal  war 
against  the  kingdoms  of  Christian  princes.  Plead  what  they  can  from  the 
wrested  Scriptures  and  misunderstood  fathers,  yet  f rust )-a  apostolica  autho- 
ritas  prcetenditur,  uhi  apostolica  Scriptura  contemnitur, — in  vain  is  apostolic 
authority  pretended,  where  apostohc  Scripture  is  despised  or  perverted.  Non 
eripit  mortalia,  qui  rer/na  dat  ccelestia, — That  God  warrants  not  the  taking 
away  of  earthly  kingdoms,  that  gives  the  kingdom  of  heaven. 

(2.)  The  second  general  fire  he  kindles  is  error  and  heresy,  a  burning  river 
of  poison ;  that  cup;of  abomination  which  he  rcachcth  out  to  the  world  in  the 
hand  of  that  great  Babylonian  whore.  To  maintain  this  fire  he  calls  coun- 
cils, enacts  laws,  teacheth  many  parliaments  the  promulgation  of  bloody 
statutes;  and  whereas  other  laws  of  princes  (tending  to  the  iiiin  of  iniquity) 
are  ever  neglected,  those  that  are  made  against  Christians  have  been  most 
severely  executed.  And  lest  the  devil  in  this  should  appear  like  himself, 
the  prince  of  death  and  darbiess,  he  sits  thundering  in  the  Pope's  mouth 
lilce  an  angel  of  light,  and  so  directs  him;  that  under  In  Dei  nomine,  Amen, 
he  unmercifully  condemneth  his  brother.  So  that  the  usurpation  of  a  divine 
dispensation  must  burn  the  poor  members  of  Clirist  at  the  fiery  stakes. 
Now  this  fire  he  kindlcth  by  two  malicious  courses : — 


160  THE  FIRE  OF  CONTENTION.  [SeRMON  XXXV, 

[1.]  By  olDScuring  tlie  liglit  of  the  gospel  from  men's  eyes,  and  harden- 
ing their  affection  to  darkness.  So  that  the  children  of  the  night  have  so 
doted  upon  ignorance,  that  they  hate  and  persecute  all  the  means  and  mes- 
sengers of  illumination.  Shine  the  sun  never  so  bright,  the  Papists  will  see 
nothing  but  candle-light.  Therefore,  it  may  be,  they  are  permitted  tapers, 
torches,  and  candles,  to  content  their  carnal  devotion,  that  they  might  not 
spiritually  desire  '  the  light  of  the  glorious  gospel  of  Jesus  Christ,  who  is  the 
image  of  God,'  2  Cor.  iv.  4.  And  if  ever  their  caliginous  minds  spy  the 
least  glimmering  of  zeal,  or  feel  a  little  turning  from  their  former  impieties, 
the  shrine,  picture,  or  image  of  some  saint  hath  the  gloiy  of  their  conversion. 
A  very  block  shall  have  the  praise  rather  than  God.  But  we  can  hardly 
believe  they  are  converted  from  darkness  to  light  that  fetch  their  illumina- 
tion out  of  a  stone. 

It  is  recorded  that,  at  Amesbury,  when  Queen  Elinor,  the  wife  of  King 
Henry  the  Third,  lay  there,  a  man  that  famed  himself  to  have  been  long  blind, 
came  to  her,  and  told  her  that  he  had  now  his  sight  restored  again  at  the 
tomb  of  King  Henry,  her  deceased  husband.*  The  mother  easily  believed  it ; 
but  her  son.  King  Edward  the  First,  knowing  this  man,  that  he  had  been  ever 
a  dissolute  wretch  and  vile  impostor,  dissuaded  her  from  giving  faith  to  it, 
protesting  that  he  knew  so  well  the  justice  of  his  father,  that  if  he  were  liv- 
ing he  would  sooner  pull  out  both  the  dissembler's  eyes  than  restore  sight  to 
any  one  of  them.  So  certainly  those  saints,  to  the  virtue  of  whose  dead  bones 
these  hj'pocritcs  attribute  the  glory  of  their  conversion  and  enlightening, 
would,  if  they  were  living,  rather  say  these  men  had  no  eyes  of  grace  at  aU, 
than  that  any  light  was  given  them  out  of  their  dead  dusts  or  painted  re- 
semblances. This  is  Satan's  first  project,  to  cast  a  thick  cloud  of  invincible 
ignorance  between  men's  eyes  and  the  clear  sun. 

[2.]  By  hindering  all  those  that  have  a  commission  to  preach  it,  Zech. 
iii.  1,  '  He  shewed  me  Joshua  the  high  priest  standing  before  the  angel  of 
the  Lord,  and  Satan  standing  at  his  right  hand  to  resist  him.'  '  A  door  is 
ojDened,  but  there  are  many  adversaries,'  saith  the  Apostle.  1  Thess.  ii,  18, 
wiU  you  hear  the  principal  adversary?  '  We  would  have  come  unto  you,  even 
I  Paul,  once  and  again ;  but  Satan  hindered  us.'  The  good  minister  hath 
no  adversary  in  his  calling  but  he  is  of  the  devil's  raising.  And  herein  he 
is  either  a  wolf  or  a  fox,  effecting  this  either  by  public  opposition  or  secret 
corruption  : — 

First,  Openly  he  sets  not  only  his  principalities  infernal,  but  also  powers 
terrestrial,  against  it.  What  preacher  ever  began  to  sing,  with  a  clear  breast, 
the  songs  of  Zion,  for  many  hundred  years  under  the  Pope's  reach,  but  in- 
stantly pope,  cardinals,  friars,  devils,  cursed  him  with  bells  and  candles,  and 
were  ready  to  burn  him  in  flames'?  Scevit  ommdus,  cum  ostenditur  immun- 
dus, — The  world  is  mad,  that  his  dominion  and  damnation  should  be  spoken 
against. 

Secondly,  Secretly  he  hinders  the  free  preaching  of  the  gospel,  by  corrupt- 
ing their  hearts  that  are  deputed  to  that  office.  And  this  he  cffecteth  by 
infusion  of  these  four  hellish  ingredients :  heresy  against  truth,  schism  against 
peace,  popularity  against  simplicity,  and  covetisc  against  charity. 

First,  He  poisons  some  hearts  with  heretical  points  of  doctrine,  which 
being  (lightly)  most  pleasing  to  the  flesh,  are  drunk  with  thirsty  attention. 
Heresy  is  thus  defined:  Jmmano  sensu  electa,  Sciipturce  sacrce  contraria, 
palam  doctct,  2^cHinaciter  defensa, — begot  of  man's  brain,  contrary  to  the 
Holy  Scriptures,  openly  taught,  and  peremptorily  defended.  By  this,  so  far 
*  Act.  et  Mon,  ex  Chron.  Rob.  Amesburieusis. 


Luke  XII.  49.]  the  fiee  of  contention.  161 

a,s  the  flesli  in  man  prevails  against  the  Spirit,  Satan  prevailg  against  the 
truth.  So  that  if  they  must  needs  have  any  of  the  pure  gold  of  God's  word, 
it  shall  be  so  sophisticated,  adulterate,  and  mingled  A\ith  the  dross  of  human 
traditions,  that  they  shall  not  be  able  to  perceive  or  receive  it. 

Secondly,  Those  whom  he  cannot  corrupt  against  truth  he  incenseth  against 
peace.  Division  shall  accomplish  that  mischief  which  error  foiled  in.  Whom 
he  cannot  transport  to  Rome,  he  ferries  over  to  Amsterdam.  He  will  either 
Jieep  men  on  this  side  the  truth,  or  send  them  beyond  it.  Error  on  the 
right  hand  shall  cast  away  souls,  if  error  on  the  left  cannot.  Some  run  so 
far  from  Babylon,  that  they  will  not  keep  near  Jerusalem ;  as  men  that  run 
so  eagerly  from  a  lion  that  they  refuge  themselves  in  the  hole  of  a  serpent. 
The  schismatic  meets  with  the  Romanist  in  superstition  another  way.  Thus 
quihus  nequit  tollere  veritatem,  negat  permittere  unitatem, — if  he  cannot  de- 
prive us  of  truth,  he  will  not  permit  us  peace. 

Thirdly,  By  persuading  men  to  be  temporisers,  and  to  catch  at  the 
favours  of  great  men.  Thus  when  a  preacher  must  measure  his  sermon  by 
his  lord's  humour,  the  truth  of  the  Lord  of  hosts  is  smothered.  Against  op- 
pression he  dares  not  speak,  because  it  is  his  lord's  fault;  not  against  pride, 
because  it  is  his  lady's;  not  against  riot,  because  it  is  his  young  master's; 
nor  against  drunkenness,  becaiise  they  favour  it  whom  his  great  one  favours. 
He  must  not  meddle  with  those  ulcers  which  he  sees  to  stick  on  his  patron's 
conscience.  That  were  the  way  to  lose  both  present  benefit  and  future 
benefice;  he  dares  not  do  it.  Whiles  he  is  their  servile  chaplain,  he  must 
learn  Turkey-work,  to  make  thrummed  cushions  of  flattery  for  their  elbows. 
It  seems  it  was  not  God's  business  that  such  a  one  made  himself  minister 
for,  but  his  own,  or  worse.  He  hath  three  masters :  he  serves  his  lord,  he 
serves  himself,  he  serves  the  devil ;  which  of  these  will  pay  him  the  best 
wages  1  Thus  if  Satan  can  neither  take  away  the  truth  nor  peace,  yet  he 
labours  against  simplicity ;  that  for  fear  of  men  and  hope  of  means  they  for- 
bear to  speak  against  wickedness.  YtTiat  his  kingdom  loseth  one  way,  it 
recovers  another. 

Fourtlily,  By  infecting  their  hearts  with  covetousncss,  and  extending  their 
desires  to  an  insatiable  wealth.  With  this  pill  he  poisoned  Demas,  and 
Judas  before  him,  and  thousands  after  him.  The  chair  of  Rome  is  filled 
with  this  pestilence.  England  hath  found  it,  though  many  princes  will  not 
find  it,  when  the  revenues  of  the  crown  amounted  not  to  half  the  Pope's 
yearly  taxes.  But  we  are  well  eased  of  that  unsupportable  burden.  Edward 
the  Third  began  it,  for  he  first  made  the  Prctmunire  against  the  Pope ;  and 
our  succceduig  Christian  princes  have  quite  thrown  him  out  of  the  saddle. 
God  did  not  make  his  law  so  long  but  man  might  easily  remember  it,  com- 
prising it  all  in  ten  commandments.  But  the  Pope  hath  curtailed  it,  and 
made  it  far  shorter,  abridging  the  ten  commandments  into  two  words :  Da 
2^ec2miam, — Give  money.  And  for  this  the  whole  law  shall  be  dispensed 
with.  Experience  hath  still  proved  that  money  was  the  apostoliail  argu- 
ments of  Rome.  An  emperor  paid  for  liis  absolution  a  hundred  and  twenty 
^  thousand  ounces  of  gold  :  a  dear  reckoning  for  those  wares  that  cost  the  Pope 
nothing ! 

In  the  reign  of  Henry  the  Third  the  Pope  required  the  tenths  of  all  the 
moveables  in  England,  Ireland,  and  Wales ;  and  because  he  feared  that  such 
moneys  could  not  be  speedily  enough  collected,  he  sent  over  many  usurers 
into  the  land,  which  were  tlien  called  Caursini,  who  would  lend  money  to 
those  of  the  clergy  that  wanted,  but  on  so  unreasonable  extortion  that  the 
debtors  were  still  beggared.  So  that  what  bv  his  violent  exaction  and  subtle 
VOL.  n.  L 


162  THE  FIRE  OF  CONTENTION.  [SeKMON   XXXV. 

circumvention  by  his  own  usurers,  (for  all  they  had  was  the  Pope's  money,) 
he  desired  only  the  tenth  part,  but  he  got  away  also  the  other  nine.  And 
indeed  the  Pope  had  reason  to  maintain  usury,  for  usury  mamtained  the 
Pope,  Neither  is  this  infection  bounded  up  with  that  bishop,  l3ut  dissipated 
among  aU  his  clergy.  Not  so  much  as  the  very  mendicant  friars,  that  pro- 
fess wilful  poverty,  but  have  a  wilful  desire  to  be  rich.  They  have  more 
holiness  in  their  hands  than  in  their  hearts ;  their  hands  touch  no  money, 
their  hearts  covet  it.  But  the  great  Belphegor  sometimes  -gives  them  a 
purge.  Whereupon  said  W.  Swinderby,  '  If  the  Pope  may  take  fi'om  the 
friars  to  make  them  keep  St  Francis's  rule,  why  may  not  the  emperor  take 
from  the  Pope  to  make  him  keep  Christ's  rule  1 "'  But,  whosoever  gets,  the 
poor  laity  loseth  all.  There  was  a  book  called  Pmnitentiarius  Asini,  '  The 
Ass's  Confessor,'  wherein  is  mentioned  this  fable :  The  wolf,  the  fox,  and  the 
ass  come  to  shrift  together,  to  do  penance.  The  wolf  confesseth  himself  to 
the  fox,  who  easily  absolveth  him.  The  fox  doth  the  like  to  the  woh^  and 
receiveth  the  like  favour.  After  this  the  ass  comes  to  confession,  and  his 
fault  was,  that  being  hungry  he  had  taken  out  one  straw  from  the  sheaf  of  a 
pilgrim  to  lElome,  whereof  he  was  heartily  repentant.  But  this  would  not 
serve ;  the  law  was  executed  severely  upon  him :  he  was  slain  and  devoured. 
By  the  woH  is  meant  the  Pope ;  by  the  fox,  his  cardinals,  Jesuits,  priests : 
these  quickly  absolve  one  another,  how  hemous  soever  their  offences  are. 
But  when  the  poor  ass — ^that  is  the  laity — comes  to  shrift,  though  his  offence 
be  not  the  weight  and  worth  of  a  straw,  yet  on  his  back  must  the  law  be 
severely  executed ;  and  the  holy  father,  the  wolf,  makes  a  great  matter  of  it. 

'  Immensum  scelus  est,  injuria  quam  peregrino, 
Fecisti,  stramen  surripiendo  sibi.' 

Oh,  the  insatiable  gulf  of  that  sea !  God  grant  that  none  of  that  infection 
ever  come  over  amongst  the  ministers  of  the  gospel !  There  is  nothing  more 
absurd  than  that  those  which  teach  others  to  seek  the  kingdom  of  heaven 
and  to  despise  the  world,  should  be  found  to  embrace  the  world  with  the 
neglect  of  heaven. 

These  are  the  general  fires  this  malicious  incendiary  kindles.  There  are 
also  two  particular  and  special,  which  he  inflameth  in  private  men's  hearts ; 
whereby  he  prepossesseth  them  with  a  prejudicial  dis-estimation  of  the  gospel, 
for  causes  either  direct  or  obUque.  Diiectly  for  itself,  or  obliquely  and  by 
consequence  for  private  ends : — 

(1.)  First  he  begets  in  a  man's  mind  a  dislike  of  the  word  for  itself.  This 
man  esteems  preaching  but  folly :  he  sees  no  good  it  doth  to  have  one  prat- 
tling an  hour  or  two  in  a  pulpit.  He  is  a  parishioner  to  two  parishes .  to  the 
congregation  he  lives  with,  quoad  corpus;  to  the  synagogue  of  Satan,  quoad 
aniviam.  1  Cor.  i.  18,  'The  preaching  of  the  cross  is  to  them  that  perish 
foolishness ;  but  unto  us  which  are  saved  it  is  the  power  of  God.'  It  is  hor- 
rible when  man — dust  and  ashes,  mere  folly — shall  censure  the  wisdom  of 
God.  Let  them  have  their  wills,  be  it  in  their  account  folly ;  yet '  it  pleaseth 
God  by  the  foolishness  of  preaching  to  save  them  that  beheve,'  vcr.  21.  And 
without  this  they  must  live  in  error,  and  die  in  terror :  heU-fire  will  make 
them  change  their  opinions. 

(2,)  Others  are  wrought  to  hate  it  only  for  second  and  smister  respects. 
The  masters  of  that  damsel.  Acts  x\A.,  '  possessed  with  a  spirit  of  divination, 
seeing  the  hope  of  their  gains  gone,'  brought  Paul  and  SUas  to  scourging, 
and  never  left  them  till  they  saw  them  hi  prison.     When  Demetrius  per- 

*  Act.  and  Mon. 


Luke  XII.  49.]  the  fiee  op  contention.  163 

ceived  the  ruin,  not  so  much  of  the  Ephesian  Diana.,  as  of  his  own  Diana, — 
gain  and  commodity  in  making  of  silver  shrines, — he  sets  all  Ephesus  in  a 
tumult,  Acts  xix.  24.  The  loss  of  profit  or  pleasure  by  the  gospel  is  gi-ound 
enough  of  malice  and  madness  against  it.  Cannot  a  tyrant  be  bloody,  can- 
not an  oppressor  depopulate,  a  usurer  make  benefit  of  his  money,  a  swearer 
brave  with  blasphemies,  a  drunkard  keep  his  tavern-session,  but  the  pulpits 
must  ring  of  it?  Down  shall  that  gospel 'come,  if  they  can  subject  it,  that 
•will  not  let  them  run  to  hell  untroubled.  Non  turhant  evangelio,  dum  oh 
evanffeliiim  non  turbentur, — Let  them  alone,  and  they  will  let  you  alone. 
But  if  you  fight  against  their  sins  with  the  sword  of  the  Spirit,  they  will 
have  you  by  the  ears,  and  salute  you  with  the  sword  of  death.  You  see  the 
fires  that  the  devd  kindleth.     It  is  objected — 

Obj.  1. — Satan  knows  that  he  can  do  nothing  but  by  the  permission  of 
God.  Ansiver. — Therefore,  not  knowing  God's  secret  wiU,  who  are  elect,  who 
reprobate,  he  labours  to  destroy  all.  And  if  he  perceive  that  God  more 
especially  loves  any,  have  at  them  to  choose.  If  he  can  but  bruise  their 
heels,  oh,  he  thinks  he  hath  wrought  a  great  spite  to  God. 

Obj.  2. — He  knows  that  though  with  his  tail  he  can  draw  stars  from 
heaven,  discover  the  hypocrisy  of  great  professors,  j^et  he  cannot  wipe  the 
name  of  one  soul  out  of  the  book  of  life  which  the  Lamb  hath  written  there. 
Ansiver. — It  is  the  devil's  nature  to  sin  against  liis  own  knowledge.  Contra 
scientiam  j)eccabit,  qui  contra  conscientiam  jyeccavit. 

Obj.  3. — He  knows  he  shaU  receive  the  greater  damnation,  and  the  more 
aggravated  torments,  '  And  the  devil  that  deceived  them  was  cast  into  the 
lake  of  fire  and  brimstone,  where  the  beast  and  the  false  prophet  are,  and 
shaU  be  tormented  day  and  night  for  ever  and  ever,'  Rev.  xix.  20.  Answer. 
— He  sins  always  with  purposed  malice  of  heart,  proudly  against  God,  and 
blasphemously  against  the  Holy  Ghost,  though  he  receive  the  smart  him- 
self. 

4.  We  perceive  now  the  fire,  the  fuel,  and  the  kindler ;  let  us  look  to 
the  smoke.  There  goes  lightly  a  smoke  before  this  fire  :  Rev.  is,  2,  '  He 
opened  the  bottomless  pit;  and  there  arose  a  smoke  out  of  the  pit,  as  the 
smoke  of  a  great  furnace  ;  and  the  sun  and  the  air  were  darkened  by  reason 
of  the  smoke  of  the  pit.  And  there  came  out  of  the  smoke  locusts  upon  the 
earth.'  When  we  see  smoke,  we  conclude  there  is  fire.  Christ  will  not 
quench  the  smoking  flax ;  for  the  smoke  without  shews  a  spark  of  faith 
witliin.  When  Abraham  saw  'the  smoke  of  tlie  country  going  up  as 
the  smoke  of  a  furnace,'  Gen.  xix.  28,  he  knew  that  the  fire  was  begun  in 
Sodom,  This  smoke  is  the  sign  of  persecution  ensuing ;  and  it  is  either 
public  or  private.     Public  is  twofold  : — 

(1,)  The  threatening  of  tyrants  :  tliis  smoke  came  out  of  the  mouth  of 
Saul:  Acts  ix,  1,  'And  Saul,  yet  breathing  out  threatenings.'  Such  were 
the  Romish  vaunts  of  the  Spanish  ships ;  but  God  quenched  that  fire  in 
water,  and  it  was  but  a  smoke.  He  that  could  forbid  the  fire  to  burn,  Dan. 
iii.  25,  can  also  forbid  the  smoke  to  become  a  flame.  Only  the  massacre 
at  Paris  was  a  fire  -without  a  smoke  ;  unless  it  be  smoke  enough  (as  indeed 
it  is)  for  Papists  to  live  among  Protestants. 

(2.)  Security  is  a  public  smoke ;  when  men  cry.  Peace,  peace ;  this  is  the 
smoke  of  war.  The  careless  lives  of  the  old  world  and  Sodom  were  porten- 
tous smokes  of  their  enkindled  destniction.  Our  secure  and  dead-hearted 
conversations  are  arguments  of  the  like  to  us.  God  both  avert  that,  and 
convert  us  !  We  feast,  revel,  dance,  sin,  and  sing,  Mice  swans,  the  prognostics 
of  our  own  funerals.     We  are  not  circumspect  to  look  upon  those  which 


164  THE  FIRE  OF  CONTENTIOSr.  [SeEMON  XXXV. 

watcli  us  with  the  keen  eyes  of  malice ;  our  sleep  gives  them  hope  and  our- 
selves clanger.  Neglect  of  defence  heartens  on  a  very  coward  enemy.  Our 
comfort  only  is,  '  He  that  keepeth  Israel  doth  not  slumber  nor  sleep,'  Ps. 
csxi.  4. 

The  private  smoke,  particularly  laid  to  a  Christian,  is  a  gentler  and  more 
soft  temptation.  But  if  this  smoke  prevail  not,  Satan  comes  with  a  fiery 
trial.  If  he  cannot  pervert  Joseph  with  his  tempting  mistress,  a  kind  smoke, 
he  will  try  what  a  jail  can  do.  If  the  devil  can  draw  thee  to  his  purpose 
with  a  twine-thread,  what  needs  he  a  cable-rope  ?  If  Samson  can  be  bound 
with  green  withs,  the  Philistines  need  not  seek  for  iron  chains.  But  Satan 
knows  that  some  will  not,  like  Adam  and  Esau,  be  won  with  trifles  ;  that 
some  will  stick  to  Christ  whiles  the  weather  is  fair  and  there  is  peace  with 
the  gos23el,  yet  in  time  of  persecution  start  aAvay,  Matt.  xiii.  21.  When  he 
comes  with  tempests  and  floods,  then  the  house  not  built  on  a  rock  falls. 
Matt.  ^ii.  27.  If  our  foundation  be  straw  and  stubble,  we  know  this  fire 
wUl  consume ;  but  if  gold,  it  shall  rather  purge  and  purify  it. 

He  will  not  go  about  that  can  pass  the  next  way.  If  a  soft  puff  can  turn 
thee  from  Christ,  Satan  will  spare  his  blustering  tempests ;  if  a  smoke  can 
do  it,  the  fire  shall  be  forborne.  If  Job  could  have  been  brought  to  his  bow, 
with  killing  his  cattle,  sen^ants,  children,  perhaps  his  body  had  been  favoured. 
So  that  after  gentle  temptations  look  for  storms ;  as  thou  wouldest,  after 
smoke,  for  fire.  Inure  thy  heart  therefore  to  vanquish  the  least,  that  thou 
mayest  foil  the  greatest ;  let  the  former  give  thee  exercise  against  these  latter, 
as  with  wooden  wasters  men  learn  to  play  at  the  sharp.  Be  thy  confidence 
in  him  that  ever  enabled  thee ;  and  afty  his  promise  that  will  not  sufier 
thee  'to  be  tempted  above  thy  strength.'  Only  handle  this  weapon  with 
more  heedful  cunning ;  and  when  thou  perceivest  the  dallyings  of  the  devil, 
play  not  with  his  baits.  Corrupt  not  thy  conscience  with  a  little  gain,  so 
shalt  thou  withstand  more.  Think  the  easiest  temptations  a  porpoise  be- 
fore a  tempest,  smoke  before  fire,  signs  and  prodiges*  of  a  fearful  conflict  to 
come. 

5.  There  remains  nothing  now  to  be  considered  but  the  beUotvs  ;  that  help 
to  maintain  this  fire.  The  bellows  are  double  :  passive  and  active.  Some 
blow  because  they  cannot,  others  because  they  will  not,  avoid  it. 

(1.)  The  passive  bellows  are  the  godly  :  for  they  must  have  no  peace  with 
wickedness,  '  no  fellowship  vdth  the  unfruitful  Avorks  of  darkness,'  Eph. 
V.  11.  We  must  love  their  persons,  and  pray  for  them,  as  Christ  for  his 
crucifiers.  But  if  they  will  not  be  converted,  if  they  cannot  be  suppressed, 
we  may  desire  either  their  conversion  or  confusion  :  as  God  wills  none  to 
perish  as  a  creature,  but  as  a  sinful  creature ;  not  of  his  own  making,  but  of 
their  own  marring.  So  we  must  hate  not  virum,  but  vitium  ;  reproving  and 
condemning  evil  works,  both  by  our  lips  and  lives :  though  our  good  con- 
versation be  the  passive  bellows  to  blow  this  fire. 

(2.)  The  active  are  the  wicked  :  who  do  profoundly  hate  the  good,  in  re- 
gard of  both  their  actions  and  their  persons.  To  this  their  own  forwardness 
is  helped  by  the  devil's  instigation  :  '  If  thou  blow  the  spark,  it  shall  burn ; 
if  thou  spit  upon  it,  it  shall  be  quenched  :  and  both  these  come  out  of  thy 
mouth,'  Ecclus.  xxviii.  12. 

But  all  men  love  good  naturally.  No,  not  all ;  for  some  have  not  only 
extinguished  the  flames  of  religion,  but  even  the  very  sparks  of  nature  in  their 
liearts. 

But  some  wicked  men  have  loved  the  godly,  Tnie,  but  not  for  their  ac- 
*  That  is,  portents  or  indications. — Ed. 


Luke  XII.  49.]  the  fire  op  contention  165 

tions,  not  for  their  persons,  not  of  their  own  natures.  But,  first,  either  because 
God  snaffles  the  horses  and  mules,  and  curbs  the  malicious  rage  of  tyrants  : 
or,  secondly,  converts  them  to  the  faith  and  obedience  of  his  truth ;  as  he 
took  Saul  from  his  raging  cruelty,  and  made  him  ready  to  die  for  him  whose 
servants  he  would  have  killed ;  so  turning  a  wolf  into  a  lamb  :  or,  thirdly, 
else  they  love  the  good  for  some  benefit  by  them ;  and  therein  they  love  not 
them,  so  much  as  themselves  in  them.  So  Ahasuerus  loved  Esther  for  her 
beauty ;  Nebuchadnezzar,  Daniel  for  his  wisdom ;  Potiphar,  Joseph  because 
his  house  prospered  by  him ;  and  for  this  cause  did  the  former  Pharaoh 
affect  him. 

But  otherwise,  with  blood-red  eyes,  and  faces  sparkling  fire,  they  behold 
us ;  as  Haman  did  Mordceai.  They  plot  like  Machiavels,  rail  like  Rab- 
shakehs,  and  conspire  like  Absaloms.  These  are  the  devil's  bellows  here,  to 
blow  quarrels  among  men ;  and  shall  be  his  bellows  in  hell  to  blow  the  fire 
of  their  eternal  torments.  A  man  that  is  great  both  in  wealth  and  Vvicked- 
ness  cannot  be  without  these  bellows — intelligencers,  informers,  tale-bearers. 
Let  these  seditious  spirits  understand  their  employment ;  they  are  the  devil's 
bellows  :  and  when  their  service  is  done,  they  shall  be  thrown  into  the  fire. 

I  conclude.  All  this  trouble  and  calamity  shall  be  but  upon  the  earth  ; 
so  saith  our  Saviour  :  '  I  come  to  send  fire  on  the  earth.'  In  heaven  shall 
be  no  distraction  to  break  our  peace.  We  should  be  too  well  affected  to  the 
world,  if  it  had  this  privilege  and  exemption ;  but  in  vain  we  seek  it  where 
it  is  not  to  be  found.  In  heaven  only  we  shall  find  it,  in  heaven  only  let  us 
seek  it.  Here  we  may  have  desiderimn  jKicis,  but  there  only  pacem  de- 
mlerii, — here  the  desires  of  peace,  there  peace  of  our  desires.  Now  then, 
*  the  peace  of  God,  which  passeth  all  understanding,  keep  your  hearts  and 
minds  through  Christ  Jesus!'     Amen, 


THE  BAEEEN  TEEE. 


Then  said  he  to  the  dresser  of  his  vineyard,  Behold,  these  three  years  I  come 
seeking  fruit  on  this  fig-tree,  and  find  none  :  cut  it  down;  why  cumber- 
eth  it  the  ground  ? — Luke  XIII.  7. 

News  is  brouglit  to  Christ  of  a  certain  judgment,  which  was  not  mope 
Pilate's  than  God's,  upon  some  Galileans,  who,  while  they  were  sacrificing, 
were  sacrificed,  their  blood  being  mingled  Avith  the  blood  of  the  beasts  on 
the  same  altar.  Lest  this  should  be  wholly  attributed  to  Pilate's  cruelty, 
without  due  resj)ect  had  of  the  omnipotent  justice,  he  samples  it  with 
another — of  eighteen  men  miscarrying  by  the  fall  of  a  tower.  No  Pilate 
threw  down  this ;  here  was  no  human  executioner :  the  matter  of  theii'  death 
was  mortar  and  stones;  these  had  no  purpose  to  kill  them.  This  therefore 
must  be  an  invisible  hand  working  by  an  insensible  creature :  the  instru- 
ment may  be  diverse,  the  judge  is  the  same. 

Now,  2)oena  2^aucoruin,  terror  oriinium.  As  an  exhalation  drawn  from  the 
earth,  fired  and  sent  back  again  to  the  earth,  smites  only  one  place,  but  ter- 
rifieth  the  whole  country :  so  their  ruins  should  be  our  terrors ;  let  them 
teach  us,  that  they  may  not  touch  us.  They  are  hitherto  but  like  Moses's 
rod  turned  into  a  serpent;  not  into  a  bear  or  lion,  lest  it  should  have  de- 
voured Pharaoh,  but  into  a  serpent,  that  he  might  be  more  afraid  than  hurt. 
It  is  God's  special  favour  to  us,  that  others  be  made  examples  for  us,  and 
not  we  made  examples  for  others.  Nothing  could  teach  them;  let  them 
teach  us. 

Of  these  fearful  instances,  our  Saviour  makes  this  use,  setting  down  a 
peremptory  conclusion;  Vel  pmni^endum,  vel  i^ereundum, — 'Except  ye  re- 
pent, ye  shall  all  likewise  perish.'  Such  vengeance  is  no  way  to  be  avoided 
but  by  repentance.  But  here  the  Jews  miL,ht  flatter  themselves,  If  we  be 
greater  sinners  than  they,  how  comes  it  to  pass  that  we  speed  better  than 
they  ?  To  this  silent  objection  Christ  makes  an  apological  answer,  ver.  6. 
You  are  not  spared  because  you  are  more  righteous,  but  because  God  to  you 
is  more  gracious.  You  deserve  such  or  sorer  judgments :  and  the  reason  of 
this  impunity  is  not  to  be  looked  for  in  your  innocence,  but  in  the  Lord's 
patience ;  not  because  you  are  not  worse  to  him,  but  because  he  is  better  to 
you;  who  ofi'ers  you  space  and  grace  to  amend,  if  (at  least)  at  last  you  wUl 
bring  forth  the  fruits  of  repentance. 


Luke  XIII.  7.]        the  barren  tree.  167 

There  be  some  terms  in  the  text,  (as  that  the  vineyard  is  the  church,  every 
Christian  a  fig-tree,  God  the  owner,  every  pastor  a  dresser,)  wherein  your 
understandings  may  well  prevent  my  discourse  :  these  known  and  familiar 
things  I  take  as  gTanted  of  all  hands. 

It  is  a  parable  therefore  not  to  be  forfccd  every  way,  nor  made  to  warrant 
a  conclusion  which  the  author  never  meant.  This  were,  when  it  '  offers  us 
its  company  a  mile,  to  compel  it  to  go  with  us  twam,'  or  to  make  Christ's 
messenger  speak  our  errand.  Such  is  the  trade  of  Rome;  what  their  own 
policy  hath  made  necessarj'^,  they  -will  teach  God  to  make  good :  this  is  to 
pick  darkness  out  of  the  sun.  No,  verijicatur  in  sensic  suo,  like  a  good  crea- 
ture, it  does  only  that  it  was  made  for.  A  parable  is  not  like  a  looking- 
glass,  to  represent  all  forms  and  faces;  but  a  well-drawn  picture,  to  remon- 
strate that  person  whereof  it  is  a  counterfeit.  It  is  like  a  knife :  with  the 
haft  it  cuts  not,  with  the  back  it  cuts  not;  it  cuts  with  the  edge.  A  candle 
is  made  to  light  us,  not  to  heat  us;  a  stove  is  made  to  heat  us,  not  to  light 
us :  if  this  parable,  like  the  sun,  may  give  both  light  and  heat,  the  more 
profitable,  the  more  acceptable. 

The  distribution, — '  Then  said  he  to  the  dresser,'  &c.  That  part  of  it  to 
which  I  limit  my  present  discourse  delivers  itself  to  us  in  these  four  pas- 
sages:— 1.  A.  consultation :  'Then  said  he  to  the  dresser  of  his  vineyard.' 
2.  A  comjilaint :  'Behold,  these  three  years  I  come  seeking  fruit  on  this 
fig-tree,  and  find  none.'  3.  A  sentence :  '  Cut  it  down.'  4.  A  reason :  '  Why 
cumbers  it  the  ground  V 

1.  The  consultation:  'Then  said  he  unto,'  &c. 

(1.)  Dixit,  non  percussif, — he  spake,  he  stroke  not :  he  might  have  spared 
words,  and  begun  with  wounds.  The  tree  had  rather  deserved  the  axe  and 
fire  than  a  consultation  of  recovery.  How  easily  would  man  have  rejected 
his  hopeless  brother  !  As  when  a  piece  of  clay  will  not  work  to  his  mind, 
the  potter  throws  it  away ;  or  we  cast  foul  rags  to  the  dunghill,  little  think- 
ing that  they  Aay  become  white  paper.  But  with  God,  vefba  antecedunt 
verbera, — he  will  be  heard  before  he  be  felt.  Our  first  parents,  when  they 
had  sinned,  vocem  aiuliverunt,  '  heard  the  voice  of  God,'  Gen.  ui.  8.  He 
reasoned  with  them  before  he  condemned  them.  If  the  father's  word  can 
correct  the  child,  he  will  let  the  rod  alone.  Wicked  men  use  the  sudden 
arguments  of  steel  and  iron ;  as  Joab  discoursed  with  Amasa  '  in  the  fifth 
rib,'  2  Sam.  xx.  10 :  they  speak  daggers'  points.  So  Zedekiah  disputed  with 
the  prophet :  a  word  and  a  blow,  1  Kings  xxii.  24 ;  yea,  a  blow  without  a 
word :  he  struck  him  first,  and  spoke  to  him  afterwards.  God  deals  other- 
wise :  '  Behold,  I  stand  at  the  door,  and  knock,'  Rev.  iti.  20.  He  knocks  at 
the  door,  does  not  presently  break  it  open.  He  gives  us  warning  of  his 
judgments,  that  gave  him  no  warning  of  our  sins.  Why  doth  he  thus? 
That  Ave  might  see  our  miserable  estate,  and  fall  to  timely  deprecation;  that 
so  punisliing  ourselves,  we  might  save  him  a  labour. 

(2.)  Dixit,  non  destinavit :  as  if  the  L»rd  would  double  and  repeat  his 
thoughts,  before  he  decreed  it  to  irrevocable  ruin.  A  divine  precedent  of 
moderation  !  If  he  that  cannot  transgress  in  his  wrath,  nor  exceed  in  his 
justice,  wiU  yet  consule>-e  aniicum,  advise  mth  his  friend,  how  ought  frail 
man  to  suspend  his  furious  purposes  to  mature  deliberation  !  It  is  too  com- 
mon with  us,  to  attempt  dangerous  and  desperate  actions  without  further 
counsel  than  our  own  green  thoughts;  so  anger  is  made  a  solicitor,  passion 
a  judge,  and  rashness  an  executioner.  The  wise  man  first  considers,  then 
speaks  or  does :  the  madman  first  speaks  or  does,  and  then  considers ;  which 
drives  him  on  necessity  to  play  the  after-game — witli  shame  and  sorrow  to 


168  THB  BAEEEN  TEEE.  [SeEMON   XXXVL 

recover  Ms  former  estate,  or  give  it  lost  for  ever.  0  holy  deliberation ! 
whither  art  thou  fled  ?  David's  harp  did  cast  the  evil  spirit  out ;  this  would 
keep  him  from  ever  coming  in.  It  is  a  porter  at  the  gate  of  God's  spiritual 
temple,  man ;  that  would  be  as  sure  to  keep  out  his  enemies,  as  David 
would  have  been  ready  to  let  in  his  friends.  How  many  desperate  precipices 
of  sin  would  be  prevented  were  this  rule  remembered,  Consule  cultorem  f 
For  matter  of  estate,  we  are  counselled  by  the  lawyer;  for  health  of  body, 
advised  by  the  physician ;  we  trust  the  pilot  to  steer  our  course  by  sea,  the 
surveyor  to  mete  out  our  land :  but  for  the  soul,  let  it  be  as  barren  as  this 
fig-tree,  we  take  no  counsel  of  the  gardener.  Do  worldlings  consult  the 
preacher  concerning  their  usurious  trade,  before  they  undertake  it '?  Do 
gallants  advise  with  him,  before  they  meet  in  Aceldama,  the  field  of  blood  ? 
Oh  that  they  would  admit  an  answer  from  such  a  friend,  before  they  give 
an  answer  to  such  an  enemy  ! 

(3.)  Dixit  vinitori.  Such  is  the  honour  God  doth  his  ministers,  to  ac- 
quaint them  with  his  own  purposes.  '  Surely  the  Lord  will  do  nothing, 
but  he  first  revealeth  it  to  his  servants  the  prophets,'  Amos  iii.  7.  Nothing,, 
which  may  conduce  to  the  office  of  their  ministry  and  the  good  of  his  church. 
'  To  you  it  is  given  to  know  the  mysteries  of  the  kingdom  of  heaven,'  Luke 
viii.  10.  '  To  you ;'  not  to  the  world,  they  have  no  such  revelation.  '  It  is 
given  ;'  it  is  none  of  your  inheritance,  you  were  not  born  to  it.  '  To  know 
mysteries ;'  sapere  alta,  not  common  things.  '  Of  the  kingdom ;'  not  secular, 
such  mysteries  are  for  the  knowledge  of  statizing  Jesuits,  but  '  of  heaven.* 
'Shall  I  hide  from  Abraham  the  thing  that  I  mean  to  do?'  Gen.  xviiL  17. 
The  matter  concerned  Sodom,  not  Abraham  ;  yet  it  was  revealed  to  Abraham, 
not  to  Sodom.  But  doth  God  need  any  man's  counsel  ?  '  Who  hath  at  any 
time  been  his  counsellor?'  Ilom.  xi.  34.  Will  the  potter  take  advice  of  his 
pots  ?  'Ro  ;  when  Christ  asked  Philip  where  supply  of  bread  might  be  had 
for  the  multitude,  '  this  he  said  to  prove  him  :  for  himself  knew  what  he 
would  do,'  John  vi.  6.  His  questions  are  not  his  but  our  satisfactions.  Thus 
doth  he  credit  his  own  ordinance,  teaching  the  world  how  to  esteem  of  them 
whom  himself  so  singularly  honours.  How  poor  a  place  soever  they  find  in 
men's  thoughts,  the  King  of  heaven  and  earth  calls  them  to  liis  counsel. 
Priest  was  a  title  whereof  the  princes  of  Israel  were  ambitious  :  they  would 
not  every  man  have  written  his  name  ujjon  his  rod,  but  in  hoj^e  that 
this  dignity  might  fall  to  his  lot,  Num.  xvii.  Now,  is  the  ministry  of  the 
gospel  inferior  to  that  of  the  law  ?  Was  the  service  of  death  more  glorious 
than  the  service  of  life  and  salvation  ?  If  the  evangelical  covenant  be  better, 
is  the  ministration  worse  ?  The  sons  of  the  great  think  scorn  of  such  an 
employment :  what  they  held  an  honour,  these  count  a  disparagement.  In 
one  and  the  same  subject  meets  their  ambition  and  our  scorn.  It  is  ill  when 
the  fig-tree  shall  despise  the  dresser,  but  it  would  be  far  worse  if  the  dresser 
should  despise  the  fig-tree. 

(4.)  '  To  the  dresser.'  This  is  the  whole  congregation  of  his  ministers,  to 
whom  he  hath  committed  the  culture  of  his  vineyard.  All  which,  by  aii 
enallage  numeri,  are  summed  up  in  one  dresser :  quia  cor  nnum,  because 
they  have  all  one  heart.  Acts  iv.  32 ;  (jxda  officium  tmum,  all  their  labours 
meet  in  that  one  common  term,  the  '  eclification  of  the  body  of  Christ,'  Eph. 
iv.  12;  it  is  usual  to  name  one  i^ro  caieris,  for  all  the  rest.  Peter  says, 
*  Though  I  should  die  with  thee,  I  will  not  deny  thee.'  Did  Peter  only  pro- 
mise this  ?  No  ;  but  '  so  said  hkewise  the  rest  of  the  disciples,'  Matt.  xxvi. 
35.  Had  not  this  been  a  parable,  I  never  found  a  place  of  more  probable 
colour  for  the  high  priest  of  Rome  to  challenge  his  uni^■ersal  supremacy  by: 


Luke  XIIL  7.]        the  baeren  tkee.  IGL^ 

But  surely  he  will  never  dress  Christ's  vineyard  as  it  ought,  unless  in  a- 
parable.  Nay,  would  his  instruments  forbear  to  sow  it  with  brambles,  to 
manure  it  with  blood,  and  to  cast  Naboth  out  of  his  own  vineyard,  it  were 
somewhat.  But  let  them  pass.  When  the  Spirit  wrote  to  a  whole  churchy- 
he  inscribes  his  epistle  under  one  particular  name,  Angela  ecclesice,  '  To  the 
angel  of  the  church,'  Rev.  ii.  and  iii. 

(0.)  '  To  the  dresser.'  Dressing  implies  labour  and  heedfulness.  I  might 
here  touch  upon  the  minister's  diligence,  that  Chiist's  vineyard  never  lio 
rude  and  unpolislied  through  his  defixult.  But  this  age  will  look  to  that  well 
enough  :  never  did  the  Egyptians  call  so  fast  upon  the  Israelites  for  makmg 
of  bricks,  as  the  people  call  on  us  for  making  of  sermons ;  and  our  allowance 
of  materials  is  much  alike.  They  think  it  recompense  bountiful  enough  to 
praise  our  pains ;  as  if  we  could  live,  like  chameleons,  upon  the  subtle  air  of 
commendations.  So  they  serve  us  as  carriers  do  their  horses ;  lay  heavy 
burdens  upon  their  backs,  and  then  hang  bells  at  their  ears  to  make  them 
music.  But  be  our  reward  little  or  much,  God  forbid  we  should  slack  dress- 
ing the  vineyard  of  Jesus  Christ. 

(G.)  '  To  the  dresser.'  Why  to  him  1  Ut  inter cederet,  that  he  might  plead 
for  the  tree.  So  unwilling  is  God  to  destroy,  that  he  would  have  us  manacle 
his  hands  wdth  our  prayers :  he  would  be  entreated  to  forbear.  '  Go  thy 
ways  down,  for  the  people  which  thou  broughtest  out  of  Egypt  have  cor- 
rupted themselves,'  Exod.  xxxii.  7.  Why  this  to  Moses  ?  That  he  might 
pray  for  them.  He  that  meant  to  spare  them  in  mercy,  meant  withal  that 
Moses  should  be  beholden  to  hun  for  that  mercy.  And  Moses  indeed 
chargeth  the  Lord,  sets  upon  him  with  so  holy  a  violence,  that  as  if  his 
prayers  could  vincere  invincibilem,  he  hears,  '  Let  me  alone.'  Oh  that  every 
vme-dresser  were  full  of  this  gracious  affection  to  the  trees  under  his  charge ! 
Yea,  who  fears  God,  and  in  some  measure  hath  it  not  ?  The  people  forgot 
Moses,  Moses  remembers  the  people ;  they  could  be  merry  and  happy  with- 
out him,  he  would  not  be  happy  without  them.  Men  rob  us  of  our  means, 
load  us  with  reproaches ;  all  our  revenge  is  to  solicit  heaven  for  them  by 
our  supplications  :  they  sue  us,  we  sue  for  them  :  they  impoverish  our  tem- 
poral condition,  we  pray  for  their  eternal  salvation.  We  could  never  hope 
for  good  to  ourselves,  if  we  should  not  return  them  this  good  for  their  evil. 

Korah  had  drawn  a  multitude  to  rebel  against  Closes  and  Aaron  ;  Closes- 
and  Aaron  pray  for  the  rebels,  Num.  xvi.  22.  They  were  worthy  of  death, 
and  they  had  it ;  yet  would  these  merciiul  leaders  have  prevented  it,  re- 
fusing to  buy  their  own  peace  with  the  loss  of  such  enemies.  Yea,  they  are 
so  far  from  carving  their  own  just  revenge,  that  they  would  not  have  the 
liOrd  to  revenge  for  them.  Let  us  fill  our  hearts  ^^dth  this  great  example  : 
the  people  rise  up  against  their  pastors,  the  pastors  fall  on  their  faces  for  the 
people.  Certainly,  if  God  had  not  meant  to  hear  us,  he  would  never  invite 
us  to  pray.  But  as  it  pleaseth  liim  to  make  us  his  mouth  to  you,  so  alsa 
your  mouth  to  him  :  both  to  tell  you  what  he  doth  say,  and  to  return  liini 
what  you  should  say ;  to  preach  against  your  sins,  to  pray  for  your  souls. 
Do  you  hear  us  plead  for  Christ,  for  Christ  hears  us  plead  for  you.  Indeed, 
w^e  are  men  of  polluted  lips  and  lives;  but  as  God's  power  is  not  straitened 
through  our  weakness,  so  nor  is  his  mercy  lessened  through  our  unworthi- 
ness.  Therefore,  as  Paul  had  his  Via  mihi  d  non  p)xedicavero, — '  Woe  unto 
me  if  I  preach  not;'  so  Moses,  in  efiect,  had  his  Vet  mUii  si  non  inter- 
cessero, — Woe  unto  me  if  I  pray  not !  '  God  forbid  I  should  cease  praying 
for  you.'  But  as  all  our  preaching  can  work  no  good  upon  you  but  through 
the  Holy  Ghost,  so  all  our  praying  can  bring  no  good  to  you  but  through 


170  THE  BAEEEN  TEEE.  [SeEMON  XXXVI. 

Jesus  Christ.  We  pray  for  you;  forget  not  you  to  pray  for  us.  Indeed, 
weak  ones  pray  with  us,  malicious  ones  pray  against  us,  covetous  ones  prey 
upon  us,  few  pray  for  us.  We  entreat  for  you,  do  you  entreat  for  us ;  and 
that  only  Mediator  betwixt  God  and  man  plead  for  us  all ! 

2.  The  complaint :  '  Behold,  I  come,'  &c.  This  hath  in  it  two  passages — 
(1.)  His  access  :  '  Behold,  these  three  years,'  &c.;  (2.)  His  success  :  'I  find 
none.' 

(1.)  First,  the  access :  Behold. — Ecce  is  here  a  note  of  complaint.  He 
that  can  thimder  down  sin  with  vengeance  rains  on  it  showers  of  complaint. 
'Behold  the  tree;'  he  might  in  a  moment  have  put  it  past  beholding  by 
throwing  it  into  the  infernal  furnace.  Why  doth  he  complain  that  can  com- 
pel? Uabet  in  manu  jiotentiain,  in  corde  patientiam, — There  is  power  in  his 
hand,  but  patience  in  Ms  heart.  To  do  justice,  we,  after  a  sort,  constrain 
him  ;  but  his  delight  is  to  be  merciful. 

He  complains.  All  complain  of  lost  labours :  the  shepherd,  after  all  his 
vigilance,  complains  of  straggling  lambs;  the  gardener,  after  all  his  diligence, 
of  withering  plants;  the  husbandman,  after  all  his  toU,  of  lean  fields  and 
thin  harvests;  merchants,  after  many  adventures,  of  wrecks  and  piracies; 
tradesmen,  of  bad  debtors,  and  scarcity  of  moneys ;  lawyers  complain  of  few 
clients;  and  divines,  of  fewer  converts.  Thus  we  complaui  one  of  another; 
but  God  hath  just  cause  to  complain  of  us  all. 

WeU,  if  the  Lord  complain  of  sin,  let  not  us  make  ourselves  merry  with 
it.  Like  Samson,  it  may  make  us  sport  for  a  whUe,  but  will  at  last  pull 
down  the  house  upon  our  heads,  '  The  voice  of  the  turtle  is '  not  '  heard  in 
our  land,'  Cant.  ii.  12.  Vox  turturis,  vox  gementis.  True  penitents  be 
more  rare  than  turtles.  The  voice  of  the  sparrow  we  hear,  chirping  lust; 
of  the  night-bird,  buzzing  ignorance;  the  voice  of  the  screech-owl,  croaking 
blasphemy;  of  the  popinjay,  gaudy  pride;  the  voice  of  the  kite  and  cor- 
morant, covetousuess  and  oppression :  these,  and  other  birds  of  that  wing, 
be  common.  But  nan  audita  est  vox  turturis.  Who  mourns  for  the  sm  of 
the  time,  and  longs  to  be  freed  from  the  time  of  sin?  It  was  an  unhappy 
spectacle  in  Israel  to  see  at  once  lachrymantem  Dominum  and  ridentem 
populum, — a  weeping  Saviour  and  deriding  sinners.  We  complain  of  our 
crosses  and  losses;  we  complain  of  our  maladies,  of  our  injuries,  enemies, 
miseries :  the  Lord  open  our  eyes,  and  soften  our  hearts,  to  see  and  feel  the 
cause  of  all,  and  to  complain  of  our  sins  ! 

/  come. — The  Lord  had  often  sent  before,  now  he  came  himself;  even  by 
his  personal  presence,  accepting  our  nature.  The  Son  of  God,  that  made  us 
the  sons  of  men,  became  the  Son  of  man  to  make  us  the  sons  of  God.  He 
came  voluntarily :  we  come  into  the  world,  not  by  our  own  wills,  but  by  the 
will  of  our  parents;  Christ  came  by  his  own  will.  He  came  not  for  his 
own  benefit,  but  ours.  What  profit  doth  the  sun  receive  by  our  looking  on 
him?  We  are  the  better  for  his  hght,  not  he  for  our  sight.  A  shower  of  rain 
that  waters  the  earth  gets  nothing  to  itself;  the  earth  fares  the  better  for 
it.  He  came  for  our  fruits;  these  cannot  enrich  him  :  '  Lord,  our  well-doing 
extendeth  not  to  thee,'  Ps.  xvi.  2. 

Never  came  such  an  inhabitant  to  our  country  as  Jesus.  Had  God 
granted  men  the  liberty  to  beg  of  him  what  they  would,  and  have  it,  they 
durst  not  have  been  so  loold  as  to  ask  his  only  Son.  When  the  king  gives 
a  free  concession  to  his  subject,  to  make  choice  of  his  own  suit  without 
denial,  he  will  not  be  so  impudent  as  to  beg  the  prince.  Let  us  entertain 
him  well,  we  fare  the  better  for  him  :  the  profit  of  our  redemption  blesseth 
all  the  rest  unto  us.     Far  1)c  it  from  us  to  welcome  him  with  scandals,  with 


Luke  XIII.  7.]  the  bakeen  tkee.  171 

blasphemies  and  neglect.  He  may  then  reply,  as  Absalom  to  Hushai,  '  la 
this  thy  kindness  to  thy  friend?'  2  Sam.  xvi.  17.  No,  you  say,  ^ve  make 
much  of  him,  hold  him  in  the  highest  regard,  trust  him  \vith  our  whole 
salvation.  But  know,  Christ  fares  not  the  better  for  thy  faith,  but  for  thy 
charity.  Faith  is  a  beggarly  receiver,  charity  is  a  rich  giver.  Thy  faith  is 
a  hand  that  takes  something  from  him  to  enrich  thyself;  thy  charity  is  a 
hand  that  gives  something  to  him  in  his  distressed  members.  Indeed 
Christ  is  the  subject  of  all  tongues,  but  he  is  not  the  object  of  all  hearts. 
The  school  disputes  of  him,  the  pulpit  preaches  of  him,  profession  talks  of 
him,  profane  men  swear  by  him;  few  love  him,  few  serve  him.  He  is  come, 
let  him  be  made  welcome,  by  setting  our  best  cheer  and  choicest  fruits  be- 
fore him.     Whom  should  we  entertain,  if  not  our  Saviour  1 

Seeking. — But  did  not  he  know  before  ?  What  need  he  seek  that  hath 
found  ?  He  that  '  understands  our  thoughts '  long  before  they  are  born,  can- 
not be  nescious  of  our  works  when  they  are  done.  My  answer  shall  be  short : 
the  Lord's  Qucerit  is  a  Requirit ;  he  doth  not  seek  a  thing  that  is  hid  from 
him,  but  requires  a  debt  that  is  due  unto  him. 

Seehing. — This  is  no  rare,  but  a  continued  act.  It  is  not  Veni,  I  came  : 
*  He  came  unto  his  own,'  &c.,  John  i.  11.  Nor  a  Venturus  sum, '  Yet  a  little 
while,  and  I  will  come,'  Kev.  xxii.  But  'io-xoiJ^ai  ^rirm :  as,  Rev,  iii  20,  Sto 
pulsans,  *I  stand  knocking;'  so  here,  Venio  (juccrens,  '  I  come  seeking.'  He 
seeks  continually  :  will  you  hear  how  long  1 

These  three  years. — Much  time  hath  been  spent  about  the  interpretation 
of  this  time ;  how  it  is  appliable  to  the  Jewish  synagogue,  to  whom  it  was 
immediately  referred.  I  find  no  great  difference  among  expositors,  saving 
only  in  their  terms.  Some  by  the  first  year  understand  the  time  before  the 
captivity ;  by  the  second,  their  return  to  Jewry ;  by  the  last,  the  coming  of 
Christ.  Some  by  the  first  year  conceive  the  law  given  by  Moses ;  by  the 
second,  the  prophetical  attestations ;  by  the  third,  the  gxace  of  our  Lord 
Jesus,  Some  resolve  it  thus  :  the  first  year  was  the  time  of  circumcision, 
from  Abraham  to  JMoses ;  the  next,  the  Levitical  law,  from  Moses  to  Christ ; 
the  last  is  the  year  of  salvation  by  the  Messiah.  Others  understand  the 
first  year  to  be  of  the  patriarchs,  the  middle  year  of  the  judges,  the  third  of 
the  kings.  After  aU  this  he  was  entreated  to  forbear  it  a  fourth  year,  tUl  it 
was  instructed  by  the  apostles ;  and  then  being  found  fraitless,  it  was  cut 
down  by  the  Romans.  But  I  rather  take  a  definite  number  to  be  put  for  an 
indefinite ;  three  years  is  time  long  enough  to  wait  for  the  proof  of  a  tree  : 
such  a  proportionable  expectation  had  the  Lord  for  that  church.  If  literally 
you  would  have  it,  I  take  this  to  be  the  probablest  exposition.  These  three 
years  were  the  very  three  years  of  his  preaching,  healing  diseases,  casting 
out  devUs,  working  miracles  before  their  faces.  The  other  year  which  he 
added  was  the  time  wlnle  the  apostles  offered  them  the  gospel  of  salvation. 
Whereof  the  refusers  were  cut  down,  the  accepters  were  saved. 

He  hath  likcAvise  waited  for  the  church  of  Christiaidty  three  years ;  that 
is,  three  revolutions  of  ages,  thrice  five  hundred  years.  Or  he  hath  tarried 
the  leisure  of  the  whole  world  three  years  :  the  first  year,  under  nature ;  the 
second,  under  the  law;  the  third,  under  grace;  the  fom-th  is  now  a-passing, 
and  who  knows  how  far  it  is  spent  ? 

Or  to  apply  it  to  ourselves  :  these  three  years  of  our  visitation  hath  been 
so  many  scores  of  years.  Conceive  the  foremost  to  be  in  the  days  of  King 
Edward  the  Sixth,  who  purged  the  gold  from  the  rust  and  dross  of  super- 
stition, ignorance,  and  cozenage  which  it  had  contracted.  The  sun  began  to 
shine  out  in  his  bright  lustre:  the  Lord  came  scclciug  our  fruits;  but  not 


172  THE  BAEREX  TREE.  [SeEMON  XXXVL 

finding  them  answerable  to  his  expectation,  not  worthy  of  the  glorious 
gospel,  he  drew  another  cloud  over  our  sun ;  teaching  us  better  to  value  that 
heavenly  maiuia  wherewith  we  were  so  suddenly  grown  wanton.  The  second 
year,  under  Queen  Elizabeth,  of  so  blessed  memory;  that  royal  nurse,  upon 
whose  bosom  the  church  of  God  leaned  to  take  her  rest.  She  did  again 
vindicate  this  vineyard,  which  had  so  long  lain  among  friars  and  monks,  that 
it  had  almost  quite  forgotten  the  language  of  Canaan :  she  taught  it  anew 
to  speak  the  dialect  of  the  Holy  Ghost.  When  that  gracious  queen  was 
taken  from  a  crown  of  gold  to  a  diadem  of  glory,  then  began  our  third  year, 
wherein  our  present  sovereign  was  sent :  dlgnissinnis  regno,  si  non  natus  ad 
regnum, — under  whom  we  know  not  whether  our  truth  or  peace  be  more; 
only  let  us  bless  him,  and  bless  God  for  him,  that  we  may  all  be  blessed  in 
him.  Thus  far  we  may  say  of  our  land,  as  Sylvius  did  of  Rhodes,  Semper 
in  sole  sita  est, — The  bright  reflection  of  the  gospel  compasseth  us  round 
about.  Now  he  comes  this  third  year  seeking  our  fruits;  which  when  we 
consider,  we  can  say  no  more  but  Miserere  Deus,  Lord  be  merciful  to  us;  for 
never  were  such  blessings  requited  with  such  unthankfulness.  We  condemn 
the  Jews  for  abusing  Christ's  patience :  God  grant  they  rise  not  up  at  the 
last  day  to  condemn  us  ! 

He  comes  to  particular  man  three  years : — First,  In  youth :  I  have  planted 
thee  in  my  vineyard,  given  thee  the  influence  of  my  mercies;  where  is  thy 
fruitfulness  1  Alas  !  the  young  man  sends  him  away,  with  a  Nondum  tempiis 
Jicorum, — It  is  too  early  for  me  to  fall  to  mortification;  would  you  put  me 
to  penance  before  I  have  had  the  leisure  and  pleasure  to  oftend  ?  He  is 
ready  to  send  Christ  away  in  the  language  of  that  foul  spirit, '  Art  thou  come 
to  torment  me  before  my  time  ? '  But  whose  charge  is  it  to  '  Remember  thy 
Creator '  diebus  juventidis  ?  Then  the  conquest  is  most  glorious,  because 
then  it  is  most  difficult.  You  say.  It  is  never  too  late ;  but  I  am  sure  it  is 
never  too  soon,  to  be  gracious  and  holy.  The  devil  is  a  false  sexton,  anc? 
sets  back  the  clock  of  time  in  prosperity;  in  the  day  of  trouble,  he  will 
make  it  run  fast  enough.  Secondly,  In  middle  age;  and  now  the  'buying 
of  farms,'  and  '  trying  of  beasts,'  the  pleasures  of  matrimony,  the  cares  for 
posterity,  take  up  all  the  rooms  of  the  soul.  Men  rather  busy  themselves  to 
gather  the  fruits  of  earth  than  to  jield  the  fruits  of  heaven.  Here  is  strength 
of  nature  and  fulness  of  stature,  but  still  a  defect  of  grace.  Perhaps  Christ 
hath  now  some  fair  promises  of  fruits  hereafter :  '  Let  me  first  go  bury  my 
father,  then,'  Luke  ix.  61.  But  (a  thousand  to  one)  he  finds  something  in, 
domo,  left  by  his  father,  that  keeps  liim  (i  Domino,  from  following  his  Master. 
To  prevent  this,  it  is  his  caution  to  the  entertained  servant  :  Ps.  xlv.  10, 
'  Forget  thine  own  people,  and  thy  father's  house  : '  rather  forego  and  for- 
get thy  father's  house  than  thy  iLaker's  service.  Thirdly,  In  old  age  :  now 
the  decay  of  body  should  argue  a  decay  of  sin.  The  taste  finds  no  rehsh  in 
riot,  the  ears  cannot  distinguish  music,  the  eyes  are  dim  to  pleasing  objects, 
very  'desire  foils  :'  now  all  things  promise  mortification.  He  that  cannot 
stir  abroad  in  the  world,  what  should  he  do  but  recollect  himself,  and  settle 
his  thoughts  on  the  world  to  come  %  Now  fruits,  or  never.  Not  yet ; 
morosity,  pride,  and  avarice,  are  the  three  diseases  of  old  age  :  men  covet 
most  when  they  have  time  to  spend  least ;  as  cheating  tradesmen  then  get 
up  most  commodities  into  their  hands  when  they  mean  to  break.  Still  he 
comes  seeking  fruit,  and  is  returned  with  a  No7i  inventus. 

If  yet  it  were  but  as  the  prophet's  sign  to  Hezekiah, — '  This  year  ye  shall 
eat  such  as  growcth  of  itself ;  and  the  second  year  such  as  springetli  of  the 
same;  and  in  the  third  year  ye  shall  sow  and  reap,'  &c., — the  third  year 


Luke  XIII.  7.]        the  earkex  tkee.  173 

might  afford  him  somewhat.  But  doth  he  forbear  all  trees  thus  long  ?  No  ; 
.some  are  snatched  away  in  the  flower  and  pride  of  their  life ;  yea,  they  be 
not  few  that  will  not  allow  themselves  to  live,  but  with  riot  and  intemper- 
ance hasten  their  own  ends,  l^efore  they  have  well  begun  or  learned  what 
life  is  :  like  bad  scholars,  that  slubber  out  their  books  before  they  have 
learned  their  lessons.  That  instead  oi  jVoh  est  fnictns,  we  may  say,  Kon  est 
Jims,  the  tree  itself  is  gone.  And  that  goodly  person,  which  like  a  fair  .ship 
hath  been  long  a-building,  and  was  but  yesterday  put  to  sea,  is  to  day  sunk 
in  the  main.  We  do  not  eat,  drink,  and  sleep,  and  take  such  refections  of 
nature,  id  non  vioriamiir,  that  \yq  might  not  die, — that  is  impossible, — but 
that  we  should  not  die  barren,  but  bear  some  fruits  up  with  us  to  him  that 
made  the  tree. 

Seehing. — It  is  fit  we  should  offer  our  fruits  to  God,  and  not  put  him  to 
seek  for  his  own.  We  should  be  like  those  '  ripe  figs  that  fall  into  the 
mouth  of  the  eater,'  Nahum  iii.  12.  The  best  liquors  are  they  that  drop 
from  their  cells  of  their  own  accord,  without  pressing.  The  most  acceptable 
of  all  oblations  be  the  free-will-offerings.  Howsoever,  let  us  be  sure  not  to 
disappoint  the  Lord  when  he  seeks. 

On  this  fig-tree. — It  is  fit  that  he  that  plants  a  vineyard  should  taste  of 
the  ^vule,  Pro  v.  xxvii.  18  :  good  reason  his  own  tree  should  yield  him  some 
fruit ;  considering  what  he  hath  done  for  it,  he  may  well  challenge  it. 

[1.]  He  hath  planted  us  :  we  spring  not  up  naturally,  as  the  oak  grows 
from  an  acorn,  the  peach  from  a  stone ;  but  a  gracious  hand  hath  set  us. 
'  We  are  not  born  of  flesh,  nor  of  the  will  of  blood,  nor  of  man,  but  of  God,' 
John  i.  13. 

[2.]  He  hath  planted  us  in  his  vineyard,  within  the  enclosed  garden  of 
the  church.  Had  he  left  us  to  the  unregarded  wilderness,  without  any 
dresser  to  look  to  us,  there  might  have  been  some  excuse  of  our  barrenness. 
The  ground  that  is  left  to  itself  is,  in  a  manner,  blameless,  though  it  be 
fruitle-ss.  But  in  vinea  sua,  which  he  hath  fenced  in  with  his  pro\ddence, 
blessed  with  his  saving  influence,  husbanded  with  his  dresser's  diligence,  for- 
warded with  the  beams  of  mercy,  and  showers  more  precious  than  the  *  dews 
of  Hermon  that  fell  upon  the  hill  of  Zion;'  where  we  particii)ate  the  fatness 
of  the  ground,  are  fed  with  unpcrishing  manna,  compassed  about  with  songs 
of  deliverance,  and  have  '  seen  our  desires  upon '  his  and  '  our  enemies  ; ' 
where  righteousness  is  our  walls,  and  peace  our  bulwarks,  and  the  ways  be 
milk  where  we  set  our  feet. 

[3.]  We  are  fig-trees,  not  brambles  ;  no  man  expects  '  grapes  from  thorns,' 
Matt.  vii.  16.  Not  oaks  or  cedars,  to  be  a  dwelling  for  tlic  storks,  but  fig- 
trees  apt  for  fruit,  pleasant  fruit.  If  the  rest  be  fruitless,  they  serve  for  other 
purposes  ;  but  what  shall  become  of  the  barren  fig-tree  l 

[4.]  He  is  our  Lord,  and,  queer  it  suum,  he  seeks  but  his  own.  If  our  own 
kine  give  us  no  milk,  our  own  sheep  afford  us  no  wool,  our  own  land  returns 
us  no  increase,  we  are  displeased ;  whereas  these  be  reasonless  creatures,  but 
we  have  sense  above  common  nature,  reason  above  sense,  grace  above  reason. 
We  are  but  tenants  of  these,  Christ  is  Lord  of  us ;  our  sins  bring  the  curse 
of  barrenness  upon  them,  but  there  is  no  fault  in  God  if  we  be  unfruitful. 

[/>.]  He  comes  seeking :  not  threatening,  raging,  wounding ;  not  felling 
down  the  tree,  nor  stocking  it  up  by  the  roots  ;  but  seeking.  Dignatnr  ex- 
2)ectare  fructus,  cui  licet  eradicare  infructnosos, — !Man  is  a  loser  by  the  barren- 
ness of  his  garden  tree  ;  were  there  not  a  tree  left,  God  is  never  the  poorer. 

Now  lay  all  these  together  :  a  Lord  that  owes  us,  we  arc  his  trees ;  to 
come  into  his  vineyard,  where  he  may  be  confident ;  wc  live  on  his  ground ; 


174  THE  BARREN  TREE.  [SeRMON   XXXVI. 

to  look  upon  a  fig-tree,  made  of  an  apt  disposition  to  good  fruit ;  sucli  a  one 
as  himself  liatli  planted,  not  casually  grown  up ;  a  tree  not  neglected,  but 
whereon  he  hath  bestowed  great  care  and  cost ;  waiting,  not  destroying  : 
what  can  we  plead  for  it  if  it  be  fruitless  1  God  is  our  Lord  and  proprietary, 
England  is  his  vineyard,  every  one  of  ns  his  fig-tree,  thus  planted,  watered, 
blessed  by  his  gracious  mercy.  He  comes  to  us  with  patience,  that  should 
run  to  hiiin  with  penitence  ;  seeking  our  fruits,  that  should  make  tender  of 
them  unsought ;  waiting,  that  might  command  :  now,  fear,  obedience,  and 
thankfulness  keep  us  from  sending  him  back  with  a  Non  invenio, — '  I  find 
none !' 

Fruit. — This  is  that  inseparable  efiect  that  God  expects  from  every  tree 
planted  in  his  garden.  We  are  married  to  Christ :  to  what  end  1  '  That 
we  should  bring  forth  fruits  mito  God,'  Rom.  vii.  4.  He  seeks  not  for 
leaves,  buds,  or  blossoms,  but  fruits.  Could  leaves  content  him,  we  would 
not  leave  him  unsatisfied  ;  he  should  have  an  arbour  large  enough  to  reach 
to  '  the  world's  end,'  Ps.  xix.  4.  Our  tongues  run  apace,  not  seldom  faster 
than  our  wits.  We  are  God's  debtors,  and  if  he  will  take  our  words,  so  : 
that  is  all  he  is  like  to  have.  Might  buds  please  him,  or  blossoms ;  we  have 
intentions  to  good,  certain  offers  and  shows  of  obedience,  which  we  wear  like 
a  cloak,  or  some  loose  garment,  that  when  lust  calls  we  may  quickly  slip  off. 
But  when  he  seeks  for  works,  all  our  consonants  be  turned  into  mutes,  we 
are  speechless.  Matt.  xxii.  12.  Oh,  would  he  ask  us  for  anything  but  fruits  ! 
but  what  should  be  expected  from  the  fig-tree  but  figs  1 

Of  every  soul  here  he  seeks  for  fruits.  Of  the  magistrate,  that  he  bring 
forth  the  fruits  of  justice;  determining  causes  with  sincerity  of  decision  and 
convenience  of  expedition ;  being,  so  far  as  equity  permits,  a  husband  to  the 
widow  and  a  father  to  the  fatherless.  Of  the  minister,  that  he  bring  forth 
the  fruits  of  knowledge.  Aaron's  rod  was  his  pastoral  staff  :  in  one  and  the 
same  night  it  brought  forth  buds,  and  blossoms,  and  fruit.  Fruitfulness  is 
the  best  argument  that  God  hath  called  us  :  there  is  not  a  plant  of  his  set- 
ting but  the  very  branches  thereof  shall  flourish.  I  do  not  say  our  pains 
shall  always  convert  many  souls ;  that  is  God's  fruits,  not  ours.  He  chargeth 
us  to  be  industrious  in  preaching,  let  himself  alone  with  the  work  of  saving. 
Of  the  private  man,  he  expects  the  fruit  of  his  calling :  to  be  idle  is  to  be 
barren  of  good ;  and  to  be  baiTen  of  good  is  to  be  pregnant  of  all  evil.- 
Bella  gerant  alii,  Protesilaus  edit :  but  let  us  that  are  called  to  work,  work 
in  our  calling,  otherwise  at  last  we  shall  make  but  a  sorry  answer  to  that 
question,  Ubi  fructus  ?  Let  us  all  produce  the  fruits  of  charity ;  rich  men 
do  good  turns  to  themselves, — as  they  play  at  tennis,  tossing  the  ball  to  him 
that  wiU  toss  it  to  them  again, — seldom  to  the  poor,  for  they  are  not  able  to 
bandy  it  back.  Pride  cuts,  and  riot  shuffles,  but  betwixt  them  both  thej-^ 
deal  the  poor  but  a  bad  game.  The  fruit  of  Christianity  is  mercy ;  when 
the  rich,  like  full  ears  of  corn,  humble  themselves  to  the  poor  earth  in  charity. 
Feed  him  that  feeds  you ;  give  him  part  of  your  temporals,  from  whom  you 
expect  eternals  :  you  clothe  Christ  with  your  blacks  on  earth,  he  will  clothe 
you  with  his  glorious  whites  in  heaven.  Our  mercy  to  others  is  the  fruit  of 
God's  mercy  to  us. 

Fruit. — Nothing  is  created  for  itself,  but  so  placed  by  the  most  wise  pro- 
vidence, that  it  may  confer  something  to  the  public  good,  though  it  be  but 
as  the  widow's  two  mites  to  the  treasury.  The  poorest  creature  yields  some 
fruit,  wherein  it  doth  imitate  the  goodness  of  the  Maker.  We  know  not 
readily  what  good  serpents  and  vermin  may  do ;  yet  certainly  they  have  their 
fruit,  both  in  sucking  up  that  poison  of  the  earth,  which  would  be  contagious 


Luke  XIII.  7.]  the  barken  tree.  17a 

to  man ;  in  .setting  oflf  the  beauty  of  the  better  pieces  of  creation  * — for  though 
the  same  hand  made  both  the  angels  in  heaven  and  the  worms  on  earth, 
yet  the  angels  appear  the  more  glorious,  being  so  compared, — besides  their 
hidden  virtues  abstracted  from  our  knowledge.  Of  stones  they  make  iron, 
rubbish  sei'ves  to  raise  bulwarks,  the  small  pebble  for  the  sling,  worms  and 
flies  are  baits  for  fishes ;  everything  is  enabled  with  some  gilt  for  the  uni- 
versal benefit,  and  so  to  produce  those  fruits  is  their  natural  work 

The  sun  comes  forth  of  his  chamber  like  a  bridegroom,  fresh  and  lively ; 
and  rejoiceth  as  a  giant,  to  run  his  diui'nal  course,  to  Ughten  us  with  his  re- 
fulgent beams,  to  generate,  cheer,  and  mature  tliuags  with  his  parental  heat : 
this  is  his  fruit.  In  his  absence,  the  moon  and  stars  adorn  the  canopy  of 
heaven,  reflecting  their  operative  influence  to  quicken  the  lower  world  :  tliis 
is  their  fruits.  The  curled  clouds,  those  bottles  of  rain,  thin  as  the  liquor 
they  contain,  fly  up  and  down  on  the  'svings  of  the  wind,  delivering  then- 
moist  burdens  upon  the  earth,  teats  whereon  the  hungry  fields  and  pastures 
do  suck ;  yet  they  expect  no  harvest  from  us  :  this  is  thek  fruits.  The  subtle 
winds  come  puffing  out  of  their  caverns,  to  make  artificial  motions,  whole- 
some airs,  and  navigable  seas ;  yet  neither  earth,  an-,  nor  sea  return  them 
recompense  :  this  is  their  fruits.  The  earth,  in  a  thankful  imitation  of  the 
heavens,  locks  not  up  her  treasures  within  her  own  cofiers ;  but  without  re- 
spect of  her  private  benefit,  is  liberal  of  her  allowance,  yieldmg  her  fatness 
and  riches  to  innumerable  creatures  that  hang  on  her  breasts,  and  depend 
upon  her  as  their  common  mother  for  maintenance.  Of  the  beasts  that  feed 
upon  her,  kine  give  us  their  milk,  sheep  their  wool ;  every  one  pays  a  tribute 
to  man,  their  usufructuary  lord  :  this  is  their  fruits.  Fruit-bearing  trees 
spend  not  all  their  sap  and  moisture  upon  themselves,  or  the  increase  of  then- 
own  magnitudes ;  but  the  principal  and  purer  part  of  it  is  concocted  into 
some  pleasant  fruits,  whereof  neither  they  nor  their  young  springs  ever  come 
to  taste ;  but  they  proffer  it  us,  and  when  it  is  ripe,  they  voluntarily  let  it 
fall  at  their  masters'  feet.  Never  did  the  olive  anohit  itself  with  its  own  oil, 
nor  the  vine  make  itself  drunk  with  its  own  grapes,  nor  the  tree  in  my  text 
devour  its  own  figs  :  yet  they  all  strive  to  aboimd  with  fruits. 

Let  me  raise  your  meditations  from  earth  to  heaven  :  the  holy  angels  there 
are  called  '  ministering  spirits ; '  those  royal  armies  fight  for  us  agamst  our 
enemies ;  like  nurses,  they  bear  us  up  in  their  arms,  and,  though  unseen,  do 
glorious  offices  for  us  :  this'  is  part  of  their  fruit.  The  blessed  Trinity  is 
always  working  :  'Hitherto  my  Father  worketh,  and  I  work,'  John  v.  17. 
The  Father  by  his  providence  and  protection,  the  Son  by  his  mercy  and 
mediation,  the  Holy  Ghost  by  his  gi-ace  and  sanctificatiou  ;  aU  dividing  the 
streams  of  their  goodness  for  the  best  behoof  of  the  world.  The  more  any- 
thing furthers  the  common  good,  the  more  noble  is  its  nature,  and  more 
resemblmg  the  Creator. 

The  earth  is  fruitfrU ;  the  sea,  the  air,  the  heavens  are  fruitful ;  and  shall 
not  man  bring  forth  fruits,  for  whom  all  these  are  fruitful  ?  While  all  the 
armies  of  heaven  and  earth  are  busied  ui  fructifying,  shall  man,  of  more  suigu- 
lar  graces  and  faculties,  be  idle,  a  burden  to  the  world  and  hhuself  I  Both 
the  church  of  God  for  the  propagation  of  piety,  and  the  world  itself  for  the 
upholding  of  his  state,  require  our  fruits.  If  happiness  consisted  ui  doing 
nothing,  God,  that  meant  Adam  so  happy,  would  never  have  .set  him  about 
business ;  but  as  paradise  was  his  storehouse,  so  also  his  workhouse  :  his 
pleasure  was  his  task.  There  is  no  state  of  man  that  can  privilege  a  folded 
hand.     Our  life  is  vita  piclveris,  non  pidvinaris.    Lands,  means,  and  moneys, 

•  Aug. 


176  THE  BARREN  TREE,  [SeRMON  XXXVI. 

men  make  the  protections  of  idleness ;  whereas  Adam  commanded  tlie  whole 
earth,  yet  work  expected  him.  In  paradise  all  things  did  labour  for  man, 
now  man  must  labour  for  all  things.  Adam  did  work  because  he  was  hajipy, 
we  his  children  must  work  that  we  may  be  happy.  Heaven  is  for  joys,  hell 
for  pains,  earth  for  labour,  God  hath  three  houses ;  this  is  his  w^orkhouse, 
that  above  is  his  warehouse.  Oh,  then,  let  us  be  fruitful,  that  others'  benefit 
may  be  ours,  our  l^enefit  theirs,  and  the  glory  of  all  the  Lord's.  If  magis- 
trates yield  not  the  fruits  of  justice,  ministers  the  fruits  of  knowledge,  private 
men  the  fruits  of  charity  and  obedience  ;  it  is  as  unnatural  as  if  the  sun 
should  forget  to  shine,  or  the  earth  to  fructify.  God  made  all  these  for  man, 
he  made  man  for  himself ;  of  us  he  looks  for  fruit,  of  us  let  him  find  it,  from 
us  accept  it,  in  us  increase  it,  and  to  us  reward  it,  through  him  in  whom 
alone  we  expect  mercy,  Jesus  Christ. 

(2.)  The  success  follows,  Non  invenio.  We  have  brought  the  Lord  mto 
his  vineyard,  heard  him  calling  for  the  dresser,  shewing  him  a  tree,  telhng 
him  of  a  three  years'  expectation ;  now,  if  after  aU  this  we  inquire  for  the 
event,  himself  certifies  us,  Ohy^  suw'cxw,  '  I  find  none.' 

None  1  Peradventure  he  came  before  the  season, — nonchim  temjnis  erat 
jicorum.  When  should  a  tree  brmg  forth  fruits,  but  tempore  suo  ?  This  is 
the  praise  of  the  good  tree,  Ps.  i.  3,  that  it  '  brings  forth  the  fruit  in  due 
season.'  If  the  fig-tree  could  have  objected  to  the  owner,  as  Elisha  to  his  ser- 
vant, Iloccine  teinjms, — '  Is  this  a  time  to  plant  vineyards,  or  gather  fruits  V 
2  Kings  V.  26,  Or,  as  the  man  replied  to  his  neighbour,  that  came  to  bor- 
row loaves  at  midnight,  Luke  xi.  7,  '  Is  this  a  time  to  lend  bread,  when 
myself  and  family  are  in  bed?'  The  spring  is  the  season  of  fnictifying,  the 
autumn  of  gathering.  When  '  the  time  of  the  singing  of  birds  is  come,  then 
the  fig-tree  puts  forth  her  green  figs,'  Cant.  ii.  12,  13.  Not  cii7n  fermento  x>^i'- 
fundatur  pidvis,  when  '  the  dust  is  leavened  with  mire,'  Job  xxxviii,  38,  and 
the  bands  of  Orion  have  locked  up  the  influence  of  heaven.  Who  seeks  fruit 
in  winter,  he  must  be  content  with  winter-fruit.  There  is  the  winter  of  an 
afilicted  conscience  :  no  marvel  then  if  neither  ripe  figs,  nor  so  much  as  green 
leaves  appear ;  when  aU  the  sa])  is  retired  to  the  root,  as  in  extreme  cold 
the  blood  runs  to  the  heart  to  succour  it.  When  the  Babylonians  required 
of  their  captive  Israelites  some  Hebrew  songs,  they  could  soon  answer  :  '  How 
shall  we  sing  the  Lord's  song  in  a  strange  landT  Ps.  cxxxvii,  4.  Is  this  a 
time  or  place  to  be  merry  ?  But  did  the  Lord  come  out  of  season  ?  No,  he 
required  it  not  the  first  day,  or  month,  but  waited  the  full  time,  expecting 
fruit  in  the  autumn  or  vintage  season,  Non  ante  tempus  qucerit,  qui  -per 
iriennium  venii*  He  came  not  with  a  triennial  visitation,  as  episcopal 
fathers  use  to  visit,  once  in  three  years ;  but  every  year,  every  month  in  the 
year,  week  of  the  month,  day  of  the  week.  Of  another  fig-tree  it  is  said,  that 
*  the  time  of  figs  was  not  yet,'  yet  he  cursed  it,  j\Iark  xi.  1 3.  Here  the  time 
was  three  years  past  without  fruit,  yet  he  cursed  it  not.  But  look  to  it :  if 
thou  wilt  not  fructify  tempore  tuo,  thou  shalt  be  cut  down  tempore  non  tuo, 
perish  before  thy  time,  Eccles.  vii.  17.  There  is  not  a  day  in  the  year 
wherein  he  forbears  seeking  our  fruit ;  yet  Venio,  non  invenio,  '  I  find  none.' 

None  ?  Nunquicl  quia  viale  qiuesivit  Domimis  ?  Was  there  an  error  in 
his  search  ?  Men  often  seek  bona,  good  things,  non  bene,  not  in  a  good  man- 
ner. Either  they  fail  in  their  quando  :  as  Joseph  sought  Christ  after  a  '  day's 
journey ;'  whereas  he  is  too  precious  to  be  missed  one  hour :  '  They  shall 
seek  thee,'  tempore  inveniendi,  '  when  thou  mayest  be  found,'  Ps.  xxxii.  6. 
Or  in  the  right  tibi :  as  ]\Iary  sought  her  son  in  cognitione  carnis,  '  among 

*  Gloss. 


LOKE  XIII.  7.]  THE  BARREN  TREE.  177 

her  kindred;'  who  was  in  doino  patris,  in  the  temple.  So  the  Papists 
seek  now  him  in  pictures,  who  promised  to  be  found  in  the  Scriptures.  Or 
in  their  quomodo  :  as  they  that  seek  aliud  pro  Ulo,  cdiud  prai  illo,  another 
instead  of  him,  another  loesides  him,  another  with  him,  another  before  liim, 
which  they  do  not  seek  for  him.  All  these  seek  and  miss,  because  they  seek 
amiss.  The  world  is  commonly  mistaken  in  their  search ;  qiccerunt  bona 
locis  non  suis, — they  seek  for  things  out  of  their  proper  orbs.  IMen  seek 
honour  in  pride,  whereas  honour  is  to  be  found  in  humility.  They  seek 
reputation  m  bloody  revenge ;  alas  !  that  is  to  be  found  in  patience  :  '  It  is 
the  glory  of  a  man  to  pass  by  an  offence.'  They  seek  content  in  riches, 
which  is  as  if  one  should  seek  for  fresh  water  in  the  midst  of  the  sea.  But 
in  none  of  these  circumstances  did  this  seeker  faU ;  not  in  the  uhi,  for  he 
sought  in  the  vineyard ;  not  in  the  quando,  for  he  came  in  the  vintage ;  not 
in  the  quomodo,  for  he  sought  fruit  on  that  fig-tree  about  which  he  had  been 
at  so  great  charges  :  yet  '  I  find  none.' 

None  ?  Haply  not  so  thick  with  fruits  as  the  '  vuies  of  Engedi ; '  every 
land  is  not  a  Canaan,  to  flow  with  milk  and  honey.  But  yet  some  com- 
petent measure,  enough  to  pay  the  landlord  rent  for  the  ground  it  stands 
on;  no,  'none.'  If  there  be  none  to  spare,  whereof  the  owner  may  make 
money,  yet  suffidat  ad  usum  siaim,  ad  esum  suum, — that  he  may  eat  the 
labours  of  his  own  hands;  no,  'none,'  If  the  number  be  not  'as  the  sand,' 
yet  let  there  be  '  a  remnant,'  Rom.  ix,  27,  If  there  cannot  be  a  whole  hai-vest, 
yet  let  there  be  'a  tenth,'  Isa.  vi,  13,  If  not  a  tenth,  yet  let  there  be  some 
'  gleanmgs,'  Micah  vii.  1 ;  and  that  is  a  woeful  scarcity.  If  the  gleanings  be 
not  allowed,  yet  let  there  be  here  and  there  a  fig,  a  grape,  a  berry,  '  on  the 
outmost  branches,'  Isa,  xvii.  6,  that  the  planter  may  have  a  taste.  It  is 
too  defective,  when  non  fioreUt  ficus, — ^the  tree  doth  not  flourish;  but  quando 
non  erit  uva  in  vitibus,  non  ficus  inficulneis,  Hab.  iii.  17, — when  there  shall 
not  be  '  a  grape  on  the  vine,  nor  a  fig  on  the  tree,'  Jer,  viii,  1 3 ;  this  is  a 
miserable  sterility.  Something  hath  some  savour,  but  none  is  good  for 
nothing.  Indeed  all  trees  are  not  equally  loaden;  there  is  the  measure  of  a 
hundred,  of  sixty,  of  thirty;  an  omer,  and  an  ephah;  but  the  sacred  dews  of 
heaven,  the  graces  of  the  gospel,  bless  us  from  havuig  none !     '  I  find  none.' 

Nonel  Peradventure  none  such  as  he  looks  for,  no  fruits  delicate  enough 
for  the  Almighty's  taste.  Indeed,  our  best  fruits  are  never  perfect  and 
kindly  ripened;  still  they  relish  sour  and  earthly,  and  savour  of  the  stock 
from  which  they  were  taken.  They  are  heavenly  plants,  but  grow  in  a 
foreign  and  cold  climate;  not  well  concocted,  not  worthy  the  charges  and 
care  iDcstowed  upon  us.  Set  orange  or  fig-trees  in  this  our  cold  country,  the 
fruit  Avill  not  quit  the  cost  of  the  planting  and  maintahiing.  But  the  com- 
plaint is  not  here  of  the  imperfection  or  paucity  of  fruits,  but  of  the  nullity : 
'none,'  Some  reading  that  text  with  idle  eyes,  that  after  all  our  fiaiits, 
we  are  still  'unprofitable  trees,'  Luke  xvii.  10,  because  they  can  find  no 
validity  of  merit  in  their  works,  throw  the  plough  in  the  hedge,  and  make 
holiday.  But  shall  not  the  servant  do  his  master's  business,  because  he 
cannot  earn  his  masters  inheritance?  Shall  the  mason  say,  I  will  share 
with  my  sovereign  in  his  kingdom,  or  I  will  not  lay  a  stone  in  his  building? 
Yet  good  fruits  have  their  reward ;  though  not  by  the  merit  of  the  doer,  yet 
by  the  mercy  of  the  accepter.  Sour  they  be  of  themselves,  but  in  Christ 
they  have  their  sweetening;  and  the  meanest  fruits  wliich  that  great  'Angel 
of  the  Covenant '  shall  present  to  his  Father,  with  the  addition  of  his  own 
'  precious  incense,'  Rev.  viii.  4,  are  both  received  and  rewarded.  In  their 
own  nature  they  may  be  corrupt;  but  bemg  dyed  in  the  blood  of  Christ, 

VOL.  II.  M 


178  THE  BARKEN  TREE.  [SeEMON  XXXVI. 

tliey  are  made  pleasing  to  God ;  j^ea,  also  profitable  to  the  churcli,  and  use- 
ful to  men,  seem  they  never  so  poor.  Even  a  troubled  spring  doth  often 
quench  a  distressed  soldier's  thirst;  a  small  candle  doth  good  where  the 
greater  lights  be  absent ;  and  the  meanest  fruit  of  holy  charity,  even  a  cup, 
though  it  be  not  of  the  juice  of  the  grapes  out  of  the  vineyard,  but  of  cold 
water  out  of  the  tankard,  in  the  name  of  Christ,  shall  have  its  recompense. 
Matt.  X.  42.  But  here  the  complaint  is  not  of  the  meanness  or  fewness,  but 
of  the  barrenness  :  none  at  all. 

j^one?  'Ever;/  tree  is  knoivn  by  its  fruits;''  it  is  Christ's  everlasting  ritle. 
Howsoever  the  tree  lives  by  the  sap,  and  not  by  the  fruits;  yet  it  is  known 
to  live  by  the  fruits,  and  not  by  the  sap,  for  this  is  hidden.  '  The  just  man 
lives  by  his  faith,'  not  by  his  works;  but  he  is  known  to  live  by  his  works, 
not  by  his  invisible  faith.  Neither  doth  the  fruit  make  good  the  tree,  but 
the  tree  makes  good  the  fruit.  Opera  bona  oion  faciunt  justum,  Justus  facit 
bona  opera.  Good  works  make  not  a  man  righteous,  but  the  righteous  man 
doth  good  works.  Our  persons  are  justified  before  our  actions;  as  of  neces- 
sity the  tree  must  be  good  before  it  can  bear  good  fruit.  But  how  shall  that 
tree  be  discerned  that  hath  no  fruit  ?     '  I  find  none.' 

None  ?  Why  this  to  us  ?  Why  such  a  text  in  such  a  time  1  We  abound 
with  fruits;  which  way  can  you  look,  and  not  have  your  eye  full  of  our 
works?  They  before,  in  such  places,  have  successively  commended  our  fruits. 
Be  it  so ;  yet  Euripides  being  questioned  why  he  always  made  women  bad. 
in  his  plays,  whereas  Sophocles  ever  made  them  good  in  his,  answered, 
'  Sophocles  makes  them  such  as  they  ought  to  be,  but  I  make  them  such  as 
indeed  they  are.'  Their  former  commendations  have  told  us  what  we  should 
be ;  but  this  emblem,  I  fear,  teUs  us  truly  what  we  are.  Not  all  of  us ;  God 
forbid !  Here  is  but  one  fig-tree  in  a  whole  vineyard  thus  taxed,  and  far  be 
it  from  us  to  tax  a  whole  vineyard  for  one  barren  fig-tree. 

None  ?  Yes ;  enough  of  some  fruits,  but  the  prophet  calls  them  ficos 
'valde  males, — '  so  bad  that  they  cannot  be  eaten,'  Jer.  xxiv,  8.  As  the 
fruit  of  the  vine  is  commended  for  quickness,  the  fruit  of  the  olive  for  fat- 
ness, so  the  fruit  of  the  fig-tree  for  sweetness,  in  Jotham's  parable,  Judg.  ix. 
But  if  it  bear  not  fructvm  nativitatis  suce,  the  fruit  of  its  own  kind,  but 
bitter  figs,  here  had  better  be  none  at  all.  What  an  uncomfortable  sight  is 
this  to  him  whose  heart  is  set  on  his  orchard,  after  the  cost  of  so  dear  blood 
to  purchase  it,  after  such  indulgent  care  to  cherish  it,  and  the  charges  of  so 
many  workmen  to  dress  it ;  yea,  after  so  much  patience  to  expect  it,  say  the 
fig-tree  does  not  bear  so  soon  as  it  is  planted ;  in  our  infimcy  we  can  do 
nothing,  in  our  minority  we  will  do  little,  in  God's  service  :  but  now  it  is 
grown  fructifiable.  Jam  nan  gustare  fructus,  not  to  have  so  much  as  a  taste  .' 
Yea,  were  this  all,  did  barrenness  only  usurp  it,  but  there  is  worse  than  a 
mere  orbity  or  absence  of  goodness  :  a  position  of  bitter  fruits  :  Qucesivi  was, 
invenio  labruscas, — I  find  '  wild  grapes,'  Isa.  v.  3,  luxuriant  fruits.  Instead 
of  the  hearty  effects  wliich  wine  produceth,  I  am  answered  with  the  melan- 
choly prevarications  of  malice. 

Behold  the  wonder  and  spectacle  of  unthankfulness  :  among  all  God's 
creatures,  man ;  and  among  men,  the  barren  Christian.  '  Though  Israel  play 
the  harlot,  yet  let  not  Judah  transgress,'  Hos.  iv.  15.  What  may  be  expected 
from  the  wild  forest  of  paganism,  when  the  garden  of  Eden  yields  such 
fruits.  The  sweet  fruit  of  the  spiritual  fig-tree  is  mercy :  our  G<xl  is  the 
God  of  love,  our  Saviour  is  the  Prince  of  love,  the  church  is  knit  together  in 
love  ;  our  root  is  love,  our  sap  is  love,  our  ligaments  love.  Now,  if  we  shall 
suck  the  blood  one  of  another,  violate  the  relations  of  peace,  concoct  all  our 


Luke  XIII.  7.]        the  barren  tree.  179 

moisture  into  malice,  here  is  worse  than  Invenio  frucium  nullum,  '  I  find 
none  :'  for  Invenio  fructum  malum,  I  find  cursed  fruits.  "We  are  grown  un- 
natural ;  the  hand  scratchetli  tlie  eye,  the  mouth  bitcth  the  hand ;  thorns 
and  briars  entwine  and  embrace  one  another,  while  (against  all  nature)  fig- 
trees  devour  one  another.  '  Lord,  thou  didst  sow  good  seed  in  thy  lield ; 
whence  then  hath  it  tares?'  Matt.  xiii.  27.  Here  is  more  fruit  than  God 
would  have ;  but  for  that  he  expects,  '  I  find  none.' 

When  we  are  filled  mth  his  blessings,  Christ  looks  for  our  praises ;  when 
we  have  '  eaten  and  are  fat,'  that  we  should  '  worship  him,'  Ps.  xxii.  29. 
What  fruit  finds  he  %  '  We  sit  down  to  eat  and  drink,  and  rise  up  to  play,' 
1  Cor.  X.  7  :  for  praying,  playing.  When  we  are  scourged,  he  looks  for  our 
huraiUatiou  and  penance  :  '  Sure  in  their  affliction  they  wiU  seek  me,'  Isa. 
xxvi.  IG.  What  fruit  finds  he  ?  '  Lord,  thou  hast  smitten  them,  but  they 
have  not  sorrowed,'  Jer.  v.  3  ;  an  insensible  desperateness.  In  this  case  let 
us  pray, '  Lord,  less  of  the  fruits  we  have,  and  more  of  them  we  should  have.' 
'  Instead  of  righteousness,  a  ciy,'  Isa.  v.  7  :  a  cry  indeed — a  roaring  cry  of 
the  oppressor,  and  a  mourning  cry  of  the  oppressed.  Ucec  non  sunt  placido 
suscipienda  sinu. 

Our  bells  ling,  our  chimneys  smoke,  our  fields  rejoice,  our  children  dance, 
ourselves  .sing  and  play;  Jovis  omnia  plena.  But  when  righteousness  hath 
sown  and  comes  to  reap,  here  is  no  harvest :  ohy^  ibslay.u,  '  I  find  none.'  And 
as  there  was  never  less  wisdom  in  Greece  than  in  the  time  of  the  seven  wise 
men,  so  never  less  piety  among  us  than  now,  when  upon  good  cause  most 
is  expected.  \Vhen  the  sun  is  brightest,  the  stars  be  darkest :  so  the  clearer 
our  light,  the  more  gloomy  our  life  with  the  deeds  of  darkness.  The  Cimme- 
rians, that  live  in  a  perpetual  mist,  though  they  deny  a  sun,  are  not  con- 
demned of  impiety,  but  of  ignorance  :  but  Anaxagoras,  that  saw  the  sun,  and 
yet  denied  it,  is  not  condemned  of  ignorance,  but  of  impiety.  Former  times 
were  like  Leah,  blear-eyed,  but  fruitful :  the  present,  like  Rachel,  fail",  but 
barren.  We  give  .such  acclamation  to  the  gospel,  that  we  quite  forget  to 
observe  the  law.  As  upon  some  solemn  festival  the  bells  are  rung  in  all 
steeples,  but  then  the  clocks  are  tied  up ;  there  is  a  great  untuned  confusion 
and  clangour,  but  no  man  knows  how  the  time  passeth  :  so  in  this  universal 
allowance  of  liberty  by  the  gospel,  which  indeed  rejoiceth  our  hearts,  had  we 
the  grace  of  sober  usage,  the  clocks  that  tell  us  how  the  time  passes,  truth 
and  conscience,  that  shew  the  bounded  use  and  decent  form  of  things,  are 
tied  up  and  cannot  be  heard.  Still,  Fructum  non  invenio,  '  I  find  no  fruits,' 
I  am  sorry  to  pass  the  fig-tree  in  this  plight :  but  as  I  find  it,  so  I  must 
leave  it,  till  the  Lord  mend  it.     So  I  come  to — 

.3.  The  sentence  :  '  Cut  it  down.'  A  heavy  doom  !  Alas  !  will  nothing 
else  expiate  the  fault  ?  May  not  the  lopping  oif  some  superfluities  recover 
it?  Take  from  the  sinner  the  object  of  his  vicious  error  :  deface  the  har- 
lot's beauty  that  bewitcheth  the  lascivious  ;  pull  the  cup  from  the  mouth  of 
the  drunkard;  nauseate  the  stomach  of  the  riotous;  strip  the  popinjay  of 
her  pied  feathers ;  rust  the  gold,  vanish  the  riches  of  the  covetous ;  take 
away  Micah's  gods,  perhaps  he  will  make  him  no  more.  If  this  will  not  do, 
cut  ofl:  some  of  the  arms  and  branches  :  weaken  his  strength ;  sicken  his 
body ;  lay  him  groaning  and  bleeding  on  the  bed  of  sufierance  ;  grieve  his 
heart-strings  with  the  sense  and  sorrow  of  his  suis  ; — anything  rather  than 
*  cut  it  down  :'  alas  !  no  fruit  can  grow  on  it  then  but  sad  despair.  A  man's 
house  is  foul,  or  a  little  decayed  ;  will  he  pull  it  down,  or  not  rather  repair 
it  ?  '  There  is  hope  of  a  tree,  though  the  root  wax  old  in  the  earth,  and  the 
stock  die  in  the  ground/  Job  xiv.  8 ;  yet  the  springs  of  water  may  put  new 


180  THE  BARREN  TREE.  [SeRMON   XXXVI. 

life  into  it :  but  once  cut  clown,  all  hope  is  cut  down  with  it.  When  a  man 
hath  taken  delight  in  a  tree,  conveniently  planted  in  his  garden,  what  variety 
of  experinients  wiU  he  use  before  he  cuts  it  down  1  Alas  !  thus,  poor  silly 
men,  we  reason  :  we  measure  things  that  be  unmeasurable  by  things  that  be 
measurable,  by  things  that  be  miserable.  "What  we  in  a  foolish  pity  would 
do,  Ave  think  God  in  his  merciful  wisdom  should  do.  Yet  which  of  us 
would  endure  a  dead  tree  three  years  together  in  his  orchard  ?  We  would 
say.  If  it  wiU  not  bear  fruit  to  cheer  us,  it  shall  make  a  fire  to  warm  us. 
But  the  Lord  hath  been  six-and-thirty  moons  gracious  in  his  forbearance  ; 
give  him  now  leave  to  be  just  in  his  vengeance.  If  so  much  indulgence  can- 
not recover  it,  there  is  little  hope  of  it :  '  Cut  it  down.' 

'  Cut  it  down.'  Who  must  do  this  ?  The  dresser.  An  unpleasant  office 
to  him  that  hath  bestowed  so  much  labour  upon  it,  esteemed  it  so  precious, 
hoped  for  some  reward  at  his  master's  hand  for  his  diligence  about  it ;  now 
to  give  the  fatal  blow  to  cut  it  down  !  And  if  it  must  fall,  let  it  be  manu 
aliena,  non  sua, — let  another's  hand  do  it.  Hagar  mil  not  behold  her 
dying  son ;  die  he  must,  she  was  persuaded  :  Modo  non  videam,  '  Let  me 
not  see  the  death  of  the  child,'  Gen.  xsi.  But  he  must  obey  ;  arbor  non  est 
cultoris,  sed  patris  familias  :  the  tree  is  not  the  dresser's,  but  the  Lord's ; 
and  his  own  is  at  his  own  disposing  :  '  Cut  it  down.' 

'  Cut  it  down.'  But  how  ?  How  can  the  mhiister  be  said  to  cut  down  a 
barren  soul?  Some  may  conceive  here  a  reference  to  excommunication; 
whether  the  greater,  which  deprives  a  man  of  all  benefit  by  the  church's 
public  prayers  and  the  society  of  Christians ;  which  St  Paul  calls  tradere 
SatancB, — 'to  deliver  unto  Satan,'  1  Cor.  v.  :  so  himself  excommunicated 
Hymenaeus  and  Alexander,  '  delivering  them  unto  Satan,'  1  Tim,  i.  20 — a 
miserable  condition,  to  be  subjected  to  a  slave,  to  a  dog,  a  drudge ;  but  then 
especially  fearful,  when  God  grants  unto  Satan  a  writ  or  faculty,  2)ro  ex- 
communicato capiendo  :  the  ignominy  of  ignominy,  besides  the  peril ;  for 
as  Christ  protecteth  aU  the  trees  in  Ms  vineyard,  so  if  any  be  transplanted 
to  the  wild  desert,  they  are  under  the  god  of  this  world.  (3r  the  less,  which 
is  indeed  no  other  properly  than  an  act  of  the  church's  discipline,  whereby 
she  corrects  her  unruly  children,  that  smarting  with  the  absence  of  wonted 
comforts,  they  may  be  humbled  by  repentance,  and  so  recover  their  pristine 
state.  This  censure  may  be  either  too  cruel  or  too  trivial.  The  church  of 
Rome  grants  excommunications  for  things  lost :  a  man  hath  lost  his  horse, 
he  may  have  an  excomminiication  against  him  that  detains  him;*  so  the 
father  may  hap  to  excommunicate  his  own  son,  and  for  the  body  of  a  jade, 
hazard  the  soul  of  his  child.  Yea,  which  is  worse,  they  pubhsh  excommuni- 
cations for  sins  not  yet  committed.  The  lord  of  a  manor  hath  set  a  row  of 
young  elms ;  he  may  have  an  excommunication  against  all  those  that  shall  do 
them  any  harm.  This  is  to  hang  a  man  before  he  hath  done  the  fact  that 
deserves  it.  These  irrite,  forceless,  bugbear  excommunications,  the  ridiculous 
affordments  of  a  mercenary  power,  are  not  unlike  those  old  night-spells 
which  blind  people  had  from  mongrel  mtches,  to  set  about  their  orchards 
and  houses,  antidotes  and  charms  against  thieving ;  wherein  distrusting  the 
providence  of  God,  they  made  themselves  beholden  to  the  devil  for  safety. 
Creditors  that  would  be  paid  in  then-  moneys  may  procure  an  excommunica- 
tion against  their  debtors,  if  they  pay  not  by  such  a  day.  This  were  an  ex- 
cellent project  for  your  citizens,  a  rounder  course  than  arrests  and  tedious 
trials  at  law.  But  it  is  to  be  doubted  that  your  debtors  would  fear  the 
Pope's  parchment  less  than  the  scrivener's,  and  an  excommunication  far  less 
*  Approved  by  the  Council  of  Trent,  Sess.  26, 


Luke  XIIL  7.]  the  baheen  tree.  181 

tlian  an  outlawry.  There  are  but  four  things  exempted  from  the  power  of 
their  excommunication,  as  Navarrus  notes — a  locust,  an  infidel,  the  devil, 
and  the  Pope  :  so  he  hath  matched  them,  so  let  them  go  together.  For  the 
excommunicate  must  be  a  man,  a  Christian,  mortal,  and  an  inferior ;  now 
the  locust  is  not  a  man,  the  infidel  is  not  a  Christian,  the  devil  is  not  mortal, 
and  the  Pope  hath  no  superior.  But  too  much  of  that ;  this  is  a  parable, 
and  here  is  no  foundation  for  such  a  building. 

'  Cut  it  down.'  How?  with  an  axe  of  martial  iron  ?  This  were  an  expo- 
sition fit  for  Douay,  or  the  Gunpowder-enginers ;  that  by  cutting  it  down 
understood,  '  Blow  it  up ;'  turning  their  axe  to  a  petard.  Had  God  said  to 
them,  '  Cut  it  down,'  the  axe  had  been  instantly  heaved  up ;  yea,  they  did 
it  when  God  said  no  such  thing.  Rather  than  fail  of  cutting  it  down,  they 
would  have  stocked  it  up,  root  and  all :  this  is  their  mercy.  But  the  spi- 
ritual axe  is  to  cut  down  culpas,  non  animcis;  when  we  read  of  cutting 
down,  remember  it  is  meant  of  men's  sins,  not  of  their  soids.  Preachers 
indeed  do  wound ;  but  it  is  gladio  oris,  not  ore  gladii, — with  the  sword  of 
the  Spirit,  not  a  Eavillac's  knife.  If  God  had  meant  such  a  cutting  do^vn, 
Nero  had  been  a  fitter  instrument  than  Paul.  We  read  that  '  their  sound 
went  through  the  world,'  Ps.  xix. ;  but  that  their  sword  went  through  the 
world,  we  never  read. 

'  Cut  it  down.'  How  then  ?  Succide;  that  is,  Succidendam  minare, — 
Threaten  that  I  will  cut  it  down.  '  Cast  them  out  of  my  sight,'  Jer.  xv.  1. 
Ejice;  that  is,  Ejiciendos  pronuncia, — >Say  that  I  will  reject  them.  Quod 
moritin;  moriatur ;  quod  succidendum  est,  succidatio; — '  That  which  dieth, 
let  it  die,'  Zech.  xi.  9.  God  sometimes  sends  such  farewells  and  defiances 
to  sinners  that  will  not  repent.  '  Ephraim  is  joined  to  idols,  let  him 
alone.'  If  they  will  not  be  persuaded  to  return,  let  them  go  on  to  their 
ruin;  let  them  alone.  'K  any  man  will  be  unjust,  let  him  be  unjust;  he 
that  will  be  filthy,  let  him  be  filthy  still,'  Rev.  xxii.  11;  let  them  perish. 
Abeat,  pereat,  profandat,  perdat. 

'  Cut  it  down.'  This  was  sententia  oris, — the  sentence  of  the  mouth  ;  but 
it  may  be  this  Avas  not  consilium  cordis, — the  purpose  of  the  heart.  Scepe 
Deo  viinante  quod  peccans  meretur,  peccanti  non  Jit  quod  Dens  minatur. 
Nor  can  this  tax  God  of  levity  ;  for  he  that  speaks  with  condition  of  repent- 
ance, may  change  his  word  mthout  suspicion  of  lightness.  Tio  muta  sen- 
tentiam  iuam,  Deus  mutabit  suam.''  Thus  was  Nineveh  cut  down  :  eversa 
est  in  malo,  ut  cedificaretur  in  bono, — the  subversion  was  menaced,  the  con- 
version was  intended.  The  father  shuts  his  rebellious  son  out  of  doors,  will 
not  allow  him  a  lodging,  not  so  much  as  among  his  servants ;  yet  he  does 
not  mean  to  let  him  perish  with  hunger  and  cold  in  the  streets  :  but  when 
he  hath  Avell  smarted  for  his  disobedience,  upon  his  humble  submission  he  is 
re-entertained.  The  very  '  mercies  of  the  wicked  are  cruel,'  but  the  very 
judgments  of  God  are  sweet.  This  cuttmg  down  is  medicinale,  not  mortale; 
disciplinans,  non  eradicans;  for  restitution,  not  destitution;  for  remedy, 
not  for  ruin.  Indeed,  if  all  this  denunciation  and  threatening  cannot  per- 
suade them  to  return,  then  comes  their  final  perdition :  when  they  have  cut 
off  themselves  impenitently,  God  will  cut  them  off  impartially.  But  if  we 
turn  to  deprecation  and  repentance,  he  will  turn  to  commiseration  and  for- 
giveness. The  tree  is  barren,  and  the  Lord  says,  '  Cut  it  down ;'  the  tree 
fructifies,  and  he  will  say,  '  Let  it  stand.'  Oh,  then,  let  us  humble  ourselves, 
and  yvith  seasonable  repentance  cut  down  our  sins,  that  this  terrible  sentence 
may  never  cut  down  our  souls ! 

*  August. 


182  THE  EAEEEN  THEE.  [SeEMON  XXXVL 

4.  Thereasoji:  'Why  cumberetli  it  tlie  ground'?'  God  is  an  independent 
Lord,  and  needs  not  give  a  reason  of  his  doings ;  for  -who  can  call  him  to 
account:  Cur  itafacis?  Rom.  Lx.  20.  His  judgments  are  not  always  mani- 
festj  they  are  always  just;  nor  doth  he  things  because  they  are  good,  but 
they  are  therefore  good  because  he  doth  them.  Should  he  make  short  work 
on  the  earth,  and  despatch  all  barren  trees  in  a  moment;  yet  '  thou  continuest 
holy,  O  thou  worship  of  Israel !'  If  he  strikes  us,  we  are  not  wronged;  it  is 
our  desert,  and  his  justice.  If  he  spares  us,  we  have  not  merited  ;  it  is  his 
mercy.  Hide  Jit  misericordia,  tihi  non  fit  injuria, — That  man  receives  mercy, 
thou  hast  no  injury.  Yet  that  he  might  be  justified,  and  the  mouth  of  all 
wickedness  stopped,  he  is  content  to  give  a  reason  of  this  sentence :  Think 
not  I  deal  hardly  with  this  fig-tree;  let  us  confer  together,  and  hear  one 
another  with  patience.  I  will  shew  thee  sufficient  reason  of  cutting  it  down : 
do  thou  shew  me  some  cause  why  it  should  stand.  My  reason  is,  *  It  cum- 
bers the  ground.'  Terram  reddlt  otiosam,  inidilem.  It  is  not  only  barren 
formaliter,  but  effective.  lu  a  word :  (1.)  It  does  no  good;  (2.)  It  doth  much 
harm. 

(1.)  I'irst,  it  doth  no  good,  therefore  it  is  unworthy  of  the  nourishment. 
Terra  bona  and  gens  mala  are  an  iU  match :  an  opulent  land  and  a  pesti- 
lent people.  Feccator  non  est  digmis  pane  quo  vescitur* — The  wicked  man 
is  not  worthy  of  the  bread  he  eats,  of  the  water  he  drinks,  of  the  air  he 
breathes,  of  the  ground  he  goes  on.  The  rich  tliinks  himself  worthy  of  deli- 
cate viands,  costly  garments,  dutiful  attendance,  quia  dives,  because  he  is 
rich ;  yet  he  may  not  be  worthy  of  a  crumb,  a  rag,  a  respect,  quia  onalus, 
because  he  is  evil.  It  will  one  day  grieve  such  fruitless  Nabals,  when  they 
must  receive  a  multiplicity  of  torments,  according  to  the  number  of  their 
abused  benefits ;  and  they  will  wish  that  they  had  not  fared  so  well  upon 
iarth,  that  they  might  fare  less  ill  in  hell.  They  live  in  the  vineyard,  eat 
the  fat,  and  drink  the  sweet;  turning  all  this  juice,  not  into  fruitful  clusters, 
for  the  behoof  of  God's  servants,  but  into  their  own  arms  and  branches: 
raising  their  houses  out  of  the  ruins  of  God's  house.  What  good  do  they  1 
Cut  them  down;  'why  cumber  they  the  ground?'  It  is  fit  that  the  '  riches 
of  the  sinner  should  be  laid  up  for  the  righteous,'  Eccles.  ii.  2G  :  dentur 
digniorihus. 

But  if  God  should  at  once  cut  down  all  the  baiTen  trees  among  us,  there 
never  was  such  a  cry  in  Egypt  as  there  would  be  about  London.  What  in- 
numerable swarms  of  nothing-does  beleaguer  this  city  !  Men  and  women, 
•whose  whole  employment  is  to  go  from  their  beds  to  the  tap-house,  then  to 
the  playhouse,  where  they  make  a  match  for  the  brothel-house,  and  from 
thence  to  bed  again.  To  omit  those  ambulatory  Christians,  that  wear  out 
the  pavement  of  this  great  temple  with  their  feet,  but  scarce  ever  touch  the 
stones  of  it  ^^dth  their  knees ;  that  are  never  further  from  God  than  when 
they  are  nearest  the  church.  To  omit  that  rabble  of  begging  and  pilfering 
vagabonds,  that  like  beasts  know  no  other  end  of  then-  creation  but  recrea- 
tion, but  to  eat,  and  drink,  and  sleep.  What  an  army  of  these  might  be 
mustered  out  of  our  suburbs,  but  that  idleness  hath  disabled  them  to  any 
service ;  they  are  neither  fit  for  God  nor  man.  Did  they  yet  but,  like 
worms  and  insects,  spend  up  the  corruption  of  the  land,  and  leave  us  the  less, 
it  were  somewhat.  But  they  are  worse,  even  diseases  and  unwholesome  airs, 
to  breed  infection  among  us.  Let  authority  look  to  then-  castigation,  or 
answer  for  their  mischiefs  :  so  far  as  they  deserve,  let  them  not  be  spared ; 
cut  them  down,  why  cumber  they  the  ground '? 

*  August. 


Luke  XIII.  7.]  the  baheen  tree.  183 

(2.)  The  barren  tree  doth  no  good  you  see ;  but  that  is  not  aU — it  doth 
much  hurt,  and  that  in  two  respects  : — 

[1.]  It  occupies  the  room  where  a  better  tree  might  grow.  The  kingdom 
of  God  shall  be  taken  from  you,  '  and  given  to  a  nation  that  will  bring  forth 
the  fruits  thereof,'  Matt.  xxi.  43.  A  fruitful  nation  would  be  content  wdth 
such  a  dwelling.  Christ  foretells  this  mutation,  Paul  shews  it  accomplished. 
'  They  are  broken  off,  that  we' — in  their  places — 'might  be  graffed  on,'llom.xi. 
19.  '  Friend,  how  camest  thou  in  liither,  not  having  on  a  wedding  garment  V 
Matt.  xxii.  12.  Why  dost  thou  usurp  the  seat  where  a  worthy  guest  might 
sit '?  Thus  Da-^id  used  to  purge  his  court,  admitting  the  righteous  into  the 
offices  of  the  unrighteous,  Ps.  ci.  8.  As  in  case  of  calamity,  the  godly  are 
delivered  out  of  trouble,  and  the  wicked  comes  in  his  room  :  so  in  case  of 
felicity,  the  ungodly  shall  be  turned  out  of  their  happiness,  and  the  righteous 
shall  come  in  their  stead. 

A  judge  is  corrupt;  he  is  girded  with  justice,  but  the  girdle  sags  to  that 
side  where  the  purse  hangeth  :  God  will  cut  him  down ;  here  is  room  for  a 
good  man  that  will  do  equity.  A  magistrate  is  partial,  and  draws  the  sword 
of  justice  in  his  own  quarrel,  which  he  puts  up  in  the  cause  of  Christ :  he 
must  be  cut  down,  here  is  room  for  one  that  will  love  and  adhere  to  the 
truth.  An  office  is  abused  by  him  that  holds  it ;  he  bought  dear  and  cannot 
sell  cheap  :  it  is  tune  he  were  cut  down  ;  this  place  will  maintain  a  man  that 
will  maintain  the  place  with  uprightness.  A  minister  is  barren,  hath  no 
milk  in  his  breasts ;  ministerium  ejus  accipiat  alter :  Acts  i.  20,  let  another 
take  his  office ;  here  is  room  for  one  that  will  feed  the  people.  A  pro- 
fixne  patron  will  let  none  into  the  Lord's  vineyard  but  at  the  non-licet  gate, 
by  which  good  men  will  never  enter ;  his  clerk  shall  be  Sivion,  himself  will 
be  Magus :  vengeance  shall  cut  him  down ;  here  is  room  for  one  that  wUl 
freely  put  foithful  labourers  into  the  vineyard.  There  gTOws  an  oppressor, 
skulking  in  a  comer  ;  the  needy  cannot  find  him,  or  if  they  do,  they  find  no 
fruit  from  him :  cut  him  down ;  here  is  room  for  one  that  wUl  pity  the  poor. 
The  Lord  will  root  out  such  bastard  plants,  and  replenish  his  garden  with 
fruitful  trees. 

[2.]  It  dravv's  away  nourishment  fi-om  better  plants  that  would  bear  us 
fruits.  For  this  Christ  denounceth  a  woe  to  those  Jewish  clerks,  that  keep- 
ing the  keys  of  heaven,  would  '  neither  enter  themselves  nor  sufi'er  others,' 
Matt,  xxiii.  13.  What  shall  become  of  them  that  will  neither  do  good  nor 
suffer  good  to  be  done,  but  cutting  down '?  A  great  oak  pines  all  the  under- 
wood near  it,  yea,  spoils  the  grass  that  should  feed  the  cattle.  A  great  op- 
pressor engrosseth  all  round  about  him,  till  there  be  no  place  left  for  a  fertile 
tree,  Isa.  v.  8.  Meanwhile,  himself  hath  only  some  leaves,  to  shadow  his 
sycophants ;  but  no  fruit,  unless  bramble-berries,  and  such  as  the  hogs  wUl 
scarce  eat. 

All  covet  fo  be  great  trees,  few  to  be  good.  The  briar  would  grow  up  to 
the  bigness  of  the  maple,  the  maple  would  be  as  tall  as  the  cedar,  the  cedar 
as  strong  as  the  oak  ;  and  these  so  spread  their  roots  till  they  starve  the  rest 
by  an  insensible  soaking.  When  mother  earth,  the  church,  would  derive  her 
sap  to  some  young  hopeful  plant,  these  intercej^t  it.  There  is  maintenance 
due  to  the  minister,  but  the  barren  impropriator  stands  in  his  way  and  sucks 
it  aU  from  him  :  perhaps  he  leaves  him  some  few  drops  to  cool  his  temples, 
but  not  enough  to  preserve  life. 

But  the  famished  tree  cries  against  him  that  draws  the  life  from  it,  and 
yields  no  fruit;  and  God  wUl  hear  it:  Absciiide,  Cut  it  down.  How  cha- 
ritable would  Lazarus  have  been,  had  he  been  owner  of  Dives's  estate  !    How 


184  THE  BAEKEN  TREE.  [SeRMON  XXXVI. 

would  Mordecai  have  promoted  the  good  of  Israel,  had  he  been  as  great  a 
favourite  as  Hamaii  was !  How  freely  would  the  conscionable  man  give 
spiritual  preferments,  were  he  a  patron  !  He  that  fears  God  would  justly 
render  the  church  her  dues,  did  he  drive  such  trades  and  dwell  in  such 
houses  as  you  do.  But  that  God,  who  disposeth  all  as  it  pleaseth  him, 
mend  all  when  it  pleaseth  liim,  even  for  his  own  mercies'  sake  ! 

Thus  from  a  plain  text  I  have  derived  you  familiar  persuasions;  for  I 
came  not  hither  to  satisfy  the  curious  head,  but  the  honest  heart.  Admit 
but  two  considerations  more,  and  I  have  done : — 

Consideration  1. — The  Lord  hath  shewed  us  the  way  to  be  fruitful  by  his 
own  example.  He  owes  us  nothing :  if  he  withhold  good  things,  we  cannot 
challenge  him;  if  he  sends  us  good  things,  we  are  bound  to  thank  him. 
The  last  year,  how  general  was  the  complaint  all  over  this  kingdom  !  The 
mower  could  not  fill  his  scythe,  nor  the  binder-up  of  sheaves  his  bosom; 
the  beasts  perished  for  want  of  fodder;  yea,  children  died  m  the  street  with 
hunger,  the  poor  father  not  being  able  with  all  his  week's  labour  to  buy 
them  only  bread.  The  fields  were  thin,  and  the  barns  thinner;  little  in  many 
places  there  was  to  gather,  and  the  vmseasonable  weather  prevented  the 
gathering  of  that  little.  The  emptiness  of  their  bowels  did  justly  fill  our 
bowels  with  compassion.  Famine  is  a  sore  plague.  We  then  cried  unto 
the  Lord  for  fi'uits,  and  he  heard  us.  Lo,  in  how  plentiful  a  harvest  he  hath 
answered  our  desires,  to  his  own  praise,  and  our  comfort !  Yea,  he  con- 
cluded all  with  songs  and  triumphs,  a  joyful  harvest-home  :  the  best  sheaf  of 
our  wheat,  the  best  grape  of  the  vintage,  the  best  flower  of  our  garland,  the 
best  fruit  of  that  royal  tree,  the  safe  return  of  our  gracious  prince.  These 
be  the  fruits  of  his  mercy  to  us ;  where  be  the  fruits  of  our  thankfulness  to 
him? 

Consideration  2. — The  barren  fig-tree  is  of  all  most  miserable;  and  so 
much  the  more  as  it  is  barren  in  the  vineyard.  The  vine  fruitless  is  of  aU 
trees  most  useless,  Ezek.  xv.  3.  It  is  compared  to  noble  and  worthy  things : 
to  the  good  woman,  Uxo7'  tua  sicut  vitis,  Ps.  cxxviii.  3 ;  to  the  best  man, 
*  I  am  the  true  vine,'  John  xv.  1 ;  it  cheers  the  heart  of  God  and  man,  Judg. 
ix.  13.  But  if  barren,  it  is  good  for  nothuig;  not  so  much  as  to  make  a  pin 
to  hang  a  hat  on.  Oaks  and  cedars  are  good  for  building,  poplars  for  pales, 
very  bushes  for  hedging,  doted  wood  for  firing;  but  the  fruitless  vine  is 
good  for  nothing.  Salt  keeps  other  things  from  putrefying ;  but  if  itself  be 
putrefied,  what  shall  season  it?  Matt.  v.  13.  A  sweet  singer  dehghts  us  all; 
but  quis  medehitur  cantatori  ct  serpente  2ierat,sso  ? — if  a  serpent  hath  stung 
him,  who  shall  recover  his  voice  ?  If  the  eye  be  bluid,  what  shaU  look  to 
the  eye  ? 

Ad  nihilum  valet,  quod  nan  valet  ad  finem  smim, — It  is  good  for  nothing 
that  is  not  good  for  the  end  it  was  made.  If  a  knife  be  not  good  to  cut,  we 
say  it  is  good  for  nothing;  yet  may  some  other  use  be  invented  for  it.  If  a 
plough  be  not  good  to  break  the  ground,  we  say  it  is  good  for  nothing;  yet 
it  may  stop  a  gap.  If  a  hound  be  not  good  to  hunt,  Ave  say  he  is  good  for 
nothing ;  yet  may  he  in  the  night  give  warning  of  a  thief.  But  if  a  fig-tree, 
a  professor,  be  not  good  for  fruit,  he  is  indeed  good  for  nothmg.  The  refuse 
of  other  tilings  have  their  uses  :  sour  wuie  will  make  vinegar,  old  rags  make 
paper,  lees  are  for  dyers,  soil  is  good  to  fat  the  land,  potsherds  and  broken 
tUes  to  mend  highways;  all  good  for  somewhat :  yea,  they  offer  to  seU  the 
combings  of  their  hairs, — ladies  and  gentlewomen  know  whether  they  be 
good  for  any  purpose  or  no.  But  the  fruitless  vine,  the  savourless  salt,  the 
lightless  lamp,  the  figless  fig-tree,  the  graceless  Christian,  is  good  for  nothing. 


Luke  XIII.  7.]  the  barren  tree.  185 

We  aU  have  our  stations  in  the  vineyard,  to  bring  forth  fruits;  but  wliat 
be  those  fruits  1  It  was  a  smart  invention  of  liim,  that  having  placed  the 
emperor  and  the  Pope,  reconciled,  in  their  majestic  thrones,  he  brought  the 
states  of  the  world  before  them.  First  comes  a  councillor  of  state,  with  this 
motto, '  I  advise  you  two ;'  then  a  courtier,  '  I  flatter  you  three ;'  then  a  hus- 
bandman, *I  feed  you  four;'  then  a  merchant,  'I  cozen  you  five;'  then  a 
lawyer,  '  I  rob  you  six ;'  then  a  soldier,  '  I  fight  for  you  seven ;'  then  a  phy- 
sician, '  I  kill  you  eight ;'  lastly,  a  priest,  '  I  absolve  you  all  nine.'  This  was 
his  satire.  But  in  the  fear  of  God,  as  our  sovereign  doth  govern  us  in  truth 
and  peace,  so  let  the  councillor  advise,  the  judge  censure,  the  husbandman 
labour,  the  merchant  traffic,  the  lawj-er  plead,  the  soldier  bear  arms,  the 
divine  preach — all  bring  forth  the  fruits  of  righteousness;  that  this  kingdom 
may  flourish,  and  be  an  exemplary  encouragement  to  our  neighbours;  that 
our  children  may  be  blessed  after  us,  our  enemies  convinced,  aliens  converted, 
Satan  confounded,  the  gospel  honoured,  the  Lord  glorified,  and  our  own  souls 
eternally  saved.  Which  grace,  the  happy  fruit  of  the  gospel,  and  glory,  the 
happy  fruit  of  grace,  God  the  Father  grant  us  all  for  his  mercies'  sake,  God 
the  Son  for  his  merits'  sake,  God  the  Holy  Ghost  for  his  name's  sake ;  to 
whom,  three  Persons,  and  one  most  glorious  God,  be  rendered  aU  honour  and 
ol5edience,  now  and  for  ever !    Amen, 


TO  THE  READER. 

I  neither  afifect  those  rheumatic  pens  that  are  still  dropping  upon  the  press,  nor  those 
phlegmatic  spirits  that  will  scarce  be  conjured  into  the  orb  of  employment;  but  if 
modest  forwardness  be  a  fault,  I  cannot  excuse  myself. 

It  pleased  God  Almighty  to  make  a  fearful  comment  on  this,  his  own  text,  the  very 
same  day  it  was  preached  by  his  unworthiest  servant.*  The  argument  was  but  audible 
in  the  morning,  before  night  it  was  visible.  His  holy  pen  had  long  since  written  with 
ink;  now  his  hand  of  justice  expounded  it  in  the  characters  of  blood.  There  was  only 
a  conditional  menace,  '  So  it  shall  be;'  here  a  terrible  remonstrance,  'So  it  is.'  Sure, 
he  did  not  mean  it  for  a  nine-days'  wonder  !  Their  sudden  departure  out  of  the  world 
must  not  so  suddenly  depart  from  the  memory  of  the  world.  Woe  to  that  soul  that 
shall  take  so  sUght  a  notice  of  so  extraordinary  a  judgment !  We  do  not  say.  They 
perished;  charity  forbid  it !  But  this  we  say.  It  is  a  sign  of  God's  favour,  when  he  gives 
a  man  law.  We  pass  no  sentence  upon  them ;  yet  let  us  take  warning  by  them.  The 
remarkableness  would  not  be  neglected ;  for  the  time,  the  place,  the  persons,  the  num- 
ber, the  manner.  Yet  still  we  conclude  not  this  was  for  the  transgression  of  the  dead; 
but  this  we  are  sure  of,  it  is  meant  for  the  admonition  of  the  Uving. 

Such  is  our  blessed  Saviour's  conclusion  upon  a  parallel  instance  :  '  Except  ye  repent, 
ye  shall  aU  likewise  perish.'  There  is  no  place  safe  enough  for  offenders ;  but  when  the 
Lord  is  once  up  in  arms,  happy  man  that  can  make  his  own  peace  !  otherwise,  in  vain 
we  hope  to  run  from  the  plague,  while  we  carry  the  sin  along  with  us.  Yet  will  not 
our  wilful  and  bewitched  recusants,  from  these  legible  characters,  spell  God's  plain 
meaning.  No  impression  can  be  made  in  those  hearts  that  are  ordained  to  perish.  For 
their  maUcious,  causeless,  and  imchristian  censures  of  us,  God  forgive  them :  our  re- 
quital be  only  pity  and  prayers  for  them.  Howsoever  thy  give  out — and  I  will  not  here 
examine — that  their  pity  is  more  than  ours,  impudence  itseK  cannot  deny  but  our  cha- 
rity is  greater  than  theirs.  Now  the  holy  fear  of  God  keep  us  in  the  ways  of  faith  and 
obedience,  that  the  properation  of  death  may  never  prevent  our  preparation  to  die ! 
And  yet  still,  after  our  best  endeavour,  'from  sudden  death,  good  Lord,  deliver  us  all !' 
Amen.  T.  A. 

*  This  sermon  was  preached  the  same  day  that  the  house  fell  down  upon  the  Papists 
in  the  Blackfriars,  London,  October  26, 1623. 


FAITH'S  ENCOUEAGEIENT. 


And  he  said  unto  uim,  Arise,  go  thy  icay :  thy  faith  hath  made  thee  vjhole. — 

Luke  XVII.  19. 

These  words  were  spoken  by  our  Saviour  Christ  to  the  penitent  and  faith- 
ful leper.  For  induction,  I  will  observe  two  remarkable  circumstances  pre- 
ceding my  text :  first,  that  Christ  did  mend  him,  and  then  commend  him ; 
he  did  purge  him,  and  praise  him. 

1.  He  mended  him :  curing  first  his  body,  then  his  soul.  His  body  of  the 
leprosy  :  a  disease  not  more  hard  to  endure  than  hard  to  cure.  The  diffi- 
culty of  healing  it  appears  by  the  answer  of  the  king  of  Israel,  upon  the 
receipt  of  the  king  of  Syria's  letters  :  '  Am  I  God,  to  kill  and  make  alive,  that 
this  man  doth  send  unto  me  to  recover  a  man  of  his  leprosy  ? '  2  Kings  v. 
7 ;  intimating  that  only  God  is  able  to  cure  the  leprosy.  His  soid  of  the 
spiritual  leprosy  :  and  this  was  the  perfection  of  health.  For  this  cure  the 
prophet  so  earnestly  prays :  Sana  animayn,  'Lord,  be  merciful  unto  me;  heal 
my  soul,  for  I  have  sinned  against  thee,'  Ps.  xli.  4.  This  is  a  supernatural 
cure,  fit  only  for  the  great  Physician  of  souls  to  perform ;  the  more  difficult, 
quo  minus  in  natura  sit,  quod  prosit, — because  nature  hath  no  iniiuence  in 
her  stars,  no  minerals  in  her  earth,  no  herbs  in  her  garden,  that  can  heal  it. 

2.  He  commends  him :  of  all  the  ten  cleansed,  '  there  are  none  found 
that  returned  to  give  glory  to  God,  save  this  stranger,'  vcr.  18.  God  had  his 
tithe  there,  whence  he  might  least  expect  it.  Now,  what  doth  Christ  com- 
mend him  for  ?  For  his  thankfulness,  for  his  humility,  for  his  feith  :  why, 
these  graces  were  Christ's  o^vn ;  doth  he  praise  him  for  that  himself  had 
given  Mm  %  Yes,  this  is  God's  custom  :  sua  dona  coronat, — he  crowns  his 
own  graces,  he  rewards  his  own  gifts ;  v/hich  teacheth  how  we  should  un- 
derstand reward  in  the  Scripture.  '  Call  the  labourers,  and  give  them  their 
hire,'  l\Iatt.  sx.  8.  '  Whosoever  gives  a  cup  of  cold  water  to  a  disciple,  shall 
not  lose  his  reward,'  Matt.  x.  42.  This  hire  and  reward  is  not  the  stipend 
of  our  labours,  but  of  God's  love.  He  gives  us  the  good  of  grace,  and  then 
rewards  it  with  the  good  of  glory.  It  is  a  reward  secundum  quid,  a  gift 
simpliciter.  Compare  eternal  life  to  the  work,  looking  no  further,  it  is  a  re- 
ward :  '  Rejoice  and  be  glad,  for  great  is  your  reward  in  heaven,'  Matt.  v. 
1 2.  But  examine  the  original  from  whence  it  proceeds,  then  it  is  the  gift 
of  God  :  '  Eternal  life  is  the  gift  of  God  through  Jesus  Christ,'  Rom.  vi.  23. 
He  is  said  to  '  shew  mercy  to  them  that  keep  his  commandments,'  Exod. 


Luke  XVII.  19.]  faith's  encouragement.  187 

XX.  6 ;  tLe  very  keeping  the  commandments  is  not  merit,  it  liatli  need  of 
mercy.  Lo  tlius  the  Lord  gives  grace,  then  praiseth  it,  blesseth  it,  rewards 
it.  Christ  clotheth  liis  spouse  with  his  own  '  garments,  the  smell  of  myrrh, 
aloes,  and  cassia,'  Ps.  xlv.  8, — a  white  robe  of  his  perfect  righteousness  im- 
puted, ■with  his  golden  merits  and  inesthnable  jewels  of  graces, — and  thou 
praiseth  her :  '  Thou  art  all  fair,  my  love ;  there  is  no  spot  in  thee,'  Cant. 
iv.  7.  When  God  made  the  world,  with  all  creatures  in  it,  he  beheld  it,  and 
Eu(/e  bonum, — '  Behold,  it  is  exceeding  good.'  So  when  he  makes  a  Chris- 
tian, majorem,  oneUorem  mundo,  and  hath  furnished  him  with  competent 
graces,  he  turns  back  and  looks  upon  his  own  workmanship  :  Ecce  honiim, — 
It  is  exceeding  good  ;  he  forbears  not  to  commend  it. 

Now  what  doth  he  specially  commend  in  this  converted  leper  1  His 
praising  of  God.  The  leper  praiseth  God,  God  praiseth  the  leper.  He 
praiseth  m  his  praising  two  things  :  the  Tightness,  and  the  rareness.  First, 
The  rightness,  that  he  gave  praise  to  God;  directed  it  thither  where  it  was 
only  due  :  '  He  returned  to  give  glory  to  God.'  Non  mihi,  sed  Deo,  saith 
Christ, — Not  to  me,  but  to  God.  Perhaps  his  knowledge  w\as  not  j'ct  so  far 
enlightened  as  to  know  him  that  cured  him  to  be  God  ;  therefore  bestowed 
his  praise  where  he  was  sure  it  should  be  accepted,  where  only  it  is  deserved 
— on  God.  '  I  seek  not  mine  own  praise,'  saith  Jesus,  but  mittentis,  '  the 
praise  of  him  that  sent  me.'  *  If  I  honour  myself,  my  honour  is  nothing,' 
John  viii.  54.  Secondly,  The  rareness,  and  that  in  two  respects  : — First, 
That  he  alone  of  ten  blessed  God;  God  had  but  his  tenth  :  it  is  much  if  the 
tenth  soul  go  to  heaven.  The  godly  are  so  rare,  that  they  are  set  up  '  for 
marks,  and  signs,  and  wonders,'  Isa.  viii.  18,  as  if  the  world  stood  amazed 
at  them.     Secondly,  That  he  only  was  the  stranger — a  Samaritan. 

Many  great  virtues  were  found  among  the  Samaritans  :  faith,  charity, 
thankfulness.  First,  Faith  :  '  Many  of  the  Samaritans  of  that  city  believed 
on  him,'  John  iv,  39.  Secondly,  Charity :  it  was  the  Samaritan  that  took 
compassion  on  the  man  wounded  between  Jerusalem  and  Jericho.  The  priest 
and  the  Levite  passed  by  him  without  pity,  but  the  Samaritan  '  bound  up 
his  wounds,'  Luke  x.  34.  Thirdly,  Gratitude,  exemplified  in  this  Samaritan 
leper  :  none  of  the  Jews  gave  God  praise  for  their  healing,  but  only  the 
Samaritan.  It  was  strange  that  in  GrentUes  should  be  found  such  virtue, 
where  it  was  least  looked  for.  '  Verily  I  say  unto  you,  I  have  not  found  so 
great  faith,  no,  not  in  Israel,'  Matt.  viii.  10.  The  less  informed  did  prove 
the  more  reformed.  Samaritan  was  held  a  word  of  reproach  amongst  the 
Jews,  as  appears  by  their  malicious  imputation  to  Christ :  '  Say  we  not  well, 
that  thou  art  a  Samaritan,  and  hast  a  devil  1 '  John  ^dii.  48.  And  at  the 
first  proniulgation  of  the  gospel,  the  apostles  received  a  manifest  prohibition: 
'  Go  not  into  the  way  of  the  Gentiles,  and  into  any  city  of  the  Samaritans 
enter  ye  not,'  Matt.  x.  5.  It  was  therefore  rare  to  reap  such  fruits  out  of 
the  wild  forest,  cursed  like  the  mountains  of  Gilboa  :  '  Let  there  be  no  dew, 
neither  rain  \ipon  you,  nor  fields  of  offerings,'  2  Sam.  L  21.  To  be  good  in 
good  company  is  little  wonder  :  for  angels  to  be  good  in  heaven,  Adam  in 
paradise,  Judas  in  Christ's  college,  had  been  no  admirable  matter ;  to  apos- 
tate in  these  places,  so  full  of  goodness,  was  intolerable  weakness.  But  for 
Abraham  to  be  good  in  Chaldea,  Noah  in  the  old  world.  Lot  in  Sodom ;  for 
a  man  now  to  be  humble  in  Spain,  continent  in  France,  chaste  m  Venice, 
sober  in  Germany,  temperate  in  England ;  this  is  the  commendation.  Such 
a  one  is  a  lily  in  a  forest  of  thorns,  a  handful  of  wheat  in  a  field  of  cockle. 
Let  me  not  here  omit  two  things  worthy  my  insertion  and  your  observa- 
tion : — 


188  faith's  encouragement,        [Sermon  XXXVII. 

First,  God's  judgment  and  man's  do  not  concur :  the  Samaritans  were 
condemned  of  the  Jews,  yet  here  mne  Jews  are  condemned  by  one  Samari- 
tan. They  that  seem  best  to  the  world,  are  often  the  worst  to  God  ;  they 
that  are  best  to  God,  seem  worst  to  the  world.  "When  the  moon  is  lightest 
to  the  earth,  she  is  darkest  to  heaven ;  when  she  is  lightest  to  heaven,  she 
is  darkest  to  the  earth.  So  often  men  most  glorious  to  the  world  are  ob- 
scurest to  the  divine  approbation ;  others,  obscure  to  the  world's  acknow- 
ledgment, are  principally  respected  in  God's  favour.  Man  would  have 
cleared  the  Pharisee  and  condenuied  the  publican,  when  they  both  appeared 
in  the  temple  together, — the  one,  as  it  were,  in  the  choir,  the  other  in  the 
belfry, — but  Christ's  judgment  is,  that  the  publican  '  departed  rather  justi- 
fied,' Luke  xviii.  14.  The  Jews  thought  that  if  but  two  men  in  the  world 
were  saved,  the  one  should  be  a  scribe,  the  other  a  Pharisee ;  but  Christ 
saith  neither  of  them  both  shaU  come  there  :  '  You  shall  see  others  in  the 
kingdom  of  heaven,  and  you  yourselves  thrust  out,'  Luke  xiii.  28.  Some, 
like  the  moon,  are  greater  or  less  by  the  sun*  of  men's  estimation.  Samuel 
was  mistaken  in  Eliab,  Abinadab,  and  Shammah,  1  Sam.  xvi. ;  for  the  Lord 
had  chosen  David.  Isaac  preferred  Esau,  but  God  preferred  Jacob,  and 
made  the  father  give  the  blessing  to  that  son  to  whom  he  least  meant  it. 
All  this  justifies  that :  '  My  thoughts  are  not  your  thoughts,  neither  are  your 
ways  my  ways,  saith  the  Lord,'  Isa.  Iv.  8. 

Secondly,  Learn  we  here  from  Christ  to  give  men  their  due ;  praise  to 
them  that  deserve  praise.  God  speaks  of  vices  with  commination,  of  virtues 
with  commendation.  Let  us  speak  of  others'  sins  with  grief,  of  theii'  good 
works  with  praise  and  joy.     Of  others'  sins  with  grief;  so  did  St  Paul: 

*  Many  walk,  of  whom  I  have  told  you  often,  and  now  tell  you  weeping, 
that  they  are  enemies  of  the  cross  of  Christ,'  Phil.  iii.   18.      So   David, 

*  Rivers  of  waters  run  down  mine  eyes,  because  men  keep  not  thj''  law,'  Ps. 
cxix.  136.  Our  Saviour  wept  over  apostate  Jerusalem;  he  wept  over  the 
people,  beholding  them  as  scattered  '  sheep  without  a  shepherd.'  Who  can 
forbear  weeping  to  see  souls  muffled  and  misled  by  ignorance  :  like  the  babes 
of  Nineveh,  not  able  to  distinguish  the  right  hand  from  the  left  1  Alas ! 
there  are  innumerable  souls  that  know  not  their  own  estate ;  oh,  pity  them  ! 
'  Because  thou  wUt  not  he^r  this,  my  soul  shall  weep  in  secret  for  thy  pride,' 
Jer.  xiii.  17. 

But  let  us  mention  others'  virtues  and  good  actions  with  praise.  It  is  the 
argument  of  a  sullen  and  proud  disposition,  not  to  commend  them  that  do 
well.  Yet  there  is  no  ointment  so  sweet  but  there  will  be  some  '  dead  flies ' 
to  corrupt  it,  Eccles.  x.  1.  There  be  certain  dogs  that  will  bark  at  the 
moOn;  critics  that  spend  the  larger  part  of  their  time  seeldng  knots  in  a 
bulrush.  The  snow  is  not  so  white,  but  there  is  an  Anaxagoras  to  make  it 
black.  It  was  God's  commendation  of  Job,  that  '  there  was  none  like  him 
in  the  earth,'  Job  i.  8  ;  he  had  no  fellow,  yet  the  devil  picks  and  inventeth 
slanders  against  him.  Tradxicers  of  their  brethren,  I  call  not  dcemones,  but 
dcemonis  agunt ;  I  do  not  say  they  are  devils,  but  they  do  the  work  of 
devils. 

This  mischief  of  depraving  hath  also  infected  the  church.  ]Many  a 
preacher  tliinks  his  own  glory  eclipsed,  if  the  next  orb  be  lightened  with  a 
brighter  star.  Hence  they  fall  to  faulting  and  inveighing ;  as  if  there  were 
no  way  to  build  up  their  own  credits  but  by  the  ruins  of  another's  disgrace. 
God  doth  otherwise  :  '  The  Lord  commended  the  unjust  steward,  because  he 
had  done  wisely,'  Luke  xvi.  8.     Though  he  had  many  faults,  yet  Christ 

*  Qu.  'sum'?— Ed. 


Luke  XVII.  19.]  faith's  encouragement.  189 

pruiseth  him  for  what  was  worthy  praise — his  policy.  St  Paul  found  gross 
errors  in  tlie  Corinthians  :  *  In  this  I  praise  you  not,  that  you  come  to- 
gether not  for  the' better,  but  for  the  worse,'  1  Cor.  xi  17.  But  whereui 
they  did  well,  he  commends  them  :  ver.  2,  '  I  praise  you,  brethren,  that  you 
remember  me  in  all  things.'  Thus  Ezekiel  commends  Daniel,  a  prophet  of 
his  own  time,  and  thought  it  not  any  derogation  from  himself :  '  Behold,  art 
thou  wiser  than  Daniel  1 '  Ezek.  xxviii.  3.  As  Solomon  saith  of  beggars  :  '  A 
poor  man  oppressing  the  poor  is  like  a  sweephig  rain  which  leaveth  no  food 
behind  it,'  Prov.  xxviii.  3.  So  a  muiister  disparaging  a  minister  is  a  breach 
whereby  the  devil  comes  out,  and  many  souls  go  into  hell. 

Now  to  the  words,  'Aiise,  go  thy  way;  thy  faith  hath  made  thee  whole.' 

The  verse  may  be  distinguished  into — I.  A  passport ;  and,  II.  A  certifi- 
cate. '  Arise,  go  thy  way,'  there  is  the  passport ;  '  Thy  faith  hath  made 
thee  whole,'  there  is  the  certificate.  He  gives  him  first  a  dismission,  leave 
to  depart ;  then  a  testimony,  or  assurance,  both  to  certify  the  church  actually 
that  he  was  cleansed  of  his  leprosy,  but  especially  to  certify  his  own  con- 
science that  he  was  converted,  and  that  the  faith  of  his  soul  brought  health 
to  his  body. 

I.  In  the  passport,  or  dismission,  there  are  two  words  considerable  :  Surge 
and  Vade, — 'Arise,'  'Go.'  Surge  ad  incijnendum,  vade  ad  jjerficiendum. 
First,  let  us  speak  of  them  secundum  soman;  then,  secundum  sensum  :  first, 
according  to  the  history ;  then,  according  to  mystery.  Allegories  are  toler- 
able when  they  be  profitable.  Nor  can  it  be  much  from  the  text,  by  occa- 
sion of  those  two  words  spoken  to  the  ears  of  the  leper's  body,  to  instract 
your  souls  how  to  arise  from  the  seat  of  custom,  the  couch  of  sin,  and  to  go 
on  in  the  way  of  salvation. 

1.  'Arise.'  The  leper  casts  himself  down,  and  Christ  bids  him  arise. 
Humility  is  the  gentleman-usher  to  glory.  God,  that  sends  away  the  rich 
empty  from  his  gates,  loves  to  '  fill  the  hungry  with  good  things,'  Luke  i.  53. 
The  air  passeth  by  the  full  vessel,  and  only  filleth  that  is  empty.  This  is 
the  difierence  laetween  the  proud  and  beggars ;  both  agree  in  not  having, 
differ  in  craving.  The  proud  are  2^ctu2yeres  spiritus,  the  humble  are  pauperes 
sinritu.  '  Blessed  are,'  not  the  poor  si^irits,  but  'the  poor  in  spirit,  for  theirs 
is  the  Idngdom  of  heaven,'  Matt.  v.  3.  Such  as  felt  their  Avants  sought 
and  besought  God  for  supply.  '  Every  valley  shall  be  filled,  and  every 
mountain  be  brought  low,'  Luke  iii.  5.  The  lowly  mind  shall  be  exalted, 
the  high-towering  ambitious  shall  be  thrown  down.  How  shoidd  God  say 
to  the  merchant  that  glories  in  his  wealth,  to  the  usurer  that  admireth  his 
moneys,  to  the  gallant  that  wonders  that  his  good  clothes  do  not  i^refer 
him :  '  Arise  ! '  Alas !  they  are  up  already,  they  were  never  down.  A 
dwarf  in  a  great  throng,  seeming  low  on  his  knees,  was  bidden  by  the  prince 
to  stand  up ;  alas  !  he  was  before  at  his  highest.  God  cannot  be  so  mis- 
taken as  to  encourage  their  standing  up  who  never  yet  had  the  manners  to 
cast  themselves  down.  Descendite  ut  ascendatis  ad  Deum :  cecidisiis  enim 
ascendendo  contra  eum* — Descend,  that  ye  may  rise  up  to  God ;  for  you 
have  fallen  by  rising  up  against  God.  He  that  is  a  mountebank  must  level 
himself  even  with  the  ground ;  if  humbleness  hath  once  thrown  him  down, 
and  brought  him  on  liis  knees,  he  shall  hear  the  patron  and  pattern  of  hum- 
bleness comforting  him  with  a  Stnye,  '  Arise.' 

The  guest  that  sets  himself  down  at  the  lower  end  of  the  table  shall  hear 
the  feastmaker  kindly  remove  him  :  'Friend,  sit  up  higher,'  Luke  xiv.  10. 
If  Esther  fall  at  Ahasv  .  us's  feet,  he  will  take  her  by  the  hand,  and  bid  her 

*  Aug. 


190  faith's  encouragement.        [Sermon  XXXVIL 

arise.  Wlien  '  Peter  fell  down  at  Jesus's  knees,  saying,  Depart  from  me ;  I 
am  a  sinful  man,  O  Lord,'  Luke  v.  8,  10,  he  presently  was  raised  up  with, 
'  Fear  not,  from  henceforth  thou  shalt  catch  men.'  Zaccheus  is  gotten  up 
on  high  to  see  Jesus ;  see  him  he  may  with  his  eye  of  flesh,  but  he  must  de- 
scend that  he  may  see  him  with  liis  eye  of  faith.  '  Come  down,  Zaccheus  ; 
this  day  is  salvation  come  to  thy  house,'  Luke  xix.  5  :  Descend  to  the 
ground,  that  thou  mayest  be  raised  above  the  clouds.  Pride,  even  in  good 
things,  non  ditio,  sed  perditio,  is  no  argument  of  possession,  but  destruction. 
The  haughty-minded  looks  always  beyond  the  mark,  and  offers  to  shoot  fur- 
ther than  he  looks,  but  ever  falls  two  bows  short — humility  and  discretion. 
Who  is  heard  to  say  with  Paul,  Quorum  ego  stim  primus, — '  I  am  the  chief 
of  sinners?'  1  Tim.  i.  15:  such  a  humble  confession  scarce  heard  of.  But 
Christ  had  given  him  a  Surge  on  his  former  humbling  :  '  Arise,  and  bear  my 
name  before  Gentiles  and  kings,'  &c.  Let  us  all  thus  cast  ourselves  down 
in  humility,  that  the  Lord  may  say  to  us  in  mercy,  '  Arise  ! ' 

2.  '  Go.'  This  was  the  word  of  dismission  wherewith  Christ  sends  him 
away.  He  was  healed,  and  therein  had  his  heart's  desire ;  what  could  he 
expect  more  of  Christ  1  why  is  he  not  gone  ?  No,  he  has  not  yet  hi& 
Vade;  he  wiU  not  go  till  he  is  bidden.  He  found  such  sweetness  in  the 
Lord  Jesus,  that  could  you  blame  him  though  he  Avere  loath  to  depart  ? 
From  another  man's  house,  we  say,  after  some  smaU  tarrying.  Let  us  save 
our  credits,  and  go  before  we  are  bidden ;  but  from  the  Lord  let  us  not  de- 
part without  a  dismission.  The  hearts  of  the  people  were  so  set  on  Christ, 
that  he  was  fain  to  send  them  often  away,  Mark  vi.  45,  Matt.  xiv.  22, 
'  He  sent  the  multitudes  awa}^,'  Matt.  xv.  39,  '  He  sent  the  people  away.' 
As  Simeon,  that  swan,  which  sung  his  own  funeral :  Nunc  dimiUis, — '  Lord, 
now  lettest  thou  thy  servant  depart  in  peace.' 

This  makes  to  the  shame  of  their  faces  that,  without  other  cause  than  of 
weariness,  waywardness,  or  wantonness,  wdU  not  tarry  for  their  Discedite, 
but  depart  the  church  without  the  blessing;  they  will  not  stay  till  Christ 
bids  them  go.  They  venture  therein  wretchedly  and  dangerously,  if  they 
could  so  conceive  it,  to  depart  without  the  '  peace  of  God.'  It  is  a  usual 
complaint  of  man  in  distress,  Quare  dereUquisti  me,  Domine  ? — Why  hast 
thou  forsaken  me,  O  Lord  ?  God  justly  answers,  -'Quare  dereliquisti  me, 
homo  1 — Why  didst  thou  forsake  me  first,  0  man  %  Would  you  needs  de- 
part when  you  should  not  %  you  therefore  shall  depart  when  you  would 
not.  Discedite, '  Depart;'  indeed  a  woeful  dejection,  Matt.  vii.  23.  '  Depart 
from  me,  ye  cursed,'  Matt.  xxv.  41.  Why  cursed  ?  Good  reason;  you  would 
not  tarry  for  a  blessing.  Thus  is  God  even  with  the  wicked  :  Eecedisti 
a  me,  recedam  a  vobis, — You  left  me,  I  therefore  leave  you.  Will  you  go 
without  bidding]  Ahite, — Get  you  gone.  '  He  that  will  go  into  captivity, 
let  him  go.'  Deus  prior  in  araore,  posterior  in  odio, — God  loved  us  be- 
fore we  loved  him ;  he  doth  not  actually  hate  us,  till  we  first  hate  him. 
Nunquam  deserif,  nisi  cum  deseritur, — He  forsakes  not  us  till  we  forsake 
him.  No  man  can  take  Christ  from  thy  soul,  unless  thou  take  thy  soul 
from  Christ.  God  complains  of  the  Jews,  that  they  had  left  him  :  '  My 
people  have  forsaken  me,'  Jer.  ii.  13.  Forsake  thee,  0  Lord,  living  Father 
of  mercies,  and  God  of  all  comfort !  '  Will  a  man  forsake  the  snow  of 
Lebanon,  and  the  cold  flowing  waters  that  come  from  the  rocks  V  Jer.  XAdii. 
14.  If  any  will  do  so,  then  hear  the  curse  :  '  0  Lord,  the  hope  of  Israel, 
aU  that  forsake  thee  shall  be  ashamed,  and  they  that  depart  from  thee  shall  be 
written  in  the  earth,  because  they  have  forsaken  the  Lord,  the  fountain  of 
living  waters,'  Jer,  xvii.  13.     But  let  them  that  cleave  to  the  Lord,  hear  the 


Luke  XVII.  19.]  faith's  excoukagement.  191 

blessing :  '  I  %vill  not  leave  tlioe  nor  forsake  thee,'  Heb.  siii.  5.  Let  us 
hang  on  the  mouth  of  God  for  decision  of  all  our  doubts,  direction  of  all 
(jur  ways ;  like  the  centurion's  servants,  Matt.  viii.  9,  going  when  he  bids 
us,  coming  when  he  calls  us,  doing  what  he  commands  us.  At  his  word  let 
us  arise  and  go  on  earth  ;  at  his  call  we  shall  arise  and  go  to  heaven.  He 
that  obeys  the  Surge  in  grace  shall  have  the  S'un/e  in  glory.  He  that  goes 
in  the  ways  of  holiness  shall  go  into  the  courts  of  happiness.  '  He  that 
goeth  forth  weeping,  bearing  with  him  precious  seed,  shall  come  again  re- 
joicing, and  bring  his  sheaves  with  him,'  Ps.  cxxvi.  G.  '  They  that  have 
done  well  shall  go  into  everlasting  life,'  Matt.  xxv. 

Thus  much  of  these  two  words,  as  they  belonged  to  that  person,  the  leper. 
Now  let  us  usefully  apply  them  to  ourselves. 

First,  Let  us  observe  from  this  Arise,  it  is  Christ  that  gives  the  Surge 
which  reviveth  us  :  we  can  never  stir  from  the  seat  of  impiety  till  he  bids 
us  arise.  '  No  man  can  come  to  me,  except  the  Father  draw  him,'  John  vi. 
44.  The  Spirit  of  Christ  must  draw  us  out  of  the  black  and  miry  pit  of 
inicjuity ;  as  Ebedmelech  drew  Jeremiah  out  of  the  dungeon,  Jer.  xxxviii.  13. 
We  cannot  arise  of  ourselves ;  nature  hath  no  foot  that  can  make  one  true 
step  toward  heaven  :  '  That  which  is  born  of  the  fiesh  is  flesh,'  John  ui.  6 ; 
not  fleshly  in  the  concrete,  but  flesh  in  the  abstract.  We  cannot  speak  unless 
he  open  our  Kps.  God  says  to  the  prophet,  '  Cry.'  '  What  shall  I  cry  % ' 
The  Spirit  must  give  the  word :  '  AU  flesh  is  grass,'  &c.,  Isa.  xl.  6.  We  can- 
not stand  unless  he  give  us  feet :  '  Son  of  man,  stand  upon  thy  feet,'  Ezek. 
ii.  1.  Alas  !  he  cannot;  but,  ver.  3,  '  The  Spirit  entered  into  me,  and  set  me 
upon  my  feet.'  We  cannot  see  except  he  give  us  eyes  :  Intelligite,  insipi- 
entes, — 'Be  -wise,  0  ye  fools.'  Alas  !  they  cannot;  but  da  7nihi  intelledum, 
— do  thou,  O  Lord,  give  them  wisdom.  'Be  ye  not  conformed  to  this  world, 
but  transformed  by  the  renewing  of  your  minds,  that  you  may  prove,'  (fee, 
Kom.  xii.  2.  There  are  first  two  verbs  passive,  then  an  active ;  to  shew  that 
we  are  double  so  much  patients  as  we  are  agents.  Being  moved,  we  move. 
Acta  fit  activa  voluntas:  when  God  hath  inclined  oixr  will  to  good,  that  will 
can  then  incline  us  to  perform  goodness. 

If  we  cannot  speak  without  lips  from  him,  nor  walk  without  affections 
from  him,  nor  see  except  he  give  us  eyes ;  then  neither  can  we  arise  except, 
he  takes  us  by  the  hand,  as  Peter  took  the  cripple,  '  and  lift  him  up,  and 
immediately  his  feet  and  ankle  bones  received  strength,'  Acts  iii.  7.  If  the 
Spirit  of  our  Lord  Jesus  give  us  a  Surge,  our  lame  soul  shall  gTOw  strong 
and  lively  in  the  nerves  of  graces,  we  shall  arise  and  walk ;  leaping,  and 
singing,  and  praising  God. 

Secondly,  We  must  arise,  for  we  are  naturally  down.  By  nature  a  man 
'  lieth  in  wickedness,'  1  John  v.  19  :  by  grace  he  'risetli  to  newness  of  life,' 
Ptom.  vi.  4.  Nature  and  religion  are  two  opposites :  I  mean  by  nature, 
corrupted  nature ;  and  by  religion,  true  religion ;  for  otherwise,  the  accept- 
ing of  some  religion  is  engraSed  to  every  nature.  It  is  nature  to  be  '  dead 
in  sins,'  Eph.  ii.  1  :  it  is  religion  to  be  '  dead  to  sin,'  Bom.  vl  2.  It  is 
nature  to  be  '  reprobate  to  every  good  work,'  Tit.  i.  1 6  :  religion  to  be 
'ready  to  every  good  work,'  Tit.  iii.  1.  It  is  nature  to  be  a  '  lover  of  one's 
self,'  2  Tim.  iii.  2  :  religion  to  '  deny  one's  self,'  Luke  ix.  23.  It  is  nature 
for  a  man  to  '  seek  only  his  own  profits,'  Phil.  ii.  21  :  religion  to  '  serve 
others  by  love,'  Gal.  v.  13.  Nature  esteems  preaching,  folly:  religion,  the 
'  power  of  God  to  salvation,'  1  Cor.  i.  21,  24.  There  are  two  lights  in  man,  as 
in  heaven — reason  and  faith.  Reason,  like  Sarah,  is  still  asking,  '  How  can 
this  be  ? '     Faith,  like  Abraham,  not  disputes,  but  believes.     There  is  no 


192  faith's  encoukagement.         [Sermon  XXXVII. 

validity  in  moral  virtues  :  civil  men's  good  works  are  a  mere  carcase,  witli- 
out  the  soul  of  faith. 

They  are  like  that  Roman,  that  having  fortunately  slain  his  three  enemies, 
the  Curiatii,  coming  home  in  triumph,  and  beholding  all  the  people  welcome 
him  with  acclamations,  only  his  sister  weep,  because  he  had  slain  her  love  ; 
he  embittered  his  victories  mth  the  murder  of  his  own  sister.  Carnal  men 
may  do  glorious  deeds,  flourish  with  brave  achievements ;  but  they  mar  all  by 
killiug  their  own  sister,  the  dear  soul.  Thus  we  are  down  by  nature ;  grace 
can  only  help  us  up,  and  make  us  arise.  If  you  ask  how  nature  hath  de- 
jected us,  how  we  came  originally  thus  depraved?  I  answer,  We  know  not 
so  well  how  we  came  by  it,  as  we  are  sure  we  have  it.  JUihil  ad  jjfcedican- 
dum  notius,  nihil  ad  intelligendiLni  secretins* — Nothing  is  more  certainly 
true  to  be  preached,  nothing  more  secretly  hard  to  be  understood.  There- 
fore, as  in  case  of  a  town  on  fire,  let  us  not  busily  inquire  how  it  came,  but 
carefully  endeavour  to  put  it  out.  A  traveller  passing  by,  and  seeing  a  man 
fallen  into  a  deep  pit,  began  to  wonder  how  he  fell  in ;  to  whom  the  other 
replied,  Tu  cogita  quomodo  hinc  me  liheres,  non  quomodo  hue  ceciderim  quce- 
ras, — Do  thou,  good  friend,  rather  study  how  to  help  me  out,  than  stand 
questioning  how  I  came  in.  Pray  to  Christ  for  this  Suyge  :  Libera  nos  Do- 
mine, — We  are  naturally  down;  do  thou,  0  Lord,  graciously  raise  us  up. 

Thirdly,  We  must  '  arise '  before  we  can  '  go.'  First  arise,  then  go  thy 
way,  saith  Christ.  He  that  is  down  may  creep  like  a  serpent,  cannot  go  like 
a  man.  Thou  art  to  fight  with  cruel  enemies  :  *  Not  flesh  and  blood,  but 
principalities  and  powers,  wicked  spirits  in  high  places,'  Eph.  vi.  12.  Thou 
wilt  perform  it  poorly  whiles  thou  art  along  on  the  ground.  The  flesh  will 
insult  over  thee  with  undenied  lusts.  Qidcquid  suggeritur,  cceteris  agger itur, 
— there  is  not  a  sinful  motion  suggested,  but  it  is  instantly  embraced,  and 
added  to  that  miserable  dunghill  of  iniquity.  And  is  not  this  wretched,  to 
have  Ham's  curse  upon  thee,  to  be  a  slave  to  slaves  %  The  world  wiU  hold 
thy  head  under  his  girdle,  whiles  he  tramples  on  thy  heart :  thou  shalt  eat  no 
other  food  than  he  gives  thee  ;  he  will  feed  thee  with  bribes,  usuries,  injuries, 
perjuries,  blasphemies,  homicides,  turpitudes ;  none  of  these  must  be  refused. 
The  devil  wUl  tjTannise  over  thee ;  thou  canst  hardly  grapple  with  that  great 
red  dragon,  until  thou  art  mounted  like  St  George  on  the  back  of  faith. 
Alas  !  how  shouldst  thou  resist  him,  being  down  under  his  feet  ?  Ai-ise 
therefore,  and  'take  the  whole  armour  of  God,'  Eph.  vi.  13,  that  you  may 
both  stand  and  withstand. 

'  Arise,'  lest  God  coming,  and  finding  thee  down,  strike  thee  lower  :  *  From 
him  that  hath  not  shall  be  taken  away  that  he  seemeth  to  have.'  Pauper 
uhique  jacet,  is  a  proverb  more  plentifully  true  in  a  mystical  than  a  temporal 
poverty.  We  say.  Qui  jaeet  in  terris,  non  habet  unde  cadat, — He  that  lies  on 
the  gromid  hath  no  lower  descent  to  fall  to.  Yes,  there  is  a  lower  place. 
Judas  found  a  lower  fall  than  the  earth  when  he  departed,  in  locum  suum, 
'  into  his  own  place,'  Acts  i.  25,  Such  was  that  great  monarch's  fall :  '  How 
art  thou  fallen  from  heaven,  0  Lucifer?  how  art  thou  cut  down  to  the 
ground?'  Isa.  xiv.  12.  This  was  a  great  descent,  from  heaven  to  earth. 
But,  ver.  15,  '  Thou  shalt  be  brought  down  to  hell,  to  the  sides  of  the  pit.' 
This  was  a  greater  descent,  from  heaven  to  hell.  We  esteem  it  a  great  fall 
(ceremonially)  from  a  throne  to  a  prison ;  and  the  devU  meant  a  great  fall 
(locally)  from  the  pinnacle  to  the  ground :  but  there  is  abi/ssiis  inferna,  a 
lower  precipice.  David  begins  a  psalm  of  prayer,  De  profundis, — '  Out  of 
the  depths  have  I  cried  unto  thee,  O  Lord,'  Ps.  cxxx.     But  there  is  a  depth 

*  Aug. 


Luke  XVII.  19.]  faith's  encoukagement.  193 

of  depths,  and  out  of  that  deep  there  is  uo  rising.     Arise  now,  lest  you  fall 
into  that  deep  then. 

'  Arise  ;'  for  if  thou  wilt  not,  thou  shalt  be  raised.  Si  non  surrexeris  vol- 
enter,  siiscitaberis  violenter, — If  thou  refuse  to  rise  willingly,  thou  shalt  be 
roused  against  thy  wUl.  If  thou  wilt  not  hear  the  first  Surge,  which  is  the 
minister's  voice,  thou  shalt  hear  the  last  Surge,  which  is  the  archangel's 
voice.  Dicis,  Surgam, — Thou  sayest,  I  wUl  rise.  But  when  ?  Modo  Domine, 
inodo, — Anon,  Lord,  all  in  time.  Will  not  this  be  a  silly  excuse  at  the  day 
of  judgment,  '  I  will  rise  anon  ? '  Thou  must  rise  '  in  a  moment,  in  the  twink- 
ling of  an  eye,  at  the  last  trump,'  1  Cor.  xv.  52.  Though  thou  cry  to  the 
*  mountains.  Fall  on  me,  and  to  the  rocks.  Hide  me,'  Rev.  vi.  16;  yet  mdla 
evasio,  thou  must  arise  and  appear.  There  are  two  voices  that  sound  out 
this  Siaye :  one  evangelical,  and  that  is  of  mercy ;  yet  we  drown  this,  as 
Italians  do  thunder,  by  drums,  bells,  cannons.  The  other  angelical,  and  that 
is  of  justice,  a  voice  impossible  to  be  avoided.  This  is  that  last  sermon,  that 
all  the  world  shall  hear  :  '  Arise,  ye  dead,  and  come  to  judgment.' 

'  Arise ;'  let  us  now  raise  up  ourselves  from  corruption  of  soul,  that  we 
may  one  day  be  raised  from  corruption  of  body.  They  that  wlU  not  rise, 
their  souls  must,  and  cany  their  bodies  to  judgment.  This  world  was  made 
for  man,  not  man  for  this  world ;  therefore  they  take  a  wi'ong  course  that  lie 
down  there.  He  that  lies  down  when  he  should  arise  and  go,  shall  rise  and 
go  when  he  would  lie  down.  He  that  sleeps  in  the  cradle  of  security  all  his 
life,  sins  soundly  without  starting ;  when  he  once  starts  and  wakes,  he  must 
never  sleej)  again.  The  de\dl  and  mischief  are  ever  watching ;  and  shall  men, 
whom  they  watch  to  hurt,  sleep  ?  He  that  would  deceive  the  devil  had 
need  to  rise  betimes.  The  lion  is  said  to  sleep  with  one  eye  open,  the  hare 
with  both ;  the  worldling  with  both  eyes  of  his  soul  shut.  He  never  riseth 
till  he  goes  to  bed ;  his  soul  wakens  not  till  his  body  falls  asleep  on  his  death- 
bed :  then  perhaps  he  looks  up.  As  sometimes  they  that  have  been  blind 
many  years,  at  the  approaching  of  death  have  seen, — whereof  physicians  give 
many  reasons, — so  the  death-bed  opens  the  eyes  of  the  soul.  Indeed  at  that 
time  there  is  possibility  of  waking,  but  hazard  of  rising.  That  poor  winter- 
fruit  will  hardly  reUsh  with  God.  Misermn  iiicipere  vivere,  cum  desinendum 
est, — It  is  wretched  for  a  man  then  to  begin  his  life  when  he  must  end  it. 
It  is  at  the  best  but  morosa  et  morhosa  j-toeniteiitia, — a  wearish  and  sick  re- 
pentance. "Wliereas  God  requires  a  '  quick  and  lively  sacrifice,'  Rom.  xii.  1, 
this  is  as  sick  as  the  person  that  makes  it.  This  indeed  is  not  a  conversion, 
but  a  reversion,  or  mere  refuse. 

To  raise  the  secure  from  their  unseasonable,  unreasonable  sleep,  God  doth 
ring  them  a  peal  of  five  bells  : — 

The  first  bell  is  conscience  :  this  is  the  treble,  and  doth  somewhat  trouble ; 
especially  if  the  hand  of  God  pulls  it.  Many  think  of  their  consciences  as 
Ul  debtors  do  of  their  creditors — they  are  loath  to  talk  with  them.  Indeed 
God  is  the  creditor,  and  conscience  the  sergeant,  that  will  meet  them  at  every 
turn.  It  makes  a  syllogistical  conclusion  in  the  mind.  Reason,  like  David, 
draws  the  sword,  and  conscience,  like  Nathan,  knocks  him  on  the  breast  with 
the  hilts.  David  made  the  proposition,  '  The  man  that  hath  done  this  shall 
die  the  death,'  2  Sam.  xii. ;  Nathan  the  assumption,  *  Thou  art  the  man ;' 
conscience  the  conclusion,  '  Therefore  thou  must  die.'  If  you  hear  not,  yea 
feel  not  the  sound  of  this  bell,  suspect  your  dcadness  of  heart ;  for  that  city 
is  in  danger  where  the  alarm-bell  rings  not. 

The  second  bell  is  the  stint,  or  certain  to  all  the  rest :  vox  evangelii,  tho 
voice  of  the  gospel.     This  bell  of  Aaron  is  so  perpetually  rung  amongst  us, 
VOL.  II.  N 


194  faith's  encouragement.        [Sermon  XXXVII. 

that  as  a  knell  in  a  great  mortality,  quia  frequens,  non  terrens,-—%o  common 
tliat  no  man  regards  it.  Indeed,  if  some  particular  clapper  ring  melodiously 
to  the  ear,  we  come  to  please  that  rather  than  the  soul.  Luxuriant  wits 
think  the  Scripture  phrase  gross ;  nothing  delights  them  but  a  painted  and 
meretricious  eloquence.  There  are  some  that  wHl  not  hear  this  bell  at  aU ; 
like  Jeroboam,  they  will  not  travel  to  Jerusalem  for  a  sermon,  but  content 
themselves  with  a  calf  at  home.  Others  look  that  the  preacher's  tongue 
should  incessantly  walk,  but  let  their  own  hearts  lie  still.  Thus  often  our 
lecturer  shall  preach,  we  wUl  give  the  hearing  when  we  list.  Thus  many 
ministers  come  to  a  parish  -with  their  bones  full  of  marrow,  veins  full  of 
blood  ;  but  all  is  soon  spent,  and  the  people  never  the  better.  We  ring,  but 
you  do  not  rise. 

The  third  bell  is  the  mean ;  and  this  is  suspiria  gemitusque  morienfium, — 
the  cries  and  groans  of  the  dying.  Another's  passing-bell  is  thy  waniing- 
bell.  Death  snatcheth  here  and  there  about  us,  thousands  on  our  left,  ten 
thousand  on  our  right ;  yet  as  if  we  had  a  Supersedeas,  or  protestation 
against  it,  we  neither  relent  nor  repent.  Our  security  is  argued  of  the  more 
madness,  because  we  have  so  common  motions  and  monitions  of  death.  Yet 
non  erimus  memores  esse  necesse  mori.  How  horrible  is  it  to  be  drunk  in  a 
charnel-house  !  As  Christ  spake,  '  Let  the  dead  bury  their  dead.'  So  we 
bring  to  the  church  dead  bodies,  with  deader  souls. 

'  Forma,  favor  populi,  fervor  juvenilis,  opesque, 
Surripuere  tibi  noscere  quid  sit  homo.' 

We  confess  om'selves  mortal,  yet  we  live  as  if  death  had  no  quarrel  against 
us.     This  bell  is  the  mean,  but  is  too  mean  to  wake  us. 

The  fourth  bell  is  the  counter-tenor  :  vox  ixiuperum,  the  cry  of  the  poor. 
This  bell  rings  loud,  either  to  us  for  mercy,  or  against  us  for  cruelty.  Let 
us  know,  that  if  it  cannot  waken  us,  it  shall  waken  God  against  us.  '  Their 
cries  are  entered  into  the  ears  of  the  Lord  of  Sabaoth,'  James  v.  4  Set  not 
thy  soul  in  danger  of  the  people's  curse ;  by  enhancings,  engrossing?,  op- 
pressions, &c.  But  thou  sayest  they  are  wicked  men  that  will  curse,  and 
God  will  not  hear  the  wishes  of  the  wicked.  I  answer,  it  is  often  seen  that 
the  curse  of  the  undone  waster  lights  upon  the  head  of  the  undomg  usurer. 
The  imprecation  of  an  evil  man  may  fall  upon  another  •  God  so  suffers  it, 
not  because  he  cursed  thee,  but  because  thou  hast  deserved  this  curse.  Let 
this  bell  make  oppressors  arise  to  shew  mercy,  that  God  may  rise  to  shew 
them  mercy.  Otherwise  the  poor  man  is  ready  to  pray,  '  Arise,  0  Lord,  in 
thine  anger,  lift  up  thyself  because  of  the  rage  of  our  enemies  :  awake  for 
us  to  the  judgment  thou  hast  commanded,'  Ps.  vil  6.  Yea,  though  they  pray 
not  for  it,  God  wUl  do  it.  '  For  the  oppression  of  the  poor,  for  the  sighing 
of  the  needy,  now  will  I  arise,  saith  the  Lord ;  I  will  set  him  in  safety  from 
him  that  puffeth  at  him,'  Ps.  xii.  5.  If  this  bell  sound  mournfully  to  thee 
for  bread  to  the  hungry,  arise  to  this  sound,  as  that  neighbour  rose  at  mid- 
night to  reUeve  liis  importunate  friend,  Luke  xi.  8.  If  it  cannot  waken  thy 
covetous  soul  to  shew  mercy  to  Christ  tempore  suo,  in  his  time  of  need,  nor 
will  Christ  arise  to  shew  mercy  to  thee,  tempore  tuo,  in  thy  time  of  need. 

The  last  beU  is  the  tenor,  the  bow-bell :  able  to  waken  all  the  city.  But 
though  that  material  bell  can  teach  us  when  it  is  time  to  go  to  bed,  yet  this 
mystical  beU  cannot  teach  us  the  time  to  arise.  This  is  the  abuse  of  the 
creatures  :  '  The  rust  of  the  gold  cries '  against  the  hoarder,  James  v.  3  ;  '  the 
stone  out  of  the  wall'  against  the  oppressor,  Hab.  ii  11;  the  corn  and  wine 
against  the  epicure.     This  is  a  roaring  and  a  groaning  bell :  '  The  whole 


Luke  XVIL  19.]  faith's  encouragejient.  195 

creature  groans  and  travails  iii  pain '  under  us,  Rom.  viii.  22.  This  is  the 
creatures'  ordinary  sermon  :  Accipe,  reclde,  cave, — Use  us  without  abusing,  re- 
turn thankfulness  without  dissembling,  or  look  for  vengeance  Avithout  spar- 
ing. They  seem  to  cry  unto  us,  '  We  desire  not  to  be  spared,  but  not  to  be 
abused :  necessitatl  subservire  non  recusamus,  sed  luxui, — we  would  satisfy 
your  natural  necessity,  not  intemperate  riot.'  We  are  the  nocent  creatures 
that  cause  their  innocency  to  become  miserable.  And  but  that  the  diAine 
providence  restrains  them,  it  is  marvel  hat  they  break  not  their  league  with 
us ;  and  with  their  horns,  and  hoofs,  and  other  artillery  of  nature,  make 
war  upon  us,  as  their  unrighteous  and  tyrannical  lords. 

Let  some  of  these  bells  vv'aken  us ;  lest,  as  God  once  protested  against 
Israel,  that  seeing  they  would  not  when  it  was  offered,  therefore  they  should 
never  '  enter  into  his  rest,'  Heb.  ui.  So  a  renunciation  come  out  agamst  us  : 
'  If  any  will  be  filthy,  let  them  be  filthy  stUl,'  Eev.  xxii. ;  if  they  will  not 
arise,  they  shall  lie  still  for  ever.  If  this  peal  cannot  effect  it,  yet  God  hath 
four  things  more  to  rouse  us  : — 

First,  A  goad  that  pricks  the  skui  and  smarts  the  flesh — affliction.  He 
hath  crosses  and  curses ;  those  gall,  these  deeply  wound ;  they  are  able  to 
make  any  but  a  Pharaoh  arise.  It  was  affliction  that  wakened  David  :  '  It  » 
is  good  for  me  that  I  was  troubled.'  The  leprosy  brought  Naaman  to  the  -^ 
prophet;  the  prophet  brought  him  to  God.  It  is  strange  if  bloody  sides 
put  not  sense  into  us.  Yet  such  was  the  obduracy  of  Israel :  '  Thou  hast 
stricken  them,  but  they  have  not  sorrowed ;  thou  hast  consumed  them,  yet 
they  refused  to  return,'  Jer.  v.  3.  Insensible  hearts  !  '  The  people  turneth 
not  to  him  that  smiteth  them ;  neither  do  they  seek  the  Lord  of  hosts,' 
Isa,  ix.  13.  Hast  thou  been  wounded,  and  wilt  thou  not  be  wakened  ? 
Beware  lest  God  speak  to  thy  soul,  as  in  another  sense  Christ  did  to  Peter, 
*  Sleep  on  now,  and  take  thy  rest.' 

Secondhj,  He  hath,  to  rouse  us,  thunder  of  heavier  judgments.  Perhaps 
the  light  scratches  which  some  adverse  thorns  make  are  slightly  reckoned ; 
we  scarce  change  countenance  for  them;  but  he  sleeps  soundly  whom 
thunder  cannot  wake.  Humanas  motiira  tonitrica  mentes.  ^Vhen  God 
thundered  that  menace  in  the  ears  of  Nineveh,  it  waked  them.  Let  Absalom 
fire  Joab's  barley  fields,  and  he  shall  make  him  rise,  2  Sam.  xiv.  Shake 
the  foundations  of  the  prison,  and  the  stern  jailor  will  rise  a  converted  Chris- 
tian :  '  Sirs,  what  shall  I  do  to  be  saved  1 '  Acts  xvi.  This  thundcrmg  of 
judgments  should  cleanse  our  air,  awaken  our  sleepy  minds,  purge  our  un- 
clean hearts.  '  If  the  lion  roar,  who  will  not  fear  ?  If  the  Lord  thunder, 
what  man  will  not  be  afraid  V  Amos  iii.  8. 

Thirdly,  He  hath  an  ordnance  to  shoot  off— death.  Statutum  est  omnibus 
mori.  It  is  a  statute  law  of  heaven,  an  ordmance  from  the  court  of  justice, 
every  man  shall  die.  When  this  cannon  is  discharged  at  thy  paper  walls, 
then  let  thy  soul  rise,  or  never.  The  shooting  off  this  ordnance  made  Bel- 
shazzar  stagger  before  he  was  drunk.  '  His  knees  smote  one  against  another,' 
when  that  fatal  hand  wrote  his  destiny  on  the  wall,  Dan.  v.  G.  Indeed  most 
do  slumber  on  the  couch  of  health,  they  are  quiet,  no  sickness  stirs  them ; 
they  are  at  a  covenant  with  the  grave  : — 

•  Sed  cito  finitam  datur  istam  cemere  vitam. 
Prseceps  mortis  iter.' 

Death  makes  a  headlong  progi-ess.  This  ordnance  carries  death  in  its  mouth : 
it  is  an  even  hand  that  shoots;  one  that  will  never  misa  the  mark.  Let  this 
rouse  us. 


196  faith's  excouragement.         [Sermon  XXXVII. 

Fouii.ldy,  God  liatli  a  trumpet  to  soianci :  *  The  Lord  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with  the  trump 
of  God,'  1  Thess.  iv.  16.  Altisona,grandisonatuba, — the  loudest  instrument 
of  war  :  every  ear  shall  hear  it.  As  it  was  in  the  days  of  Noah  and  Lot, 
*  so  shall  it  be  in  the  day  when  the  Son  of  man  is  revealed,'  Luke  xvii.  30  : 
from  eating  and  drinking,  building  and  planting,  buying  and  sellmg,  marry- 
ing and  dancing,  shall  this  trumpet  call  them.  It  shall  fetch  the  drunkard 
from  the  ale-bench,  the  harlot  from  her  luxurious  bed,  the  epicure  from  his 
riotous  table,  the  usurer  from  his  charnel-house,  of  men's  bones  and  beasts' 
skins,  his  study :  now  surgendum  est  -undique,  there  must  be  a  universal 
rising.  Well,  let  us  waken  before  this  last  trumpet's  last  summons,  lest 
then  we  rise  only  to  judgment,  and  be  judged  to  lie  down  again  in  torments. 
God  long  expects  our  rising  :  Quanta  diutius  nos  expedat  tit  emendemtis, 
tanto  districtius  judicahit  si  neglexerimus,'''' — With  how  much  patience  he 
waits  for  our  neglected  conversion,  with  so  much  vengeance  he  will  punish 
our  continued  rebellion.  The  Lord  of  his  mercy  give  us  the  first  resurrec- 
tion to  grace,  that  we  may  enjoy  the  rising  of  gloiy ! 

'  Arise,  and  go.'  Being  got  up,  it  is  not  fit  we  slaould  stand  stUl,  we  must 
1  be  going.  The  main  work  was  to  raise  us  ;  now  we  are  up,  I  hojDe  an  easy 
matter  wUl  set  us  a-going.  And  to  help  forward  our  journey,  let  our  medi- 
tations take  along  with  them  these  three  furtherances  :  the  necessity,  the 
conveniency,  the  end.  The  necessity,  we  must  go  ;  the  conveniency,  how  we 
must  go ;  the  end,  whither  we  must  go. 

(1.)  The  necessity :  all  that  have  hope  of  heaven  must  be  going.  The  ser- 
vants of  God  under  the  law,  Exod.  xii.  11,  the  sons  of  God  under  the  gospel, 
Eph.  vi,  15,  are  commanded  to  have  their  feet  shod,  to  witness  their  pre- 
paration of  going.  God  doth  not  only  charge  Elijah  with  a  Surge, '  Arise,'  1 
Kings  xix.  5;  but  also  with  a  Vade,  '  Go,'  ver.  7.  The  sitting  bird  is  easUy 
shot ;  so  long  as  she  is  flying  in  the  air,  the  murdering  piece  is  not  levelled 
at  her.  There  were  two  principal  occasions  of  David's  sm  :  otkim  et  ocidus, — 
idleness  and  his  eye.  The  one  gives  Satan  opportunity,  the  other  conveni- 
ency, to  inject  his  temptation.  Otia  si  tollas,  2)eriere  Cujndinis  arcus.  '  David, 
hast  thou  nothing  to  do  ?  Come,  walk  with  me  on  thy  palace  roof ;  I  wiU 
shew  thee  beauty,  a  snare  able  to  take  a  saint.'  It  is  necessary  therefore  to 
be  going ;  for  so  we  are  not  so  fair  a  mark  for  Satan.  Adam,  so  long  as  he 
was  at  his  work  in  the  garden,  was  safe  enough  ;  when  he  became  lazy,  and 
fell  a-daUying  with  Eve,  Satan  shot  him.  It  Avas  Jerome's  counsel  to  Rusti- 
cus  :  '  Be  ever  doing,  iit  quando  diabolus  veniat,  inveniat  occupatum, — that 
when  the  devil  comes  with  his  business,  he  may  find  thee  at  thine  own  busi- 
ness.' So  thou  shalt  answer  him  knocking  at  thy  door :  '  I  am  busy;  I  have 
no  time  to  talk  with  you,  Satan.'  Do  you  think  the  devil  could  be  so  sure 
to  meet  his  friends  at  the  theatre,  tavern,  brothel-house,  but  that  Mistress 
Idleness  sends  them  thither  1  Yea,  by  this  he  takes  a  worldling  by  the  hand 
at  church  :  '  Well  met ;  you  are  so  full  of  business  all  the  week  that  you 
break  your  sleeps,  cannot  take  your  rest ;  come,  here  be  two  sermons  on  the 
Sunday,  sleep  out  them.'  The  Sabbath  seems  tedious  to  some,  they  have 
.  nothing  to  do.  Nothing  ?  Alas !  they  know  not  a  Sabbath-day's  work. 
To  pray,  to  hear,  to  read,  to  meditate,  to  confer,  to  visit,  to  pray  again ;  is 
all  this  nothing  1  Because  they  labour  not  in  their  worldly  calling,  they 
think  there  needs  no  labour  about  their  Christian  calling  :  the  '  working  out 
their  salvation'  they  hold  no  pains ;  indeed  they  take  no  pains  about  it.  If 
they  did  perform  these  duties,  they  should  find  the  right  spending  the  Sab- 

*  Bern. 


Luke  XVII.  19.]  faith's  encouragement.  197 

bath.,  not  nullum  lahorem,  sed  alium, — not  no  labour,  but  another  kind  of 
labour  than  ever  they  conceived.  And  this  not  opus  tcedii,  sed  gaudii. 
Think  of  that  sweet  vicissitude  of  works  and  comforts  ;  and  hreve  videhitur 
tempus,  tantis  varietatibus  occupatum, — that  time  must  needs  seem  short  that 
is  spent  in  such  variety  of  delights.  It  was  the  principal  of  those  three 
faults  whereof  Cato  professed  himself  to  have  so  seriously  repented.  One 
was,  passing  by  water  when  lie  might  go  by  land ;  another  was,  trusting  a 
secret  to  a  woman ;  but  the  main  one  was,  spending  an  hour  unprofitably. 
How  many  hours,  not  only  on  common  days,  but  even  upon  the  holy  Sab- 
batli,  that  concerns  the  business  of  our  souls,  have  we  unpi'ofitably  lavished, 
and  yet  never  heartily  repented  them  ! 

(2.)  The  conveniency :  if  we  go,  we  must  have  feet.  All  our  preacliing 
is  to  beat  the  bush,  put  you  from  your  coverts,  and  set  you  a-going ;  but 
now  quihus  p)edihiis  1 — on  what  feet  must  you  go  ?  The  foot  is  the  affection 
or  appetite,  saith  St  Augustine;  eo  feror,  quocunque  feror, — that  carries  me 
whithersoever  I  go.  The  foot  moves  the  body,  the  affection  moves  the  soul. 
The  regenerate  soul  hath  three  principal  faculties,  as  the  natural  body  hath 
three  semblable  members  :  the  eye,  hand,  and  foot.  In  the  soul  the  eye  is 
knowledge,  the  hand  is  faith,  the  foot  is  obedience.  The  soul  without  know- 
ledge is  like  Bartimeus,  blind ;  without  faith,  like  the  man  with  the  -withered 
hand ;  without  obedience,  like  Mephibosheth,  lame. 

Tnie  Christians  are  not  monopodes,  one-footed ;  the  Apostle  speaks  in  the 
plural  number,  of  their  feet  :  '  Stand,  having  your  feet  shod  with  the  prepara- 
tion of  the  gospel  of  peace,'  Eph.  vi.  15.  He  meant  not  corporal  feet :  the  soul 
must  therefore  have  spiritual  feet,  like  the  body's,  for  number,  for  nature  : — ' 

[1.]  For  number ;  the  body  hath  two  feet,  so  hath  the  soul — affection  and 
action,  desiring  and  doing.  The  former,  that  puts  forward  the  soul,  is  a 
hopeful  affection.  One  said,  Hope  is  a  foot,  pes  spes;  but  hope  is  rather  a 
nerve  that  strengthens  the  motion  of  this  foot,  than  the  foot  itself.  The 
latter  is  action,  or  operative  obedience ;  that  rightly  walks  in  the  blessed 
way  of  holiness.  '  I  desire  to  do  thy  will,  O  my  God,'  Ps.  xl,  8  ;  there  is 
the  foot  of  affection.  '  I  will  run  the  way  of  thy  commandments,'  Ps.  cxix. 
32  ;  there  is  the  foot  of  action.  '  I  have  longed  for  thy  precepts,'  ver.  40  ; 
there  is  the  foot  of  desiring.  '  I  turned  my  feet  unto  thy  testimonies,'  ver. 
59  ;  there  is  the  foot  of  obeying. 

[2.]  For  nature  ;  they  are  fitly  compared  to  feet,  and  that,  ratione  situs  ei 
transitus, — for  placing  and  for  passing. 

For  site,  or  placmg  ;  the  feet  are  the  lower  parts  of  the  body,  so  are  affec- 
tions of  the  soul.  The  head  is  the  directer,  the  foot  the  carrier  :  the  feet 
help  the  head,  the  head  guides  the  feet.  The  understanding  and  affection 
are  like  the  blind  man  and  the  lame  :  the  lame  hath  eyes  but  no  feet ;  the 
blind  hath  feet  but  no  eyes.  But  whiles  the  blind  carries  the  lame,  and  the 
lame  directs  the  blind,  both  may  come  to  their  journey's  end.  The  under- 
standing sees  well,  but  of  itself  cannot  go ;  the  affection  is  able  to  go,  but 
of  liimself  cannot  see  :  let  the  one  direct  well,  the  other  walk  after  that 
direction,  and  they  will  bring  the  soul  to  heaven. 

For  transition,  or  passing ;  as  the  feet  corporally,  so  these  spiritually,  move 
and  conduct  the  man  from  place  to  place.  Indeed,  '  none  can  come  to  the 
Son  unless  the  Father  draw  him,'  Jolm  vi.  4-4 ;  but  when  he  hath  given  us 
feet,  he  looks  we  should  go.  '  He  that  hath  ears  to  hear,  let  him  hear ;'  he 
that  hath  hands,  let  him  work ;  he  that  hath  feet,  let  him  go.  Hence  is  that 
exhortation,  '  Draw  near  to  God,  and  he  will  draw  near  to  you,'  James  iv.  8. 
In  this  footmanship  there  is  terminus  a  quo  recedimus,  terminus  ad  quern 


198  faith's  encouragement.         [Sermon  XXXVII. 

accedimus,  mohis  per  quern  pTocedimus, — from  the  ways  of  darkness,  to  tlie 
fruition  of  light,  to  the  conversation  in  light.  From  darkness  exterior,  in- 
terior, inferioi*.  Outward  :  this  land  is  full  of  darkness,  fraught  operihus  tene- 
hranim,  with  the  works  of  darkness.  Inward  :  '  Having  the  understanding 
darkened,  being  alienated  from  the  life  of  God  through  the  ignorance  that 
is  in  them,  and  because  of  the  blindness  of  their  heart,'  Eph.  iv.  1 8.  Outer 
darkness,  that  which  Christ  calls  to  cmrog  ro  s^'mtspov,  Matt.  xxii.  13,  or  lower 
darkness  :  '  He  hath  reserved  the  lost  angels  in  everlastuig  chains  under 
darkness,'  Jude  6.  Unto  light  external,  internal,  eternal.  Outward  light : 
'  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path,'  Ps.  cxix.  105. 
Inward  light :  *  In  the  hidden  parts  thou  shalt  make  me  to  know  wisdom,' 
Ps.  li.  G.  Everlasting  light :  '  They  shall  shine  as  the  brightness  of  the  firma- 
ment, and  as  the  stars  for  ever  and  ever,'  Dan.  xii.  3.  Blessed  feet !  that 
carry  us  to  '  that  light  which  lighteneth  every  man  that  cometh  into  the 
world,'  John  i.  8 ;  and  to  the  beams  of  that  sun  which  '  gives  light  to  them 
that  sit  in  darkness  and  in  the  shadow  of  death,'  Luke  i.  79.  Happy  feet ! 
they  shall  be  guided  '  into  the  way  of  peace.'  Look  to  thy  foot  wheresoever 
thou  treadest ;  beware  the  gardens  of  temporal  pleasures  :  Ust  aliquid  quod 
in  ijisis  florihus  angat.  It  is  worse  going  on  fertile  ground  than  on  barren  . 
the  smooth  ways  of  prosperity  are  slippery,  in  rough  afflictions  we  may  take 
sure  footing.  Let  your  feet  be  shod,  saith  Paul,  your  affections  restrained ; 
bar  lust  of  her  vain  objects,  turn  her  from  earth  to  heaven.  Set  her  a-travel- 
ling,  not  after  riches,  but  graces.  Keep  the  foot  of  desire  still  going,  but  put 
it  in  the  right  way,  direct  it  to  everlasting  blessedness.     And  this  is — 

(3.)  The  end  whither  we  must  go :  to  perfection.  Thou  hast  done  well, 
yet  go  on  still.  Nihil  jyrcesumitur  actum,  dum  siiperest  aliquid  ad  agendum, 
— Nothing  is  said  to  be  done,  whUes  any  part  remains  to  do.  No  man  can 
go  too  far  in  goodness.  Nimis  Justus,  et  nimis  sapiens  pates  esse,  nan  nimis 
bonus, — Thou  mayest  be  too  just,  thou  mayest  be  too  wise,  but  thou  canst 
never  be  too  good.  Summce  religionis  est,  imitaj^i  quern  colis, — It  is  a  true 
height  of  religion,  to  be  a  follower  of  that  God  of  whom  thou  art  a  wor- 
shippei'.  Come  so  nigh  to  God  as  possibly  thou  canst,  in  imitation,  not  of 
his  power,  wisdom,  majesty,  but  of  his  mercy.  '  Be  holy,  as  the  Lord  is 
holy,'  1  Pet.  i.  1 G ;  'Be  merciful,  as  your  heavenly  Father  is  merciful,'  Luke 
vi.  36.  The  going  on  forward  to  this  perfection  shall  not  displease  him, 
but  crown  thee.  Give  not  over  this  going,  until  with  St  Paul  thou  have 
quite  'finished  thy  course,'  2  Tim.  iv.  7. 

Aim  at  perfection,  shoot  at  this  mark,  though  thou  cannot  reach  it. 
When  the  wrestling  angel  said  to  Jacob,  '  Let  me  go,  for  the  day  breaketh,' 
he  answered,  'I  will  not  let  thee  go  except  thou  bless  me,'  Gen.  xxxii.  2Q. 
Happy  perseverance !  '  When  I  caught  him  whom  my  soul  loved,  I  held 
him,  and  would  not  let  him  go,'  Cant.  iii.  4.  O  sweet  Jesus!  who  would 
let  thee  go,  qui  tenes  tenentem,  apiwehendenteni  fortificas,  fortificatura  con- 
firmas,  confirmatum  perficis,  perfectum  coronas^' — thou  that  holdest  him 
that  holdeth  thee,  that  strengthenest  him  that  trusteth  thee,  confirmest 
whom  thou  hast  strengthened,  perfectest  whom  thou  hast  confirmed,  and 
crownest  whom  thou  hast  perfected?  In  the  behalf  of  this  continuance,  the 
Holy  Ghost  gives  those  exhortations:  'Holdfast,  stand  fast;'  'Hold  that 
thou  hast,  that  no  man  take  thy  crown,'  Piev.  iii.  11.  The  same  to  the 
churcli  of  Thyatira  ;  Tene  quod  habes,  Rev.  ii.  25.  '  Stand  fast  in  the  liberty 
wherewith  Christ  hath  made  us  free,'  Gal.  v.  1.  It  is  an  ill  hearing,  '1%' 
not  do,  but  '  did  run  well,'  ver.  7.     The  prophet  in  his  threnes  weeps  that 

*  Bern. 


Luke  XVIL  19.]  faith's  encoukagement.  199 

*  they  which  were  brought  up  iii  scarlet,  embrace  dunghills,'  Lam.  iv.  5.  It 
is  just  matter  of  lamentation,  when  souls  which  have  been  clad  with  zeal  as 
with  scarlet,  constantly  forward  for  the  glory  of  God,  fall  to  such  apostasy 
as  with  Demas  to  embrace  the  dunghill  of  this  world,  and  with  an  avarous 
hausture  to  lick  up  the  mud  of  corruption. 

Joseph  had  a  coat  reaching  down  to  his  feet :  our  religion  must  be  such  a 
garment,  neither  too  scant  to  cover,  nor  too  short  to  continue  ad  ultimum,  to 
the  last  day  of  our  temporary  breath.  '  Bo  thou  faithful  unto  the  death, 
and  I  will  give  thee  the  crown  of  life,'  Rev.  ii.  10  :  this  crown  is  promised 
to  a  good  beginning,  but  performed  to  a  good  ending.  Strive  to  '  compre- 
hend with  all  saints  what  is  the  breadth,  and  length,  and  depth,  and  height,' 
Eph.  iii  18.  If  we  can  comprehend  with  the  saints,  not  only  the  height  of 
hope,  the  depth  of  faith,  the  breadth  of  charity,  but  also  the  length  of  con- 
tinuance, we  are  blessed  for  ever.  Even  the  tired  horse,  when  he  comes 
near  home,  mends  his  pace  :  be  good  always,  without  weariness,  but  best 
at  last ;  that  the  nearer  thou  comest  to  the  end  of  thy  days,  the  nearer  thou 
mayest  be  to  the  end  of  thy  hopes,  the  salvation  of  thy  soul.  Oninis  coelestis 
curia  nos  expedaf,  desideremus  earn  quanta  possicmus  desiderio* — The  whole 
court  of  heaven  waits  for  us ;  let  us  long  for  that  blessed  society  with  a 
hearty  affection.  The  saints  look  for  our  coming,  desiring  to  have  the  num- 
ber of  the  elect  fulfilled ;  the  angels  blush  when  they  see  us  stumble,  grieve 
when  we  fall,  clap  their  wings  "with  joy  when  we  go  cheerfully  forward ;  our 
Saviour  Christ  stands  on  the  battlements  of  heaven,  and  with  the  hand  of 
help  and  comfort  wafteth  us  to  him.  When  a  noble  soldier  in  a  foreign 
land  hath  achieved  brave  designs,  won  honourable  victories,  subdued  dan- 
gerous adversaries,  and  with  worthy  chivalry  hath  renowned  his  kmg  and 
country;  home  he  comes,  the  king  sends  for  him  to  court,  and  there  in  open 
audience  of  his  noble  courtiers,  gives  him  words  of  grace,  commendeth,  and 
(which  is  rarely  more)  rewardeth  his  valour,  heaps  dignities,  preferments, 
and  places  of  honour  on  him.  So  shall  Christ  at  the  last  day,  to  all  those 
soldiers  that  have  valiantly  combated  and  conquered  his  enemies :  in  the 
sight  of  heaven  and  earth,  audience  of  men  and  angels,  give  victorious 
wreaths,  crowns  and  garlands,  'long  white  robes,'  Rev.  vii.  9,  to  witness 
their  innocency,  and  '  pabns  in  their  hands,'  to  express  their  victory ;  and 
finally,  he  shall  give  them  a  glorious  kingdom  to  enjoy  for  ever  and  ever ! 

Now,  yet  further  to  encourage  our  going,  let  us  think  upon  our  company. 
Four  sweet  associates  go  with  us  in  our  journey :  good  Christians,  good 
angels,  good  works,  our  most  good  Saviour  Jesus  Christ. 

First,  Good  Cluistians  accompany  us  even  to  our  death.  If  thou  go  to 
the  temple,  they  wiU  go  with  thee.  '  Many  people  shall  say,  Come  and  let 
us  go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the  God  of  Jacob,'  Isa. 
ii.  3.  If  thou  say,  '  Come,  let  us  build  up  the  walls  of  Jerusalem,'  Neh.  ii.  17  j 
they  will  answer,  'Let  us  rise  up  and  build,'  ver.  18.  So  when  Joshua  pro- 
tested to  Israel :  Do  what  you  will,  '  but  as  for  me  and  my  house,  we  will 
serve  the  Lord,'  Josh.  xxiv.  15;  they  echoed  to  huu,  'God  forbid  that  we 
should  forsake  the  Lord,  to  serve  other  gods  :  we  also  wUl  serve  the  Lord,' 
ver.  IG,  18.     Thou  canst  not  say  with  Elias,  'I  am  left  alone;'  there  be 

*  seven  thousand,'  and  thousand  thousands,  that  never  bowed  their  knee  to 
Baal,  Rom.  xL  3. 

Secondly/,  Good  angels  bear  us  company :  to  death,  in  our  guarding;  after 
death,  in  our  carrjing  up  to  heaven.  A  nrjelis  mandavit, — '  He  hath  given 
his  angels  charge  over  us,'  Ps.  xci.  11.     There  are  malicious  devils  against 

*  Bern. 


200  faith's  encoukagement.        [Sermon  XXXVIL 

us,  but  there  are  powerful  angels  witli  us.  That  great  Majesty  whom  we 
all  adore  hath  given  them  this  commission  :  *  Are  they  not  all  ministering 
spirits,  sent  forth  to  minister  for  them  who  shaU  be  heirs  of  salvation?'  Heb. 
j.  14.  An  angel  counsels  Hagar  to  return  to  her  mistress,  Gen.  xvi. ;  an 
angel  accompanies  Jacob  m  his  journey,  Gen.  xlviii. ;  an  angel  feeds  Elias, 
1  Kings  xix. ;  an  angel  plucks  Lot  out  of  Sodom.  Gaudent  angeli  te  con- 
versum  illorum  sociari  co7isoriiis," — The  angels  rejoice  at  our  conversion,  that 
so  their  number  might  have  a  completion. 

Thirdly,  Good  works  bear  us  company:  good  angels  associate  us,  to 
deliver  their  charge;  good  works,  to  receive  their  reward.  Though  none  of 
our  actions  be  meritorious,  yet  are  none  transient,  none  lost.  They  are  gone 
before  us  to  the  courts  of  joy,  and  when  we  come,  they  shaU  welcome  our 
entrance.  Virtutis  miseris  dulce  sodalitium, — What  misery  soever  per- 
pleseth  our  voyage,  virtue  and  a  good  conscience  are  excellent  company. 

Lastly,  Jesus  Christ  bears  lis  company.  He  is  both  via  and  conviator, — 
*  the  way,'  John  xiv.  6,  and  companion  in  the  way.  When  the  two  disciples 
went  to  Emmaus, '  Jesus  himself  drew  near,  and  went  with  them,'  Luke  xxiv. 
15.  If  any  man  go  to  Emmaus,  which  Bernard  interpreteth  to  be  'thirst- 
ing after  good  advice,'  he  shall  be  sure  of  Christ's  company.  If  any  man  en- 
treat Jesus  to  '  go  a  mile,  he  will  go  -with  him  twain,'  Matt.  v.  41.  None  can 
complain  the  want  of  company  whiles  his  Saviour  goes  along  with  him. 
'  Truly  our  fellowship  is  with  the  Father,  and  with  his  Son  Jesus  Christ,' 
1  John  i.  3.  There  we  find  two  Persons  of  the  blessed  Trinity  our  associates, 
the  Father  and  the  Son  :  now  the  Holy  Ghost  is  not  wanting.  '  The  grace 
of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and  the  communion,'  or  fellow- 
ship, 'of  the  Holy  Ghost,  be  with  you  all.     Amen,'  2  Cor.  xiii.  13. 

Go  we  then  comfortably  forward,  and  '  God  will  bring  us  to  our  desired 
haven,'  Ps.  cvii.  30.  But  ^:>a2<a  intrant,  2)ctuciores  ambulant,  paucissimi  j^er- 
veniiint, — few  enter  the  way,  fewer  walk  in  the  way,  fewest  of  all  come  to 
the  end  of  the  way,  their  salvation.  Men  think  the  way  to  heaven  broader 
than  it  is ;  but  '  strait  is  the  gate,  and  narrow  is  the  way,  which  leadeth  unto 
Mfe,  and  few  there  be  that  find  it,'  Matt.  vii.  14.  All  say  they  are  going  to 
glory,  but  the  greater  number  take  the  wrong  way.  A  man  somewhat  thick- 
sighted,  when  he  is  to  pass  over  a  narrow  bridge,  puts  on  spectacles  to  make 
it  seem  broader ;  but  so  his  eyes  beguUe  his  feet,  and  he  falls  into  the  brook. 
Thus  are  many  drowned  in  the  whirlpool  of  sin,  by  viewing  the  passage  to 
heaven  only  with  the  spectacles  of  flesh  and  blood  :  they  think  the  bridge 
broad,  so  topple  in.  Happy  eyes  that  well  guide  the  feet,  and  happy  feet 
that  never  rest  going  tiU  they  enter  the  gates  of  heaven ! — Thus  much  for 
the  passport;  now  we  come  to — 

II.  The  certificate  :  '  Thy  fiiith  hath  made  thee  whole.'  Wherein  Christ 
doth  comfort  and  encourage  the  leper.  First,  he  comforts  him  that  his  faith 
was  the  means  to  restore  health  to  his  body ;  then  thereby  he  encourageth 
him  that  this  faith,  increased,  would  also  bring  salvation  to  his  soul. 

I  might  here  observe,  that  as  faith  is  only  perceived  of  God,  so  it  is  prin- 
cipally commended  of  God.  The  leper  gloriiied  God,  and  that  with  a  loud 
voice;  there  was  his  thankfulness  :  he  fell  down  at  Christ's  feet;  there  was 
his  humbleness.  The  ears  of  men  heard  his  gratitude,  the  eyes  of  men  saw 
his  humility ;  but  they  neither  heard  nor  saw  his  faith.  But  how  then,  saith 
St  James,  '  Shew  me  thy  faith  1 '  Himself  answers,  *  By  thy  works,'  chap, 
ii.  18.  It  cannot  be  seen  in  hahitu,  in  the  very  being;  yet  may  be  easily 
known  in  habente,  that  such  a  person  hath  it.     No  man  can  see  wind  as  it 

*  Origen. 


Luke  XVII.  19.]  faith's  encouragement.  201 

is  in  its  proper  essence ;  yet  by  tlie  full  sails  of  the  ship  one  may  perceive 
which  way  the  -wind  stands.  The  sap  of  the  tree  is  not  visible,  yet  by  the 
testimony  of  leaves  and  fruits  we  know  it  to  be  in  the  tree.  Now  Christ 
sees  not  as  man  sees ;  man  looks  upon  the  external  witnesses  of  his  gratitude 
and  humility,  but  Christ  to  that  sap  of  faith  in  his  heart  which  sent  forth 
those  fruits.     '  Thy  ftiith  hath  saved  thee,' 

The  words  distribute  themselves  mto  two  principal  and  essential  parts : — 
1,  The  means,  '  Thy  faith  ; '  2.  The  eifects,  '  hath  made  thee  whole.' 

1.  The  means  are  partly  demonstrative,  faith ;  partly  relative,  thy  faith. 
The  quality  and  the  propriety :  the  quality  of  the  means,  it  is  faith ;  the 
propriety,  it  is  not  another's,  but  thy  faith. 

(1.)  'Faith.'  This  is  the  demonstrative  quality  of  the  means  of  his  heal- 
ing. But  what  was  this  faith?  There  is  a  faith  that  beheves  veritatem 
historice,  the  truth  of  God's  word.  This  we  call  an  historical  faith ;  but  it 
was  not  this  faith.  '  King  Agrippa,  believest  thou  the  prophets  1  I  know 
that  thou  believest,'  Acts  xxvi.  27.  There  is  a  faith  that  believes  cer- 
iitudinem  promissi,  the  certainty  of  God's  promises :  that  verily  is  persuaded 
God  will  be  so  good  as  his  word ;  that  he  will  '  not  break  his  covenant  mth 
Israel,'  nor  '  suifer  his  faithfulness  to  fail  unto  David,'  Ps.  Isxxix.  33,  yet 
applies  not  this  to  itself;  but  it  was  not  this  faith.  There  is  a  faith  that 
believes  iMestatem  diceiitis,  the  majesty  and  omnipotency  of  him  that  speaks : 
so  the  devil,  that  God  is  able  to  turn  '  stones  into  bread,'  ]\Iatt.  iv.  3  :  so  the 
Papist,  that  he  can  turn  bread  into  flesh,  and  cause  one  circumscribed  body 
to  supply  millions  of  remote  places  at  once ;  but  it  was  not  this  faith.  There 
is  a  faith  believes  se  moturam  monies,  that  it  is  able  to  remove  mountains, 
1  Cor.  xiii.  2 :  a  miraculous  faith,  which,  though  it  were  specially  given  to 
the  apostles, — '  In  my  name  shall  they  cast  out  devils,  take  up  serpents,'  ^Mark 
xvi.  17;  cure  the  sick  by  imposition  of  hands;  say  to  a  tree,  'Pluck  thyself 
up  by  the  roots,  and  plant  thyself  in  the  sea,  and  it  shall  obey  them,'  Luke 
xvi.  G, — yet  reprobates  also  had  it,  for  even  they  that  are  cast  out  with  a 
Discedite  a  me,  plead  this :  '  In  thy  name  have  we  cast  out  devils,  and  done 
many  wonderful  works,'  Matt,  vii.  22 ;  but  it  was  not  this  faith.  There  is  a 
faith  that  believes  to  go  to  heaven,  though  it  bend  the  course  du-ectly  to 
hell :  that  thinks  to  arrive  at  the  Jerusalem  of  blessedness  through  the 
Samaria  of  profaneness — a  presumption ;  but  it  was  not  this  faith.  There  is 
a  faith  that  beheves  a  man's  own  mercy  in  Jesus  Christ,  and  lives  a  life 
worthy  of  this  hope,  and  becoming  such  a  profession ;  and  it  was  this  faith 
that  our  Saviour  commendeth. 

When  Samuel  came  to  anoint  one  of  the  sons  of  Jesse,  EUab  was  pre- 
sented to  him,  and  he  said,  'Surely  the  Lord's  anointed  is  before  him,'  1  Sam. 
xvi.  G.  He  was  deceived  :  he  might  have  a  goodly  countenance  and  a  high 
stature;  but  it  was  not  he.  Then  passed  by  Abmadab;  nor  is  this  he.  Then 
Shammah ;  nor  is  this  he.  Then  seven  of  his  sons  Avere  presented :  '  The 
Lord  hath  chosen  none  of  these.'  'Be  here  all?'  saith  Samuel.  Jesse 
answered,  '  No ;  the  youngest  is  behind,  and  he  keepeth  the  sheep.'  Then 
saith  Samuel,  '  Send  and  fetch  hun,  for  we  will  not  sit  down  tiU  he  come.' 
When  he  was  come,  he  '  was  ruddy,  and  withal  of  a  beautiful  countenance, 
and  goodly  to  look  on.  And  the  Lord  said.  Arise,  and  anoint  him ;  for  tliis 
is  he,'  vcr,  12,  If  we  should  make  such  a  quest  for  the  prmcipal  grace  : 
temperance  is  a  sober  and  matronly  virtue,  but  not  she ;  humility  in  the 
lowest  is  respected  of  the  highest,  but  not  she  ;  wisdom  is  a  heavenly  grace, 
similisque  creanti,  like  the  Maker,  but  not  she ;  patience  a  sweet  and  com- 
fortable \irtue,  that  looks  cheerfully  on  troubles,  when  her  breast  is  red  with 


202  faith's  encoueagement.        [Sermon  XXXVII. 

the  blood  of  sufferance,  her  cheeks  are  white  with  the  pureness  of  innocency, 
yet  not  she  j  charity  is  a  lovely  virtue,  little  innocents  hang  at  her  breasts, 
angels  kiss  her  cheeks, — '  Her  lips  are  like  a  thread  of  scarlet,  and  her  speech 
is  comely ;  her  temples  are  like  a  pomegranate  witMn  her  locks,'  Cant.  iv.  3, — 
all  the  ends  of  the  earth  call  her  blessed ;  yet  not  she.  Lastly,  faith  appears, 
beautified  with  the  robe  of  her  Saviour's  righteousness,  adorned  with  the 
jewels  of  liis  graces,  and  shining  in  that  fairness  which  he  gave  her  :  Jam 
reginci  venit,  now  comes  the  queen  of  graces ;  this  is  she. 

Now,  as  faith  excels  all  other  graces,  so  there  is  a  special  degree  of  faith 
that  excels  all  other  degrees.  For  every  faith  is  not  a  saving  faith.  The 
king  of  Syria  commanded  his  captains,  *  Fight  neither  with  small  nor  great, 
save  only  with  the  king  of  Israel,'  1  Kings  xsxii.  31.  How  should  they 
know  him?  By  his  princely  attire  and  royal  deportment.  Perhaps  they 
met  with  many  glorious  personages,  slew  here  and  there  one ;  none  of  them 
was  the  Idng  of  Israel.  Setting  upon  Jehoshaphat,  they  said,  *  Surely  this 
is  the  king  of  Israel ; '  no,  it  was  not.  One  '  drew  a  bow  at  a  ventm'e,' 
smote  a  man  in  his  chariot,  and  that  was  the  king  of  Israel.  The  faith  that 
believes  God's  word  to  be  true  is  a  good  faith,  but  not  ilia  fides,  that  saving 
faith.  The  faith  that  believes  Christ  to  be  the  world's  Saviour  is  a  true 
faith,  but  not  that  faith.  The  faith  that  believes  many  men  shall  be  saved 
is  vera  f,des,  non  ilia  fides,  a  true  faith,  but  not  that  faith.  The  faith  that 
believes  a  man's  own  soul  redeemed,  justified,  saved  by  the  merits  of  Jesus 
Christ, — not  without  works  answerable  to  this  belief, — this  is  that  faith. 
That  was  the  Idng  of  Israel,  and  this  is  the  queen  of  Israel ;  all  the  other  be 
but  her  attendants. 

There  is  fides  sentiendi,  assentiendi,  and  appropriaiidi :  a  man  may  have 
the  first,  and  not  the  second ;  he  may  have  the  first  and  second,  yet  not  the 
third ;  but  if  he  have  the  third  degree,  he  hath  all  the  former.  Some  know 
the  truth,  but  do  not  consent  to  it ;  some  know  it  and  assent  to  it,  yet  be- 
lieve not  their  own  part ;  they  that  believe  their  own  mercy  have  all  the 
rest.  As  meat  digested  turns  to  juice  in  the  stomach,  to  blood  in  the  liver, 
to  spu'its  in  the  heart;  so  faith  is  in  the  brain  knowledge,  in  the  reason  assent, 
in  the  heart  application.  As  the  child  in  the  womb  hath  first  a  vegetative 
life,  then  a  sensitive,  last  a  rational :  so  faith,  as  mere  knoAvledge,  hath  but  a 
vegetation ;  as  allowance,  but  sense  ;  only  the  applying  and  apportionmg  the 
merits  of  Christ  to  the  own  soul  by  it,  this  is  the  rational,  the  very  life  of  it. 

But  thus  we  may  better  exemplify  this  similitude.  The  vegetative  soul 
is  the  soul  of  plants,  and  it  is  a  true  soul  in  the  kind,  though  it  have  neither 
sense  nor  reason.  The  sensitive  soul  is  the  soul  of  beasts,  a  true  soul ;  in- 
cludes vegetation,  but  is  void  of  reason.  The  rational  soul  is  the  soul  of 
man,  a  distmct  soul  by  itself,  comprehends  both  vegetation  and  sense,  hav- 
ing added  to  them  the  perfection  of  reason.  So  there  are  three  kinds  or 
degrees  of  faith  : — First,  To  believe  there  is  a  God ;  this  is  the  faith  of 
pagans,  and  it  is  a  true  faith,  though  it  neither  believe  the  word  of  God,  nor 
mercy  from  God.  Secondly,  To  believe  that  what  God  says  is  true  ;  this  is 
the  faith  of  de\dls  and  reprobates,  and  a  true  faith ;  including  the  faith  of 
pagans,  and  going  beyond  it ;  yet  it  apprehends  no  mercy.  Thirdly,  To  be- 
lieve on  God,  to  rely  upon  his  mercy  in  Christ,  and  to  aflPy  their  own  recon- 
ciliation ;  this  is  the  faith  of  the  elect,  comprehends  both  the  former,  yet  is 
a  distinct  faith  by  itself. 

This  faith  only  saves ;  and  it  hath  two  properties  : — First,  It  is  a  repent- 
ing faith ;  for  repentance  is  faith's  usher,  and  dews  all  her  way  with  tears. 
Repentance  reads  the  law,  and  weeps ;  faith  reads  the  gospel,  and  comforts. 


Luke  XVII.  19.]  faith's  encoukagement.  203 

Both  have  several  books  in  their  hands.  Poenitentia  intuetur  Mosem,  fides 
Christum, — Repentance  looks  on  the  rigorous  brow  of  Moses,  faith  beholds 
the  sweet  countenance  of  Christ  Jesus.  Secondly,  It  is  a  working  faith :  if 
it  work  not,  it  is  dead ;  and  a  dead  ftiith  no  more  saves  than  a  painted  fire 
warms.  Faith  is  a  great  '  queen ;  her  clothing  is  of  wrought  gold  :  the  vir- 
gins, her  companions,  that  foUow  her,'  Ps.  xlv.  14,  are  good  deeds.  Omnis 
fidelis  tantum  credit,  qiuintum  sjierat  et  amat  :  et  quantum  credit,  speral,  et 
amat,  tantum  operatar*  A  Christian  so  far  believes  as  he  hopes  and 
loves  ;  and  so  far  as  he  believes,  hopes,  and  loves,  he  works.  Now,  as  ]\Ioses 
is  said  to  '  see  him  that  is  invisible,'  Heb.  xi.  27,  because  he  saw  his  back 
parts  ;  and  as  when  we  see  the  members  of  the  body  moving  to  their  several 
functions,  we  know  there  is  a  soul  within,  albeit  unseen :  so  faith  cannot  be 
so  invisible  but  the  fruits  of  a  good  life  will  declare  it. 

Thus  by  degrees  you  see  what  is  the  right  saving  faith.  As  a  lapidary 
that  shews  the  buyer  an  orient  pearl ;  and  having  a  little  fed  his  eye  with 
that,  outpleaseth  him  with  a  sapphire ;  yet  outvalues  that  with  some  ruby 
or  chrysolite ;  wherewith  ra\T.shed,  he  doeth  lastly  amaze  him  with  a  spark- 
ling diamond  transcending  all  :  or  as  drapers  shew  divers  colours,  yet  at  last 
for  a  masterpiece  exceed  all  with  a  piece  of  scarlet ; — so  there  are  divers 
virtues  like  jewels,  but  the  most  precious  vutue  of  all  is  faith.  And  there 
are  divers  degrees  of  faith,  as  divers-coloured  cloths,  but  the  sa\T.ng  faith  is 
arrayed  in  the  scarlet  robe,  hath  dipped  and  dyed  herself  in  the  blood  of  her 
Saviour  Jesus ;  yet  is  she  white,  pure  white  as  the  snow  of  Lebanon.  So  are 
all  that  be  washed  in  that  red  fountain  :  '  They  have  washed  their  robes, 
and  made  them  white  in  the  blood  of  the  Lamb,'  Rev.  vii.  14. 

(2.)  '  Thy  faith.'  This  is  the  property  of  that  faith  that  healed  him ;  Ms 
own  faith.  But  how  could  Christ  call  it  his  faith,  whenas  faith  is  God's  gift  ? 
It  is  indeed  datum,  so  well  as  mandatum.  Conmaanded :  '  This  is  his  com- 
mandment, that  we  should  believe  on  the  name  of  his  Son  Jesus  Christ,' 
1  John  iii.  23.  So  also  given  :  '  To  you  it  is  given  in  the  behalf  of  Christ 
to  believe  on  him,'  Phil.  i.  29 ;  and,  '  This  is  the  work,'  so  well  as  the  will, 
'  of  God,  that  ye  believe  on  him  whom  he  hath  sent,'  John  vi.  29.  But  this 
is  not  given  without  means,  as  the  woman  of  Tekoah  said  to  David  :  '  God 
doth  devise  means,'  2  Sam.  xiv.  14.  What  is  that  ?  'Faith  comes  by  hear- 
ing,' Rom-  X.  17.  Now  when  God  hath  given  a  man  faith,  he  calls  it  his  : 
'  Thy  faith  ;'  for  what  is  freer  than  gift  ?  So  the  prophet  calls  it  their  own 
mercy  :  '  They  that  wait  on  Ijing  vanities  forsake  their  own  mercy,'  Jonah 
ii.  8  ;  as  the  water  in  the  cistern  is  said  to  be  the  cistern's,  though  it  have 
it  from  the  fountain. 

Biit  yet,  how  doth  Christ  call  it  his  faith?  Had  he  a  faith  by  himself? 
*  There  is  one  faith,'  Eph.  iv.  5  :  therefore  not  more  his  than  others.  In  re- 
gard of  the  object  upon  whom  our  faith  reflects,  there  is  but  one  faith ;  in 
regard  of  the  subject  wherein  faith  resides,  every  one  must  have  his  own 
faith.  There  is  no  salvation  by  a  common  faith ;  but  as  all  true  believers  have 
one  and  the  same  faith,  so  every  true  believer  hath  a  singular  and  individual 
faith  of  his  own.  'Thy  faith:'  thine  for  two  reasons;  to  distinguish — 
[1.1  His  person  from  common  men ;  [2.]  His  faith  from  common  faitLs. 

[1.]  To  distinguish  his  person  from  others;  the  nine  had  not  this  faith 
They  believed  not,  but  thou  believest.  Thy  fiiith ;  this  declares  him  to  be 
out  of  the  common  road  '  Thou  shalt  not  follow  a  multitude  to  do  evil,' 
Exod.  xxiii.  2  :  that  heJlua  m^dtorum  cajntum  must  not  lead  thee.  Some 
were  devoted  to  Christ,  but  '  they  could  not  come  nigh  him  for  the  press,' 

*  Greg. 


204  faith's  encouragement.         [Sermon  XXXVII. 

Mark  ii.  4.  It  was  the  multitude  that  rebuked  the  blind  man's  prayers, 
Luke  xviii.  39.  As  a  river  leads  a  man  through  sweet  meadows,  green 
woods,  fertile  pastures,  fruit-loaden  fields,  by  glorious  buildings,  strong  forts, 
famous  cities,  yet  at  last  brings  him  to  the  salt  sea;  so  the  stream  of  this 
world  carries  along  through  rich  commodities,  voluptuous  delights,  stately 
dignities,  all  possible  content  to  flesh  and  blood,  but  after  all  this  brings  a 
man  to  death,  after  death  to  judgment,  after  judgment  to  hell. 

Here  one  of  the  Romists'  authentical  pleas  for  their  church  falls  to  the 
ground — universality.  They  plead  antiquity ;  so  a  homicide  may  derive 
his  murder  from  Cain.  They  plead  xmity ;  so  Pharisees,  Sadducees,  Hero- 
dians  combined  against  Christ.  They  plead  universality ;  yet  of  the  ten 
lepers  but  one  was  thankful.  The  way  to  hell  hath  the  greatest  store  of 
passengers.  Company  is  good,  but  it  is  better  to  go  the  right  way  alone 
than  the  broad  with  multitudes.  It  is  thought,  probably,  that  at  this  day,  Mo- 
hammedanism hath  more  under  it  than  Christianity, — though  we  put  Pro- 
testant, and  Papist,  and  Puritan,  and  Separatist,  and  Arminian,  and  all  in  the 
scale  to  boot, — and  that  mere  Paganism  is  larger  than  both.  Where  many 
join  in  the  truth,  there  is  the  church ;  not  for  the  many's  sake,  but  for  the 
truth's  sake.  St  Augustine*  teachetli  us  to  take  religion  not  by  tale,  but 
by  Aveight.  Numbers  make  not  a  thing  good,  but  the  weight  of  truth-  Some 
are  so  mannerly  that  they  will  not  go  one  step  before  a  great  man  ;  no,  not 
to  heaven.  Many  say  with  Hushai,  '  Whom  the  people,  and  aU  the  men  of 
Israel,  choose,  his  \vill  I  be,'  2  Sam.  xvi.  18.  But  they  leave  out  one  prin- 
cipal thing,  which  Hushai  there  put  in  as  the  prime  ingredient,  '  Whom  the 
Lord  chooseth;'  they  leave  out  the  Lord.  But  Joshua  was  of  another 
mind  :  '  Choose  you  what  gods  soever  you  will  serve  ;  I  and  my  house  will 
serve  the  Lord,'  Josh.  xxiv.  15.  The  inferior  orbs  have  a  motion  of  their  own, 
contrary  to  the  greater ;  good  men  are  moved  by  God's  Spirit,  not  by  the 
planetary  motions  of  popular  greatness.  Let  us  prize  righteousness  highly, 
because  it  is  seldom  found.  The  pebbles  of  the  world  are  common,  but  the 
pearls  of  graces  rare.  The  vulgar  stream  will  bring  no  vessel  to  the  land  of 
peace. 

[2.]  To  distinguish  his  faith  from  the  common  faith.  'Thine  ;'  another 
kind  than  the  Pharisees'  faith.  To  believe  the  word,  but  traditions  A\ithal, 
'I'era  fides,  non  pura  fides, — is  a  true,  but  not  a  pure  faith.  To  believe  the 
iiuijor  of  the  gospel,  not  the  minor, — vera,  non  sana  fides, — is  a  true,  not  a 
sound  faith.  To  believe  a  man's  own  salvation,  how  debauchedly  soever  he 
lives,  nee  vera,  pura,  sana,  nee  omnino  fides, — is  neither  a  true,  pure,  sound 
faith,  nor  indeed  a  faith  at  all,  but  a  dangerous  presumption.  To  believe 
thy  own  reconciliation  by  the  merits  of  Christ,  and  to  strengthen  this  by  a 
desire  of  pleasing  God,  is  a  true,  sound,  saving  faith ;  and  this  is  fides  tua, 
'thy  faith.' 

Whosoever  will  go  to  heaven  must  have  a  faith  of  his  own.  In  Gideon's 
camp  every  soldier  had  his  own  pitcher ;  among  Solomon's  men  of  valour, 
eveiy  one  wore  his  own  sword,  and  these  were  they  that  got  the  \ictories. 
The  five  wise  virgins  had  every  one  oil  in  her  lamp  ;  and  only  these  enter  in 
with  the  bridegroom.  Another's  eating  of  dainty  meat  makes  thee  never  the 
fatter.  Indeed,  many  have  sped  the  better  for  other  men's  faith :  so  the 
centurion's  servant  was  healed  for  his  master's  sake.  '  As  thou  hast  believed, 
so  be  it  done  unto  thee,'  Matt.  viii.  1 3.  But  for  the  salvation  of  the  repro- 
bates :  '  Though  Closes  and  Samuel  stood  before  me,'  saith  the  Lord,  '  yet  my 
mind  could  not  be  toward  such  people,'  Jer.  xv.  1.     '  Though  Noah,  Daniel, 

*  In  Ps.  xziix. 


Luke  XVII.  19.]  faith's  encoueagemext.  205 

and  Job  interceded,  yet  they  should  deliver  but  their  own  souls  by  their 
righteousness,'  Ezek.  xiv.  14.  Pious  men's  faith  may  often  save  others  from 
temporal  calamities,  but  it  must  be  their  own  faith  that  saves  them  from 
eternal  vengeance.  Luther  was  wont  to  say,  There  is  great  divinity  in  pro- 
nouns. Thy  faith.  One  bird  shall  as  soon  fly  with  another  bird's  feathers, 
as  thy  soul  mount  to  heaven  by  the  wings  of  another's  faith.  It  is  true 
faith,  and  thy  faith  :  true  with  other  men's  faith,  but  inherent  in  thine  own 
person  that  saves  thee.  True,  not  an  empty  faith  :  Nuda  fides,  mdla  fides. 
Inseparahilis  est  bona  vita  ct  fide,  imo  vero  ea  ipsa  est  bona  vita,  saith  Augus- 
tine,*— A  good  life  is  inseparable  from  a  good  faith ;  yea,  a  good  faith  is  a 
good  life.  So  Irena^us,  To  believe  is  to  do  God's  will.  Thine  ;  therefore  we 
say,  Credo,  not  Credivms, — /  believe ;  not.  We  believe.  Every  man  must  pro- 
fess, and  be  accountant  for,  his  own  faith.  Thus  much  of  the  means ;  now 
to— 

2.  The  effect :  '  Hath  made  thee  whole,'  or  '  saved  thee.'  It  may  be  read 
either  way  :  It  hath  saved  thee,  or.  It  hath  salved  thee.  First  of  them  both 
jointly,  then  severally. 

Faith  is  the  means  to  bring  health  to  body,  comfort  to  soul,  salvation  to 
both.  I  call  it  but  the  means,  for  some  have  given  it  more.  Because  the 
Apostle  saith,  Abraham  obtained  the  promise  '  through  the  righteousness  of 
faith,'  Rom.  iv.  13  ;  therefore  say  they.  Fides  ipsa  justitia, — Faith  is  right- 
eousness itself.  But  let  St  Paul  answer  them,  and  expound  himself  :  I  de- 
sire to  '  be  found  in  Christ,  not  having  mine  own  righteousness,  which  is  of 
the  law,  but  that  which  is  through  the  faith  of  Christ,'  (whose  is  that  1)  '  the 
righteousness  which  is,'  not  of  us,  but  '  of  God  by  faith,'  Phil.  iii.  9.  Thus 
faith  is  said  to  save  us,  not  of  itself :  the  hand  feeds  the  mouth,  yet  no  man 
thinks  that  the  mouth  eats  the  hand ;  only  as  the  hand  conveys  meat  to  the 
body,  so  faith  salvation  to  the  soul.  We  say  the  ring  stancheth  blood,  when 
indeed  it  is  not  the  ring,  but  the  stone  in  it.  There  are  many  that  make 
faith  an  almighty  idol — it  shall  save  ;  but  thus  they  make  themselves  idle, 
and  trust  all  upon  nothing.  That  faith  is  a  meritorious  cause  of  justification, 
this  is  a  doctrine  that  may  come  in  time  to  trample  Christ's  blood  under  feet. 

Now  these  speeches  rightly  understood,  faith  adopteth,  faith  justifieth, 
faith  saveth,  are  not  derogatory  to  the  glory  of  God,  nor  contradictory  to 
these  speeches,  Christ  adopteth,  Christ  justifieth,  Christ  saveth.  One  thing 
may  be  spoken  of  divers  particulars  in  a  different  sense.  God  the  Father 
adopteth,  the  Son  adopteth,  the  Holy  Spirit  adopteth,  faith  adopteth;  all 
these  are  true,  and  without  contrariety.  They  be  not  as  the  young  men  that 
came  out  of  the  two  armies  before  Joab  and  Abner,  '  every  one  tlirusting  his 
sword  into  his  fellow's  side,  and  falling  down  together,'  2  Sam.  ii.  16 ;  but 
like  David's  'brethren,  dwelling  together  in  peace,'  Ps.  cxxxiii.  1,  2.  God 
the  Father  adopteth,  as  the  fountain  of  adoption ;  God  the  Son,  as  the  con- 
duit ;  God  the  Holy  Ghost,  as  the  cistern  ;  faith  as  the  cock  whereby  it  runs 
into  our  hearts. 

Faith  brings  justification,  not  by  any  special  excellency  it  hath  in  itself, 
but  only  by  that  place  and  office  which  God  hath  assigned  it ;  it  is  the  con- 
dition on  our  parts.  So  the  Apostle  instructed  the  jailer,  '  Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house,'  Acts  xvi.  31. 
God's  ordinance  gives  that  thing  the  blessing,  wliich  it  hath  not  in  its  own 
nature.  If  Naaman  had  gone  of  his  own  head,  and  washed  himself  seven  times 
in  Jordan,  he  had  not  been  healed  ;  it  was  God's  command  that  gave  those 
waters  such  purging  virtue.  If  the  Israelites  stung  vnth.  these  fiery  serpents 
*  De  Fide  et  Oper.,  c.  23. 


206  faith's  encouragement.        [Sermon  XXXVII. 

in  the  desert  had  of  their  own  devising  set  up  a  brazen  serpent,  they  had 
not  been  cured ;  it  was  neither  the  material  brass,  nor  the  serpentine  form, 
but  the  direction  of  God  which  effected  it.  It  was  not  the  statue,  but  the 
statute,  that  gave  the  virtue.  So  faith  for  its  own  merit  brings  none  to 
heaven,  but  for  the  promise  which  the  God  of  grace  and  truth  had  made 
to  it. 

In  common  speech  we  say  of  such  a  man,  his  lease  maintains  him.  Is 
there  any  absurdity  in  these  words  1  No  man  conceives  it  to  be  a  parch- 
ment lined  with  a  few  words,  accompanied  with  a  waxen  label,  that  thus 
maintains  him ;  but  house  or  land  or  rents  so  conveyed  to  him.  So  faith 
saveth ;  I  ascribe  not  this  to  the  instrument,  but  to  Jesus  Christ  whom  it 
apprehends,  and  that  inheritance  by  this  means  conveyed. 

But  now  wouldest  thou  know  thyself  thus  interessed  ?  Look  to  thy  faith, 
this  is  thy  proof.  If  a  rich  man  die,  and  bequeath  all  his  riches  and  posses- 
sions to  the  next  of  blood,  many  may  challenge  it,  but  he  that  hath  the  best 
proof  carries  it.  To  Christ's  legacy  thou  layest  claim,  look  to  thy  proof :  it 
is  not,  '  Lord,  Lord,  I  have  prophesied  in  thy  name,'  Matt.  vii.  22 ;  nor, 
'  We  have  feasted  in  thy  presence,  and  thou  hast  taught  in  our  streets,'  Luke 
xiii.  26  ;  but,  '  I  believe ;  Lord,  help  my  unbelief,'  Mark  ix,  24 ;  and  then 
thou  shalt  hear,  '  Be  it  unto  thee  according  to  thy  faith.'  And  this  a  little 
faith  doth,  if  it  be  true.  There  is  a  faith  like  a  grain  of  mustard-seed  :  small, 
but  true ;  little,  but  bite  it,  and  there  is  heat  in  it ;  faith  warms  wherever  it 
goes.  In  a  word,  this  is  not  the  faith  of  explication,  but  of  application,  that 
is  dignified  with  the  honour  of  this  conveyance. 

'  Hath  made  thee  whole.'  Faith  brings  health  to  the  body.  There  was 
a  woman  vexed  with  an  uncomfortable  disease  twelve  years.  Matt.  ix.  20  : 
'  she  suffered  many  thmgs  of  physicians,'  Mark  v.  26 ;  some  torturing  her 
with  one  medicine,  some  with  another ;  none  did  her  good,  but  much  hurt : 
'  She  had  spent  all'  her  living  upon  them,'  Luke  viii.  43,  and  herein,  saith 
Erasmus,  was  bis  miser  a;  her  sickness  brought  her  to  weakness,  weakness  to 
physic,  physic  to  beggary,  beggary  to  contempt.  Thus  was  she  anguished 
in  body,  vexed  in  mind,  beggared  in  estate,  despised  in  place,  yet  faith  healed 
her.  Her  wealth  was  gone,  physicians  had  given  her  over,  her  faith  did  not 
forsake  her  :  '  Daughter,  be  of  good  comfort,  thy  faith  hath  made  thee  whole,' 
Matt.  ix.  22.  There  was  a  woman  bowed  down  with  a  spirit  of  infirmity 
'  eighteen  years,'  yet  loosed,  Luke  xiii.  1 1 ;  there  was  a  man  bedrid  '  eight 
and  thirty  years,'  John  v.  5,  a  long  and  miserable  time,  when,  besides  his 
corporal  distress,  he  might  perhaps  conceive  from  that,  Ecclus.  xxxviii.  15, 
*  He  that  sinneth  before  his  Maker,  let  him  fall  into  the  hand  of  the  physi- 
cian,' that  God  had  cast  him  away ;  yet  Christ  restored  him. 

Perhaps  this  leprosy  was  not  so  old,  but  as  hard  to  cure ;  yet  faith  is  able 
to  do  it :  '  Thy  faith  hath  made  thee  whole.'  But  it  was  not  properly  his 
faith,  but  Christ's  virtue,  that  cured  him ;  why  then  doth  not  Christ  say, 
Mea  virtus,  and  not,  Tiia  fides, — My  virtue,  not  thy  faith,  hath  made  thee 
whole  ?  True  it  is,  his  virtue  only  cures,  but  this  is  apprehended  by  man's 
faith.  When  that  diseased  woman  had  touched  him,  '  Jesus  knew  in  him- 
self that  vu'tue  had  gone  out  of  him,  and  he  turned  him  about  in  the  press, 
and  said,  Who  touched  my  clothes?'  Mark  v.  30.  Yet  speaking  to  the 
woman,  he  mentioned  not  his  virtue,  but  her  faith  :  '  Daughter,  thy  faith 
hath  made  thee  whole,'  ver.  34.  Faith,  in  respect  of  the  object,  is  called  in 
Scripture,  '  The  faith  of  Jesus  Christ,'  Gal.  iii.  22  ;  in  respect  of  the  subject 
wherein  it  is  inherent,  it  is  my  faith,  and  thy  faith.  '  Thy  faith  hath  made 
thee  whole.' 


Luke  XVII.  19.]  faith's  encoueagement.  207 

'  Hath  saved  thee  :'  made  whole,  not  thy  body  only,  that  is  but  part,  the 
worst  part ;  but  thy  soul  also,  totum  te,  thy  whole  sell' :  '  saved  thee.'  The 
other  nine  had  whole  bodies,  this  tenth  was  made  whole  in  .soul  too ;  saved. 
The  richest  jewel  Christ  left  to  his  church  is  salvation  :  '  My  heart's  desire 
and  prayer  to  God  for  Israel  is,  that  they  might  be  saved,'  Rom.  x.  1.  Not 
their  opulency,  not  their  dignity,  not  their  prosperity,  was  St  Paul's  T^sh ; 
but  their  salvation.  K  the  devils  would  confess  to  us  the  truth,  they  would 
say,  The  best  thing  of  all  is  to  be  saved.  The  rich  man  would  fiiin  send  this 
news  out  of  heU,  '  Let  Lazarus  testify  to  my  brethren,  lest  they  also  come 
into  this  place  of  torment,'  Luke  xvi.  28.  The  testimony  of  salvation  was 
blessed  news,  from  the  mouth  of  him  that  gives  salvation,  Jesus  Christ.  The 
vessel  of  man's  soul  is  continually  in  a  tempest,  until  Christ  enter  the  ship, 
and  then  follows  the  calm  of  peace. 

It  is  remarkable,  that  Grod  gives  the  best  gifts  at  last.  Christ  gave  this 
leper  health,  ver.  14 ;  bonum,  this  was  good;  for  vita  non  est  vivere,  sed  vcd- 
ere, — it  is  more  comfortable  to  die  quickly,  than  to  live  sickly.  He  gave 
In'iTi  a  good  name,  '  that  he  returned  to  give  glory  to  God,'  ver.  18;  mdiuSy 
this  was  better.  But  now  lastly  he  gives  hiin  salvation,  '  Thy  faith  hath 
saved  thee,'  ver.  19  ;  optimum,  this  is  best  of  all :  ultima  optima. 

Hath  God  given  thee  wealth,  bless  him  for  it ;  hath  he  given  thee  health, 
bless  him  for  it ;  hath  he  given  thee  good  reputation,  bless  him  for  it ;  hath 
he  given  thee  children,  friends,  peaceable  days,  bless  him  for  all  these.  But 
hath  he  given  thee  faith  1  Especially  bless  him  for  this ;  he  hath  given  thee 
with  it,  what  we  beseech  his  mercy  to  give  us  all,  salvation  in  Jesus  Christ. 

I  conclude  :  there  is  a  faith  powerful  to  justify  the  soul  by  the  righteous- 
ness of  Jesus  Christ ;  but  it  never  dwelt  in  a  bosom  that  lodgeth  with  it  lust 
and  dissoluteness  :  '  If  while  we  seek  to  be  justified  by  Christ,  we  ourselves 
are  found  sinners,  is  therefore  Christ  the  mmister  of  sin  ?  God  forbid,'  Gal. 
ii.  1 7.  Which  verse  may  not  unfitly  be  distinguished  into  fom'  particulars  : 
Quod  sit,  Si  sit,  An  sit,  Absit :  There  is  a  concession,  a  supposition,  a  question, 
a  detestation.  The  concession.  Quod  sit,  That  is  so  ;  he  takes  it  granted  that 
aU  true  Christians  seek  their  only  justification  by  Christ.  The  supposition. 
Si  sit.  If  it  be  so,  that  in  the  meantime  we  are  found  shiners.  The  question 
or  discussion.  An  sit.  Is  it  so  ?  is  Christ  therefore  the  minister  of  sin  ?  The 
detestation,  Absit,  '  God  forbid,' 

'Where  let  us  behold  what  the  gospel  acquireth  for  us,  and  requireth  of  us. 
It  brings  us  hberty  :  the  '  law  gendereth  to  bondage  ;'  and  that,  saith  Aqui- 
nas, quantum  ad  affectum,  et  quantum  ad  effectum.  The  law  begets  an  affec- 
tion of  fear,  the  gospel  of  love  :  '  Ye  have  not  received  the  spirit  of  bondage 
again  to  fear,  but  the  spirit  of  adoption,  whereby  we  cry,  Abba,  Father,'  Rom. 
viii.  15.  Brevissima  et  apertissima  duoriim  testamentorum  differentia,  timor 
et  amor,* — There  is  a  short  and  easy  difference  betwixt  the  Old  Testament 
and  the  New,  fear  and  love.  The  law  brought  forth  only  servants,  the 
gospel  sons  :  '  Jerasalem  above  is  free,  which  is  the  mother  of  us  all,'  Gal. 
iv.  26,  Libera,  quod  liberata, — free  because  she  is  freed.  For  *  if  the  Son 
make  you  free,  you  shall  be  free  indeed,'  John  viii.  3G. 

This  it  brings  to  us ;  it  also  challengeth  something  of  us  :  *  That  we  use 
not  our  liberty  for  an  occasion  to  the  flesh,  but  by  love  serve  one  another,' 
Gal,  V,  13.  AU  things  are  free  to  us  by  foith,  yet  all  things  serviceable  by 
charity :  tit  simid  stet  servitus  libertatis,  et  libertas  servitutis,f — that  the 
service  of  liberty,  and  liberty  of  service,  might  stand  together.  A  Christian 
for  his  faith  is  lord  of  all,  for  his  love  servant  to  all.  That  therefore  we 
*  Aug.  t  Luther. 


208  faith's  encouragement.        [Sermon  XXXVII. 

might  not  abuse  our  freedom,  nor  turn  the  grace  of  God  into  wantonness, 
the  Apostle,  after  the  reins  given,  pulls  us  in  with  the  curb  :  though  justified 
by  Christ,  take  heed  that  we  be  not  '  found  sinners,'  a  check  to  over-jocund 
looseness,  a  corrective,  not  so  much  libertatis,  as  liberatorum, — of  our  free- 
dom, as  of  ourselves  being  freed.  In  vain  we  plead  that  Christ  hath  made 
us  saints,  if  our  own  evil  lives  prove  us  sinners.  Indeed,  as  God  covenants 
by  the  gospel  to  remit  our  sins,  so  we  must  condition  by  the  law  to  amend 
our  lives.  For  that  faith  to  which  the  promise  of  justification  and  eternal 
life  is  made,  is  a  faith  that  can  never  be  separated  from  charity.  Whereso- 
ever it  is,  there  is  love  joined  with  it,  bringing  forth  the  '  fruits  of  right- 
■eousness,  which  are  by  Jesus  Christ  unto  the  glory  and  praise  of  God,'  Phil, 
ill.  This  is  that  faith  to  which  '  all  the  promises  of  God  are  Yea  and 
Amen  in  Christ,  to  the  glory  of  God  by  us,'  2  Cor.  i.  20.  The  Lord,  that 
hath  made  them  Yea  and  Amen  in  his  never-failing  mercies,  make  them  also 
Yea  and  Amen  in  our  ever-believing  hearts,  through  our  blessed  Saviour  Jesus 
Ohrist,     Amen ! 


THE  LOST  AEE  FOUND. 


Fcyr  the  Son  of  man  is  came  to  seek  and  to  save  that  which  u'as  lost— 
Luke  XIX.  10. 

The  first  word  is  causal,  and  puts  us  in  mind  of  some  reference.  In  brief, 
the  dependence  is  this.  Little  Zaccheus  became  great  in  God's  favour ;  he 
was,  ver.  2,  a  publican,  a  chief  publican,  a  rich  publican  :  yet  he  hath  a 
desire  to  see  Jesus,  and  Jesus  hath  a  purpose  to  see  him.  A  fig-tree  shall 
help  him  to  the  sight  of  Christ,  and  Christ  to  the  sight  of  him. 

Our  Saviour  calls  him  down,  (it  is  fit  they  should  come  down  in  humility 
that  entertain  Christ,)  and  bids  himself  to  his  house  to  diimer.  He  is  made 
Zaccheus's  guest  for  temporal  food,  and  Zaccheus  is  made  his  guest  for  ever- 
lasting cheer.     '  This  day  is  salvation  come  to  this  house,'  ver.  9. 

This  mercy  is  not  without  the  Pharisees'  grudging  :  ver.  7,  '  When  they 
saw  it,  they  all  murmured,  sajing.  That  he  was  gone  to  be  guest  with  a  man 
that  is  a  sinner.'  Murmuring  is  between  secret  backbiting  and  open  raU- 
,ing ;  a  smothered  malice,  which  can  neither  be  utterly  concealed,  nor  dare  be 
openly  vented.  The  cause  of  their  murmuring  was,  that  he  was  become  a 
guest  to  a  sinner ;  as  if  the  Sun  of  righteousness  could  be  corrupted  in  shining 
on  a  dunghill  of  sin.  No ;  whiles  he  did  associate  the  bad,  he  made  them 
good ;  feeding  them  spiritually,  that  fed  him  corporally.  He  did  not  con- 
sent to  their  sin,  but  correct  it ;  not  infecting  himself,  but  affecting  their 
souls,  and  effecting  their  bliss.  A  man  may  accompany  those  whom  he 
desires  to  make  better,  or  them  to  make  him  better.  And  that  the  mouth 
of  aU  wickedness  might  be  stopped,  our  Saviour  says  that  his  coming  into 
this  world  was  not  only  to  call  home  Zaccheus,  but  even  many  such  pub- 
licans :  '  For  the  Son  of  man  is  come  to  seek  and  to  save,'  &c. 

We  are  thus  gotten  over  the  threshold,  for;  let  us  now  look  into  the 
house,  and  survey  every  chamber  and  room  in  it.  The  foundation  of  this 
comfortable  Scripture  is  Jesus  Christ,  and  the  buUding  may  be  distinguished 
into  five  several  parlours,  all  richly  hung  and  adorned  with  the  gi-aces  and 
mercies  of  God,  '  and  the  midst  thereof  paved  with  love  for  the  daughters  of 
Jerusalem,'  Cant.  iii.  10.  Christ  is  the  buttress  or  comer-stone,  and  in  him 
consider  here,  1.  His  humility, '  The  Son  of  man ;'  2.  His  verity,  '  is  come;'  3. 
His  pity, '  to  seek ;'  4.  His  piety, '  to  save ;'  5.  His  power, '  that  which  was  lost.' 

1.  '  Tlie  Son  of  man.'  Ecce  humilitatem.  He  that  is  the  Son  of  eternal 
God  calls  himself  the  Son  of  mortal  man. 

2.  '  Is  come.'    Ecce  ventaiem.    What  God  had  promised,  his  servants 

VOL.  II.  o 


210  THE  LOST  ARE  FOUND.  [SeKMON  XXXVIIL 

prophesied,  his  types  prefigiired,  he  h?vth  now  performed.     They  all  foretold 
in  their  kinds  that  he  should  come ;  he  makes  all  good,  he  '  is  come.' 

3.  '  To  seek.'  Ecce  compasdonem.  He  knew  that  we  were  utterly  gone, 
that  we  had  nee  valentis  oculum  nee  volentis  animum, — neither  an  eye  able 
nor  a  mind  willing  to  seek  him ;  in  pity  he  seeks  us. 

4.  '  To  save.'  Ecce  pietatem.  He  seeks  us  not  in  ruinam,  to  our  de- 
struction, as  we  deserved ;  but  in  salutem,  to  our  salvation,  as  he  desired. 
Amissos  queer  it,  qucesitos  invenit,  inventos  servat, — He  seeks  them  that  were 
lost,  he  finds  them  he  seeks,  he  saves  them  he  finds.     '  To  save ' — 

5.  '  The  lost.'  Ecce  potestatem.  He  is  not  only  able  to  strengthen  us- 
weak,  nor  to  recover  us  sick,  nor  to  fetch  us  home  offering  ourselves  to  be 
brought ;  but  when  we  had  neither  will  nor  power  to  procure  this,  yea,. 
when  we  had  a  reluctancy  against  this, — for  we  were  his  enemies  and  hated 
him, — he  did  recall  us  gone,  revive  us  dead,  seek  and  save  us  that  were  lost. 

You  see  the  chambers,  how  they  lie  in  order ;  let  me  keep  your  thoughts- 
in  this  house  of  mercy  a  while,  wherem  may  all  our  souls  dwell  for  ever  ! 
In  surveying  the  rooms,  it  is  fit  we  should  begin  with  the  lowermost,  and 
thither  the  text  aptly  first  leads  us. 

1.  '  The  Son  Of  man.'  Christ  is  called  a  son  in  three  respects.  First,  In 
regard  of  his  deity,  the  Son  of  God,  begotten  of  him  from  all  eternity,  co-equal 
and  co-essential  to  hun.  Secondly,  In  respect  of  his  flesh,  the  Son  of  Mary, 
naturally  born  of  her.  Thirdly,  He  calls  himself  the  Son  of  man,  in  regard 
that  he  took  on  him  man's  nature,  and  undertook  the  performance  of  man's  re- 
demption. Man  like  us  in  all  things,  sin  only  excepted.  So  that  in  this  cir- 
cumstance two  things  are  considerable  in  Christ,  the  one  necessarily  involved 
in  the  other — (1.)  His  humanity;  (2.)  His  humility. 

(1.)  His  humanity.  When  the  fulness  of  time  was  come,  'God  sent  his 
Son,  made  of  a  woman,'  Gal.  iv.  4.  Ex  muliere,  non  in  muliere,  as  Gorran 
notes  against  Valentinus,  whose  heresy  was  that  Christ  jjassed  through  the 
Virgin  as  water  through  a  conduit-pipe.  But  this  preposition,  ex,  signifies  a 
pre-existent  matter,  as  a  house  is  made  of  timber  and  stones,  bread  of  wheat, 
wine  of  grapes.  Christ  had  therefore  the  materials  of  his  body  from  the 
Virgin  Mary,  though  not  his  foi-male  jyrincijnum ;  for  the  Holy  Ghost  was 
agent  in  this  wonderful  conception, 

Neither  is  this  a  thing  impossible  to  God,  though  wondeiful  to  man,  that 
this  Christ  should  be  the  Son  of  Mary  without  man.  As  it  was  possible  to 
God  in  the  first  creation  to  make  a  woman  out  of  a  man  without  the  help 
of  a  woman,  so  in  this  new  creation  to  make  a  man  out  of  a  woman  without 
the  help  of  a  man.  There  is  the  same  reason  of  possibility.  It  is  as  easy 
to  bring  fire  from  a  steel  without  a  flint,  as  from  a  flint  without  a  steel.  But 
he  that  could  dare  essentiam  nihilo,  can  raise  a  nature  ex  aliqiio. 

God  had  four  divers  manners  of  creating  human  creatures.  First,  The 
first  man  Adam  was  made  of  no  man,  but  immediately  created  of  God. 
Secondly,  The  second,  that  was  Eve,  was  made,  not  of  a  woman,  but  of  a 
man  alone.  Thirdly,  The  third  sort,  aU  men  and  women  else,  are  begotten 
of  man  and  woman.  Fourthly,  Christ,  the  last  sort,  was  of  a  difi"erent  man- 
ner from  all  these.  First,  not  of  no  precedent  flesh,  as  Adam ;  secondly, 
not  of  a  man  without  a  wo'man,  as  Eve ;  thirdly,  not  of  man  and  woman, 
as  all  we ;  fourthly,  but  after  a  new  way,  of  a  woman  without  a  man.  We 
are  all  in  this  sort  opposed  to  Adam,  Christ  to  Eve.  Adam  was  made  of 
neither  man  nor  woman,  we  of  both  man  and  woman.  Eve  of  a  man  with- 
out a  woman,  Christ  of  a  woman  without  a  man. 

Now  as  this  was  a  great  work  of  God,  so  it  is  a  great  wonder  to  man. 


Luke  XIX.  10,]  the  lost  are  found.  211 

Three  miracles  here  :  Beum,  nasci,  virglneni  parere,  fidem  hcec  credere.  Thtat 
the  Son  of  God  should  become  the  son  of  woman,  a  great  miracle.  That  a 
virgin  should  bear  a  child,  and  yet  before,  at,  after  the  birth  remain  still  a 
virgin,  a  great  miracle.  That  the  faith  of  man  should  believe  all  this,  maxi- 
mum miraculum,  this  is  the  greatest  wonder  of  all. 

Thus  you  have  divinity  assuming  humanity,  a  great  mystery :  '  God  mani- 
fested in  the  flesh,'  1  Tim.  iii.  16.  In  mundum  venit,  qui  mundum  condi- 
dit;  he  comes  down  to  earth,  but  he  leaves  not  heaven ;  hie  affait,  inde  non 
deficit.  Humana  natura  assumpta  est,  divina  non  consumpia  est.  He  took 
humanity,  he  lost  not  his  divinity.  He  abideth  Marioi  Pater,  the  Father  of 
Mary,  who  is  made  Marice  Filius,  the  Son  of  Mary.  *  To  us  a  child  is  born, 
to  us  a  son  is  given,'  Isa,  ix.  G.  Whereon  Emissenus,*  Natus  qui  sentiret  occa- 
sum,  datus  qui  7iesciret  exordium, — He  was  born  that  should  feel  death  :  he 
was  given  that  was  from  everlasting,  and  could  not  die.  Natus  qui  et  matre 
esset  junior,  datus  quo  nee  Pater  esset  antiquoir, — He  that  was  born  was 
younger  than  his  mother ;  he  that  was  given  was  as  eternal  as  his  Father. 
He  was  Son  to  both  God  and  Mary.  Non  alter  ex  Patre,  alter  ex  Virgine  ; 
sed  aliter  ex  Patre,  aliter  ex  Virgine. 

As  the  flowers  are  said  to  have  solem  in  coelo  2^at>'em,  solum  in  terra  ma- 
trem;  so  Christ  hath  a  Father  in  heaven  without  a  mother,  a  mother  on 
earth  T\dthout  a  father.  Here  is  then  the  wonder  of  his  humanity.  The 
'  everlasting  Father,'  Isa.  ix.  6,  is  become  a  little  child.  He  that  spreads  out 
the  heavens  is  wrapped  in  swaddling  clouts,  Luke  ii.  7.  He  that  is  the 
Word  becomes  an  infant  not  able  to  speak.  The  Son  of  God  calls  himself 
the  Son  of  man. 

(2.)  His  humility.  If  your  understandings  can  reach  the  depth  of  this 
bottom,  take  it  at  one  view.  The  Son  of  God  calls  himself  the  Son  of 
man.  The  omnipotent  Creator  becomes  an  impotent  creature.  As  himself 
saith,  *  Greater  love  hath  no  man  than  this,  that  a  man  lay  down  his  life  for 
his  friends,'  John  xv.  13.  So  greater  humility  never  was  than  this,  that 
God  should  be  made  man.  It  is  the  voice  of  pride  in  man,  '  I  will  be  like 
God,'  Isa.  xiv.  1 4 ;  but  the  action  of  humility  in  God,  '  I  will'  be  man.' 
Proud  Nebuchadnezzar  says,  Ero  similis  altissimo, '  I  will  be  like  the  Highest  / 
meek  Christ  saith,  Ero  similis  infimo,  '  I  wiU  be  like  the  lowest :'  '  he  put 
on  hun  the  form  of  a  servant ;'  yea,  he  was  a  despised  worm.  God  spoke  it 
in  derision  of  sinful  man,  '  Behold,  he  is  become  as  one  of  us,'  Gen.  iii.  22 ; 
but  now  we  may  say,  God  is  become  as  one  of  us.  There  the  lowest  aspires 
to  be  the  highest,  here  the  Highest  vouchsafes  to  be  the  lowest.  Alexander, 
a  son  of  man,  would  make  himself  the  son  of  God  :  Christ,  the  Son  of  God, 
makes  himself  the  Son  of  man.  God,  in  '  whose  presence  is  fulness  of  joy,' 
Ps.  xvi.  11,  becomes  *a  man  full  of  sorrows,'  Isa.  liii.  3.  Eternal  rest  be- 
takes himself  to  unrest :  having  whilst  he  Hved  '  passive  action,'  and  when 
he  died  'active  passion.'t 

The  '  Lord  over  all  things,'  Acts  x.  36,  and  *  heir  of  the  world,'  Heb,  i.  2, 
undertakes  ignominy  and  poverty.  Ignominy :  the  '  King  of  glory,'  Ps.  xxiv. 
7,  is  become  '  the  shame  of  men,'  Ps.  xxii.  G.  Poverty :  Pauper  in  nativi- 
tate,  j)auperior  in  vita,  paujjerrimus  in  cruce,% — Poor  in  his  birth,  for  born 
in  another  man's  stable  ;  poor  in  his  life,  fed  at  another  man's  table ;  poor 
in  his  death,  buried  in  another  man's  sepulchre. 

There  are,  saith  Bernard,§  some  that  are  humbled,  but  not  humble ;  others 
that  are  humble,  not  humbled ;  and  a  third  sort,  that  are  both  humbled  and 

*  Horn,  de  Nat.  t  Bern.  Ser.  in  Fer.  4.  Hebd, 

+  Bern.  Tract,  de  Pas.  Dom.,  cap.  2.  §  In  Cant.,  Ser.  34. 


212  THE  LOST  AEE  FOTTND,  [SeEMON  X5XVIII 

humble.  Pharaoh  was  humbled  and  cast  down,  but  not  humble ;  smitten 
with  subversion,  not  moved  with  submission.  Godfrey  of  Bologne  was  not 
humbled,  yet  humble ;  for  in  the  very  heat  and  height  of  his  honour  he  re- 
fused to  be  crowned  in  Jerusalem  with  a  crown  of  gold,  because  Christ,  his 
Master,  had  been  in  that  place  crowned  with  a  crown  of  thorns.  Others  are 
both  humbled  and  humble.  '  When  he  slew  them,  they  sought  him  :  they  re- 
turned and  inquired  early  after  God,'  Ps.  bcxviii.  34.  Our  Saviour  Christ  was 
passively  humbled  :  '  he  was  made  lower  than  the  angels,  by  suffering  death,' 
Heb.  ii.  9  ;  the  Lord  did  break  him.  Actively,  he  humbled  himself :  '  He 
made  himself  of  no  reputation,  and  took  upon  him  the  form  of  a  servant ;  he 
humbled  himself,'  Phil.  ii.  7.  Habitually,  he  was  humbled  :  '  Learn  of  me, 
for  I  am  meek  and  lowly  in  heart,'  Matt.  xi.  29.  Let  this  observation  les- 
son us  two  duties  : — 

Lesson  1. — Esteem  we  not  the  worse  but  the  better  of  Christ,  that  he 
made  himself  the  Son  of  man.  Let  him  not  lose  any  part  of  his  honour  be- 
cause he  abased  himself  for  us.  He  that  took  our  flesh  '  is  also  over  aU, 
God  blessed  for  ever,  Amen,'  Rom.  ix.  5.  There  is  more  in  him  than  huma- 
nity ;  not  alia  persona,  but  alia  natura, — not  another  person,  but  another 
nature.  Though  he  be  verus  homo,  he  is  not  merus  homo.  And  even  that 
man  that  was  crucified  on  a  cross,  and  laid  in  a  grave,  is  more  high  than 
the  heavens,  more  holy  than  the  angels. 

Stephen  saw  this  very  '  Son  of  man  standing  on  the  right  hand  of  God,' 
Acts  vii.  56.  The  blood  of  this  Son  of  man  gives  salvation ;  and  to  whom 
it  doth  not,  this  Son  of  man  shall  adjudge  them  to  condemnation,  John 
V.  27.  Under  this  name  and  form  of  humility  our  Saviour  apposed  his  dis- 
ciples :  'Whom  do  men  say  that  I,  the  Son  of  man,  am?'  Matt.  xvi.  13. 
Peter  answers  for  himself  and  the  apostles,  whatsoever  the  people  thought : 
'  Thou  art  Christ,  the  Son  of  the  living  God,'  ver.  16.  He  calls  himself  the 
Son  of  man,  Peter  calls  him  the  Son  of  God.  The  Jews  see  him  only  a 
stumblingblock,  and  the  Greeks  foolishness,  1  Cor.  i.  23;  but  Christians 
see  him  '  the  power  of  God  and  the  wisdom  of  God,'  ver.  24.  The  wicked 
behold  him  '  without  form  or  comeliness,  or  beauty  to  desire  him,'  Isa.  liiL 
2 ;  but  the  faithfid  behold  him  '  crowned  with  a  crown,'  Cant.  iii.  11,  'his 
face  shining  as  the  sun  in  his  glory,'  Matt.  xvii.  2.  Therefore,  Quanto  mi- 
norem  se  fecit  in  humilitate,  tanto  majorem  exMhuit  in  honitate.  Quanto 
pro  me  vilior,  tanto  mild  carior,* — The  lower  he  brought  himself  in  humi- 
lity, the  higher  he  magnified  his  mercy.  By  so  much  as  he  was  made  the 
baser  for  us,  by  so  much  let  him  be  the  dearer  to  us. 

Observe  it,  O  man ;  et  quia  limxis  es,  non  sis  superhus :  et  quia  Deo  jundus, 
own  sis  ingratus, — because  thou  art  dust  of  thyself,  be  not  proud  :  because 
thou  art  made  immortal  by  Christ,  be  not  unthankful. 

Condemned  world,  that  despisest  him  appearing  as  a  siUy  man  !  The  Jews 
expected  an  external  pomp  in  the  ]\Iessias  :  '  Can  he  not  come  down  from  the 
cross  V  how  should  this  man  save  us  1  They  consider  not  that  he  who 
wanted  a  rest  for  his  head,  and  bread  for  his  followers,  fed  some  thousands 
of  them  with  a  few  loaves ;  that  he  which  wanted  a  pillow,  gives  rest  to  all 
believing  souls ;  that  he  could,  but  would  not  come  down  from  the  cross, 
that  the  dear  price  of  their  redemption  might  be  paid. 

Many  still  have  such  Jewish  hearts  :  What !  believe  on  a  crucified  man  ? 
But  Paul  'determines  to  know  nothing,  but  this  Jesus  Christ,  and  him 
crucified,'  1  Cor.  ii.  2.  They  can  be  content  to  dwell  with  him  on  Mount 
Tabor,  but  not  to  foUow  him  to  Mount  Calvary.    They  cleave  to  him  so  long 

*  Bern.,  Ser.  22. 


Luke  XIX.  10.]  the  lost  are  found.  213 

as  lie  gives  them  bread,  but  forsake  him  when  himself  cries  for  drink,  John 
xix.  28.  Oderunt  pannos  tiios.  O  Christ,  they  like  well  thy  robes  of  glory, 
but  not  thy  rags  of  poverty  !  They  love  him  while  the  people  cry  '  Hosanna,' 
but  shrink  back  when  they  cry '  Crucify  him.'  All  pleaseth  them  but  the  cross  : 
all  the  fair- way  of  delights  they  will  accompany  him,  but  at  the  cross  they  part. 

Thej;  will  share  with  him  in  his  kingdom,  but  they  will  none  of  his  vassal- 
age, fxhe  lion  (in  a  fable)  had  many  attendants,  and  he  provided  for  them 
good  cheer.  They  like  well  of  this,  and  are  proud  of  their  master,  to  whom 
all  the  other  beasts  gave  awe  and  obedience.  But  it  chanced  that  the  lion 
fell  into  the  danger  of  the  dragon,  who  had  got  him  down,  ready  to  devour 
him.  His  followers  seeing  this,  quickly  betook  themselves  to  their  heels, 
and  fell  every  beast  to  his  old  trade  of  rapine.  Only  the  poor  lamb  stood 
bleating  by,  and,  though  he  could  not  help,  would  not  forsake  his  lord.  At 
last  the  lion  gets  the  victor}',  and  treads  the  dragon  under  his  feet  to  death. 
Then  he  punisheth  those  revolting  traitors  with  deserved  destruction,  and 
sets  the  lamb  by  his  own  side. 

The  great '  Lion  of  Judah,'  Rev.  v.  5,  feeds  many  of  the  Jews,  and  at  this 
day  profane  wretches  :  whilst  his  bounty  lasts,  '  Christ,  and  none  but  Christ.' 
But  when  the.  red  dragon  hath  got  him  under,  nailed  him  to  the  cross,  cru- 
cified him  dead,  away  go  these  renegades  :  '  No  more  penny,  no  more  pater- 
noster.' If  affliction  come  for  Christ's  cause,  they  know  where  to  find  a 
kinder  master.  Back  to  the  world  :  one  to  his  fraud,  and  he  will  overreach 
others  with  the  sin  of  deceitf  aluess,  though  himself  be  overreached  with  the 
' deceitfulness  of  sin,'  Heb.  iii.  13.  Another  to  his  usury;  and  he  chymi- 
cally  projects  money  out  of  the  poor's  bowels.  A  third  to  his  covetousness ; 
and  he  had  rather  that  the  very  frame  of  the  world  should  fall  than  the 
price  of  com.  A  fourth  to  his  idols ;  and  he  hopes  for  cakes  from  '  the 
queen  of  heaven,'  as  if  the  King  of  heaven  was  not  able  to  give  bread.  If 
the  Lord  pinch  them  with  distress,  they  run  to  Rome  for  succour,  expect- 
uig  that  from  a  block  which  they  would  not  tarry  to  obtain  from  the  God 
of  mercy.  Then  they  cry  like  the  Israelites :  '  Up,  make  us  gods  to  go  be- 
fore us ;  for  as  for  this  Moses,  we  know  not  what  is  become  of  him,'  Exod. 
xxxii.  1.  But  at  last  this  Lion  conquers  the  dragon,  overcomes  Satan  and 
his  damnation ;  what  shall  he  then  say  to  those  rebels  '  that  would  not  have 
him  reign  over  them,'  but  '  Bring  those  mine  enemies,  and  slay  them  before 
me  V  Luke  xix.  27.  But  the  poor  and  innocent  lambs,  that  '  suifcr  with  hhn, 
shall  reign  with  him,'  Rom.  viii.  17.  '  Blessed  are  they  that  sufier  persecu- 
tion for  righteousness'  sake,  for  theirs  is  the  kingdom  of  heaven,'  Matt.  v.  10. 

Lesson  2. — The  other  use  is  St  Paul's  :  '  Let  the  same  mind  be  in  you 
which  was  in  Christ  Jesus,'  Phil.  ii.  5.  What  mind  is  that  ?  Humility. 
Ver.  7,  He  that  '  thought  it  no  robbery  to  be  equal  with  God,'  humbled  him- 
self to  become  man  :  we  should  have  found  it  no  robbery  to  be  equal  with 
devils,  and  shall  we  be  proud  'i  What  an  uitolerable  disproportion  is  this, 
to  behold  humilevi  Deum,  et  superhum  hominem, — a  humble  God,  and  a 
proud  man.  Wh»  can  endure  to  see  a  prince  on  foot,  and  his  vassal 
mounted  I  Shall  the  Son  of  God  be  thus  humble  for  us,  and  shall  not  wc 
be  humble  for  ourselves?  For  ourselves,  I  say,  that  deserve  to  be  cast 
down  among  the  lowest ;  for  ourselves,  that  we  may  be  exalted. 

He  that  here  calls  himself  the  Son  of  man  is  now  glorified  :  they  that 
humbly  acknowledge  themselves  to  be  the  sons  of  men,  that  is,  mortal, 
shkll  be  made  the  sons  of  God,  that  is,  immortal.  In  1  Kings  xix.  11, 
there  wa^  a  mighty  strong  wind  that  rent  the  mountains,  and  brake  the 
rocks;  but  God  was  not  in  the  wind :  the  Lord  will  not  rest  in  the  turbulent 


2H  THE  LOST  ARE  FOUND,  [SeEMON  XXXVIII. 

spirit,  puffed  up  with  the  wind  of  vainglory.  There  was  an  earthquake,  but 
God  was  not  in  the  earthquake :  he  will  not  dwell  in  a  covetous  heart, 
buried  in  the  furrows  of  the  earth,  and  cares  of  the  world.  There  was  a  fire, 
but  the  Lord  was  not  in  the  fire  :  he  will  not  rest  in  a  choleric  angry  soul, 
full  of  combustion  and  furious  heat.  There  was  a  still  soft  voice,  and  the 
Lord  came  with  it :  in  a  mild  and  humble  spirit  the  God  of  heaven  and 
earth  will  dwell.  '  The  high  and  lofty  One,  that  inhabiteth  eternity,  will 
dwell  in  the  contrite  and  humble  soul,'  Isa.  Ivii.  15. 

It  is  a  sweet  mixture  of  greatness  and  goodness,  ut  duvi  nihil  in  honore 
suhlimius,  nihil  in  humilitate  suhmissiiis, — when  the  highest  in  dignity  are 
the  lowest  in  courtesy.  Augustine  called  himself,  minivmm  non  solum 
omnium  apostolorum,  sed  etiam  ejnscoporum, — the  least  not  only  of  all  the 
apostles,  but  of  all  the  bishops ;  whereas  he  was  the  most  illuminate  doctor 
and  best  bishop  of  his  times.  Paul  thought  himself  '  not  worthy  to  be 
called  an  apostle,'  1  Cor.  xv,  9 ;  and,  behold,  he  is  called  The  Apostle, — war' 
^0°%''^ — ^ot  only  Paul,  but  The  Apostle.  Abraham,  that  esteemed  himself 
'  dust  and  ashes,'  Gen.  xviii.  27,  is  honoured  to  be  the  '  father  of  all  them 
that  beUeve,'  Rom.  iv.  11.  David  sits  content  at  his  sheep-folds,  the  Lord 
makes  him  king  over  his  Israel. 

But  as  humility,  like  the  bee,  gathers  honey  out  of  rank  weeds,  very  sins 
moving  to  repentance;  so  pride,  like  the  spider,  sucks  poison  out  of  the 
fairest  flowers,  the  best  graces,  and  is  corrupted  with  insolence.  Uiia  super- 
hia  destndt  omnia, — Only  pride  overthrows  all.  It  thrust  proud  Nebuchad- 
nezzar out  of  men's  society,  proud  Saul  out  of  his  kingdom,  proud  Adam  out 
of  paradise,  proud  Haman  out  of  the  court,  proud  Lucifer  out  of  heavea 
Pride  had  her  beginning  among  the  angels  that  fell,  her  continuance  in  earth, 
her  end  in  hell.  Poor  man,  how  ill  it  becomes  thee  to  be  proud  when  God 
himself  is  humble ! 

2.  '  Is  come.'  We  understand  the  person,  let  us  come  to  his  coming. 
And  herein,  ecce  veritatem, — behold  his  truth.  Did  God  promise  a  son  of  a 
virgin ;  Emmanuel,  a  Saviour  ?  He  is  as  good  as  his  word ;  ve7iit,  *  he  is 
come.'  Did  the  sacrificed  blood  of  so  many  bulls,  goats,  and  lambs,  pre- 
figure the  expiatory  blood  of  the  Lamb  of  God  to  be  shed  ?  Ecce  Agnus 
Dei, — '  Behold  that  Lamb  of  God,  that  taketh  away  the  sins  of  the  world,' 
John  i.  29.  Is  the  *  Seed  of  the  woman  '  promised  to  '  break  the  head  of 
the  serpent  1 '  Behold  he  '  breaks  the  heavens,  and  comes  down '  to  do  it. 
*  For  this  purpose  the  Son  of  God  was  manifested,  that  he  might  destroy 
the  works  of  the  devil,'  John  iii.  8.  Did  God  engage  his  word  for  a  Re- 
deemer to  purge  our  sins  ?  '  Call  his  name  Jesus  ;  for  he  shall  save  his 
people  from  their  sins,'  Matt.  i.  21. 

Against  unbelieving  atheists,  and  misbelieving  Jews,  here  is  sufficient  con- 
viction. But  I  speak  to  Christians,  that  believe  he  is  come.  Hac  fide  credite 
venturum  esse,  qua  creditis  venisse, — Believe  that  he  wiU  come  again  with 
the  same  faith  wherewith  you  believe  he  is  come  already.  Do  not  curtail 
God's  word,  believing  only  so  much  as  you  list.  Faith  is  holy  and  catholic  : 
if  you  distrust  part  of  God's  word,  you  prepare  infidelity  to  the  whole.  Did 
God  promise  Christ,  and  in  '  the  fulness  of  time '  send  him  ?  Gal.  iv.  4. 
Then,  since  he  hath  again  promised  him,  and  '  appointed  a  day  wherein  he  will 
judge  the  world  by  that  man,'  Acts  xvii.  31,  he  shall  come.  As  certainly 
as  he  came  to  suffer  for  the  world,  so  certainly  shaU  he  come  to  judge  the 
world.  '  Christ  was  once  offered  to  bear  the  sins  of  many ;  and  unto  them 
that  look  for  him  shall  he  appear  the  second  tune  without  sin  unto  salva- 
tion,' Heb.  ix,  28.     He  that  kept  his  promise  when  he  came  to  die  for  us, 


Luke  XIX.  10.]  the  lost  are  found.  215 

followed  by  some  few  poor  apostles,  wiU  not  break  it  when  he  shall  come  in 
glory  with  thousands  of  angels. 

Neither  did  God  only  promise  that  Christ  should  come,  but  that  all  be- 
lievers should  be  saved  by  him  :  '  As  many  as  received  him,  to  them  gave 
he  power  to  be  the  sons  of  God,  even  to  them  that  believe  on  his  name,' 
John  i.  12.  3fisit  filium,  promisit  in  filio  vitam.  He  sent  his  Son  to  us, 
and  salvation  with  him.  Wretched  and  desperate  men  that  distmst  his 
mercy  !  '  Whosoever  believes,  and  is  baptized,  shaU  be  saved.'  Whosoever  ; 
Qui  se  ipsiim  excipit,  seipsum  decipit.  Did  not  God  spare  to  send  his  pro- 
mised Sou  out  of  his  bosom  to  death,  and  will  he  to  those  that  believe  on 
him  deny  life  1  No ;  all  '  his  promises  are  Yea  and  Amen  in  Christ :'  may 
these  also  be  '  Yea  and  Amen  '  in  our  believing  hearts  !  A  yielding  devil 
could  say,  '  Jesus  I  know ; '  yet  some  men  are  like  that  tempting  de\Tl, 
Matt,  iv.,  Sifilius  Dei  sis, — '  If  thou  be  the  Son  of  God.'  Si,  If;  as  if  they 
doubted  whether  he  could  or  would  save  them. 

*  Is  come,'  There  is  a  threefold  coming  of  Christ ;  according  to  the  three- 
fold difference  of  time — past,  present,  fixture.  As  Bernard* — Venit,  (1.)  Ad 
homilies  ;  (2.)  In  homines  ;  (3.)  Contra  homines. 

(1.)  First,  for  the  time  past,  he  came  among  men  :  '  The  Word  was  made 
flesh,  and  dwelt  among  us,'  John  i,  14.  (2.)  Secondly,  for  the  present,  he 
comes  into  men,  by  his  Spirit  and  grace  :  Rev.  iii.  20,  '  I  stand  at  the  door 
and  knock;  if  any  open  imto  me,  I  will  come  in  to  him.'  (3.)  Thirdly,  for  the 
time  to  come,  he  shall  come  against  men  :  Rom.  ii.  16,'  At  the  day  when 
God  shall  judge  the  secrets  of  all  hearts  by  Jesus  Christ.'  Or  as  it  is  wittily 
observed,  the  '  Sun  of  righteousness '  appeareth  in  three  signs  :  Leo,  Virgo, 
Libra.  Fu'st,  in  the  law  like  a  lion,  roaring  out  terrible  things,  with  a  voice 
not  endurable  :  '  And  they  said  to  Moses,  Speak  thou  with  us,  and  we  will 
hear ;  but  let  not  God  speak  with  us,  lest  we  die,'  Exod.  xx.  19.  Secondly, 
in  the  gospel  he  appeared  in  Virgo,  an  infant  born  of  a  virgin.  Matt.  i.  25. 
Thirdly,  at  his  last  audit  he  shall  appear  in  Libi-a,  weighing  all  our  thoughts, 
words,  and  works  in  a  balance  :  '  Behold,  I  come  quickly  ;  and  my  reward  is 
with  me,  to  give  every  man  according  as  his  work  shall  be,'  Rev.  xxii.  12. 

'  Is  come.'  He  was  not  fetched,  not  forced,  spo7ite  venit :  of  his  own  ac- 
cord he  is  come.  '  No  man  taketh  my  life  from  me,  but  I  lay  it  down  of 
myself,'  John  x.  18.  Ambrose  on  these  words  of  Christ,  in  ilatt.  xxvi.  55  : 
'  Are  ye  come  out  against  a  thief,  with  swords  and  staves  to  take  me  V 
Stidtum  est  cum  gladiis  eum  quccrere,  qui  ultra  se  offert.  It  was  superfluous 
folly  to  apprehend  him  with  weapons  that  willingly  offered  himself ;  to  seek 
hini  in  the  night  by  treason,  as  if  he  shunned  the  light,  who  was  every  day 
teaching  publicly  in  the  temple.  Sed  factum  congruit  tempori  et  personis  ; 
quia  cum  tenebrce,  in  tenebroso  tempo7'e,  tenebrosum  opus  exercebant, — The 
fact  agrees  to  the  time  and  persons  :  they  were  darkness,  therefore  they  do 
the  work  of  darkness,  m  a  time  of  darkness.  Indeed  he  prays,  '  Father, 
save  me  from  this  hour ;'  but  withal  he  corrects  himself,  '  Therefore  came  I 
to  this  hour.' 

But  he  is  to  '  fear  death,'  Heb.  v.  What  is  it  to  us  quod  timuii,  that  he 
feared ;  nostrum  est  quod  sustinuit,  that  he  suffered.  Christ's  nature  must 
needs  abhor  destructive  things  :  he  feared  death,  ex  affectu  sensualitads,  not 
ex  affectu  rationis.i  He  eschewed  it  secundum  se,  but  did  undergo  it  projAer 
cdiud.  Ex  impetu  naturce  he  declined  it,  but  ex  imperio  ralionis  ;  consider- 
ing that  either  he  must  come  and  die  on  earth,  or  we  aU  must  go  and  die  in 
hell,  and  that  the  head's  temporal  death  might  procure  the  body's  eternal 
*  Ser.  3,  de  Adventu  Christi.  t  Lomb.  iii.,  sent.  dist.  17. 


216  THE  LOST  APvE  FOUND.  [SeRMON  XXXVIII. 

life,  behold,  '  the  Son  of  man  is  come.'  Neither  was  it  necessary  for  him 
to  love  his  pain,  though  he  so  loved  us  to  suffer  this  pain.  No  man  properly 
loves  the  rod  that  beats  him,  though  he  loves  for  his  soul's  good  to  be  beaten. 
As  Augustine  said  of  crosses,  Tolerare  juhemur,  non  amare.  Nemo  quod 
tolerat  amat,  etsi  tolerare  amat  ;* — We  are  commanded  to  bear  them,  not  to 
love  them.     No  man  that  even  loves  to  suffer,  loves  that  he  suffers. 

Voluntarily  yields  himself ;  saluting  Judas  by  the  name  of  friend  :  Amice, 
cur  venis  ?  He  suffered  not  his  followers  to  offend  his  enemies,  nor  com- 
mands the  angels  to  defend  himself,  t  O  blind  Jews  !  was  it  impossible  for 
him,  de  parvo  stipite  ligni  descendere,  qui  descendit  ci  coelorum  aliiiudine  ? 
— to  come  down  from  a  piece  of  wood,  that  came  down  from  heaven  1  Nun- 
quid  tua  vincula  ilium  jjossunt  tenere,  quem  coeli  non  possunt  capere  1 — Shall 
your  bonds  hold  him,  when  the  heavens  could  not  contain  him  1  He  came 
not  to  deliver  himself,  that  was  in  freedom ;  but  to  deliver  us,  that  were  in 
bondage.:}: 

'  Is  come.'  Is  Christ  come  to  us,  and  shaU  not  we  come  to  him  %  Doth 
the  Son  of  God  come  to  the  sons  of  men ;  and  do  the  sons  of  men  scorn  to 
come  to  the  Son  of  God  %  Proud  dust !  wilt  thou  not  meet  thy  Maker  ?  If 
any  ask,  '  Whither  is  thy  beloved  gone,  that  we  may  seek  him  with  thee  V 
Cant.  vi.  1 ;  the  church  answers,  '  My  beloved  is  gone  down  into  his  garden, 
to  the  beds  of  spices,  to  feed  in  the  gardens,  and  to  gather  lilies,'  ver.  2.  You 
shall  have  him  in  his  garden,  the  congregation  of  the  faithful :  '  Wheresoever 
a  number  is  gathered  together  in  his  name.'  Behold,  venit  ad  limina  virtus, 
manna  lies  at  your  thresholds ;  wUl  you  not  go  forth  and  gather  it  ?  The 
bridegroom  is  come ;  will  you  not  make  merry  with  him  1  The  nice  piece  of 
dust,  like  idolatrous  Jeroboam,  cries.  The  church  is  too  far  off,  the  journey 
too  long  to  Christ.  He  came  aU  that  long  way  from  heaven  to  earth  for  us,  and 
is  a  mile  too  tedious  to  go  to  him  ?  Go  to,  sede,  ede,  perde, — sit  still,  eat  thy 
meat,  and  destroy  thyself;  who  shall  blame  the  justice  of  thy  condemnation? 

But  for  us,  let  us  leave  our  pleasures  and  go  to  our  Saviour.  No?i  sedeas 
sed  eas,  ne  pereas  per  eas.  Come  a  little  way  to  him,  that  came  so  far  to 
thee.  Philip  tells  Nathanael,  'We  have  found  the  Messias.'  Nathanael 
objects  :  '  Can  any  good  thing  come  out  of  Nazareth  ? '  '  Come  and  see,' 
saith  Philip.  And  straightway  Jesus  saw  Nathanael  coming,  John  L  45- 
47.  Christ  hath  sent  many  preachers  to  invite  us  to  salvation.  We  ask, 
Ubi,  Where  ?  They  say,  '  Come  and  see  : '  but  we  will  not  come ;  Christ 
cannot  see  us  coming.  3itmdus,  cura,  caro  ;  three  mischievous  hinderers  : 
we  come  not.  Christ  himself  calls  ;  yet  '  you.  will  not  come  unto  me,  that 
you  might  have  life,'  John  v.  40.  He  comes  amongst  us.  Christians ;  ad 
suos  :  '  He  came  to  his  own,  and  his  own  received  him  not,'  John  i.  11.  We 
say  of  such  things  as  are  unlike,  they  come  not  near  one  another ;  many 
clothes  lie  on  a  heap  together,  yet  because  of  their  different  colours,  we  say 
they  come  not  near  one  to  another.  But  of  things  that  are  alike,  wc  say 
they  come  nigh  one  another.  Our  coming  near  to  Christ  is  not  in  place, 
but  in  grace.  Not  in  place  j  for  so  the  wicked  is  near  to  God.  'Whither 
shall  I  flee  from  thy  presence  ? '  Ps.  cxxxix.  7.  But  in  grace  and  quality  ; 
being  *  holy  as  he  is  holy.'  Indeed  he  must  first  draw  us  before  we  can 
come.  '  Draw  me,  we  wiU  run  after  thee,'  Cant.  i.  4.  He  first  draws  us 
by  grace,  then  we  run  after  him  by  repentance. 

3.  '  To  seek.'     He  is  come ;  to  what  purpose  ?     £cce  compassionem  :  '  to 

♦  Confes.,  lib.  x.,  cap.  28,  f  Ambr.  in  Matt,  xxvii.  40. 

J  '  Non  venit  ut  se  liberaret,  qui  sub  servitute  non  erat ;  sed  ut  nos  de  servitute 
redimeret.' — Ambr.  ut  aujp. 


Luke  XIX.  10.]  the  lost  aee  Fou^-D.  217 

seek.'  All  tlie  days  of  his  tiesh  upon  earth  he  went  about  seeking  souls. 
He  went  to  Samaria  to  seek  the  woman,  to  Bethany  to  seek  Mary,  to  Caper- 
naum to  seek  the  centurion,  to  Jericho  to  seek  Zaccheus.  Oh,  what  is  man, 
and  the  son  of  man,  that  the  Son  of  God  should  thus  himt  after  him ! 
We  sought  not  him  :  '  The  wicked,  through  the  pride  of  his  countenance, 
will  not  seek  after  God,'  Ps.  x.  4.  Behold,  he  seeks  us.  We  would  not  call 
upon  him  ;  he  sends  ambassadors  to  beseech  us  :  '  We  pray  you  in  Christ's 
stead,  be  ye  reconciled  to  God,'  2  Cor.  v.  20.  Indeed,  we  cannot  seek  hun 
till  he  first  find  us.  OpoHuit  viam  invenire  errantes,  errantes  enimneqiieimt 
invenire  viam, — K  the  'way,'  John  xiv.  6,  had  not  found  us,  we  should 
never  have  found  the  way.  Lo,  his  mercy  !  Non  solum  redeuntem  susciijit, 
sed  perditum  qucerit, — How  joyful  wiU  he  be  to  us,  that  is  thus  careful  to 
seek  us ! 

Let  this  teach  us  not  to  hide  ourselves  from  Mm.  Wretched  men,  guilty  of 
their  own  eternal  loss,  that  will  not  be  found  of  Christ  when  he  seeks  them  ! 
How  shall  they  at  the  last  day  '  stand  with  confidence  before  him,'  1  John  ii. 
28,  that  at  this  day  run  from  him  ?  If  we  will  not  be  found  to  be  sanctified, 
we  cannot  be  found  to  be  glorified.  Paul  '  desu-es  to  be  found  in  Christ,' 
Phil-  iiL  9  :  in  Christ  found,  for  without  Christ  ever  lost.  '  Those  that  thou 
gavest  me  I  have  kept,  and  none  of  them  are  lost,  but  the  son  of  perdition,' 
John  xviL  12.  Woe  to  that  man  when  Christ  shall  return  "with  a  JS^on  in- 
ventus !  What  can  the  shepherd  do  but  seek?  Nolunt  inveniri,  they  wiU. 
not  be  found.  What  the  channer  but  charm  ?  Nolunt  incantari,  they  will 
not  be  charmed.  What  the  suitor  but  woo  '?  Nolunt  desponsari,  they  will 
not  be  espoused  to  Christ.  What  the  ambassador  but  beseech?  JVolunt 
exorari,  they  wiU  not  be  entreated.  What  then  remains  ?  '  He  that  will  be 
unjust,  let  him  be  unjust  still :  and  he  that  will  be  filthy,  let  him  be  filthy 
stUl,'  Rev.  xxii.  11.  If  we  will  not  be  found  of  him  when  he  seeks  us,  he 
will  not  be  found  of  us  when  we  seek  him.  '  They  shall  seek  me  early,  but 
they  shall  not  find  me,'  Prov.  i.  28.  QiicesUus  contemnet,  qui  qucerens  con- 
temniiur, — He  was  despised  when  he  sought,  and  wiU  despise  when  he  is 
sought  to. 

Three  vicious  sorts  of  men  are  here  culpable.  First,  some  skidk  virhen 
Christ  seeks.  K  there  be  any  bush  in  paradise,  Adam  will  thrust  his  head 
into  it.  If  there  be  any  hole  of  pretence,  Saul  will  there  buiTow  his  rebel- 
lion. If  Gehazi  can  shadow  his  bribery  with  a  he,  EUsha  shall  not  find  him. 
When  the  sun  shines,  every  bird  comes  forth ;  only  the  owl  will  not  be  found. 
These  birds  of  darkness  cannot  abide  the  light,  '  because  their  deeds  are  evil,' 
John  iii.  19.  Thus  they  play  at  all-hid  with  God,  but  how  foolishly  !  Like 
that  beast  that  having  thrust  his  head  in  a  bush,  and  seeing  nobody,  thinks 
nobody  sees  him.  But  they  shall  find  at  last  that  not  holes  of  mountains  or 
caves  of  rocks  can  conceal  them,  Rev.  vL  16. 

Secondly,  Others  play  at  fast  and  loose  with  God ;  as  a  man  behind  a 
tree,  one  while  seen,  another  while  hid.  In  the  day  of  prosperity  they  are 
hidden  ;  only  in  affliction  they  come  out  of  their  holes.  As  some  beasts  are 
driven  out  of  their  burrows  by  pouring  in  scalding  water ;  or  as  Absiilom 
fetched  Joab,  by  settuig  '  on  fire  his  barley-fields,'  2  Sam.  xiv.  30.  These 
are  found  on  the  Sunday,  but  lost  aU  the  week.  Like  the  devil,  they  stand 
among  the  sons  of  God,  yet  devour  the  servants  of  God  ;  as  Saul  at  one 
time  prophesied  with  the  prophets,  and  at  another  time  massacred  them. 
Christ  calls  them  to  a  banquet  of  prosperity,  they  cry  Hie  sumus,  We  are 
here ;  but  if  Satan  (in  their  opuiion)  ofier  them  better  cheer,  Tili  sumus,  We 
are  for  thee. 


218  THE  LOST  AEE  FOUND.  [SeRMON    XXXVIIL 

Thirdly,  Others  being  lost,  and  hearing  the  seeker's  voice,  go  further  from 
him.  These  are  wolves,  not  sheep.  The  *  sheep  hear  his  voice,'  and  come ; 
the  wolf  hears  it,  and  flies.  The  nearer  salvation  comes  to  them,  the  further 
they  run  from  it.  Because  England  tenders  them  the  gospel,  they  wUl  run 
as  far  as  Rome  for  damnation. 

Christ  came  to  seek  the  lost  sheep :  Luke  xv.,  he  found  it,  he  laid  it  on 
his  shoulders,  and  he  rejoiced.  In  his  life  he  seeks  the  sinner  tUl  he  find 
him.  In  his  death  he  lays  him  on  his  shoulders,  bearing  his  sins  in  his  body 
on  the  cross.  In  his  resurrection  he  rejoiced  for  him.  In  his  ascension  he 
opens  the  door  of  heaven,  and  brings  him  home.  V€7iit  et  invenit, — he  comes 
to  seek,  and  he  seeks  to  save ;  which  is  the  next  point : — 

4.  '  To  save.'  Ecce  pietatem,  behold  his  goodness.  Herod  sought  Christ 
ad  interituin,  to  kill  him;  Christ  seeks  vis  ad  salutem,  to  save  its.  '  This  is 
a  faithful  saying,  and  worthy  of  all  acceptation,  that  Jesus  Christ  came  into 
the  world  to  save  sinners,'  1  Tim.  i.  15.  Yield  to  be  found,  if  thou  wilt 
3deld  to  be  saved.     There  is  nothing  but  good  meant  thee  in  this  seeking. 

Vidimics  et  testamur,  &c., — '  We  have  seen,  and  do  testify,  that  the  Father 
sent  the  Son  to  be  the  Saviour  of  the  world,'  1  John  iv.  14.  The  fishermen's 
riddle  was :  Those  we  could  not  find  we  kept ;  those  we  found  we  lost.  But 
Christ's  course  is  otherwise:  whom  he  finds  he  saves;  whom  he  finds  not  ape 
lost  for  ever.  It  was  a  poetical  speech,  Amare  et  sajyere  vix  conceditur  diis, 
— To  love  and  to  be  wise  seldom  meet.  They  are  met  in  Christ ;  he  did 
love  us — suscepit  naturam,  he  became  man;  he  was  wise — occidit  2^£ccatum, 
he  killed  sm.  In  love  he  seeks  us,  in  wisdom  he  saves  us  :  here  was  amare 
et  sa^yere.  This  sweet  and  comfortable  note  I  must  leave  to  your  medita- 
tions; my  speech  must  end  his  saving,  though  of  his  salvation  there  be  no 
end.  Parvum  est  servare  honos, — It  is  a  small  thing  to  save  those  that  are 
in  no  danger  of  spilling;  therefore,  lastly,  look  to  the  object : — 

5.  'The  lost.'  There  ecce  potestatem,  behold  his  power.  He  is  that 
'  strongest  man '  that  unbound  us  from  the  fetters  of  sin  and  Satan.  Fortis- 
simus;  for  ccetera  excellit,  ccetera  expellit, — he  excels  the  rest,  he  expels  the 
rest.  He  had  need  be  powerful,  that  redeems  so  weak  man  from  the  hands 
of  so  strong  enemies.  Magnus  venit  medicus,  quia  magnus  jacehat  cegrotus. 
The  whole  world  was  sick ;  there  had  need  be  a  great  physician,  for  there 
was  a  great  patient.  Lo,  where  wretchedness  lies  at  the  foot  of  goodness : 
ecce  miserum  ante  misericordern,.  What  but  infinite  miseiy  should  be  the  fit 
object  of  infinite  mercy  ! 

Here  was  then  the  purpose  of  Christ's  coming :  to  '  seek  the  lost,'  to  recall 
wanderers,  to  heal  the  sick,  to  cleanse  the  leprous,  to  revive  the  dead,  to  save 
sinners.  He  'came  not  to  call  the  righteous,  but  sinners  to  repentance,' 
Matt.  ix.  13;  he  leaves  'the  ninety-nine  in  the  wilderness,  to  seek  the  lost 
sheep,'  Luke  xv.  Whether  it  be  ineant  of  the  just  angels  in  heaven,  (as 
Ambrose,  Chrysostoin,  Hilary,  Euthymius  think;)  or  those  that  thought 
themselves  just,  (as  Bucer  and  Ludolphus,)  the  scribes  and  Pharisees,  that 
presumed  they  needed  no  repentance ; — he  embraceth  publicans  and  sinners, 
that  confess  themselves  sick,  and  lacking  a  physician;  sinful  wretches,  and 
needing  a  Saviour. 

Those  worldlings  in  the  gospel  have  better  cheer  at  home ;  what  care  they 
for  Christ's  supper?  It  is  the  dry  ground  that  thinks  well  of  rain,  the 
hungry  soul  that  is  glad  of  sustenance.  The  mercy  of  God  falls  most  wel- 
come on  the  broken  spirit.  They  that  feel  themselves  miserable,  and  that 
they  stand  in  need  of  every  drop  of  his  saving  blood,  to  those  it  runs  fresh 
and  sweet.     They  that  feel  themselves  lost  are  found.     They  are  least  of  all 


Luke  XIX.  10.]  the  lost  are  found.  219 

lost  that  think  themselves  lost;  they  are  nearest  to  their  health  that  are  most 
sensible  of  their  sickness.  These  he  seeks,  these  he  saves :  to  these  nascens 
se  dedit  in  socium,  convescens  in  cihum,  moriens  in  2^^'^tium,  regnans  in 
frceTnium* — iu  his  birth  he  became  their  companion,  in  his  Ufa  their  food, 
in  his  death  their  redemption,  in  his  glory  their  salvation. 

'  Lost !'     But  where  was  man  lost  ?     There  are  diverse  losing-places : — 

(1.)  A  garden  of  delights:  and  there  the  first  man  lost  himself,  and  all  us. 
In  a  garden  therefore  our  Saviour  found  us  again.  We  were  lost  in  a  garden 
of  rest ;  we  are  found  in  a  garden  of  trouble.  The  serpent  could  never  take 
the  hare,  (he  was  too  light-footed  for  him,)  till  he  found  him  sleeping  in  a 
garden  of  sweet  flowers,  under  which  the  serpent  lay  hidden.  Whilst  man 
not  only  surfeits  on  pleasures,  but  sleeps  in  them,  Satan,  that  old  serpent, 
wounds  him  to  death. 

(2.)  A  wUderness  is  a  place  able  to  lose  us  :  and  that  is  this  world,  a  wide 
and  wild  forest;  many  lost  in  it.  We  read  of  a  rich  man,  Luke  xii.,  that  lost 
himself  in  one  corner  of  this  wilderness,  his  very  bams.  Strange,  to  be  lost 
in  a  bam ;  and  yet  how  many  lose  themselves  in  a  less  room,  their  counting- 
house  !  The  usurer  hath  there  lost  his  soul,  and  no  man  can  find  it.  It  is 
fio  long  wrapped  up  among  his  bonds,  till  Satan  take  the  forfeit.  The  de- 
populator  takes  a  larger  field  to  lose  his  soul  in ;  and  to  make  sure  work  that 
grace  may  never  find  it,  he  hedges  and  ditches  it  in. 

(3.)  Another  losmg-place  is  a  labyrinth  or  maze.  In  the  orchard  of  this 
world  the  god  of  it  hath  made  a  labyrinth,  which  St  John  describes,  '  The 
lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride  of  life,'  1  Epist.  ii.  16. 
The  entrance  hereinto  is  easy,  as  you  have  seen  in  that  emblem  of  surety- 
ship, the  Horn  :  a  man  goes  gently  in  at  the  butt  end,  but  comes  hardly  out 
at  the  buckle;  the  coming  forth  is  difiicult.  It  is  so  fuU  of  crooked  mean- 
ders, winduigs,  and  turnings,  out  of  one  sin  into  another, — from  consent  to 
delight,  from  delight  to  custom,  from  custom  to  impenitency, — that  in  this 
labyrinth  men  soon  grow  to  a  maze,  and  know  not  how  to  be  extricated  : 
Labyrinthus,  quasi  labor  intus.  The  wicked  'weary  themselves  in  the  ways 
of  destmction,'  Wisd.  v.  7. 

'  Lust  of  the  flesh,  lust  of  the  eyes,  pride  of  life.'  Hwc  tria  pro  trino 
Numine  mtmdus  hahet, — This  is  the  trinity  the  world  worships. 

'  Lust  of  the  flesh.'  The  adulterer  loseth  himself  in  the  forbidden  bed  : 
Inter  viamillas  perditur, — He  is  lost  between  the  breasts  of  a  harlot.  He 
that  seeks  for  him  must,  as  the  pursuivant  for  the  Seminaiy,  not  forbear  the 
mistress's  bed  to  find  him. 

'  Lust  of  the  eyes.'  Ahab  casts  a  covetous  eye  at  Naboth's  vineyard, 
David  a  lustful  eye  at  Bathsheba.  The  eye  is  the  pulse  of  the  soul :  as  phj-- 
sicians  judge  of  the  heart  by  the  pulse,  so  we  by  the  eye ;  a  rolling  eye,  a 
roving  heart.  The  good  eye  keeps  minute-time,  and  strikes  when  it  should; 
the  lustful  crotchet-time,  and  so  puts  all  out  of  tune. 

'  Pride '  has  lost  as  many  as  any  her  fellow-devils.  They  say  she  was  born 
in  heaven,  and  being  cast  down,  wandered  u^ion  earth,  where  a  woman  took 
her  in;  and  there  she  hath  dwelt  ever  since.  Indeed,  Isa.  iii.,  the  shop  of 
pride  is  the  woman's  wardrobe;  in  this  wardrobe  many  souls,  both  of  women 
and  men  too,  are  lost.  The  common  study  is  new  fiishions;  but  it  is  an  ill 
fashion  thus  to  lose  the  soul. 

If  we  would  get  out  of  this  maze,  we  must,  as  God  warned  the  wise 
men,  depart  another  way.  Out  of  lust  Ave  must  wind  forth  by  chastity, 
out  of  covctousness  by  charity,  out  of  pride  by  humility.  Penitence  is  the 
*  Postil.  Cathol.,  cou.  ii.,  Dom.  Advent. 


220  THE  LOST  AKE  FOUND.  [SeP.MON   XXXVIII, 

clue  to  guide  us  fortli ;  howsoever  we  came  in,  we  must  go  out  by  repent- 
ance. 

(4.)  A  fourth,  losing-place  is  the  multitude  of  new  and  strange  ways; 
wherein  men  wander,  as  Saul  after  his  asses,  and  ai-e  lost  There  is  a  way 
to  Rome,  a  way  to  Amsterdam ,  a  way  to  the  silliness  of  ignorance,  a  way  to 
the  sullenness  of  arrogance.  None  of  aU  these  is  the  way  to  Zion.  In  the 
multitude  of  ways,  multitude  of  souls  lose  themselves. 

(5.)  Lastly,  some  are  lost  in  the  dark  vaidt  of  ignorance,  applauding  them- 
selves in  their  blindness,  and  like  bats  refusing  the  sunshine.  They  have  an 
altar,  Acts  xvii.  23,  but  it  is  Ignoto  Deo,  to  an  unknown  God.  Like  the 
host  of  the  king  of  Syria,  they  are  blind,  and  lost  betwixt  Dothan  and 
Samaria,  2  Kings  vi.  19.  They  may  grope,  as  the  Sodomites,  for  the  door 
of  heaven;  but  let  not  the  Pope  make  them  believe  that  they  can  find  it 
blindfold.  Ignorance  is  not  God's  star-chamber  of  light,  but  the  devil's  vault 
of  darkness.  By  that  doctrine  Antichrist  fills  hell,  and  his  own  coffers. 
The  light  that  must  bring  us  out  is  Jesus  Christ,  •  which  lighteth  every  man 
that  Cometh  into  the  world,'  John  i.  9 ;  and  his  '  word  is  a  lamp  unto  our 
feet,  and  a  light  unto  our  paths,'  Ps.  cxix.  105. 

Thus  you  see  there  are  many  places  to  be  lost  in,  but  one  way  to  be  found ; 
and  that  is  this :  '  The  Son  of  man  is  come  to  seek  and  to  save  that  was 
lost.'  O  Jesus,  turn  our  wandering  steps  into  the  narrow  way  of  righteous- 
ness !  Come  to  us,  that  we  may  be  sought;  seek  us,  that  we  may  be  found; 
find  us,  that  we  may  be  saved ;  save  us,  that  we  may  be  blessed,  and  bless 
thy  name  for  ever  !    Amen. 


THE  WHITE  DEVIL; 

OB, 

THE  HYPOCRITE  UNCASED, 

m  A  SERMON  PREACHED  AT  PAUL'S  CROSS,  MARCH  7,  1612. 


This  he  said,  not  that  he  cared  for  the  poor  ;  hut  hecause  he  was  a  thief,  and 
had  the  hag,  and  hare  what  was  put  therein. — John  XII.  6. 

I  AM  to  speak  of  Judas,  a  devil  by  the  testimony  of  our  Saviour, — '  Have  I 
not  chosen  you  twelve,  and  one  of  you  is  a  devil  ? '  John  vi.  7, — ^yet  so  trans- 
formed into  a  show  of  sanctimony,  that  he  who  was  a  devil  in  the  knowledge 
of  Christ  seemed  an  angel  in  the  deceived  judgment  of  his  fellow-apostles. 
A  devil  he  was,  black  within  and  full  of  rancour,  but  white  without,  and 
skinned  over  with  hypocrisy;  therefore,  to  use  Luther's  word,  we  will  call 
him  the  *  white  devil,'  Even  here  he  discovers  himself,  and  makes  good  this 
title.     Consider  the  occasion  thus  : — 

Christ  was  now  at  supper  among  his  friends,  where  every  one  shewed  him 
several  kindness ;  among  the  rest,  Mary  pours  on  him  a  box  of  ointment. 
Take  a  short  view  of  her  affection : — (1.)  She  gave  a  precious  unction,  spike- 
nard; Judas  valued  it  at  three  hundred  pence,  which  (after  the  best  compu- 
tation) is  with  us  above  eight  pounds;  as  if  she  could  not  be  too  prodigal  m 
her  love.  (2.)  She  gave  him  a  whole  pound,  ver.  3 :  she  did  not  cut  him 
out  devotion  by  piecemeal  or  remnant,  nor  serve  God  by  the  ounce,  but  she 
gave  all :  for  quality,  precious;  for  quantity,  the  whole  pound.  Oh  that  our 
service  to  God  were  answerable !  We  rather  give  one  ounce  to  lust,  a  second 
to  pride,  a  third  to  malice,  &c.,  so  dividing  the  whole  pound  to  the  devil : 
she  gave  all  to  Christ.  (3.)  To  omit  her  anointing  his  feet,  and  wiping  them 
with  the  hairs  of  her  head ;  wherein  her  humility  and  zeal  met :  his  feet,  as 
unworthy  to  touch  his  head ;  with  her  hairs,  as  if  her  chief  ornament  was 
but  good  enough  to  honour  Christ  withal,  the  beauty  of  her  head  to  serve 
Christ's  feet.  '  She  brake  the  box,'  tanqvam  ebria,  amove,  and  this  of  no 
worse  than  alabaster,  that  Christ  might  have  the  last  remaining  drop :  and 
the  whole  house  was  filled  with  the  odour;'  at  this  repines  Judas,  pre- 


222  THE  WHITE  DEVIL,  [SeRMON   XXXIX. 

tending  the  poor,  for  he  was  '  white ; '  intending  his  profit,  for  he  was  a 
'devil.' 

The  words  contain  in  them  a  double  censure: — I.  Judas's  censure  of 
Mary ;  this  repeatingly  folded  up :  e/Vs  ds  touto,  '  he  said  thus,'  with  refer- 
ence to  his  former  words,  ver.  5,  '  Why  was  not  this,'  &c.  II.  God's  censure 
of  Judas:  this  partly,  1.  Negative,  'he  cared  not  for  the  poor;'  to  convince 
his  hypocrisy,  that  roved  at  the  poor,  but  levelled  at  his  profit ;  like  a  ferry- 
man, looking  toward  charity  with  his  face,  rowing  toward  covetousness 
with  his  arms.  2.  Affirmative,  demonstrating,  (1.)  His  meaning,  'he  was  a 
thief ; '  (2.)  His  means,  '  he  had  the  bag ; '  (3.)  His  maintenance,  '  he  bare 
what  was  given,  or  put  therein.' 

I.  In  Judas's  censure  of  Mary,  many  things  are  observable,  to  his  shame, 
our  instruction ;  and  these,  1.  Some  more  general ;  2.  Some  more  special 
and  personal;  all  worthy  your  attention,  if  there  wanted  nothing  in  the  de- 
liverance, 

1.  Observe  that  St  John  lays  this  fault  on  Judas  only;  but  St  Matthew, 
chap.  xxvi.  8,  and  Mark,  chap.  xiv.  4,  charge  the  disciples  with  it,  and 
find  them  guilty  of  this  repining ;  and  that  (in  both,  ayavaxTOuvrsg)  not  with- 
out indignation.  This  knot  is  easily  untied  :  Judas  was  the  ringleader,  and 
his  voice  was  the  voice  of  Jacob,  all  charitable  ;  but  his  hands  were  the  hands 
of  Esau,  rough  and  injurious.  Judas  pleads  for  the  poor ;  the  whole  synod 
likes  the  motion  well,  they  second  it  with  their  verdicts,  their  words  agree ; 
but  their  spirits  differ.  Judas  hath  a  further  reach  :  to  distil  this  ointment 
through  the  lembic  of  hypocrisy  into  his  own  purse;  the  apostles  mean 
plainly :  Judas  was  malicious  against  his  Master ;  they  simply  thought  the 
poor  had  more  need.  So  sensible  and  ample  a  diff"erence  do  circumstances 
put  into  one  and  the  same  action  :  presumption  or  weakness,  knowledge  or 
ignorance,  simplicity  or  craft,  do  much  aggravate  or  mitigate  an  offence.  The 
apostles  consent  to  the  circumstance,  not  to  the  substance,  setting,  as  it  were, 
their  hands  to  a  blank  paper:  it  was  in  them  pity  rather  than  piety;  in 
Judas  neither  pity  nor  piety,  but  plain  perfidy,  an  exorbitant  and  transcend- 
ent sin,  that  would  have  brought  innocence  itself  into  the  same  condemna- 
tion ;  thus  the  aggregation  of  circumstances  is  the  aggravation  of  offences. 
Consider  his  covetise,  fraud,  malice,  hypocrisy,  and  you  will  say  his  sin  was 
monstrous ;  sine  modo,  like  a  mathematical  line,  divisibilis  in  semper  divisi- 
Ulia, — infinitely  divisible.  The  other  apostles  receive  the  infection,  but  not 
into  so  corrupted  stomachs,  therefore  it  may  make  them  sick,  not  kiU  them : 
sin  they  do,  but  not  unto  death.  It  is  a  time  rule  even  in  good  works : 
Finibus,  7ion  ojiciis,  disce^mendoe  sunt  virtutes  d,  vitiis, — Virtues  are  discerned 
from  \aces,  not  by  their  offices,  but  by  theu'  ends  or  intents  :  neither  the  out- 
ward form,  no,  nor  often  the  event,  is  a  sure  rule  to  measure  the  action  by. 
The  eleven  tribes  went  twice,  by  God's  special  word  and  warrant,  against 
the  Benjamites,  yet  in  both  assaults  received  the  overthrow.  Cum  Pater 
Filium,  Christus  corpus,  Judas  Dominum,  res  eadem,  non  causa,  non  intentio 
opera7itis* — When  God  gave  his  Son,  Christ  gave  himself,  Judas  gave  his 
Master;  here  was  the  work,  not  the  same  cause  nor  intention  in  the  workers. 
The  same  rule  holds  proportion  in  offences :  here  they  all  sm,  the  apostles 
in  the  imprudence  of  their  censure,  Judas  in  the  impudence  of  his  rancour. 

I  might  here,  first,  lead  you  into  the  distinction  of  sins ;  secondly,  or  tra- 
verse the  indictment  with  Judas,  whereby  he  accuseth  Mary,  justifying  her 
action,  convincing  his  slander;  thirdly,  or  discover  to  you  the  foulness  of 
raah  judgment,  which  often  sets  a  rankling  tooth  into  virtue's  side ;  often 

*Aug. 


John  XIL  6.]  the  -white  devil.  223 

calls  charity  herself  a  harlot,  and  a  guilty  hand  throws  the  first  stone  at 
innocence,  John  viii.  7. 

But  that  which  I  fasten  on  is  the  power  and  force  of  example.  Judas, 
with  a  false  weight,  set  all  the  wheels  of  their  tongues  agoing :  the  steward 
hath  begun  a  health  to  the  poor,  and  they  begin  to  pledge  him  round. 
Authority  shews  itself  in  this,  to  beget  a  likeness  of  manners  :  Tutum  est 
peccare  mitoribus  illis, — It  is  safe  sinning  after  such  authors ;  if  the  steward 
say  the  word,  the  fiat  of  consent  goes  round.  Imperio  maximus,  exemplo 
•major, — He  that  is  greatest  in  his  government  is  yet  greater  in  his  precedent. 
A  great  man's  livery  is  countenance  enough  to  keep  drunkenness  from  the 
stocks,  whoredom  from  the  post,  murder  and  stealth  from  the  gallows  :  such 
double  sinners  shall  not  escape  with  single  judgments ;  such  leprous  and 
contagious  spirits  shall  answer  to  the  justice  of  God,  not  only  for  their  own 
sins,  but  for  all  theirs  whom  the  pattern  of  their  precedency  hath  induced 
to  the  like.  To  the  like,  said  I?  nay,  to  worse;  for  if  the  master  drink  cid 
plenitudinem,  to  fulness,  the  servant  will  ad  ebrietatem,  to  madness;  the 
imitation  of  good  comes,  for  the  most  part,  short  of  the  pattern,  but  the  imi- 
tation of  ill  exceeds  the  example.  A  great  man's  warrant  is  like  a  charm  o? 
spell,  to  keep  quick  and  stirring  spirits  within  the  circle  of  combmed  mis- 
chief, a  superior's  example  is  like  strong  or  strange  physic,  that  ever  works 
the  servile  patients  to  a  likeness  of  humours,  of  affections :  thus  when  the 
mother  is  a  Hittite,  and  the  father  an  Amorite,  the  daughter  seldom  proves 
an  Israelite,  Ezek.  xvi.  45.  Regis  ad  exemplum  toius  comjMnitur  orbis, — 
Greatness  is  a  copy,  which  every  action,  every  affection  strives  to  write  after. 
The  son  of  Nebat  is  never  without  his  commendation  following  him,  '  he 
made  Israel  to  sin,'  1  Kings  xv.  30,  and  xvi.  15.  The  imitation  of  our 
governors'  manners,  fashion,  vices,  is  styled  obedience  :  if  Augustus  Caesar 
loves  poetry,  he  is  nobody  that  cannot  versify;  now,  saith  Horace, 

*  Scribimua  indocti,  doctique  poemata  passim.' 

When  Leo  lived,  because  he  loved  merry  fellows,  and  stood  well-affected 
to  the  stage,  all  Eome  swarmed  with  jugglers,  singers,  players.  To  this,  I 
think,  was  the  proverb  squared  :  Confessor  Papa,  confessor  j^ojndus, — If  the 
Pope  be  an  honest  man,  so  will  the  people  be.  In  vidgus  manant  exempla 
regentum.'^  The  common  people  are  like  tempered  wax,  whereon  the  vicious 
seal  of  greatness  makes  easy  impression.  It  was  a  custom  for  young  gentle- 
men in  Athens  to  play  on  recorders ;  at  length  Alcibiades,  seeing  his  blown 
cheeks  in  a  glass,  threw  away  his  pipe,  and  they  all  followed  him.  Our 
gallants,  instead  of  recorders,  embrace  scorching  lust,  staring  pride,  stagger- 
ing drunkenness,  till  their  souls  are  more  blown  than  those  Athenians'  cheeks. 
I  would  some  Alcibiades  would  begin  to  throw  away  these  vanities,  and  all 
the  rest  would  follow  him.  Thus  spreads  example,  lilce  a  stone  thrown  into 
a  pond,  that  makes  circle  to  beget  circle,  till  it  spread  to  the  banks.  Judas's 
train  soon  took  fire  in  the  suspectless  disciples ;  and  Satan's  infections  shoot 
through  some  great  star  the  influence  of  damnation  mto  the  ear  of  the  com- 
monalty.    Let  the  experience  hereof  make  us  fearful  of  examples. 

Observe,  that  no  society  hath  the  privilege  to  be  free  from  a  Judas ;  no, 
not  Christ's  college  itself :  '  I  have  chosen  you  twelve,  and  behold  one  of  you 
is  a  devil ;'  and  this  no  worse  man  than  the  steward,  put  in  trust  with  the 
bread  of  the  prophets.  The  synod  of  the  Pharisees,  the  convent  of  monks, 
the  consistory  of  Jesuits,  the  holy  chair  at  Piome,  the  sanctified  parlour  at 
Amsterdam,  is  not  free  from  a  Judas.     Some  tares  will  shew  that  *  the«erh 

*  Cypr. 


224  THE  WHITE  DEVIL.  [SfiRMON   XXXIX. 

vious  man'  is  not  asleep.  They  hear  him  preach  that  'had  the  words  of 
eternal  life,'  John  vi.  68  ;  they  attend  him  that  could  '  feed  them  with  mira- 
culous bread,'  ver.  51 ;  they  followed  him  that  could  *  quiet  the  seas  and 
control  the  winds,'  Matt.  xxvi. ;  they  saw  a  precedent  in  whom  there  was 
no  defect,  no  default,  no  sin,  no  guUe ;  yet,  behold,  one  of  them  is  a  hypo- 
crite, an  Iscariot,  a  devil.  Wliat !  among  saints  ?  *  Is  Saul  among  the 
prophets  V  1  Sam.  x,  12.  Among  the  Jews,  a  wicked  publican,  a  dissolute 
soldier,  was  not  worth  the  wondering  at :  for  the  publicans,  you  may  judge 
of  their  honesty  when  jom  always  find  them  coupled  with  harlots  m  the 
Scripture ;  for  the  soldiers,  (that  robed  Christ  in  jest,  and  robbed  him  in 
earnest,)  they  were  irreligious  ethnics ;  but  amongst  the  sober,  chaste,  pure, 
precise  Pharisees,  to  find  a  man  of  sin  was  held  uncouth,  monstrous.  They 
run  from  their  wits,  then,  that  run  from  the  church  because  there  are  Judases. 
Thus  it  will  be  till  the  great  Judge  with  his  fan  shall  '  purge  his  floor,'  Matt, 
iii.  12  ;  till  the  '  angels  shaU  carry  the  wheat  into  the  barn  of  glory,'  Matt,  yiii- 
30.  Until  that  day  comes,  some  rubbish  will  be  in  the  net,  some  goats  amongst 
the  sheej),  some  with  the  mark  of  the  beast  in  the  congregation  of  saints ; 
an  Ishmael  in  the  family  of  Abraham ;  one  without  his  wedding  garment  at 
the  marriage-feast ;  among  the  disciples  a  Demas,  among  the  apostles  a 
Judas. — Thus  generally. 

2. — (1.)  Observe  :  Judas  is  bold  to  reprove  a  lawful,  laudable,  allowable 
work :  '  he  said  thus.'  I  do  not  read  him  so  peremptory  in  a  just  opportunity. 
He  could  swallow  a  gudgeon,  though  he  kecks  at  a  fly ;  he  could  observe, 
obey,  flatter  the  compounding  Pharisees,  and  thought  he  should  get  more  by 
licking  than  by  biting ;  but  here,  because  his  mouth  waters  at  the  money,  his 
teeth  rankle  the  woman's  credit,  for  so  I  find  malignant  reprovers  styled  : 
corrodunt,  oion  corrigunt;  correptores,  immo  corruptores, — they  do  not  mend, 
but  make  worse ;  they  bite,  they  gnaw.  Thus  was  Diogenes  surnamed  Cynic 
for  his  snarling  :  conviciorum  canis,  the  dog  of  reproaches.  Such  forget  that 
monendo  2)h(s,  quam  minando  possumus, — mercies  are  above  menaces.  Many 
of  the  Jews,  whom  the  thunders  of  Sinai,  terrors  of  the  law,  humanas  mo- 
tura  tonitriia  mentes,  moved  not,  John  Baptist  wins  with  the  songs  of  Zion. 
Judas  could  feign  and  fawn,  and  fan  the  cool  wind  of  flattery  on  the  burn- 
ing malice  of  the  consulting  scribes.  Here  he  is  hot,  sweats  and  swells 
without  cause ;  either  he  must  be  unmerciful  or  over-merciful ;  either  wholly 
for  the  reins,  or  all  upon  the  spur.  He  hath  soft  and  silken  words  for  his 
Master's  enemies,  coarse  and  rough  for  his  friends ;  there  he  is  a  dumb  dog 
and  finds  no  fault,  here  he  is  a  barking  cur  and  a  true  man  instead  of  a  thief; 
he  was  before  an  ill  mute,  and  now  he  is  a  worse  consonant :  but  as  Pierius's 
ambitious  daughters  were  turned  to  magpies  for  correcting  the  Muses,*  so 
God  justly  reproves  Judas  for  unjustly  reproving  Mary.  Qui  mittit  in  altum 
lapidem,  recidet  in  caput  ejus,f — A  stone  thrown  up  in  a  rash  humour  falls 
on  the  thrower's  head,  to  teach  him  more  wisdom.  He  that  could  come  to 
the  Pharisees,  (like  Martial's  parrot,  %a/^£,  or  like  Jupiter's  priests  to  Alexan- 
der with  a  Jove  sate,)  commending  their  piety,  which  was  without  mercy, 
here  condemns  mercy,  which  was  true  piety  and  pity. 

I  coidd  here  find  cause  to  praise  reprehension  :  if  it  be  reasonable,  season- 
able, well-grounded  for  the  reprover,  well-conditioned  for  the  reproved.  I 
would  have  no  profession  more  wisely  bold  than  a  minister's,  for  sin  is  bold, 
yea,  saucy  and  presumptuous.  It  is  miserable  for  both,  when  a  bold  sinner 
and  a  cold  priest  shall  meet ;  when  he  that  should  lift  up  his  voice  like 
a  trumpet  doth  but  whisper  through  a  trunk.  Many  men  are  dull  beasts 
*  Ovid.  Metam.,  lib.  ii.  f  lerom.  ad  Rust.  monacL 


John  XII.  6.]  the  white  devil.  225 

without  a  goad,  blind  Sodomites  without  a  guide,  deaf  adders  and  idols 
without  ears,  forgetful,  like  Pharaoh's  butler,  without  memories  :  our  con- 
nivance is  sinful,  our  sUence  baneful,  our  allowance  damnable.  Of  sin, 
neither  the  fathers,  factors,  nor  fautors  are  excusable ;  nay,  the  last  may  be 
worst,  whiles  they  may,  and  will  not  help  it,  Rom.  xiii.  2.  Let  Rome  have 
the  praise  without  our  envy  or  rivality :  Peccatis  Roma  patrociniian  est. 
Sodomy  is  licensed,  sins  to  come  pardoned,  drunkenness  defended,  the  stews 
maintained,  perjury  commended,  treason  commanded.  As  sinful  as  they 
think  us,  and  we  know  ourselves,  we  would  blush  at  these.  Nihil  interest, 
sceleri  an  faveas,  an  illud  facias, — There  is  little  difference  between  permis- 
sion and  commission,  between  the  toleration  and  perpetration  of  the  sin  : 
he  is  an  abettor  of  the  evil  that  may  and  will  not  better  the  evil.  Amici 
vitia,  si  feraSyfacis  tua.  Thy  unchristian  sufferance  adopts  thy  brother's 
sins  for  thine  own,  as  children  of  thy  fatherhood.  Of  so  great  a  progeny  is 
many  a  sin-favouring  magistrate  ;  he  begets  more  bastards  in  an  hour  than 
Hercules  did  in  a  night ;  and,  except  Christ  be  his  friend,  God's  sessions  \\t11 
charge  him  with  the  keeping  of  them  all.  No  private  man  can  plead  exemp- 
tion from  this  duty,  for  amicus  is  animi  custos, — he  is  thy  friend  that  brings 
thee  to  a  fair  and  free  end.  Doth  human  charity  bind  thee  to  reduce  thy 
neighbour's  straying  beast,  and  shall  not  Christianity  double  thy  care  to  his 
erring  soul  ?  Cadit  asina,  et  est  qui  sublevet  ;  perit  anima,  non  est  qui  reco- 
gitet, — The  fallen  beast  is  lifted  up,  the  burdened  soul  is  let  sink  under  her 
load. 

(2.)  Observe  his  devilish  disposition,  bent  and  intended  to  stifle  goodness 
in  others,  that  had  utterly  choked  it  in  himself.  Is  the  apostle  Judas  a  hin- 
derer  of  godliness  ?  Surely  man  hath  not  a  worse  neighbour,  nor  God  a 
worse  servant,  nor  the  devil  a  better  factor,  than  such  a  one :  an  jiEsop's  dog, 
that  because  he  can  eat  no  hay  himself,  lies  in  the  manger  and  will  not  suffer 
the  horse.  He  would  be  an  ill  porter  of  heaven-gates,  that  having  no  lust 
to  enter  himself,  will  not  admit  others  ;  as  Christ  reproved  the  lawyers,  Luke 
xi.  52.  They  are  fruitless  trees  that  cumber  the  ground,  chap.  xiii.  7  ; 
cockle  and  darnel,  that  hinder  the  good  corn's  growth ;  malicious  devils, 
that  plot  to  bring  more  partners  to  their  own  damnation,  as  if  it  were  ali- 
quid  socios  habuisse  doloris, — some  ease  to  them  to  have  fellows  in  their 
misery. 

Let  me  pant  out  a  short  complaint  against  this  sin  :  dolendum  a  medico, 
quod  non  delendum  a  inedicina, — we  may  bewail  where  we  cannot  prevail. 
The  good  old  man  must  weep,  though  he  cannot  drive  away  the  disease  of 
his  chUd  with  tears.  Thou  that  hinderest  others  from  good  works,  makest 
their  sins  thine,  which,  I  think,  thou  needest  not  do,  for  any  scarcity  of  thine 
own  ;  whiles  thou  temptest  a  man  to  villany,  or  withstandest  his  piety,  thou 
at  once  puUest  his  sins  and  God's  curse  on  thee.  For  the  author  sins  more 
than  the  actor,  as  appears  by  God's  judgment  in  paradise,  Gen.  iiL  14,  <kc., 
where  three  punishnients  were  inflicted  on  the  serpent,  as  the  original  plot- 
ter ;  two  on  the  woman,  as  the  immediate  procurer ;  and  but  one  on  Adam, 
as  the  party  seduced.  Is  it  not  enough  for  thee,  0  Judas,  to  be  a  villain 
thyself,  but  thou  must  also  cross  the  piety  of  others  1  Hast  thou  spoiled 
thyself,  and  wouldst  thou  also  mar  Mary  ? 

(3.)  Nay,  observe  :  he  would  hinder  the  works  of  piety  through  colour  of 
the  works  of  charity,  diverting  Mary's  bounty  from  Christ  to  the  poor,  as  if 
respect  to  man  should  take  the  wall  of  God's  service.  Thus  he  strives  to  set 
the  two  tables  of  the  law  at  war,  one  against  the  other ;  both  which  look  to 
God's  obedience,  as  the  two  cherubimsto  the  mercy-seat,  Exod.  xxy.  20;  and 

VOL.  IL  p 


226  THE  WHITE  DEVIL.  [SeKMON   XXXIX. 

the  catholic  Christian  hath  a  catholic  care.  I  prefer  not  the  laws  of  God 
one  to  the  other  :  '  one  star  here  differs  not  from  another  star  in  glory.'  Yet 
I  know  the  best  distinguisher's  caution  to  the  lawyer  :  '  This  is  the  com- 
mandment, and  the  other  is  (but)  like  unto  it,'  Matt.  xxii.  38,  39.  Indeed 
I  would  not  have  sacrifice  turn  mercy  out  of  doors,  as  Sarah  did  Hagar ; 
nor  the  fire  of  zeal  drink  up  the  dew  and  moisture  of  charity,  as  the  fire  froia 
heaven  dried  up  the  water  at  Elijah's  sacrifice,  1  Kings  xviii.  38 ;  neither 
would  I  that  the  precise  observation  of  the  second  table  should  gild  over  the 
monstrous  breaches  of  the  first.  Yet  I  have  heard  divines  (reasoning  this 
point)  attribute  this  privilege  to  the  first  table  above  the  second :  that  God 
never  did  (I  wiU  not  say,  never  could)  dispense  with  these  commandments 
which  have  himself  for  their  proper  and  immediate  object.  For  then  (say 
they)  he  should  dispense  against  himself,  or  make  himself  no  God,  or  more. 
He  never  gave  allowance  to  any  to  have  another  god  ;  another  form  of  wor- 
ship) ;  the  honour  of  his  name  he  wiU  not  give  to  another ;  nor  suffer  the 
profaner  of  his  holy  day  to  escape  unpunished.  For  the  second  table,  you 
have  read  him  commanding  the  brother  '  to  raise  up  seed  to  his  brother,' 
Deut.  XXV.  5,  notwithstanding  the  law,  '  Thou  shalt  not  commit  adul- 
tery,' Matt.  xii.  24  ;  commanding  the  Israelites  to  rob  the  Egyptians,  Exod. 
xi.  2,  without  infringing  the  law  of  stealth;  aU  this  without  wrong,  for 
*  the  earth  is  his,  and  the  fulness  thereof ! '  Thou  art  a  father  of  many  chil- 
dren :  thou  sayest  to  the  younger,  '  Sirrah,  wear  you  the  coat  to-day  which 
your  other  brother  wore  yesterday ;'  who  complains  of  wrong?  We  are  all 
(or,  at  least,  say  we  are  all)  the  children  of  God :  have  earthly  parents  a 
greater  privilege  than  our  heavenly  ?  If  God  then  have  given  dispensation 
to  the  second  table,  not  to  the  first,  the  observation  of  which  (think  you) 
best  pleaseth  him  ? 

Let  not  then,  O  Judas,  charity  shoulder  out  piety ;  nay,  charity  will  not, 
cannot ;  for  '  faith  worketh  by  love,'  Gal.  v.  6.  AJacl  love  never  dined  in  a 
conscience  where  faith  had  not  first  broken  her  fast.  Faith  and  love  are 
like  a  pair  of  compasses;  whilst  faith  stands  perfectly  fixed  in  the  centre, 
which  is  God,  love  walks  the  round,  and  puts  a  girdle  of  mercy  about  the 
loins.  There  may  indeed  be  a  show  of  charity  without  faith,  but  there  can 
be  no  show  of  faith  without  charity."  Man  judgeth  by  the  hand,  God  by  the 
heart. 

Hence  our  policies  in  their  positive  laws  lay  severe  punishments  on 
the  actual  breaches  of  the  second  table,  leaving  most  sins  against  the  first 
to  the  hand  of  the  almighty  justice.  Let  man's  name  be  slandered,  currai 
lex,  '  the  law  is  open,'  Acts  xix.  38 ;  be  God's  name  dishonoured,  blas- 
phemed, there  is  no  punishment  but  from  God's  immediate  hand.  Carnal 
fornication  speeds,  though  not  ever  bad  enough,  yet  sometimes  worse  than 
spiritual,  which  is  idolatry.  Yet  this  last  is  majus  adulterlum,  the  greater 
adultery ;  because  non  ad  alteram  mtdierem,  1  Cor.  vi.  15,  sed  ad  alterum 
Deum,  Hos.  ii.  2, — it  is  not  the  knitting  of  the  body  to  another  woman,  but 
of  the  soul  to  another  God.  The  poor  slave  is  convented  to  the  spiritual 
court,  and  meets  with  a  shrewd  penance  for  his  incontinence;  the  rich 
nobleman,  knight,  or  gentleman,  (for  Papists  are  no  beggars,)  breaks  the  com- 
missary's cords  as  easily  as  Samson  the  Philistine's  withs,  and  puts  an  ex- 
communication in  his  pocket.  All  is  answered  :  '  Who  knows  the  spirit  of 
man,  but  the  spirit  of  man  ? '  and,  '  He  stands  or  falls  to  liis  own  master,' 
Kom.  xiv.  4.  Yet  again,  who  knows  whether  bodily  stripes  may  not  procure 
spiritual  health,  and  a  seasonable  blow  to  the  estate  may  not  save  the  soul 
*  in  the  day  of  the  Lord  Jesus  2'  1  Cor.  v.  5.    Often  detrimentum  pecuniae  et 


John  XII.  6.]  the  white  devil.  227 

sanitatis ;  "propter  honum.  aninioe*  a  loss  to  the  purse,  or  a  cross  to  the 
corpse,  is  for  the  good  of  the  conscience.  Let  me  then  complain,  are  there 
no  laws  for  atheists,  that  would  scrape  out  the  deep  engraven  characters  of 
the  soul's  eternity  out  of  their  consciences,  and  think  their  souls  as  vanish- 
ing as  the  spirits  of  dogs;  not  contenting  themselves  to  lock  up  this  damned 
persuasion  in  their  own  bowels,  but  belching  out  this  unsavoury  breath  to  the 
contagion  of  others  ?  Witness  many  an  ordinary  that  this  is  an  ordinary 
custom ;  that  in  despite  of  the  oracles  of  heaven,  the  prophets,  and  the 
secretaries  of  nature,  the  philosophers,  would  enforce  that  either  there  is  no 
God,  or  such  a  one  as  had  as  good  be  none :  nominal  protestants,  verbal 
neuters,  real  atheists.  Ai'e  there  no  laws  for  image- worshippers,  secret  friends 
to  Baal,  that  eat  with  us,  sit  with  us,  play  with  us,  not  pray  with  us,  nor  for 
us,  unless  for  our  ruins  1  Yes,  the  sword  of  the  law  is  shaken  against  them  : 
alas,  that  but  only  shaken !  But  cither  their  breasts  are  invulnerable,  or 
the  sword  is  obtuse,  or  the  strikers  troubled  with  the  palsy  and  numbness 
in  the  arms.  Are  there  no  laws  for  blasphemers,  common  swearers,  whose 
constitutions  are  so  ill-tempered  of  the  four  elements,  that  they  take  and 
possess  several  seats  in  them  :  all  earth  in  their  hearts,  all  water  in  their 
stomachs,  all  air  in  their  brains,  and  (saith  St  James)  all  fire  in  their  tongues, 
James  iii.  G  ;  they  have  heavy  earthen  hearts,  watery  and  surfeited  stomachs, 
light,  airy,  mad  brains,  fiery  and  flaming  tongues.  Are  there  no  laws  to  com- 
pel them  on  these  days,  that  '  God's  house  may  be  filled  1 '  Luke  xiv.  23  ;  no 
power  to  bring  them  from  the  'puddles  to  the  springs?'  Jer.  ii.  13;  from  walk- 
ing the  streets,  sporting  in  the  fields,  quaffing  in  taverns,  slugging,  wantonismg 
on  couches,  to  watch  with  Christ  'one  hour  in  his  house  of  prayer?'  Matt. 
sxvi.  40.  Why  should  not  such  blisters  be  lanced  by  the  knife  of  authority, 
which  wiU  else  make  the  whole  body  of  the  commonwealth,  though  not  in- 
curable, yet  dangerously  sick  ?  I  may  not  seem  to  prescribe,  give  leave  to 
exhort :  7ion  est  mece  kumilitatis  didare  vohis,  &c.t  It  suits  not  with  my 
mean  knowledge  to  direct  you  the  means,  but  with  my  conscience  to  rub 
your  memories.  Oh,  let  not  the  pretended  equity  to  men  countenance  out 
our  neglect  of  piety  to  God  ! 

(4.)  Lastly,  observe  his  unkindness  to  Christ.  What,  Judas,  grudge  thy 
Master  a  little  unction !  And,  which  is  yet  viler,  from  another's  purse  ! 
With  what  detraction,  derision,  exclamation,  wouldest  thou  have  permitted 
this  to  thy  fellow-servant,  that  repinest  it  to  thy  Master  !  How  hardly  had 
this  been  derived  from  thy  own  estate,  that  didst  not  tolerate  it  from  Mary's  ! 
What !  Thy  Master,  that  honoured  thee  with  Christianity,  graced  thee  with 
apostleship,  trusted  thee  with  stewardship,  wilt  thou  deny  him  this  courtesy, 
and  without  thine  own  cost  ?  Thy  Master,  Judas,  thy  Friend,  thy  God,  and, 
yet  in  a  sweeter  note,  thy  Saviour,  and  canst  not  endure  another's  gratuital 
kindness  towards  him  ?  Shall  he  pour  forth  the  best  unction  of  his  blood, 
to  bathe  and  comfort  thy  body  and  soul,  and  thou  not  allow  him  a  little  re- 
fection ?  Hath  Christ  hungered,  thii-sted,  fainted,  sweated,  and  must  he  in- 
stantly bleed  and  die,  and  is  ho  denied  a  little  unction?  and  dost  thou,  Judas, 
grudge  it  1  It  had  come  more  tolerably  from  any  mouth  :  his  friend,  his 
follower,  his  professor,  his  apostle,  his  steward  1  Unkind,  unnatural,  unjust, 
unmerciful  Judas. 

Nay,  he  terms  it  no  better    than  waste  and  a  loss :  E/j  r/  ;)  acrwXs/a 

aiir^j ;  Ad  quid  perdiiio  hcec  ? — '  Why  is  this  waste? '  Matt.  xxvi.  8.    What, 

lost  and  given  to  Jesus !     Can-  there  be  any  waste  in  the  creature's  due 

service  to  the  Creator?    No;  pietas  est  proprictate  sumptusfacere,X — this  is 

*  Th.  Aquin.  t  Bern.  t  TertuL  Apo.  39. 


228  THE  WHITE  DEVIL,  [SeRMON   XXXIX. 

godliness,  to  be  at  cost  with  God  :  therefore  our  fathers  left  behind  them 
deposita  j^ietatis,  pledges,  evidences,  sure  testimonies  of  their  reUgion,  in 
honouring  Christ  with  their  riches ;  I  mean  not  those  in  the  days  of  Po- 
pery, but  before  ever  the  locusts  of  the  Papal  sea  made  our  nation  drunk 
with  that  enchanted  cup.  They  thought  it  no  waste  either  nova  constmere, 
aut  Vetera  conservare, — to  buUd  new  monuments  to  Christ's  honour,  or  to 
better  the  old  ones.  We  may  say  of  them,  as  Eome  bragged  of  Augustus 
Caesar :  Quce  invenerunt  lateritia,  reliquenmt  marmorea, — What  they  found 
of  brick,  they  left  of  marble  ;  in  imitation  of  that  precedent  in  Isaiah, 
though  with  honester  hearts  :  '  The  bricks  are  fallen  down,  but  we  wiU 
build  with,  hewn  stones.  The  sycamores  are  cut  down,  but  we  will  change 
them  into  cedars,'  chap,  ix,  10,  In  those  days  charity  to  the  church  was  not 
counted  waste.  The  people  of  England,  devout  like  those  of  Israel,  cried 
one  to  another,  Afferte,  Bring  ye  into  God's  house ;  till  they  were  stayed 
with  a  statute  of  mortmain,  like  Moses's  prohibition,  '  The  people  bring  too 
much,'  Exod,  xxxvi,  6.  But  now  they  change  a  letter,  and  cry,  Avferte, 
take  away  as  fast  as  they  gave ;  and  no  inhibition  of  God  or  Moses,  gospel 
or  statute,  can  restrain  their  violence,  till  the  alabaster-box  be  as  empty  of 
oil  as  their  own  consciences  are  of  grace.  We  need  not  stint  your  devotion, 
but  your  devoration ;  every  contribution  to  God's  service  is  helcl  waste  :  Ad 
quid  2-)erditio  hcec  ?  Now  any  required  ornament  to  the  church  is  held 
waste ;  but  the  swallowing  down,  I  say  not  of  ornaments,  as  things  better 
spared,  but  of  necessary  maintenance,  tithes,  fruits,  oflferings,  are  all  too 
little.  Gentlemen  in  these  cold  countries  have  very  good  stomachs ;  they 
can  devour,  and  digest  too,  three  or  four  plump  parsonages.  In  Italy,  Spain, 
and  those  hot  countries,  or  else  nature  and  experience  too  lies,  a  temporal 
man  cannot  swallow  a  morsel  or  bit  of  spiritual  preferment,  but  it  is  re- 
luctant in  his  stomach,  up  it  comes  again.  Surely  these  northern  countries, 
coldly  situate,  and  nearer  to*  the  tropic,  have  greater  appetites.  The  Afri-, 
cans  think  the  Spaniards  gluttons ;  the  Spaniards  think  so  of  the  French- 
men ;  Frenchmen,  and  all,  think  and  say  so  of  Englishmen,  for  they  can  de- 
vour whole  churches;  and  they  have  fed  so  liberally,  that  the  poor 
servitors,  (ashamed  I  am  to  call  them  so,)  the  vicars,  have  scarce  enough  left 
to  keep  life  and  soul  together  :  not  so  much  as  sitis  et  fames  et  fiigora 
poscuntjf — the  defence  of  hunger,  and  thirst,  and  cold,  requires.  Your 
fathers  thought  many  acres  of  ground  well  bestowed,  you  think  the  tithe 
of  those  acres  a  waste.  Oppression  hath  played  the  Judas  with  the  church, 
and  because  he  would  prevent  the  sins  incurable  by  our  fulness  of  bread, 
hath  scarce  left  us  bread  to  feed  upon,  Daniel's  diet  among  the  lions,  or 
Elias's  in  the  wUderness.  I  wUl  not  censure  you  in  this,  ye  citizens  ;  let  it 
be  your  praise,  that  though  you  '  dwell  in  ceiled  houses'  yourselves,  *  you  let 
not  God's  house  lie  waste,'  Hag.  i.  4 ;  yet  sometimes  it  is  found  that  some 
of  you,  so  careful  in  the  city,  are  as  negligent  in  the  country,  Avhere  your 
lands  lie ;  and  there  the  temples  are  often  the  ruins  of  your  oppression, 
TYionumenta  rapince;  your  poor,  undone,  blood-sucked  tenants,  not  being 
able  to  repair  the  windows  or  the  leads,  to  keep  out  rain  or  birds,  f  If  a 
levy  or  taxation  would  force  your  benevolence,  it  comes  malevolently  from 
you,  with  a  '  Why  is  this  waste  V  Raise  a  contribution  to  a  lecture,  a  col- 
lection for  a  fire,  an  alms  to  a  poor  destitute  soul,  and  lightly  there  is  one 
Judas  in  the  congregation  to  cry,  A  d  quid  perditio  hcec  ? — '  Why  is  this  waste  V 
Yet  you  will  say,  if  Christ  stood  in  need  of  an  unction,  though  as  costly  as 

*  Further  from.— Ed.  t  Juven.  Sat.  14. 

:J:  '  Canescunt  turpi  templa  relicta  situ.' — Ovid. 


John  XII.  6.]  the  white  devil.  229 

Mary's,  you  would  not  grudge  it,  nor  think  it  lost.  Cozen  not  yourselves,  ye 
hypocrites  ;  if  ye  will  not  do  it  to  his  church,  to  his  poor  ministers,  to  his 
poor  members,  neither  would  you  to  Christ,  Matt.  xxv.  40;  if  you  clothe 
not  them,  neither  would  you  clothe  Christ  if  he  stood  naked  at  your  doors. 
Whiles  you  count  that  money  lost  which  God's  service  receiveth  of  you, 
you  cannot  shake  away  Judas  from  your  shoulders.  What  would  you  do,  if 
Christ  should  charge  you,  as  he  did  the  young  man  in  the  gospel,  '  Sell  all, 
and  give  to  the  poor,'  Matt.  xix.  21,  that  think  superfluities  a  waste?  Oh, 
durus  sermo  ! — a  hard  sentence  !  Indeed,  '  a  cup  of  cold  water,'  Matt.  x.  42, 
is  bounty  praised  and  rewarded,  but  in  them  that  are  not  able  to  give  more ; 
'  the  widow's  two  mites'  are  accepted,  because  all  her  estate,  Luke  xxi.  4. 
If  God  thought  it  no  waste  to  give  you  plenty,  even  all  you  have,  think  it 
no  waste  to  return  him  some  of  his  own.  Think  not  the  oil  waste  which 
you  pour  into  the  lamp  of  the  sanctuary,  Exod.  xxv.  6  ;  think  not  the  bread 
waste  which  you  cast  on  the  waters  of  adversity,  Eccles.  xi.  1 ;  think  nothing 
lost  whereof  you  have  feoffed  God  in  trust.  But  let  me  teach  you  soberly 
to  apply  this,  and  tell  you  what  indeed  is  waste  : — 

(1.)  Our  immoderate  diet, — indeed  not  diet,  for  that  contents  nature,  but 
surfeit,  that  overthrows  nature, — this  is  waste.  Plain  Mr  Nabal,  1  Sam.  xxv. 
36,  made  a  feast  like  a  prince.  Dives,  Luke  xvi.,  hath  no  other  arms  to 
prove  himself  a  gentleman,  but  a  scutcheon  of  these  three  colours  :  first,  he 
had  money  in  his  purse,  he  was  rich ;  secondly,  he  had  good  rags  on  his 
back,  clothed  in  purple ;  thirdly,  dainties  on  his  table,  he  fared  deliciously, 
and  that  every  day  :  this  was  a  gentleman  without  heraldry.  It  was 
the  rule,  ad  aUmenta,  uf  ad  medicamenta, — to  our  meat  as  to  our  medi- 
cine :  man  hath  the  least  mouth  of  all  creatures,  mahim  non  imitari,  quod 
sumus.  Therefore  it  is  ill  for  us  not  to  imitate  that  which  we  are ;  not  to 
be  like  ourselves.  There  are  many  shrewd  contentions  between  the  appetite 
and  the  purse  :  the  wise  man  is  either  a  neuter  or  takes  part  with  his  purse. 
To  consume  that  at  one  banquet  which  would  keep  a  poor  man  with  con- 
venient sustenance  all  his  life,  this  is  waste.  But,  alas  !  our  slavery  to  epi- 
curism is  great  in  these  days:  mancipia  serviunt dominis,  doraini  cupiditati- 
hus, — servants  are  not  more  slaves  to  their  masters,  than  their  masters  are 
slaves  to  lusts.     Tmiocreon's  epitaph  fits  many  : — 

*  Multa  bibens,  et  multa  vorans,  mala  plurima  dicens,'  &c., — 

He  ate  much  and  drank  much,  and  spake  much  evil.     We  sacrifice  to  our 
palates  as  to  gods  :  the  rich  feast,  the  poor  fast,  the  dogs  dine,  the  poor  pine  ? 
Ad  quid  pei'ditio  Juec  ? — '  Why  is  this  waste  V 
(2.)  Our  unreasonable  ebrieties  : — 

'  Tenentque 
Pocula  esepe  homines,  et  inumbrant  ora  coronis.' 

They  take  their  fill  of  wine  here,  as  if  they  were  resolved,  with  Dives,  they 
should  not  get  a  drop  of  water  in  hell.  Eat,  drink,  play  ;  quid  aliud  sepul- 
chro  bovis  inscrihi  jjoterat  ? — what  other  epitaph  could  be  written  on  the 
sepulchre  of  an  ox  ?  Epulomim  crateres,  sunt  epulomtm  carceres, — their 
bowls  are  their  bolts  ;  there  is  no  bondage  like  to  that  of  the  vintage.  The 
furnace  beguiles  the  oven,  the  cellar  deceives  the  buttery;  we  driuk  away 
our  bread,  as  if  we  would  put  a  new  petition  into  the  Lord's  jjrayer,  and 
abrogate  the  old  :  saying  no  more,  with  Christ,  '  Give  us  this  day  our  daily 
bread,'  but,  Give  us  this  day  our  daily  drink;  quod  non  in  diem,sed  in  men- 
sem sufficit, — which  is  more  than  enough  for  a  day,  nay,  would  serve  a  month. 


230  THE  WHITE  DEVIL.  [SeRMON   XXXIX. 

Temperance,  the  just  steward,  is  put  out  of  office ;  what  place  is  free  from 
these  alehouse  recusants,  that  think  better  of  their  drinking-room  than  Peter 
thought  of  Mount  Tabor  1  Bonum  est  esse  hie, — '  It  is  good  being  here,'  Matt, 
xvii.  4,  tihi  nee  Dens,  nee  dcemon, — where  both  God  and  the  devil  are  fast 
asleep.  It  is  a  question  whether  it  be  worse  to  turn  the  image  of  a  beast 
to  a  god,  or  the  image  of  God  to  a  beast ;  if  the  first  be  idolatry,  the  last  is 
impiety.  A  voluptuous  man  is  a  murderer  to  himself,  a  covetous  man  a  thief, 
a  malicious  a  witch,  a  drunkard  a  de^il ;  thus  to  drink  away  the  poor's  relief, 
our  own  estate  :  Ad  quid  j)erditio  lime  ? — '  Why  is  this  waste  V 

(3.)  Our  monstrous  pride,  that  turns  hospitality  into  a  dumb  show  :  that 
which  fed  the  belly  of  hunger  now  feeds  the  eye  of  lust ;  acres  of  land  are 
metamorphosed  into  trunks  of  apparel ;  and  the  soul  of  charity  is  transmi- 
grated into  the  body  of  bravery :  this  is  waste.  We  make  ourselves  the  com- 
pounds of  all  nations  :  we  borrow  of  Spain,  Italy,  Germany,  France,  Turkey 
and  all ;  that  death,  when  he  robs  an  Englishman,  robs  all  countries.  Where 
lies  the  wealth  of  England  ?  In  three  places  :  on  citizens'  tables,  in  usurers' 
coffers,  and  ujjon  courtiers'  backs.  God  made  all  simple,  therefore,  woe  to 
these  compounded  fashions  !  God  will  one  day  say,  Hoc  non  opus  mernn,  nee 
imago  mea  est, — This  is  none  of  my  workmanship,  none  of  my  image.  One 
man  wears  enough  on  his  back  at  once  to  clothe  two  naked  wretches  all 
their  Hves  :  Ad  quid,  &c. — '  Why  is  this  waste  ?' 

(4.)  Our  vainglorious  buildings,  to  emulate  the  skies,  which  the  wise  man 
calls  '  the  lifting  up  of  our  gates  too  high,'  Prov.  xvii.  1 9.  Houses  built 
like  palaces  ;  tabernacles  that,  in  the  master's  thought,  equal  the  mansion  of 
heaven  ;  structures  to  whom  is  promised  eternity,  as  if  the  ground  they  stood 
on  should  not  be  shaken,  Heb.  xii.  16.  Whole  towns  depopulate  to  rear  up 
one  man's  walls ;  chimneys  buUt  in  proportion,  not  one  of  them  so  happy  as 
to  smoke ;  brave  gates,  but  never  open ;  sumptuous  parlours,  for  owls  and 
bats  to  fly  in  :  pride  began  them,  riches  finished  them,  beggary  keeps  them ; 
for  most  of  them  moulder  away,  as  if  they  were  in  the  dead  builder's  case,  a 
consumption.  Would  not  a  less  house,  Jeconiah,  have  served  thee  for  better 
hospitality?  Jer.  xxii.  Our  fathers  lived  well  under  lower  roofs;  this  is 
waste,  and  waste  indeed,  and  these  worse  than  the  devil.  The  devil  had  once 
some  charity  in  him,  to  turn  stones  into  bread.  Matt.  iv.  3 ;  but  these  men 
turn  bread  into  stones,  a  trick  beyond  the  devil :  Ad  quid  j^erditio  hcec  ? — 
*  Why  is  this  waste  V 

(5.)  Our  ambitious  seeking  after  great  alliance  :  the  '  son  of  the  thistle 
must  match  mth  the  cedar's  daughter,'  2  Kings  xiv.  9.  The  father  tears 
dear  years  out  of  the  earth's  bowels,  and  raiseth  a  bank  of  usury  to  set  his 
son  upon,  and  thus  mounted,  he  must  not  enter  save  under  the  noble  roof; 
no  cost  is  spared  to  ambitious  advancement :  Ad  quid,  &c. — '  Why  is  this 
waste  1' 

Shall  I  say  our  upholding  of  theatres,  to  the  contempt  of  religion  ;  our 
maintaining  ordmaries,  to  play  away  our  patrimonies;  our  four-wheeled  por- 
ters ;  our  antic  fashions ;  our  smoky  consumptions ;  our  perfumed  putrefac- 
tion :  Ad  quid  2^erditio  hcec  ? — Why  are  these  wastes  ?  Experience  wiU  testify 
at  last  that  these  are  wastes  indeecl ;  for  they  waste  the  body,  the  blood,  the 
estate,  the  freedom,  the  soul  itself,  and  aU  is  lost  thus  laid  out ;  but  what  is 
given  (with  Mary)  to  Christ  is  lost  like  sown  grain,  that  shall  be  found 
again  at  the  harvest  of  joy. 

II.  We  have  heard  Judas  censuring  Mary,  let  us  now  hear  God  censuring 
Judas : — 

1.  And  that,  first,  negatively  :  *  he  cared  not  for  the  poor.'     For  the  poor 


John  Xn.  6.]  the  white  devil.  231 

he  pleads,  but  himself  is  the  poor  he  means  well  to ;  but  let  his  pretence 
be  what  it  will,  God's  witness  is  true  against  him :  '  he  cared  not  for  the 
poor.' 

(1.)  Observe  :  Doth  Christ  condemn  Judas  for  condemning  Mary?  Then 
it  appears  he  doth  justify  her  action ;  he  doth,  and  that  after  in  express 
terms  :  *  Let  her  alone,'  &c.,  ver.  7.  Happy  Mary,  that  hast  Jesus  to  plead 
for  thee  !  blessed  Christians,  for  whom  *  Jesus  Christ  is  an  advocate  ! '  1  John 
ii.  1.  '  He  is  near  me  that  justifies  me ;  who  will  contend  with  me  ?  Be- 
hold, the  Lord  will  help  me  ;  who  is  he  that  can  condemn  me  ? '  Isa.  1.  8,  9. 
Hence  David  resigns  his  protection  into  the  hands  of  God  :  *  Judge  me,  O 
God,  and  defend  my  cause  against  the  unmerciful  people,'  Ps.  xliii.  1.  And 
Paul  yet  with  greater  boldness  sends  a  frank  defiance  and  challenge  to  all 
the  actors  and  pleaders  that  ever  condemnation  had,  that  they  should  never 
have  power  to  condemn  him,  since  Jesus  Christ  justifies  him,  Eom.  viii.  33. 
Happy  man  whose  cause  God  takes  in  hand  to  plead  !  Here  is  a  Judas  to 
accuse  us,  a  Jesus  to  acquit  us ;  Judas  slanders,  Jesus  clears  ;  wicked  men 
censure,  the  just  God  approves ;  earth  judgeth  evil  what  is  pronounced  good 
in  heaven  !  Oh,  then,  do  well,  though,  fremunt  gentes,  great  men  rage, 
though  perverseness  censures,  impudence  slanders,  malice  hinders,  tjranny 
persecutes  ;  there  is  a  Jesus  that  approves :  his  approbation  shall  outweigh 
all  their  censures ;  let  his  Spirit  testify  within  me,  though  the  whole  world 
oppose  me. 

(2.)  Observe  :  It  is  the  nature  of  the  wicked  to  have  no  care  of  the  poor. 
Sihi  nati,  sibi  vivunt,  sibi  mornintitr,  sihi  damnantur, — They  are  all  for 
themselves,  they  are  born  to  themselves,  live  to  themselves;  so  let  them  die 
for  themselves,  and  go  to  hell  for  themselves.  The  fat  bulls  of  Bashan  love 
'the  lambs  from  the  iiock,  and  the  calves  from  the  stall,'  &c.,  'but  think  not 
on  the  affiction  of  Joseph,'  Amos  vi.  4.  Your  gallant  thinks  not  the  dis- 
tressed, the  blind,  the  lame  to  be  part  of  his  care ;  it  concerns  him  not. 
True  ;  and  therefore  heaven  concerns  him  not.  It  is  infallible  truth,  if  they 
have  no  feeling  of  others'  miseries  they  are  no  members  of  Christ,  Heb.  xiii. 
3.  Go  on  now  in  thy  scorn,  thou  proud  royster  ;  admire  the  fashion  and 
stuff  thou  wearest,  whiles  the  poor  mourn  for  nakedness  ;  feast  royal  Dives, 
while  Lazarus  can  get  no  crumbs.  Apply,  Absalom,  thy  sound,  healthful 
limbs  to  lust  and  lewdness,  whiles  the  same  blind,  maimed,  cannot  derive  a 
penny  from  thy  purse,  though  he  move  his  suit  in  the  name  of  Jesus ;  thou 
givest  testimony  to  the  world,  to  thy  own  conscience,  that  thou  art  but  a 
Judas.  Why,  the  poorest  and  the  proudest  have,  though  not  vestem  commu- 
nem,  yet  cutem  communem, — there  may  be  difference  in  the  fleece,  there  is 
none  in  the  flesh ;  yea,  perhaps,  as  the  gallant's  perfumed  body  is  often  the 
sepulchre  to  a  putrefied  soul,  so  a  white,  pure,  innocent  spirit  may  be  sha- 
dowed under  the  broken  roof  of  a  maimed  corpse.  Nay,  let  me  terrify  them  : 
*  Not  many  rich,  not  many  mighty,  not  many  noble  arc  called,'  1  Cor.  i.  26. 
It  is  Paul's  thunder  against  the  flashes  of  greatness  :  he  says  not,  '  not  any,' 
but  'not  many;'  for  servatur  Lazarus  pauper,  sed  in  sinu  Ahrahami  Divitis* 
— Lazarus  the  poor  man  is  saved,  but  in  the  bosom  of  Abraham  the  rich. 
It  is  a  good  saying  of  the  son  of  Sirach,  '  The  affliction  of  one  hour  will 
make  the  proudest  stoop,'  Ecclus.  xi.  27,  sit  upon  the  ground,  and  forget 
his  former  pleasure ;  a  piercing  misery  will  soften  your  bowels,  and  let  your 
soul  sec  through  the  breaches  of  her  prison,  in  what  need  distress  stands  of 
succour.  Then  you  will  be  charitable  or  never,  as  physicians  say  of  their 
patients,  '  Take  whiles  they  be  in  pain ;'  for  in  health  nothing  will  be  WTung 

*  Aug.  in  Ps.  V. 


232  THE  "WHITE  DEVIL.  [SeEMON   XXXIX. 

out  of  them.  So  long  as  health  and  prosperity  clothe  you,  you  reck  not  the 
poor.  Nabal  looks  to  his  sheep,  what  cares  he  for  David  ?  If  the  truth  were 
known,  there  are  many  Nabals  now,  that  love  their  own  sheep  better  than 
Christ's  sheep.  Christ's  sheep  are  fain  to  take  coats,  their  own  sheep  give 
coats.  Say  some  that  cavH,  If  we  must  care  for  the  poor,  then  for  the  covet- 
ous ;  for  they  want  what  they  possess,  and  are  indeed  poorest.  No  ;  pity  not 
them  that  pity  not  themselves,  who  in  despite  of  God's  bounty  will  b6  miser- 
able ;  but  pity  those  whom  a  fatal  distress  hath  made  wretched. 

Oh,  how  unfit  is  it  among  Christians,  that  some  should  surfeit  whiles  other 
hunger  !  1  Cor.  xi.  21 ;  that  one  should  have  two  coats,  and  another  be  naked, 
yet  both  one  man's  servants  !  Luke  iii.  11.  Remember  that  God  hath  made 
many  his  stewards,  none  his  treasurer  ;  he  did  not  mean  thou  shouldst  hoard 
his  blessings,  but  extend  them  to  his  glory.  He  that  is  infinitely  rich,  yet 
keeps  nothing  in  his  own  hands,  but  gives  all  to  his  creatures.  At  his  own 
cost  and  charges  he  hath  maintained  the  world  almost  six  thousand  years. 
He  will  most  certainly  admit  no  hoarder  into  his  kingdom  ;  yet,  if  you  will 
needs  love  laying  up,  God  hath  provided  you  a  cofier  :  the  poor  man's  hand 
is  Christ's  treasury.  The  besotted  M'orldling  hath  a  greedy  mind,  to  gather 
goods  and  keep  them ;  and,  lo,  his  keeping  loseth  them  :  for  they  must  have 
either  Jlnem  tuum,  or  jlnem  suum, — thy  end,  or  their  end.  Job  tarried  and 
his  goods  went,  chap.  i. ;  but  the  rich  man  went,  and  his  goods  tarried,  Luke 
xii.  Si  vestra  sunt,  tollite  vohiscum, — If  they  be  yours,  why  do  you  not  take 
them  with  you  ?  No,  hie  acquiruntur,  hie  amittuntur, — here  they  are  gotten, 
here  lost.  But,  God  himself  being  witness,  (nay,  he  hath  passed  his  word,) 
what  we  for  his  sake  give  away  here,  we  shall  find  again  hereafter ;  and  the 
charitable  man,  dead  and  buried,  is  richer  under  the  ground  than  he  was 
above  it.     It  is  a  usual  song,  which  the  saints  now  sing  in  heaven — 

*  That  we  gave. 
That  we  have.' 

This  riddle  poseth  the  worldling,  as  the  fishermen's  did  Homer  :  Quoe  cepi- 
mus,  reliquinncs  ;  quae  non  cepimus,  nobiscum  portamus, — ^AVhat  we  caught, 
we  left  behind  us ;  what  we  could  not  catch,  we  carried  with  us.  So,  what 
we  lose,  we  keep  ;  what  we  will  keep,  we  shall  lose  :  he  that  loseth  his  goods, 
his  lands,  his  freedom,  his  life  for  Christ's  sake,  shall  find  it,  Matt.  x.  3^. 
This  is  the  charitable  man's  case  :  all  his  alms,  mercies,  relievings  are,  wisely 
and  without  executorship,  sown  in  his  lifetime ;  and  the  harvest  wUl  be  so 
great  by  that  time  he  gets  to  heaven,  that  he  shall  receive  a  thousand  for 
one  :  God  is  made  his  debtor,  and  he  is  a  sure  paymaster.  Earth  hath  not 
riches  enough  in  it  to  pay  him ;  his  requital  shall  be  in  heaven,  and  there 
with  no  less  degree  of  honour  than  a  kingdom. 

Judas  cares  not  for  the  poor.  Judas  is  dead,  but  this  fault  of  his  lives 
stiU  :  the  poor  had  never  more  need  to  be  cared  for ;  but  how  1  There  are 
two  sorts  of  poor,  and  our  care  must  be  proportionable  to  their  conditions : 
there  are  some  poor  of  God's  making,  some  of  their  own  maldng.  Let  me  say, 
there  are  God's  poor,  and  the  de\il's  poor  :  those  the  hand  of  God  hath 
crossed ;  these  have  forced  necessity  on  themselves  by  a  dissolute  Hfe.  The 
former  must  be  cared  for  by  the  compassion  of  the  heart,  and  charity  of  the 
purse  :  God's  poor  must  have  God's  alms,  a  seasonable  relief  according  to 
thy  power ;  or  else  the  Apostle  fearfully  and  peremptorily  concludes  against 
thee,  '  The  love  of  God  is  not  in  thee,'  1  John  iii  17.  If  thou  canst  not  find 
in  thy  heart  to  diminish  a  grain  from  thy  heap,  a  penny  from  thy  purse,  a 
cut  from  thy  loaf,  when  Jesus  Christ  stands  at  thy  door  and  calls  for  it ;  pro- 


John  XIL  6.]  the  white  devil.  233 

fess  what  thou  wilt,  the  love  of  earth  hath  thrust  the  love  of  heaven  out  of 
thy  conscience.     Even  Judas  himself  wiU  pretend  charity  to  these. 

For  the  other  poor,  who  have  pulled  necessity  on  themselves  ^vith  the  cords 
of  idleness,  riot,  or  such  disordered  courses,  there  is  another  care  to  be  taken  : 
not  to  cherish  the  lazy  blood  in  their  veins  by  abusive  mercy ;  but  rather 
chafe  the  stunted  sinews  by  correction,  relieve  them  with  punishment,  and 
so  recover  them  to  the  life  of  obedience.  '  The  sluggard  lusteth,'  and  hath 
an  empty  stomach ;  he  loves  sustenance  well,  but  is  loath  to  set  his  foot  on 
the  cold  ground  for  it.  The  laws'  sanction,  the  good  man's  function  saith, 
*  If  he  wUl  not  labour,  let  him  not  eat,'  2  Thess.  iii.  10.  For  experience 
telleth  that  where  sloth  refuseth  the  ordinary  pains  of  getting,  there  lust 
hunts  for  it  in  the  unwarranted  paths  of  wickedness ;  and  you  shall  find, 
that  if  ever  occasion  should  put  as  much  power  into  their  hands  as  idleness 
hath  put  viUany  into  their  hearts,  they  will  be  ready  to  pilfer  your  goods, 
fire  your  house,  cut  your  throats.  I  have  read  of  the  king  of  j^Iacedon,  de- 
scrjing  two  such  in  his  dominions,  that  alterum  e  Macedonia  fugere,  alie- 
rum  fugare  fecit, — he  made  one  fly  out  of  his  kingdom,  and  the  other  drive 
him.  I  would  our  magistrates  would  follow  no  worse  a  precedent ;  indeed, 
our  laws  have  taken  order  for  their  restraint.  AVheresoever  the  fault  is,  they 
are  rather  multiplied ;  as  if  they  had  been  sown  at  the  making  of  the  statute, 
and  now,  as  from  a  harvest,  they  arise  ten  for  one.  Surely  our  laws  make 
good  wills,  but  they  have  bad  luck  for  executors ;  their  wiUs  are  not  per- 
formed, nor  their  legacies  distributed ;  I  mean  the  legacies  of  correction  to 
such  children  of  sloth  :  impunitas  delicti  invitat  homines  ad  malignandum. 
Sin's  chief  encouragement  is  the  want  of  punishment ;  favour  one,  hearten 
many.  It  is  fit,  therefore,  that  poena  ad  paucos,  metus  ad  omnes  perveniatf 
— penalty  be  inflicted  on  some,  to  strike  terror  into  the  rest. 

It  was  St  Augustine's  censure  :  IlUcita  non  prohibere,  consensus  erroris 
est* — Not  to  restrain  evil  is  to  maintain  evU.  The  commonwealth  is  an 
instrument,  the  people  are  the  strings,  the  magistrate  is  the  musician ;  let 
the  musician  look  that  the  instrument  be  in  tune,  the  jarring  strings  ordered, 
and  not  play  on  it  to  make  himself  sport,  but  to  please  the  ears  of  God. 
Doctores,  the  ministers  of  mercy,  now  can  do  no  good,  except  ductores,  the 
ministers  of  justice,  put  to  their  hands.  We  can  but  forbid  the  corruption 
of  the  heart ;  they  must  prohibit  the  wickedness  of  the  hand.  Let  these 
poor  be  cared  for  that  have  no  care  for  themselves  ;  runagates,  renegades, 
that  will  not  be  ranged  (like  wandering  planets)  within  the  sphere  of  obedi- 
ence. '  Yet  a  little  more  sleep,'  says  the  sluggard  ;  but  modicum  non  hahet 
lonum, — their  bunch  will  swell  to  a  mountain,  if  it  be  not  prevented  and 
pared  down.  Care  for  these,  ye  magistrates,  lest  you  answer  for  the  subordi- 
nation of  their  sins  :  for  the  other  let  all  care,  that  care  to  be  received  into 
the  arms  of  Jesus  Christ. 

(3.)  Observe  :  Judas  cares  not  for  the  poor.  What !  and  yet  would  he  for 
their  sakcs  have  drawn  comfort  from  the  Son  of  God?  "What  a  hypo- 
crite is  this  !  Could  there  be  so  deep  dissimulation  in  an  apostle  ?  Yes, 
in  that  apostle  that  was  a  devil.  Lo,  still  I  am  haunted  with  this  white 
devil,  hypocrisy ;  I  cannot  sail  two  leagues,  but  I  rush  upon  this  rock  :  nay, 
it  will  encounter,  encumber  me  quite  through  the  voyage  of  this  verse.  Judas 
said,  and  meant  not,  there  is  hypocrisy ;  he  spake  for  the  poor,  and  hates 
them,  there  is  hypocrisy ;  he  w^as  a  privy  thief,  a  false  steward,  <kc.,  all  this 
not  without  hypocrisy.  Shall  I  be  rid  of  this  devil  at  once,  and  conjure  him 
out  of  my  speech  ?  God  give  me  assistance,  and  add  you  patience,  and  I 
*  Epist,  182,  ad  Bonif. 


234  THE  "WHITE  DEVIL.  [SeEMON  5XXIX. 

will  spend  a  little  time  to  uncase  tMs  white  devil,  and  strip  hina  of  all  his 
borrowed  colours. 

Of  all  bodUy  creatures,  man  (as  he  is  God's  image)  is  the  best ;  but  basely 
dejected,  degenerated,  debauched,  simply  the  worst.  Of  all  earthly  creatures 
a  wicked  man  is  the  worst,  of  all  men  a  wicked  Christian,  of  all  Christians  a 
wicked  professor,  of  all  professors  a  wicked  hypocrite,  of  all  hjqpocrites  a 
wicked,  warped,  wretched  Judas.  Take  the  extraction  or  quintessence  of  all 
corrupted  men,  and  you  have  a  Judas.  This  then  is  a  Judas  :  a  man  degene- 
rate, a  Christian  corrupted,  a  professor  putrefied,  a  gilded  hjrpocrite,  a  white- 
skinned  devil.  I  profess  I  am  sparingly  affected  to  this  point,  and  would 
fain  shift  my  hands  of  this  monster,  and  not  encounter  him  ',  for  it  is  not  to 
fight  with  the  unicorns  of  Assyria,  nor  the  bulls  of  Samaria,  nor  the  beasts 
of  Ephesus, — neither  absolute  atheists,  nor  dissolute  Christians,  nor  resolute 
ruffians,  the  horns  of  whose  rapine  and  malice  are  no  less  mar^fest  than 
malignant,  but  at  once  imminent  in  their  threats,  and  eminent  in  their  ap- 
pearance,— but  to  set  upon  a  beast,  that  hath  with  the  heart  of  a  leopard, 
the  face  of  a  man,  of  a  good  man,  of  the  best  man ;  a  star  placed  high  in  the 
orb  of  the  church,  though  swooped  down  with  the  dragon's  taU,  because  not 
fixed ;  a  darling  in  the  mother's  lap,  blessed  with  the  church's  indulgence, 
yet  a  bastard ;  a  brother  of  the  fraternity,  trusted  sometimes  with  the 
church's  stock,  yet  no  brother,  but  a  broker  of  treacheries,  a  broacher  of 
falsehoods.  I  would  willingly  save  this  labour,  but  that  the  necessity  of  my 
text  overrules  my  disposition. 

I  know  these  times  are  so  shameless  and  impudent,  that  many  strip  off  the 
white,  and  keep  the  devil ;  wicked  they  are,  and  without  show  of  the  con- 
trary. Men  are  so  far  from  giving  house-room  to  the  substance  of  religion, 
that  they  admit  not  an  out-room  for  the  show ;  so  backward  to  put  on  Christ, 
that  they  will  not  accept  of  his  livery ;  who  are  short  of  Agrippa,  Acts  xxvi. 
28,  scarce  persuaded  to  seem  Christians,  not  at  all  to  be.  These  will  not 
drink  hearty  draughts  of  the  waters  of  life,  nay,  scarce  vouchsafe,  like  the 
dogs  that  run  by  Mlus,  to  give  a  lap  at  Jacob's  well ;  unless  it  be  some,  as 
they  report,  that  frequent  the  sign  of  it,  to  be  drunk.  They  salute  not 
Christ  at  the  cross,  nor  bid  him  good-morrow  in  the  temple,  but  go  bluster- 
ing by,  as  if  some  serious  business  had  put  haste  into  their  feet,  and  God 
was  not  worthy  to  be  stayed  and  spol^en  withal.  If  this  be  a  riddle,  shew 
me  the  day  shall  not  expound  it  by  a  demonstrative  experience.  For  these 
I  may  say,  I  would  to  God  they  might  seem  holy,  and  frequent  the  places 
where  sanctimony  is  taught ;  but  the  devil  is  a  nimble,  running,  cunning 
fencer,  that  strikes  on  both  hands,  dujMci  ictti,  and  would  have  men  either 
oion  sanctos,  aid  non  paruvi  sanctos, — not  holy,  or  not  a  little  holy,  in  their 
own  opinion,  and  outward  ostentation  :  either  no  fire  of  devotion  on  the 
earth,  or  that  that  is,  in  the  top  of  the  chimney.  That  subtle  *  winnower '  per- 
suades men  that  they  are  all  chaff  and  no  wheat,  or  all  wheat  and  no  chaff; 
and  would  keep  the  soul  either  lank  with  ignorance,  or  rank  with  insolence  : 
let  me  therefore  woo  you,  win  you  to  reject  both  these  extremes,  between 
which  your  hearts  lie,  as  the  grain  betwixt  both  the  miUstones. 

Shall  I  speak  plainly  ?  You  are  sick  at  London  of  one  disease  (I  speak 
to  you  settled  citizens,  not  extravagants,)  and  we  in  the  country  of  another. 
A  sermon  against  hjq^ocrisy  in  most  places  of  the  country  is  like  phlebotomy 
to  a  consumption,  the  spilling  of  innocent  blood.  Our  sicknesses  are  cold 
palsies  and  shaking  agues ;  yours  in  the  city  are  hotter  diseases,  the  burning 
fevers  of  fiery  zeal,  the  inflammations  and  imposthumes  of  hyjwcrisy.  We 
have  the  frosts,  and  you  have  the  lightnings ;  most  of  us  profess  too  little, 


John  XII.  6,]  the  white  devil.  235 

and  some  of  you  profess  too  much,  unless  your  courses  were  more  answer- 
able. I  would  willingly  be  in  none  of  your  bosoms ;  only  I  must  speak  of 
Judas.     His  hypocrisy  was  vile  in  three  respects  : — 

First,  He  might  have  been  sound.  I  make  no  question  but  he  heard  his 
Master  preach,  and  preached  himself,  that  God's  request  is  the  heart :  so 
Christ  schools  the  Samaritan  woman,  John  iv. ;  so  prescribed  the  scribe, 
'  Thou  shalt  love  the  Lord  with  all  thy  heart,'  &c.,  Mark  xii.  30.  Corde, 
Judas,  with  the  heart,  which  thou  reservest  like  an  equivocating  Jesuit; 
nay,  toto  corde,  for  it  is  not  tutiim,  except  it  be  totum,  with  the  whole  heart, 
which  thou  never  stoodest  to  divide,  but  gavest  it  wholly  to  him  that  wholly 
lolled  it,  thy  Master's  enemy,  and  none  of  thy  friend,  the  devU.  Thou  heard- 
est  thy  ISIaster,  thy  friend,  thy  God,  denounce  many  a  fearful,  fatal,  final 
woe  against  the  Pharisees  :  hac  appellatione,  et  ob  hanc  causam, — under  this 
title,  and  for  this  cause;  hypocrites,  and  because  hypocrites.  As  if  his 
woes  were  but  words,  and  his  words  wind,  empty  and  airy  menaces,  without 
intention  of  hurt,  or  extension  of  a  revengeful  arm,  behold  thou  art  a  hypo- 
crite ;  thou  art  therefore  the  worse  because  thou  mightest  be  better. 

Secondly,  He  seemed  soimd.  Sj^em  vidtu  simulat,  i^remit  cdtum  corde 
dolorem,  nay,  dolum  rather ;  craft  rather  than  grief,  unless  he  grieved  that 
out  of  his  cunning  there  was  so  little  coming,  so  small  prize  or  booty ;  yet, 
like  a  subtle  gamester,  he  keeps  his  countenance,  though  the  dice  do  not 
favour  him.  And  as  Fabius  Maximus  told  Scipio,  preparing  for  Africa,  con- 
cerning Syphax,  Fraus  fidem  in  jjarvis  sibi  perstruit,  ut  cum,  ojoerce  pretium, 
sit,  cum  magna  mercede  fallat;*  Judas  creeps  into  trust  by  his  justice  in 
trifles,  that  he  might  more  securely  cheat  for  a  fit  advantage.  Without  pre- 
tence of  fidelity,  how  got  he  the  stewardship  ?  Perhaps  if  need  required,  he 
spared  not  his  own  purse  in  Christ's  service  ;  but  he  meant  to  put  it  to  usury  : 
he  carried  not  the  purse,  but  to  pay  himself  for  his  pains,  thus  jactura  in 
loco,  res  quwstuosissima, — a  seasonable  damage  is  a  reasonable  vantage ;  in 
this  then  his  vUeness  is  more  execrable,  that  he  seemed  good. 

If  it  were  possible,  the  devil  was  then  worse  than  himself,  when  he  came 
into  Samuel's  mantle.  Jezebel's  paint  made  her  more  ugly.  If  ever  you  take 
a  fox  in  a  lamb's  skin,  hang  him  up,  for  he  is  the  worst  of  the  generation. 
A  Gibeonite  in  his  old  shoes,  a  Seminary  in  his  haircloth,  a  ruffian  in  the 
robes  of  a  Jacobine,  fly  like  the  plague.  These  are  so  much  the  worse  devils, 
as  they  would  be  holy  devils ;  true  traitors,  that  would  fight  against  God 
with  Ins  own  weapons  ;  and  by  being  out-of-cry  religious,  run  themselves 
out  of  breath  to  do  the  church  a  mischief 

Thirdly,  He  would  seem  thus  to  his  Master,  yet  knew  in  his  heart 
that  his  Master  knew  his  heart ;  therefore  his  hypocrisy  is  the  worst.  Had 
he  been  an  alien  to  the  commonwealth  of  Israel,  and  never  seen  more  of  God 
than  the  eye  of  nature  had  discovered,  (yet,  says  even  the  heathen,  £%£/  Qdg 
'ixdiMv  '6fji,fiQc,f — God  hath  a  revenging  eye,)  then  no  marvel  if  his  eyes  had 
been  so  bUnd  as  to  think  Christ  blind  also,  and  that  he,  which  made  the 
eye,  had  not  an  eye  to  see  withal ;  but  he  saw  that  Son  of  David  give  sight 
to  so  many  sons  of  Adam,  casually  blind,  to  one  naturally  and  born  blind, 
John  ix.  32, — viiracidum  inauditum,  a  wonder  of  wonders, — and  shall  Judas 
think  to  put  out  his  eye  that  gave  them  all  eyes  ?  Oh,  incredible,  insensible, 
invincible  ignorance  ! 

You  see  his  hypocrisy  :  methinks  even  the  sight  of  it  is  dissuasion  forcible 
enough,  and  it  should  be  needless  to  give  any  other  reason  than  the  disco- 
very ;  yet  whiles  many  censure  it  in  Judas,  they  condemn  it  not  in  them- 
*  Liv.  Annal.,  lib.  siii.  +  Horn. 


236  THE  WHITE  DEVIL.  [SeKMON  XXXIX. 

selves,  and  either  think  they  have  it  not,  or  not  in  such  measure.  Surely, 
we  may  be  no  Judases,  yet  hypocrites ;  and  who  will  totally  clear  himself  ? 
Let  me  tell  thee,  if  thou  doest,  thou  art  the  worst  hypocrite,  and  but  for 
thee  we  had  not  such  need  to  complain.  He  that  clears  himself  from  all 
sin  is  the  most  sinner,  and  he  that  says  he  hath  not  sinned  in  hypocrisy  is 
the  rankest  hypocrite  ;  but  I  do  admit  a  distinction.  AU  the  sons  of  Adam 
are  infected  with  this  contamination,  some  more,  some  less.  Here  is  the  dif- 
ference, all  have  hypocrisy,  but  h3rpocrisy  hath  some  :  aliud  habere  peccatum, 
aliud  haheri  ci  peccato, — it  is  one  thing  for  thee  to  possess  sin,  another  thing 
for  sin  to  possess  thee.  All  have  the  same  corruption,  not  the  same  erup- 
tion ;  in  a  word,  all  are  not  hypocrites,  yet  who  hath  not  sinned  in  h3rpocrisy? 
Do  not  then  send  your  eyes,  like  Dinah's,  gadding  abroad,  forgetting  your 
own  business  at  home ;  strain  not  courtesy  with  these  banquets,  having  good 
meat  carved  thee,  to  lay  it  liberally  upon  another  man's  trencher ;  be  not  sick 
of  this  plague  and  conceal  it,  or  call  it  by  another  name.  Hypocrisy  is  hypo- 
crisy, whatsoever  you  call  it ;  and  as  it  hath  learned  to  leave  no  sins  naked, 
so  I  hope  it  hath  not  forgot  to  clothe  itself.  It  hath  as  many  names  as  Gar- 
net had,  and  more  Protean  shapes  than  the  Seminaries :  the  white  devil  is 
in  this  a  true  devil ;  multorum  nominum,  non  honi  nominis, — of  many  names, 
but  never  a  good  one.  The  vileness  of  this  white  devil  appears  in  six  re- 
spects : — 

First,  It  is  the  worst  of  sins,  because  it  keeps  all  sins  :  they  are  made  sure 
and  secure  by  h^q^ocrisy.  Indeed  some  vices  are  quartermasters  with  it,  and 
some  sovereigns  over  it,  for  hypocrisy  is  but  another  sm's  pander ;  except  to 
content  some  affected  guest,  we  could  never  yield  to  this  filthy  Herodias, 
Matt.  xiv.  9.  It  is  made  a  stalking-horse  for  covetousness;  Under  long 
prayers  many  a  Pharisee  devours  the  poor,  houses,  goods,  and  all.  It  is  a 
complexion  for  lust,  who,  were  she  not  painted  over  with  a  religious  show, 
would  appear  as  loathsome  to  the  world  as  she  is  indeed.  It  is  a  sepulchre 
of  rotten  impostures,  which  would  stink  like  a  putrefied  corpse,  if  hypocrisy 
were  not  their  cover.  It  is  a  mask  for  treason,  whose  shopful  of  jjoisons, 
pistols,  daggers,  gunpowder-trains,  would  easily  be  spied  out,  had  hypo- 
crisy left  them  barefaced.  Treachery  under  this  vizard  thrusts  into  court 
revels,  nay,  court  counsels,  and  holds  the  torch  to  the  sports,  nay,  the  books 
to  serious  consultations ;  deviseth,  adviseth,  plots  with  those  that  provide 
best  for  the  commonwealth.  Thus  are  all  sins  beholden  to  hypocrisy ;  she 
maintains  them  at  her  own  proper  cost  and  charges. 

Secondly,  It  is  the  worst  of  sins,  because  it  counterfeits  all  virtues.  He 
that  counterfeits  the  king's  coin  is  liable  to  death ;  if  hypocrisy  find  not 
death,  and  mortevi  sine  morte,  death  without  death,  for  counterfeiting  the 
Eang  of  heaven's  seal-manual  of  grace,  it  speeds  better  than  it  merits.  Vice 
is  made  virtue's  ape  in  a  hypocrite's  practice.  If  he  see  Chusi  run,  this 
Ahimaaz  will  outrun  him ;  he  mends  his  pace,  but  not  his  path ;  the  good 
man  goes  slower,  but  will  be  at  heaven  before  him.  Thus  thriftiness  in  a 
saint  is  counterfeited  by  niggardliness  in  a  hypocrite ;  be  thou  charitable, 
behold  he  is  bountiful,  but  not  except  thou  may  behold  him ;  his  vain- 
glorious pride  shall  emulate  thy  liberality ;  thou  art  good  to  the  poor,  he 
will  be  better  to  the  rich  ;  he  follows  the  religious  man  afar  off,  as  Peter  did 
Christ,  but  when  he  comes  to  the  cross  he  will  deny  him.  Thus  h^'jiocrisy 
can  put  blood  into  your  cheeks,  (like  the  Aliptce,)  and  better  your  colours, 
but  you  may  be  sick  in  your  consciences,  and  almost  dead  at  the  heart,  and 
no}i  est  medicamen  in  hortis, — there  is  no  medicine  in  this  drugster's  shop 
can  cure  you. 


John  XII.  6.]  the  white  devil.  237 

Thirdly,  A  hypocrite  is  a  kind  of  honest  atheist;  for  his  own  good  is  his 
god,  his  heaven  is  upon  earth,  and  that  not  the  peace  of  his  conscience,  Phil, 
iv.  7,  or  that  kingdom  of  heaven  which  may  be  in  a  soul  living  on  earth, 
Rom.  xiv.  17,  but  the  secure  peace  of  a  worldly  estate.  He  stands  in  awe  of 
no  judge  but  man's  eye  ;  that  he  obseives  with  as  great  respect  as  David  did 
the  eyes  of  God.  If  man  takes  notice,  he  cares  not,  yet  laughs  at  him  for  that 
notice,  and  lolls  his  soul  by  that  laughter  :  so  Pygmaliou-like,  he  dotes  on 
his  own  carved  and  painted  piece;  and  perhaps  dies  Zeuxis's  death,  who, 
l)ainting  an  old  woman,  and  looking  merrily  on  her,  brake  out  into  a  laughter 
that  killed  him.  If  the  world  do  not  praise  his  doings,  he  is  ready  to  chal- 
lenge it,  as  the  Jews  God,  '  Wherefore  have  we  fasted,  and  thou  seest  it 
not  1 '  Isa.  Iviii.  3.  He  crosseth  Christ's  precept.  Matt.  vi.  3,  the  left  hand 
must  not  be  privy  to  the  right  hand's  charity.  He  dares  not  trust  God  with 
a  penny,  except  before  a  whole  congregation  of  witnesses,  lest  perhaps  God 
should  deny  the  receipt. 

Fourthly,  A  hypocrite  is  hated  of  all,  both  God  and  man  :  the  world  hates 
thee,  Judas,  because  thou  retainest  to  Christ ;  Christ  hates  the  more,  because 
thou  but  only  retainest,  and  doest  no  faithful  service.  The  world  cannot 
abide  thee,  thou  hypocrite,  because  thou  professest  godliness  ;  God  can  worse 
abide  thee,  because  thou  doest  no  more  than  profess  it.  It  had  been  yet 
some  policy,  on  the  loss  of  the  world's  favour,  to  keep  God's  ;  or  if  lost  God's, 
to  have  yet  kept  in  with  the  world.  Thou  art  not  thy  own  friend,  to  make 
them  both  thy  enemies.  Miserable  man,  destitute  of  both  refuges,  shut  out 
both  from  God's  and  the  world's  doors !  Neither  God  nor  the  devil  loves 
thee';  thou  hast  been  true  to  none  of  them  both,  and  yet  most  false  of  all  to 
thyself.  So  this  white  devil,  Judas,  that  for  the  Pharisees'  sake  betrayed  his 
Master,  and  for  the  devil's  sake  betrayed  himself,  was  in  the  end  rejected  of 
Pharisees  and  Master ;  and  like  a  ball,  tossed  by  the  rackets  of  contempt  and 
shame,  bandied  from  the  Pharisees  to  Christ,  from  Christ  to  the  Pharisees, 
from  wall  to  wall,  till  he  fell  into  the  devU's  hazard,  not  resting  like  a  stone, 
till  he  came  to  his  centre,  sJg  rhv  rO'Tron  rhv  '/diov,  '  into  his  own  place,'  Acts 
i.  25.  Purposeth  he  to  go  to  Christ  1  His  own  conscience  gives  him  a  repul- 
sive answer :  No,  '  thou  hast  betrayed  the  innocent  blood,'  Matt,  xxvii.  4. 
Goes  he  to  the  chief  priests  and  elders  1  Cold  comfort :  '  What  is  that  to  us  ? 
see  thou  to  that.'  Thus  your  ambo-dexter  proves  at  last  ambo-sinister  ;  he 
that  plays  so  long  on  both  hands  hath  no  hand  to  help  himself  withal.  This 
is  the  hypocrite's  misery;  because  he  wears  God's  livery,  the  world  will  not 
be  his  mother ;  because  his  heart,  habit,  service,  is  sm-wedded,  God  will  not 
be  his  father.  He  hath  lost  earth  for  heaven's  sake,  and  heaven  for  earth's 
sake,  and  may  complain,  with  P^ebekah's  fear  of  her  two  sons,  '  Why  should 
I  be  deprived  of  you  both  in  one  day  1 '  Gen.  xxvii.  45 ;  or  as  sorrowful 
Jacob  expostulated  for  his,  *  Me  have  you  robbed  of  my  children  :  Joseph  is 
not,  and  Simeon  is  not,  and  will  you  take  Benjamin  also "?  all  these  things 
are  against  me,'  Gen.  xlii.  3G.  This  may  be  the  hyjjocrite's  mournful  dirge  : 
'  :My  hyijocrisy  hath  robbed  me  of  all  my  comforts  :  my  Creator  is  lost,  my 
Eedeemer  will  not  own  me  ;  and  will  ye  take  away  (my  beloved  Benjamin) 
the  world  also "?  all  these  things  are  against  me.'  Thus  an  open  sinner  is  in 
better  case  than  a  dissembling  saint.  There  are  few  that  seem  worse  to 
others  than  they  are  in  themselves ;  yet  I  have  both  read  and  heard  of  some 
that  have,  with  broken  hearts  and  mourning  bowels,  sorrowed  for  themselves 
as  if  they  had  been  reprobates,  and  not  spared  so  to  proclaim  themselves, 
when  yet  their  estate  was  good  to  Godward,  though  they  knew  it  not.  Per- 
haps their  wickedness  and  ill-life  hath  been  grievous,  but  their  repentance  is 


238  THE  WHITE  DEVIL.  [SbKMON   XXXIX, 

gracious  :  I  may  call  these  black  saints.  The  hypocrite  is  neat  and  curious 
in  his  religious  outside,  but  the  linings  of  his  conscience  are  as  '  filthy  and 
polluted  rags/  Isa.  Ixiv.  6 :  then  I  say  still,  a  black  saint  is  better  than  a 
white  devil. 

Fifthly,  Hypocrisy  is  like  the  devil,  for  he  is  a  perfect  hypocrite ;  so  he 
began,  with  our  first  parents,  to  put  out  his  apparent  horns  in  paradise :  Non 
moriemini, — 'Ye  shall  not  die,'  Gen.  iii.  4;  yet  he  knew  this  would  kUl 
them.  A  hypocrite  then  is  the  child  of  the  devil,  and  (quoth  Time,  the  mid- 
wife) as.  like  the  father  as  it  may  possibly  look.  He  is  '  the  father  of  lies,' 
John  viii.  44 ;  and  there  is  no  liar  like  the  hypocrite,  for,  as  Peter  said  to 
Ananias,  'Thou  hast  not  lied  to  men,  but  to  God,'  Acts  v.  4.  Nay,  the 
hypocrite  is  his  eldest  son.  Now,  the  privilege  of  primogeniture  by  the  law 
was  to  have  'a  double  portion,'  Deut.  xxi.  17;  wretched  hypocrite  in  this 
eldership  !  Matt.  xxiv.  51.  Satan  is  called  a  j)rince,  and  thus  stands  his 
monarchy,  or  rather  anarchy:  the  devil  is  king;  the  hypocrite  his  eldest 
son,  2  Chron.  xxL  3,  Job  xvi.  11,  Eph.  ii.  2;  the  usurer  his  younger; 
atheists  are  his  viceroys  in  his  several  provinces,  for  his  dominion  is  beyond 
the  Turk's  for  limits  ;  epicures  are  his  nobles ;  persecutors  his  magistrates ; 
heretics  his  ministers ;  traitors  his  executors ;  sin  his  law ;  the  wicked  his 
subjects ;  tyranny  his  government ;  hell  his  court ;  and  damnation  his  wages. 
Of  all  these  the  hypocrite  is  his  eldest  son. 

Lastly,  A  hypocrite  is  in  greatest  difficulty  to  be  cured.  Why  should  the 
minister  administer  physic  to  him  that  is  perfectly  sound?  Matt.  ix.  12,  13 ; 
or  why  should  Christ  give  his  blood  to  the  righteous  ?  Well  may  he  be 
hurt  and  swell,  swell  and  rankle,  rankle  and  fester,  fester  and  die,  that  will 
not  bewray  his  disease,  lest  he  betray  his  credit. 

'  Stultorum  incurata  pudor  malus  ulcera  celat.'  * 

A  man  of  great  profession,  little  devotion,  is  like  a  body  so  repugnantly  com- 
posed, that  he  hath  a  hot  liver  and  a  cold  stomach  :  that  which  heats  the 
stomach,  overheats  the  liver;  that  which  cools  the  liver,  overcools  the 
stomach  :  so,  exhortations  that  warm  his  conscience,  inflame  his  outward 
zeal ;  dissuasives  to  cool  his  hypocrisy,  freeze  his  devotion.  He  hath  a  flush- 
ing in  his  face,  as  if  he  had  eaten  fire ;  zeal  burns  in  his  tongue,  but  come 
near  this  glowworm,  and  he  is  cold,  dark,  squalid.  Summer  sweats  ia  his 
face,  winter  freezeth  in  his  conscience.  March,  many  forwards  in  his  words, 
December  in  his  actions ;  pepper  is  not  more  hot  in  the  tongue's  end,  nor 
more  cold  at  heart ;  and,  to  bon'ow  the  words  of  our  worthy  divine  and  best 
characterer,  we  think  him  a  saint,  he  thinks  himself  an  angel,  flatterers  make 
him  a  god,  God  knows  him  a  devil. 

This  is  the  white  devil :  you  will  not  think  how  glad  I  am  that  I  am  rid 
of  him.  Let  him  go ;  yet  I  must  not  let  you  go  till  I  have  persuaded  you  to 
hate  this  monster,  to  abhor  this  devU.  Alas  !  how  forget  we,  in  these  days, 
to  build  up  the  cedar  work  of  piety,  and  learn  only  to  paint  it  over  with  ver- 
milion !  We  white  and  parget  the  walls  of  our  profession,  but  the  rubbish  and 
cobwebs  of  sin  hang  in  the  corners  of  our  consciences.  Take  heed ;  a  Bible 
under  your  arms  ■rtU  not  excuse  a  false  conscience  in  your  bosoms ;  think  not 
you  fathom  the  substance  when  you  embrace  the  shadow  :  so  the  fox  seeing 
sweetmeats  in  the  vial,  licked  the  glass,  and  thought  he  had  the  thing ;  the 
ignorant  sick  man  eats  up  the  physicians'  bill,  instead  of  the  receipt  contained 
in  it.     It  is  not  a  day  of  seven,  nay,  any  hour  of  seven  days,  the  grudged 

*  Hor. 


John  XII.  6.]  the  white  devil.  239 

parting  with  an  alms  to  a  fire,  the  conjuring  of  a  Paternoster,  (for  the  heart 
only  prays,)  or  once  a-year  renewing  thy  acquaintance  with  God  in  the  sacra- 
ment, can  piivilege  or  keep  impune  thy  injuries,  usuries,  perjuries,  frauds, 
slanders,  oppressions,  lusts,  blasphemies.  Beware  of  this  white  devil,  lest 
your  portion  be  with  them  in  hell  whose  society  you  would  defy  on  eai'th. 
'  God  shall  smite  thee,  thou  pamted  wall,'  Acts  xxiii.  3,  and  wash  off  thy 
vermihon  dye  with  the  rivers  of  brimstone.  You  have  read  of  some  that 
heard  Christ  preach  in  their  pulpits,  feasted  at  his  communion-table,  cast 
out  devils  in  his  name,  yet  not  admitted  :  vv'hUes  they  wrought  miracles,  not 
good  works,  cast  out  devils  from  others,  not  sins  from  themselves,  Luke  xiii. 
26,  &c.,  they  miss  of  entrance.  Go  then  and  solace  thyself  in  thy  bodily  devo- 
tion :  thou  hearest,  readest,  receivest,  relievest ;  where  is  thy  conscience,  thy 
heart,  thy  spu'it  1  God  asks  not  for  thy  livery,  but  thy  service ;  he  knows 
none  by  their  confession,  but  by  their  conversation.  Your  looks  are  the 
objects  of  strangers'  eyes,  your  lives  of  your  neighbours',  your  consciences  of 
your  own,  all  of  God's.  Do  not  Ixion-like  take  a  cloud  for  Jimo,  a  mist  for 
presumption  of  a  sound  and  solid  faith  :  more  can  say  the  creed  than  under- 
stand it,  than  practise  it.  Go  into  your  grounds  in  the  dead  of  winter,  and 
of  two  naked  and  destitute  trees  you  know  not  which  is  the  sound,  which 
the  doted ;  the  summer  will  give  Christ's  mark :  '  By  their  fruits  ye  shall 
know  them,'  Matt.  vii.  20. 

I  speak  not  to  discourage  your  zeal,  but  to  hearten  it,  but  to  better  it. 
Your  zeal  goes  through  the  world,  ye  worthy  citizens.  Who  builds  hospitals? 
the  city.  Who  is  liberal  to  the  distressed  gospel  1  the  city.  Who  is  ever 
faithful  to  the  crown  1  the  city.  Beloved,  your  works  are  good ;  oh,  do  not 
lose  their  reward  through  hypocrisy !  I  am  not  bitter,  but  charitable ;  I 
would  fain  put  you  into  the  chariot  of  grace  with  Elias,  and  only  wish  you 
to  put  off'  this  mantle,  2  Kings  ii.  13.  Oh  that  it  lay  in  my  power  to  pre- 
vail with  your  affections  as  well  as  your  judgments  !  You  lose  aU  your  good- 
ness, if  your  hearts  be  not  right ;  the  ostentation  of  man  shaU  meet  with  the 
detestation  of  God.  You  lose  your  attention  now,  if  your  zeal  be  in  your 
eye,  more  than  heart.  You  lose  your  prayers,  if  when  the  ground  hath  yoiu: 
knee,  the  world  hath  your  conscience  :  as  if  you  had  two  gods — one  for  Sun- 
days, another  for  work-days ;  one  for  the  church,  another  for  the  change. 
You  lose  your  charity,  whiles  you  give  glozingly,  illiberally,  too  late  :  not  a 
window  you  have  erected  but  must  bear  your  names.  But  some  of  you  rob 
Peter  to  pay  Paul :  take  tenths  from  the  church,  and  give  not  the  poor  the 
twentieths  of  them.  It  is  not  seasonable,  nor  reasonable  charity,  to  undo 
whole  towns  by  your  usuries,  enclosings,  oppressions,  impropriations;  and 
for  a  kind  of  expiation,  to  give  three  or  four  the  yearly  pension  of  twenty 
marks  :  an  almshouse  is  not  so  big  as  a  village,  nor  thy  superfluity  whereout 
thou  givcst,  like  their  necessity  whereout  thou  extortest ;  he  is  but  poorly 
charitable  that,  having  made  a  hundred  beggars,  reheves  two.  You  lose  all 
your  credit  of  piety,  whiles  you  lose  your  integrity ;  your  solemn  censuring, 
mourning  for  the  time's  evil,  whiles  yourselves  are  the  evil  cause  thereof; 
your  counterfeit  sorrow  for  the  sins  of  your  youth,  whiles  the  sins  of  your 
age  ai"e  worse ;  your  castmg  salt  and  brhie  of  reproof  at  others'  faults,  whiles 
your  own  hearts  are  most  unseasoned :  all  these  artificial  whitings  are  but 
thrifty  leasings,  sick  healths,  bitter  sweets,  and  more  pleasing  deaths.  Cast 
then  away  this  bane  of  religion,  hypocrisy;  this  candle  with  a  great  wick 
and  no  taUow,  that  often  goes  out  quickly,  never  without  stench ;  this  fiiir, 
flattering,  white  devil.  How  well  have  we  bestowed  this  pains,  I  in  speaking, 
you  in  hearing,  if  this  devil  be  cast  out  of  your  consciences,  out  of  your  con- 


240  THE  WHITE  DEVIL.  [SeEMON   XXXIX. 

versations  !     It  will  leave  some  prints  behind  it  in  tlie  best,  but  bless  not 
yourselves  in  it,  and  God  shall  bless  you  from  it.     Amen. 

2.  The  affirmative  part  of  God's  censure  stands  next  to  our  speech :  de- 
scribing, (1.)  His  meaning;  (2.)  His  means;  (3.)  His  maintenance  : — 

(1.)  His  meaning  was  to  be  a  thief,  and  shark  for  himself,  though  his  pre- 
tence pleaded /orma  ^jar^^^ej-is,  in  the  behalf  of  the  poor.  He  might,  perhaps, 
stand  upon  his  honesty,  and  rather  than  lose  his  credit,  strive  to  purge  him- 
self from  his  suspectless  neighbours;  but  there  need  no  further  jury  pass 
upon  him,  God  hath  given  testimony,  and  his  witness  is  beyond  exception  : 
*  Judas  is  a  thief  A  thief !  who  saw  him  steal  1  He  that  hath  now  con- 
demned him  for  his  pains.  Indeed  the  world  did  not  so  take  him,  his  reputa- 
tion was  good  enough,  John  xiii.  29 ;  yet  he  was  a  thief,  a  crafty,  cunning, 
cheating  thief. 

There  are  two  sorts  of  thieves :  public  ones,  that  either  with  a  violent 
hand  take  away  the  passengers'  money,  or  rob  the  house  at  midnight ;  whose 
church  is  the  highway:  there  they  pray,  not  to  God,  but  on  men;*  their 
dwelling,  like  Cain's,  very  unsure;  they  stand  upon  thorns,  whiles  they 
stand  upon  certainties.  Their  refuge  is  a  wood;  the  instrument  of  their 
vocation,  a  sword  :  of  these  some  are  land-thieves,  some  sea-thieves ;  all 
rove  on  the  sea  of  this  world,  and  most  commonly  suffer  shipwreck,  some 
in  the  deep,  some  on  a  hill.  I  will  say  little  of  these,  as  not  pertinent  to 
my  text,  but  leave  them  to  the  jury;  and  speak  of  thieves  like  Judas,  secret 
robbers,  that  do  more  mischief,  with  less  present  danger  to  themselves.  These 
ride  in  the  open  streets,  whiles  the  other  lurk  in  close  woods.  And  to  reason, 
for  these  private  thieves  are  in  greater  hazard  of  damnation  :  the  grave  ex- 
hortations of  the  judge,  the  serious  counsel  of  the  assistant  minister,  together 
with  the  sight  of  present  death,  and  the  necessity  of  an  instant  account  with 
God,  work  strongly  on  a  public  thief's  conscience;  all  which  the  private 
thief  neither  hath,  nor  hath  need  of  in  the  general  thought.  The  public  thief 
wants  but  apprehension,  but  this  private  thief  needs  discovery;  for  they  lie 
close  as  treason,  dig  low  like  pioneers,  and  though  they  be  as  familiar  with 
us  as  familiars,  they  seem  stranger  than  the  Indians. 

To  define  this  manner  of  thieves :  A  private  thief  is  he  that  without 
danger  of  law  robs  his  neighbour;  that  sets  a  good  face  on  the  matter,  and 
hath  some  profession  to  countenance  it :  a  fair  cloak  hides  a  damnable  fraud; 
a  trade,  a  profession,  a  mystery,  lilie  a  Rome-hearted  Protestant,  hides  this 
devilish  Seminary  under  his  roof  without  suspicion.  To  say  truth,  most  of 
our  professions  (thanks  to  ill  professors)  are  so  confounded  with  sins,  as  if 
there  went  but  a  pair  of  shears  between  them;  nay,  they  can  scarce  be  dis- 
tinguished :  you  shall  not  easily  discern  between  a  hot,  furious  professor  and 
a  hypocrite,  between  a  covetous  man  and  a  thief,  between  a  courtier  and  an 
aspirer,  between  a  gallant  and  a  swearer,  between  an  officer  and  a  bribe- 
taker, between  a  servitor  and  a  parasite,  between  farmers  and  poor-grinders, 
between  gentlemen  and  pleasure-lovers,  between  great  men  and  madmen, 
between  a  tradesman  and  a  fraudsman,  between  a  moneyed  man  and  a 
usurer,  between  a  usurer  and  the  devil.  In  many  arts,  the  more  skilful  the 
more  ill-full ;  for  now-a-days  armis  potentior  ashis,  fraud  goes  beyond  force : 
this  makes  lawj'ers  richer  than  soldiers,  usurers  than  lawyers,  the  devil  than 
all.  The  old  Hon,  saith  the  fable,  when  his  nimble  days  were  over,  and  he 
could  no  longer  prey  by  violence,  kept  his  den  with  a  feigned  sickness ;  the 
suspectless  beasts,  drawn  thither  to  a  dutiful  visitation,  thus  became  his  prey : 

*  That  is,  as  he  often  states  it  more  accurately,  '  They  pray  not  to  God,  but  prey 
on  men.' — Ed. 


John  XII.  6.]  the  white  devil.  241 

cunning  served  his  turn  when  his  canning  failed.  The  world,  whiles  it  was 
young,  was  simple,  honest,  plain -dealing:  gentlemen  then  delved  in  the 
ground,  now  the  soles  of  their  feet  must  not  touch  it ;  then  they  dranlc  water, 
now  wine  will  not  serve,  except  to  drunkenness;  then  they  kept  sheep,  now 
they  scorn  to  wear  the  wool;  then  Jacob  returned  the  money  in  the  sack's 
mouth.  Gen.  xliii.  12,  now  we  are  ready  to  steal  it,  and  put  it  in.  Plain- 
dealing  is  dead,  and,  what  we  most  lament,  it  died  without  issue.  Virtue 
had  but  a  short  reign,  and  was  soon  deposed ;  all  the  examples  of  sin  in  the 
Bible  are  newly  acted  over  again,  and  the  interest  exceeds  the  principal,  the 
counterpart  the  original  The  apostasy  now  holds  us  in  our  manner :  we 
leave  God  for  man,  for  Mammon.  Once,  orhis  ingemuit  faciiun  se  videns 
Arianum, — the  world  groaned,  seeing  itself  made  an  Ariau;  it  may  now 
groan  worse,  factum  se  videns  Machiavellum, — seeing  itself  made  a  Machiavel : 
nisi  Deus  opem  2)rc^stat,  de2)erire  mundum,  restat.  Grieved  Devotion  had 
never  more  cause  to  sing — 

'  Mundum  dolens  circumivi ; 
Fidem  undique  quresivi,'  &c. ;  — 

*  The  world  I  compassed  about. 
Faith  and  honesty  to  find  out ; 
But  country,  city,  court,  and  all, 
Thi'ust  poor  Devotion  to  the  wall : 
The  lawyer,  courtier,  merchant,  clown, 
Have  beaten  poor  Devotion  down  ; 
All  woimd  her,  til],  for  lack  of  breath, 
Fainting  Devotion  bleeds  to  death.' 

But  I  am  to  deal  with  none  but  thieves,  and  those  private  ones ;  and  be- 
cause Judas  is  the  precedent,  I  wiU  begin  with  him  that  is  most  like  him, 
according  to  the  proverb  which  the  Grecians  had  of  Philo  Judasus  :  "H  nXa- 
rm  ^tXov/'^ii,  71  ci)/?,wi/  IDMruvi^n,  Aid  Flato  Philonem  sequitiir,  aut  Platonem 
Philo, — Either  Plato  followed  Philo,  or  PMlo  imitated  Plato.  Let  me  only 
change  the  names  :  Either  Judas  played  the  Pope,  or  the  Pope  plays  the 
Judas.  This  is  the  most  subtle  thief  in  the  world,  and  robs  all  Christendom 
imder  a  good  colour.  Who  can  say  he  hath  a  black  eye  or  a  light  finger  ?  for 
experience  hath  taught  him,  that  cui  j^ellis  leonina  non  suffidt,  vidpina  est 
assuenda, — 

*  When  the  lion's  skin  cannot  threat. 
The  fox's  skin  can  cheat.' 

Pope  Alexander  was  a  beast,  that  having  entered  like  a  fox,  he  must  needs 
reign  like  a  lion ;  worthy  he  was  to  die  like  a  dog :  for  vis  consilii  expers, 
mole  ruit  sua, — power  without  policy  is  like  a  piece  without  powder.  Many 
a  Pope  sings  that  common  ballad  of  hell,  Ingenio  perii,  qui  miser  ipse  ineo* — 

*  Wit,  whither  wilt  thou  ?     Woe  is  me ; 
My  wit  hath  wi'ought  my  miseiy.' 

To  say  truth,  their  religion  is  nothing  in  the  circumstance  but  craft ;  and 
policy  maintains  their  hierarchy,  as  Judas's  subtlety  made  hun  rich.  Judas 
was  put  in  trust  with  a  great  deal  of  the  devil's  business ;  yet  not  more  than 
the  Pope.  Judas  pretended  the  poor,  and  robbed  them;  and  doth  not  the 
Pope,  think  you  1  Are  there  no  alms-boxes  lifled  and  emptied  into  the  Pope's 
treasury  1  Our  fathers  say  that  the  poor  gave  Peter-ponce  to  the  Pope,  but 
our  grandfathers  cannot  tell  us  that  the  Pope  gave  Ca^sar-pcnce  to  the  poor. 
Did  not  he  sit  in  the  holy  chair,  as  Augustus  Caesar  in  his  imperial  throne, 
and  cause  the  whole  Christian  world  to  be  taxed?  Luke  ii.  1,     And  what! 

*  Ovid. 
VOL.  IL  Q 


242  THE  WHITE  DEVIL.  [SeEMON   XXXIX. 

Did  tliey  freely  give  it  1  No ;  a  taxation  forced  it.  What  right,  then,  had 
the  Pope  to  it  ?  Just  as  much  as  Judas  had  to  his  Master's  money.  Was 
he  not  then  a  thief?  Yet  what  need  a  rich  man  be  a  thief?  The  Pope  is 
rich,  and  needs  must,  for  his  comings -in  be  great :  he  hath  rent  out  of 
heaven,  rent  out  of  hell,  rent  out  of  purgatory;  but  more  sacks  come  to  his 
mill  out  of  purgatory  than  out  of  hell  and  heaven  too ;  and  for  his  tolling  let 
the  world  judge ;  therefore  saith  Bishop  Jewel, '  He  would  be  content  to  lose 
hell  and  heaven  too,  to  save  his  purgatory.'  Some  by  pardons  he  prevents 
from  hell ;  some  by  indulgences  he  lifts  up  to  heaven ;  and  infinite  by  ran- 
soms from  purgatory:  not  a  jot  without  money.  Criices,  altaria,  Christum, 
— He  sells  Christ's  cross,  Christ's  blood,  Christ's  self,  all  for  money.  Nay, 
he  hath  rent  from  the  very  stews,  a  hell  above-ground,  and  swells  his  coffers 
by  the  sins  of  the  people ;  he  suffers  a  price  to  be  set  on  damnation,  and 
maintains  lust  to  go  to  law  for  her  own ;  gives  whoredom  a  toleration  under 
his  seal,  that  lust,  the  son  of  idleness,  hath  free  access  to  liberty,  thg 
daughter  of  pride. 

Judas  was  a  great  statesman  in  the  devil's  commonwealth,  for  he  bore 
four  main  offices; — either  he  begged  them  shamefully,  or  he  bought  them 
bribingly,  or  else  Beelzebub  saw  desert  in  him,  and  gave  him  them  gratis  for 
his  good  parts,  for  Judas  was  his  white  boy; — he  was  a  hypocrite,  a  thief, 
a  traitor,  a  murderer.  Yet  the  Pope  shall  vie  offices  with  him,  and  win  the 
game  too  for  plurality.  The  Pope  sits  in  the  holy  chair,  yet  a  devil :  perjury, 
sodomy,  sorcery,  homicide,  parricide,  patricide,  treason,  murder,  &c.,  are 
essential  things  to  the  new  Papacy.  He  is  not  content  to  be  steward,  but 
he  must  be  vicar,  nay,  indeed.  Lord  himself;  for  what  can  Christ  do,  and  the 
Pope  cannot  do  1  Judas  was  nobody  to  him.  He  hath  stolen  Truth's  gar- 
ment, and  put  it  on  Error's  back,  turning  poor  Truth  naked  out  of  doors ;  he 
hath  altered  the  primitive  institutions,  and  adulterated  God's  sacred  laws, 
maintaining  vagas  lihidines ;  he  steals  the  hearts  of  subjects  from  their  sove- 
reigns, by  stealing  fidelity  from  the  hearts  of  subjects,  and  would  steal  the 
crown  from  the  king's  head ; — and  all  under  the  shadow  of  religion.  This 
is  a  thief,  a  notable,  a  notorious  thief;  but  let  him  go :  I  hope  he  is  known 
well  enough,  and  every  true  man  will  bless  himself  out  of  his  way. 

I  come  to  ourselves  :  there  are  many  kinds  of  private  thieves  in  both  the 
houses  of  Israel  and  Aaron ;  in  foro  et  chow, — in  change  and  chancel,  com- 
monwealth and  church.  I  can  tax  no  man's  person;  if  I  could,  I  would 
abhor  it,  or  were  worthy  to  be  abhorred :  the  sins  of  our  times  are  the  thieves 
I  would  arraign,  testify  against,  condemn,  have  executed;  the  persons  I 
would  have  '  saved  in  the  day  of  the  Lord.' 

[1.]  If  there  be  any  magistrates  (into  whose  mouths  God  hath  put  the 
determination  of  doubts,  and  the  distribution  of  right  into  their  hands)  that 
sufier  popularity,  partiality,  passion,  to  rule,  overrule  their  judgments,  these 
are  private  thieves ;  they  rob  the  poor  man  of  his  just  cause  and  equity's 
relief,  and  no  law  can  touch  them  for  it.  Thus  may  causes  go,  not  according 
to  right,  but  friendship ;  as  Themistocles's  boy  could  say,  '  As  I  will,  tha 
■whole  senate  will :  for  as  I  will,  my  mother  wills  ;  as  my  mother  wills,  my 
father  wills ;  as  my  father  wills,  the  whole  senate  will.'  Thus  as  a  groom  of 
a  chamber,  a  secretary  of  the  closet,  or  a  porter  of  the  gate  will,  the  cause 
must  go.  This  is  horrible  theft,  though  not  arraignable  :  hence  a  knot  is 
found  in  a  bulrush  ;  delay  shifts  off  the  day  of  hearing ;  a  good  paint  is  set 
on  a  foul  pasteboard ;  circumstances  are  shuffled  from  the  bar ;  the  sun  of 
truth  is  clouded  ;  the  poor  confident  plaintiff  goes  home  undone ;  his  moans, 
his  groans  are  vented  up  to  heaven ;  the  just  God  sees  and  suffers  it,  but 


John  XII.  6.]  the  white  devil.  243 

lie  will  one  day  judge  that  judge.  Who  can  indict  this  thief?  What  law 
may  pass  on  him  1  What  jury  can  find  him  1  What  judge  can  fine  him  ? 
None  on  earth ;  there  is  a  bar  he  shall  not  escape.  If  there  be  any  such,  as 
I  trust  there  is  not,  they  are  thieves. 

[2.]  If  there  be  any  lawyer  that  takes  fees  on  both  hands,  one  to  speak, 
another  to  hold  his  peace,  (as  Demosthenes  answered  his  bragging  fellow- 
lawyer,)  this  is  a  thief,  though  the  law  doth  not  call  him  so.  A  mercenary 
tongue,  and  a  money-spelled  conscience,  that  undertakes  the  defence  of  things 
known  to  his  own  heart  to  be  unjust,  is  only  proper  to  a  thief.  He  robs 
both  sides  :  the  adverse  part  in  pleading  against  the  truth,  his  own  client  in 
drawing  him  on  to  his  further  damage.  If  this  be  not,  as  the  Roman  com- 
plained, latrociniuni  in  foro,  thievery  in  the  hall,  there  is  none.  Happy 
Westminster-hall,  if  thou  wert  freed  from  this  kind  of  cutpurses  !  If  no 
plummets,  except  of  unreasonable  weight,  can  set  the  wheels  of  their  tongues 
agomg,  and  then  if  a  golden  addition  can  make  the  hammer  strike  to  our 
pleasure  ;  if  they  keep  their  ears  and  mouths  shut,  till  their  purses  be  full, 
and  will  not  understand  a  cause  till  they  feel  it ;  if  they  shuffle  difficulties 
into  plainness,  and  trip  up  the  law's  heels  mth  tricks  ;  if  they,  surgeon-like, 
keep  the  client's  disease  from  healing  tiU  he  hath  no  more  money  for  salve  : 
then,  to  speak  in  their  own  language,  Noverint  universi,  '  Be  it  known  to  all 
men  by  these  presents,'  that  these  are  thieves ;  though  I  could  wish  rather, 
that  noverint  ipsi,  they  would  know  it  themselves,  and  reform  it. 

[3.]  If  there  be  any  officer  that  walks  with  unwashen  hands, — I  mean,  with 
the  foul  fingers  of  bribery, — he  is  a  thief :  be  the  matter  penal  or  capital,  if  a 
bribe  can  pick  justice's  lock,  and  plead  innocent,  or  for  itself,  being  nocent, 
and  prevail,  this  is  theft.  Theft  %  Who  is  robbed  1  The  giver  ?  Doth  not 
the  freedom  of  his  wiU  transfer  a  right  of  the  gift  to  the  receiver  %  No  ;  for 
it  is  not  a  voluntary  or  willing  -will ;  but  as  a  man  gives  his  purse  to  the 
over-mastering  thief,  rather  than  venture  his  life,  so  this  his  bribe,  rather 
than  endanger  his  cause.  Shall  I  say,  the  thief  hath  as  much  right  to  the 
purse  as  the  officer  to  the  bribe ;  and  they  are  both,  though  not  equally 
palpable,  yet  equally  culpable  thieves.  Is  the  giver  innocent,  or  nocent  ? 
Innocent,  and  shaU  not  innocence  have  her  right  without  a  bribe  1  Nocent, 
and  shall  gold  conceal  his  fault  or  cancel  his  punishment  ?  Dost  thou  not 
know  whether,  and  wilt  thou  blind  thyself  beforehand  with  a  bribe  ?  for 
bribes  are  like  dust  thrown  in  the  eyes  of  justice,  that  she  cannot  without 
pain  look  on  the  sunshine  of  truth.  Though  a  second  to  thyself  receive  them, 
wife  or  friend,  by  thy  allowance,  they  are  but  stolen  goods,  coals  of  fire  put 
in  the  roof  of  thy  house  :  '  for  fire  shall  devour  the  houses  of  bribes,'  Job  xv. 
34.  And  there  have  been  many  houses  built,  (by  report,)  the  first  stone  of 
whose  foundation  was  hewn  out  of  the  quarry  of  bribery.    These  are  thieves. 

[4.]  There  is  thievery  too  among  tradesmen  :  and  who  would  think  it  ? 
Many,  they  say,  rob  us,  but  we  rob  none ;  yes,  but  they  think  that  verba 
lactis  will  countenance //'aiicZewi  infactls, — smooth  words  wiU  smother  rough 
deeds.  This  web  of  theft  is  many  ways  woven  in  a  shop  or  warehouse,  h\it 
three  especially  : — 

First,  By  a  false  weight,  and  no  true  measure,  whose  content  or  extent  is 
not  justifiable  by  law,  Deut.  xxv.  13 ;  or  the  cunning  conveyances  in  weigh- 
ing or  meting,  such  as  cheat  the  buyer.  Are  not  these  pretty  tricks  to  pick 
men's  purses  ?  The  French  word  hath  well  expressed  them  ;  they  are  leger- 
demains. Now  had  I  not  as  good  lose  my  purse  on  Salisbury  plain  as  in 
London  Exchange  ?  Is  my  loss  the  less,  because  violence  forbears,  and  craft 
picks  my  purse?     The  highway  thief  is  not  greater  abomination  to  God 


244  THE  "WHITE  DEVIL.  [SeRMON   XXXIX. 

than  the  shop-thief,  Prov.  xi.  1 ;  and  for  man,  the  last  is  more  dangerous  : 
the  other  we  knowingly  fly,  but  this  laughs  us  in  the  face  whiles  he  robs  us. 
Secondly,  By  insufiicient  wares,  which  yet,  with  a  dark  window  and  an 
impudent  tongiie,  will  appear  good  to  the  buyer's  eye  and  ear  too.  Sophistry 
is  now  fled  from  the  schools  into  shops  ;  from  disputation  to  merchandising. 
He  is  a  silly  tradesman  that  cannot  sophisticate  his  wares,  as  well  as  he  hath 
done  his  conscience ;  and  wear  his  tongue  with  protestations  barer  than  trees 
in  autumn,  the  head  of  old  age,  or  the  livings  of  churchmen.  Oaths  indeed 
smell  too  rank  of  infidelity ;  marry,  we  are  Protestants,  and  protest  away  our 
souls  :  there  is  no  other  way  to  put  off  bad  wares,  and  put  up  good  moneys. 
Are  not  these  thieves  ? 

Thirdly,  By  playing,  or  rather  preying,  upon  men's  necessities  :  they  must 
have  the  commodity,  therefore  set  the  dice  on  them  ;  vox  latronis,  the  advan- 
tage taken  of  a  man's  necessity  is  a  trick  beyond  Judas.  Thou  shouldest 
rather  be  like  Job,  '  a  foot  to  lame  necessity,'  chap.  sxix.  15,  and  not  take 
away  his  crutch.  Or  perhaps  God  hath  put  more  wit  into  thy  brains  than 
his,  thou  seest  further  into  the  bargain,  and  therefore  takest  opportunity  to 
abuse  his  plamness  :  thou  servest  thyself  in  gain,  not  him  in  love ;  thou 
mayest,  and  laugh  at  the  law,  but  there  is  a  law  thou  hast  transgressed, 
that,  without  Jesus  Christ,  shall  condemn  thee  to  heU. 

Go  now,  applaud  yourselves,  ye  sons  of  fraud,  that  eagle-eyed  scrupulosity 
cannot  find  you  faulty,  nor  the  lion-handed  law  touch  you  ;  please  yourselves 
in  your  security.  You  practise  belike  behind  the  hangings,  and  come  not 
on  the  public  stage  of  injury ;  yet  you  are  not  free  from  spectators  :  testante 
Numine,  homine,  dcemone, — God,  men,  angels,  devils,  shall  witness  agamst 
you.  Ex  cordibus,  ex  codicihus, — By  your  hearts,  by  your  books  God  shall 
judge  you.  Injury  is  often  in  the  one,  perjury  in  the  other ;  the  great  Jus- 
tice will  not  put  it  up  :  they  shall  be  convicted  thieves. 

[5.]  There  are  thieves  crept  into  the  church  too ;  or  rather  they  encroach 
on  the  church  :  for  ministers  cannot  now  play  the  thieves  with  their  livings, 
they  have  nothing  left  to  steal ;  but  there  are  secret  Judases  can  make  shift 
to  do  it.  Difficilis  magni  custodia  census.  The  eagles  flock  to  a  carcase, 
and  thieves  hanker  about  rich  doors ;  at  the  dispersion  of  church  livings, 
they  cried  as  the  Babylonians,  '  To  the  spoil,  to  the  spoil.'  The  church  was 
once  rich,  but  it  was  diehiis  illis,  in  the  golden  time,  when  honesty  went  in 
good  clothes,  and  ostentation  durst  not  give  religion  the  checkmate ;  now 
they  plead  prescription,  and  prove  them  their  own  by  long  possession.  I  do 
not  tax  aU  those  for  private  thieves  that  hold  in  their  hands  lands  and  pos- 
sessions that  were  once  the  church's,  but  those  that  withhold  such  as  are 
due  to  churchmen.  Their  estates  were  once  taken  away  by  more  than  God's 
mere  sufferance,  for  a  just  punishment  for  their  idleness,  idolatry,  and  lusts  : 
sure  there  is  some  Achanism  in  the  camp  of  the  Levites,  that  makes  this 
plague-sore  to  run  still;  there  are  some  disobedient  and  fugitive  Jonahs 
that  thus  totter  our  ship.  I  complain  not  that  claustra  are  turned  into 
castra ;  abbeys  into  gentlemen's  houses ;  places  of  monition,  to  places  of 
munition ;  but  that  men  rob  aram  Dominicam,  God's  house,  to  furnish 
haram  domesticam,  their  own  houses.  This  is  theft,  and  sacrilegious  theft ; 
a  succession  of  theft :  for  the  fingers  of  the  sons  are  now  heavier  than  the 
loins  of  their  fathers ;  those  were  irnprobi  Papistce,  wicked  Papists,  and  these 
are  improhi  rapistce,  ungodly  robbers. 

This  is  a  monstrous  theft,  and  so  exceeding  all  thefts,  as  non  nisi  in  Deum 
fieri  2iotest* — it  can  be  committed  against  none  but  God.     When  Scipio 

*  August. 


John  XII.  6.]  the  white  devil.  24o 

robbed  the  temple  of  Tholossa,  there  was  not  a  man  that  carried  away  any  of 
the  gold  who  ever  prospered  after  it;  and,  I  pray  you,  tell  me  how  many 
have  thrived  with  the  goods  of  the  church  ?  They  go  from  man  to  man 
without  rest,  like  the  ark  among  the  Philistines,  1  Sam.  v.,  which  was  re- 
moved from  Ashdod  to  Gath,  from  Gath  to  Ekron,  as  if  it  could  find  no 
place  to  rest  in,  but  vexed  the  people  that  kept  it,  tiU  it  returned  to  its  old 
seat  in  Israel.  Oftentimes  these  goods,  left  by  gentlemen  to  their  heirs,  prove 
gangrenes  to  their  whole  estates ;  and  '  house  is  joined  to  house,'  Isa.  v.  8,  so 
fiist,  God's  house  to  their  own,  that  the  fire  which  begins  at  the  one  con- 
sumes the  other  :  as  the  eagle,  that  stole  a  piece  of  meat  from  the  altar,  car- 
ried a  coal  with  it  that  set  her  nest  on  fire.  I  am  persuaded  many  a  house 
of  blood  in  England  had  stood  at  this  hour,  had  not  the  forced  springs  of 
impropriations  turned  their  foundation  to  a  quagmire.  In  aU  your  know- 
ledge, think  but  on  a  church-robber's  heir  that  ever  thrived  to  the  third  gene- 
ration. Yet,  alas  !  horror  to  my  bones,  and  shame  to  my  speech !  there  are 
not  wanting  among  ourselves  that  give  encouragement  to  these  thieves  :  and 
without  question,  many  a  man,  so  well  otherwise  disposed,  would  have  been 
reclaimed  from  this  sm  but  for  their  distinctions  of  competencies.  I  appear 
to  their  consciences,  there  is  not  a  humorist  living  that  in  heart  tlunks  so,  or 
would  forbear  their  reproof,  were  he  not  well  provided  for.  These  are  the 
foxes,  that  content  not  themselves  to  steal  the  grapes,  but  they  must  forage 
the  vine.  Cant.  ii.  25  :  thus  yet  still  is  '  God's  house  made  a  den  of  thieves,' 
Matt.  xxi.  13.     Without  envy  or  partiality  they  are  thieves. 

[6.]  There  is  more  store  of  thieves  yet :  covetous  landlords,  that  stretch 
their  rents  on  the  tenter-hooks  of  an  evil  conscience,  and  swell  their  coffers 
by  undoing  their  poor  tenants.  These  sit  close,  and  stare  the  law  in  the  face, 
yet,  by  their  leave,  they  are  thieves.  I  do  not  deny  the  improvement  of  old 
rents,  so  it  be  done  with  old  minds, — I  mean,  our  forefathers'  charity, — but 
with  the  devil,  to  set  right  upon  the  pinnacles,  and  pitch  so  high  a  price  of 
our  lands  that  it  strains  the  tenants'  heart-blood  to  reach  it,  is  theft,  and 
killing  theft.  What  all  their  immoderate  toil,  broken  sleeps,  sore  labours 
can  get,  with  a  miserable  diet  to  themselves,  not  being  able  to  spare  a  morsel 
of  bread  to  others,  is  a  prey  to  the  landlords'  rapine  :  this  is  to  rob  their 
estates,  grind  their  faces,  suck  their  bloods.     These  are  thieves. 

[7.]  Engrossers;  that  hoard  up  commodities,  and  by  stopping  their  com- 
munity raise  the  price  :  these  are  thieves.  Many  blockhouses  in  the  city, 
monopoUes  in  the  court,  garners  in  the  country,  can  testify  there  are  now 
such  thieves  abroad.  We  complain  of  a  dearth ;  sure  the  heavens  are  too 
merciful  to  us  that  are  so  unmerciful  one  towards  another.  Scarcity  comes 
without  God's  sending  :  who  brings  it  then  ?  Even  the  devil  and  his  brokers, 
engrossing  misers.  The  commonwealth  may  often  blow  her  nails,  imless  she 
sit  by  an  engrosser's  fire :  her  limbs  may  be  faint  with  hunger,  unless  she 
buy  grain  at  an  engrosser's  price.  I  confess  this  is  a  sin  which  the  law 
takes  notice  of,  but  not  in  the  full  nature,  as  theft.  The  pick-purse,  in  my 
opinion,  doth  not  so  much  hurt  as  this  general  robber ;  for  they  rob  millions. 
These  do  not,  with  Joseph,  buy  up  the  superfluity  of  plenty  to  prevent  a 
dearth,  but  hoard  up  the  store  of  plenty  to  procure  a  dearth  :  rebels  to  God, 
trespassers  to  nature,  thieves  to  the  commonwealth.  If  these  were  appre- 
hended and  punished,  neither  city  nor  country  should  complain  as  they  do. 
Meantime  the  people's  curse  is  upon  them,  and  I  doubt  not  but  God's  plague 
will  foUow  it,  if  repentance  turn  it  not  away :  till  when,  they  are  private 
thieves. 

[8.]  Enclosers;  that  pretend  a  distinction  of  possessions,  a  preservation  of 


246  THE  WHITE  DEVIL.  [SeEMON  XXXIX. 

woods,  indeed  to  make  better  and  broader  their  own  territories,  and  to  steal 
from  the  poor  commons  :  these  are  horrible  thieves.  The  poor  man's  beast 
is  Lis  maintenance,  his  substance,  his  life ;  to  take  food  from  his  beast,  is  to 
take  the  beast's  food  from  his  belly :  so  he  that  encloseth  commons  is  a 
monstrous  thief,  for  he  steals  away  the  poor  man's  living  and  life  ;  hence 
many  a  cottager,  nay,  perhaps  farmer,  is  fain  (as  the  Indians  do  to  de^dls)  to 
sacrifice  to  the  lord  of  the  soil  a  yearly  bribe  for  a  ne  noceat.  For  though 
the  law  forbids  such  enclosures,  yet  quod  fieri  non  debet,  factum  valet, — when 
they  are  once  ditched  in,  say  the  law  what  it  vdW,  I  see  no  throwing  out. 
Force  bears  out  what  fraud  hath  borne  in.  Let  them  never  open  their 
mouths  to  plead  the  commonwealth's  benefit;  they  intend  it  as  much  as 
Judas  did  Avhen  he  spake  for  the  poor.  No,  they  are  thieves,  the  bane  of 
the  common  good,  the  surfeit  of  the  land,  the  scourge  of  the  poor ;  good 
only  to  themselves,  and  that  in  opinion  only,  for  they  do  it  '  to  dwell  alone,' 
Isa.  v.  8  :  and  they  dwell  alone  indeed,  for  neither  God  nor  good  angel  keeps 
them  company;  and  for  a  good  conscience,  it  cannot  get  through  their  quick- 
sets. These  are  thieves,  though  they  have  enclosed  their  theft,  to  keep  the 
law  out  and  their  wickedness  in  :  yet  the  day  shall  come  their  lands  shall 
be  thrown  out,  their  lives  thrown  out,  and  their  souls  thrown  out ;  their 
lands  out  of  their  possessions,  their  lives  out  of  their  bodies,  their  souls  out 
of  heaven,  except  repentance  and  restitution  prevail  with  the  great  Judge  for 
their  pardon.     Meantime  they  are  thieves. 

[9.]  Many  taphouse-keepers,  taverners,  victuallers,  which  the  provident 
care  of  our  worthy  magistrates  hath  now  done  well  to  restrain  ;  if  at  least 
this  Hydra's  heads  do  not  multiply.  I  do  not  speak  to  annihilate  the  pro- 
fession :  they  may  be  honest  men,  and  doubtless  some  are,  wliich  live  in  this 
rank ;  but  if  many  of  them  should  not  chop  away  a  good  conscience  for 
money,  drunkenness  should  never  be  so  welcome  to  their  doors.  The  disso- 
lute wretch  sits  there  securely,  and  buys  his  own  sickness  with  a  great  ex- 
pense, which  would  preserve  the  health  of  his  poor  wife  and  children  at 
home,  that  lamentably  moan  for  bread  whiles  he  lavisheth  all  in  drink.  Thus 
the  pot  robs  him  of  his  wits,  he  robs  himself  of  grace,  and  the  victualler  robs 
him  of  his  money.  This  theft  might  yet  be  borne,  but  the  commonwealth 
is  here  robbed  too.  Drunkenness  makes  so  quick  riddance  of  the  ale  that 
this  raiseth  the  price  of  malt,  and  the  good  sale  of  malt  raiseth  the  price  of 
barley  :  thus  is  the  land  distressed,  the  poor's  bread  is  dissolved  into  the 
drunkard's  cup,  the  markets  are  hoised  up.  If  the  poor  cannot  reach  the 
price,  the  maltmaster  will ;  he  can  utter  it  to  the  taphouse,  and  the  tap- 
house is  sure  of  her  old  friend,  drunkenness.  Thus  theft  sits  close  in  a  drink- 
ing-room,  and  robs  all  that  sail  into  that  coast.  I  confess  they  are  (most  of 
them)  bound  to  suffer  no  drunkenness  in  their  houses,  yet  they  secretly  ac- 
knowledge that  if  it  were  not  for  drunkenness,  they  might  shut  up  their 
doors,  as  utterly  unable  to  pay  their  rents.     These  are  thieves. 

[10.]  Flatterers,  that  eat  like  moths  into  liberal  men's  coats, — the  bane  of 
greatness, — are  thieves,  not  to  be  forgotten  in  this  catalogue.  These  rob  many 
a  great  man  of  his  goodness,  and  make  him  rob  the  commonwealth  of  her 
happiness.  Doth  his  lord  want  money  1  He  puts  into  his  head  such  fines 
to  be  levied,  such  grounds  enclosed,  such  rents  improved.  Be  his  maintainer's 
courses  never  so  foul,  either  he  furthers  them  or  he  smothers  them  :  sin  hath 
not  a  more  impudent  bawd,  nor  his  master  a  more  impious  thief,  nor  the 
commonwealth  a  more  sucking  horse-leech.  He  would  raise  himself  by  his 
great  one,  and  cannot  contrive  it  but  by  the  ruin  of  others.  He  robs  the 
flattered  of  his  goods,  of  his  grace,  of  his  time,  of  his  freedom,  of  his  soul : 


John  XII.  C]  the  white  devil.  247 

is  not  this  a  thief?  Beneficia,  veneficia, — All  their  good  is  poison.  They 
are  dominis  amsores,  reipublicce  arrosores, — their  masters'  spaniels,  the  com- 
monwealth's wolves.  Put  them  in  your  Paternoster,  let  them  never  come  in 
your  creed  :  pray  for  them,  but  trast  them  no  more  than  thieves. 

[11.]  There  is  another  nest  of  thieves  more  in  this  city,  brokers  and 
breakers.  I  conjoin  them  in  my  description  for  the  likeness  of  their  con- 
dition :  brokers,  that  will  upon  a  good  pawn  lend  money  to  a  devil,  whofio 
extortion,  by  report,  is  monstrous,  and  such  as  to  find  in  men  is  improb- 
able, in  Christians  impossible ;  the  very  vermin  of  the  earth.  Indeed  man 
had  a  poor  beginning ;  we  are  the  sons  of  Adam,  Adam  of  dust,  dust 
of  deformity,  deformity  of  nothing,  yet  made  by  God;  but  these  are 
bred,  like  monsters,  of  the  corruption  of  nature  and  wicked  manners,  and 
carry  the  devil's  cognisance.  For  breakers,  such  as  necessity  compels  to  it 
I  censure  not ;  if  they  desire  with  all  their  hearts  to  satisfy  the  utmost  far- 
thing, and  cannot,  God  will  then  accept  votal  restitution  for  total  restitution, 
that  which  is  affected  for  that  which  is  effected,  the  will  for  the  deed  :  and 
in  those,  debt  is  not  (as  the  vulgar  speech  is)  deadly  sin ;  a  sore  it  may  be, 
no  sin.  But  they  that  with  a  purpose  of  deceit  get  goods  into  their  hands 
in  trust,  and  then  without  need  hide  their  heads,  are  thieves ;  for  the  intent 
to  steal  in  their  minds  directed  their  injurious  hands.  The  law  arraigns 
them  not,  the  judgment-seat  of  God  shall  not  acquit  them.  These  steal  more 
quickly  and  Avith  more  security  than  a  highway  robber,  who  all  his  lifetime 
is  m  perpetual  danger.  It  is  but  passing  their  words,  allowing  a  good  price, 
conveying  home  the  wares,  and  on  a  sudden  dive  under  the  waters  ;  a  close 
concealment  shall  save  them  five  hundred  pound  in  a  thousand.  They  live 
upon  others'  sweat,  fare  ricldy  upon  others'  meat ;  and  the  debtor  is  often 
made  a  gentleman,  when  the  creditor  is  made  a  beggar. 

Such  false  Gibeonites  enrich  scriveners  :  their  unfaithfulness  hath  banished 
all  trust  and  fidelity.  Time  was,  that  Noverint  universi  was  unborn,  the 
lawj'er  himself  knew  not  what  an  obligation  meant.  Security  stood  on  no 
other  legs  but  promises,  and  those  were  so  sound  that  they  never  faded 
their  burden ;  but  Time,  adulterating  with  the  harlot  Fraud,  begot  a  brood 
of  Noverints :  and  but  for  these  shackles,  debt  would  often  shew  credit  a 
light  pair  of  heels.  Therefore,  now,  plus  creditur  annulis  quarn  anirais,'" — 
there  is  more  faith  given  to  men's  seals  than  to  their  souls.  '  Owe  nothing 
but  love,'  saith  the  Apostle,  Rom.  xiii.  8 ;  all  owe  this,  but  few  pay  it :  or  if 
they  do,  it  is  cracked  money,  not  current  in  God's  exchequer ;  for  our  love 
is  dissimulation,  and  our  charity  is  not  cold,  but  dead.  But  these  bankrupts, 
of  both  wealth  and  honesty,  owe  all  things  but  love,  and  more  than  ever  they 
mean  to  pay,  though  you  give  them  time  till  doomsday.     These  are  thieves. 

[12.]  The  twelfth  and  last  sort  of  thieves  (to  make  up  the  just  dozen)  are 
the  usurers.  This  is  a  private  thief  like  Judas,  and  for  the  bag  Idie  Judas, 
which  he  steals  from  Christ  like  Judas,  or  rather  from  Christians,  that  have 
more  need,  and  therefore  worse  than  Judas.  This  is  a  man  made  out  of 
wax  :  his  Paternoster  is  a  pawn  ;  his  creed  is  the  condition  of  this  obligation ; 
his  religion  is  all  religation,  a  binding  of  others  to  himself,  of  himself  to  the 
devil  :  for  look  how  far  any  of  the  former  thieves  have  ventured  to  heU, 
the  usurer  goes  a  foot  further  by  the  standard.  The  poet  exclaims  agamst 
this  sin — 

'  Hinc  usura  vorax,  avidumque,  in  tempore  foenus,'  &c.  ; 

describing  in  that  one  line  the  names  and  nature  of  usury.     Foenus,  quasi 

*Sen. 


248  THE  WHITE  DEVIL.  [SeEMON   XXXIX 

foetus.  It  is  a  teeming  thing,  ever  with  child,  pregnant,  and  multiplying. 
Money  is  an  unfruitful  thing  by  nature,  made  only  for  commutation ;  it  is  a 
preternatural  thing  it  should  engender  money;  this  is  monstrosus  partus, 
a  prodigious  birth.  Usura,  quad  iwopter  tcsum  rei.  The  nature  of  it  is 
wholly  devouring  :  their  money  to  necessity  is  like  cold  water  to  a  hot  ague, 
that  for  a  time  refresheth,  but  prolongs  the  disease.  The  usurer  is  like  the 
worm  we  call  the  timber-worm,  {Teredo,)  which  is  wonderful  soft  to  touch, 
but  hath  teeth  so  hard  that  it  eats  timber ;  but  the  usurer  eats  timber  and 
stones  too.  The  prophet  hedgeth  it  in  between  bribery  and  extortion  :  '  In 
thee  have  they  taken  gifts  to  shed  blood :  thou  hast  taken  usury  and  in- 
crease, and  thou  hast  greedily  gained  of  thy  neighbours  by  extortion,  and 
hast  forgotten  me,  saith  the  Lord.  Therefore  I  have  smitten  my  hands 
at  thy  dishonest  gain,'  &c.,  Ezek.  xxii.  12, 13.  You  hear  God's  opinion 
of  it.  Beware  this  dishonest  gain ;  take  heed  lest  this  casting  your  money 
into  a  bank  cast  not  up  a  bank  against  you ;  when  you  have  found  out  the 
fairest  pretexts  for  it,  God's  justice  shall  strike  off  all :  '  Let  no  man  deceive 
you  with  vain  words  :  for  such  things  God's  wrath  wUl  faU  on  the  children  of 
disobedience,'  Eph.  v.  6.  Infinite  colours,  mitigations,  evasions,  distinctions 
are  invented,  to  coimtenance  on  earth  heaven-exploded  usury:  God  shall 
then  frustrate  aU,  when  he  pours  his  wrath  on  the  naked  conscience.  God 
saith,  '  Thou  shalt  not  take  usury  : '  go  now  study  paintings,  excuses,  apolo- 
gies, dispute  the  matter  with  God ;  hell-fire  shall  decide  the  question.  '  I 
have  no  other  trade  to  Kve  on  but  usury.'  Only  the  devil  first  made  usury  a 
trade.  But  can  this  plea  in  a  thief,  '  I  have  no  other  trade  to  live  on  but 
steaUng,'  protect  and  secure  him  from  the  gallows  ? 

The  usurer  then  is  a  thief;  nay,  a  double  thief,  as  the  old  Koman  law  cen- 
sured them,  that  charged  the  thief  with  restitution  double,  the  usurer  with 
fourfold ;  concludiag  him  a  double  thief.  Thieves  steal  sometimes,  usurers 
always.  Thieves  steal  for  necessity,  usurers  without  need.  The  usurer 
wounds  deeper  with  a  piece  of  paper  than  the  robber  with  a  sword.  Many  a 
young  gentleman,  newly  broke  out  of  the  cage  of  wardship,  or  blessed  with 
the  first  sunshine  of  his  one-and-twenty,  goes  from  the  vigilance  of  a  restrain- 
ing governor  uito  the  tempting  hand  of  a  merciless  usurer,  as  if  he  came  out 
of  God's  blessing  into  the  warm  sun.  Many  a  man,  that  comes  to  his  lands 
ere  he  comes  to  his  wits,  or  experience  of  their  villany,  is  so  let  blood  in  his 
estate  by  usury,  that  he  never  proves  his  own  man  again. 

Either  prodigahty,  or  penury,  or  dissembled  riches,  borrow  on  usury.  To 
rack  the  poor  with  overpuUs,  all  but  devils  hold  monstrous.  To  lend  the 
prodigal  is  wicked  enough,  for  it  feeds  his  issue  with  ill-humours,  and  puts 
stibium  into  his  broth,  who  was  erst  sick  of  the  vomiting  disease,  and  could 
not  digest  his  father's  Ul-gotten  patrimony.  For  the  rich  that  dissemble 
poverty,  to  borrow  on  usiiry, — '  For  there  is  that  maketh  himself  poor,  and  hath 
great  riches,'  Prov,  xiii.  7, — they  do  it  either  to  defeat  creditors  or  to  avoid 
taxations  and  subsidies,  or  some  such  sinister  respects.  The  gentleman  that 
borroweth  on  usury,  by  racking  his  rents  makes  his  tenants  pay  his  usury. 
The  farmer  so  borrowing,  by  enhancing  his  corn  makes  the  poor  pay  his 
usury.  The  tradesman  raiseth  his  wares,  that  the  buyer  must  pay  his 
usury.  I  wiU  not  tax  every  borrower :  it  is  lawful  to  suifer  injury,  though 
not  to  offer  it ;  and  it  is  no  sm  for  the  true  man  to  give  his  purse  to  the 
thief,  when  he  cannot  choose.  To  redeem  his  lands,  liberty,  life,  he  may  (I 
suppose)  give  interest ;  but  not  for  mere  gain  only  which  he  may  get  by  that 
wicked  money,  lest  he  encourage  the  usurer,  for  a  receiver  upholds  a  thief. 
This  is  the  cutpurse,  whose  death  is  the  more  grievous  because  he  is  reprieved 


John  XII.  6.]  the  white  devil.  249 

till  the  last  sessions  :  a  gibbet  is  bmlt  in  hell  for  him,  and  all  the  gold  in  the 
world  cannot  purchase  a  pardon.  I  know  there  is  mercy  in  Christ's  blood 
to  any  repentant  and  believing  sinner,  but,  excepted  Zaccheus,  shew  ine  the 
usurer  that  repents ;  for  as  humility  is  the  repentance  of  pride,  and  abstinence 
the  repentance  of  surfeit,  so  is  restitution  the  repentance  of  usury.  He  that 
restores  not  repents  not  his  usury ;  and  then  non  remittitur  peccatum,  nisi 
restituatur  ahlativm^'' — the  sin  is  retained,  till  the  gains  of  usury  be  restored. 
This  is  durus  sermo,  seel  verus  sermo, — a  hard  sajdng,  but  true.  '  Then  we  may 
give  all.'  Do,  if  they  be  so  gotten  :  Dahit  Deus  meliora,  majora,  plura, — God 
will  give  better  things,  God  \vill  give  greater  things,  God  will  give  more 
things ;  as  the  prophet  to  Amaziah,  2  Chron.  xxv.  9,  '  The  Lord  is  able  to 
give  thee  more  than  this.' 

Thus  I  have  discovered  by  occasion  of  Judas  some  privy  thieves  :  if  vv'ith- 
out  thanks,  yet  not  without  conscience ;  if  without  profit,  yet  not  without 
purpose  of  profit.  Indeed  these  are  the  sins  which  I  vowed  with  myself  to 
reprove ;  not  that  others  have  not  done  it,  or  not  done  it  better  than  I,  from 
this  place.  I  acknowledge  both  freely;  yet  could  I  not  pass  this  secret  thief, 
Judas,  without  discovering  his  companions,  or,  as  it  were,  breaking  open  the 
knot  of  thieves,  which  under  allowed  pretences  are  arrant  cutpurses  to  the 
commonwealth.  How  to  punish,  how  to  restrain,  I  meddle  not :  it  is  enough 
to  discharge  my  conscience,  that  I  have  endeavoured  to  make  the  sins  hateful 
to  the  trespassers,  to  the  trespassed :  Deus  tarn  facial  commodum,  quam 
fecit  accommodum, — God  make  it  as  prevalent  as  I  am  sure  it  is  pertinent ! 

(2.)  and  (3.)  Give  me  leave,  yet  ere  I  leave,  to  speak  a  word  of  the  bag  : 
first,  his  means ;  and,  secondly,  his  maintenance.  I  will  join  them  together ; 
a  fit  and  a  fat  booty  makes  a  thief.  Judas  hath  got  the  bag,  and  the  bag 
hath  got  Judas ;  he  could  not  carry  it,  but  he  must  make  it  light  enough 
for  his  carriage  :  he  empties  it  into  his  own  cofi"er,  as  many  stewards  rise  by 
their  good  lord  and  master's  fall.  Judas  means  to  be  a  thief,  and  Satan 
means  to  fit  him  with  a  booty;  for  after  he  had  once  wrought  journey-work 
with  the  devil,  he  shall  not  want  work,  and  a  subject  to  work  on.  I  will 
limit  my  remaining  speech  to  these  three  heads  : — First,  The  difliculty,  to  bear 
the  bag,  and  not  to  be  covetous.  Secondly,  The  usual  incideucy  of  the  bag 
to  the  worst  men.    Thirdly,  The  progress  of  sin ;  only  faint  not  in  this  last  act. 

[1.]  It  is  hard  to  bear  the  bag,  and  not  to  be  covetous.  Judas  is  bursar, 
and  he  shuts  himself  into  his  pouch :  the  more  he  hath,  the  more  he  covets. 
The  apostles,  that  wanted  money,  are  not  so  having :  Judas  hath  the  bag, 
and  yet  he  must  have  more,  or  he  will  filch  it.  So  impossible  is  it  that 
these  outward  things  should  satisfy  the  heart  of  man.  Soli  luihent  omnia, 
qui  habeiit  habentem  omnia, — They  alone  possess  all  things  that  possess  the 
possessor  of  aU  things.  The  nature  of  true  content  is  to  fiU  aU  the  chinks 
of  our  desires,  as  the  wax  doth  the  seal.  None  can  do  this  but  God,  for 
(as  it  is  well  observed)  the  world  is  round,  man's  heart  three-cornered :  a 
globe  can  never  fill  a  triangle,  but  one  part  will  be  still  empty ;  only  the 
blessed  Tiinity  can  fiU  these  three  comers  of  man's  heart.  I  confess  the 
bag  is  a  thing  much  reckoned  of,  and  makes  men  much  reckoned  of;  for 
pecunice  ohediimt  omnia, — aU  things  make  obeisance  to  money.  Et  qui 
ex  divitiis  tarn  magni  fiunt,  non  miror  si  divitias  tarn  magni  faciant, — 
they  may  admire  money  whom  mon6y  makes  admired.  Such  is  the  plague 
and  dropsy  the  bag  brings  to  the  mind,  that  the  more  covetousness  drinks 
down,  the  thirstier  it  is.  This  is  a  true  drunkard :  dmn  absorbet  vinum, 
ahsorbetur  d,  vino, — he  drinks  down  his  wealth,  and  his  wealth  drinks  down 

*  Auk. 


250  THE  AVHITE  DEVIL.  [SeKMON   XXXIX. 

liim.  Qui  tenet  marsupium,  tenetur  a  marsupio^^ — He  holds  his  purse  fast, 
but  not  so  fast  as  his  purse  holds  him  :  the  strings  of  his  bag  tie  his  heart 
faster  than  he  ties  the  strings  of  his  bag.  He  is  a  jailer  to  his  jailer,  a 
jDrisoner  to  his  prisoner,  he  jails  up  his  gold  in  the  prison  of  his  coffer,  his 
gold  jaUs  up  him  in  the  prison  of  covetousness ;  thus  dum  vult  esse  prcedo, 
fit  p)'ceda,f — whiles  he  would  come  to  a  prey,  he  becomes  a  prey.  The  devil 
gets  his  heart,  as  the  crab  the  oyster :  the  oyster  lies  gaping  for  air  on  the  sands, 
the  crab  chops  in  her  claw,  and  so  devoureth  it ;  whiles  the  covetous  gapes 
for  money,  the  devil  thrusts  in  his  hairy  and  cloven  foot,  I  mean  his  baits  of 
temptation,  and  chokes  the  conscience. 

Thus  the  bag  never  comes  alone,  but  brings  with  it  cares,  saith  Christ, 
Matt.  xhi.  22 ;  snares,  saith  Paul,  1  Tim.  vi.  9.  It  is  better  to  be  with- 
out riches  than,  like  Judas,  conjured  into  the  circle  of  his  bag  :  his  heaven 
is  among  his  bags ;  in  the  sight  of  them  he  applauds  himself  against  all 
censures,  revilings,  curses.  It  had  profited  some  to  have  wanted  the  bag ; 
and  this  the  wicked  (waked)  consciences  confess  djdng  :  wishing  to  be  with- 
out riches,  so  they  were  without  sins  ;  yea,  even  those  their  riches  have  pro- 
cured. It  is  none  of  God's  least  favours,  that  wealth  comes  not  trolling  in 
upon  us  ;  for  many  of  us,  if  our  estate  were  better  to  the  world,  would  be 
worse  to  God.  The  poor  labourer  hath  not  time  to  luxuriate  :  he  trusts  to 
God  to  bless  his  endeavours,  and  so  rests  content  ■  but  the  bag  commonly 
makes  a  man  either  j^^'odigum  or  avarum,  a  prodigal  man  or  a  prodigious 
man ;  for  avarus  monstrum,  the  covetous  man  is  a  monster.  How  many 
wretches  hath  this  bag  drowned,  as  they  swam  over  the  sea  of  this  world, 
and  kept  them  from  the  shore  of  bliss !  Be  proud  then  of  your  bag,  ye 
Judases :  when  God's  bailiff.  Death,  shall  come  mth  a  habeas  corpus,  what 
shall  become  of  your  bag  ?  or  rather  of  yourselves  for  your  bag  1  Your  bag 
will  be  found,  but  yourselves  lost.  It  will  be  one  day  said  of  you,  as  great 
as  the  bag  hath  made  you,  as  the  poet  sung  of  Achilles  : — 

'Jam  cinis  est,  et  de  tam  magno  restat  Achille, 
Nescio  quid,  parvam  quod  non  bene  compleat  urnam; ' — J 

'  A  gi'eat  man  living  holds  much  ground :  the  brim 
Of  his  days  fill'd,  how  little  ground  holds  him  ! 
Great  in  command,  large  in  land,  in  gold  richer : 
His  quiet  ashes,  now,  scarce  fill  a  pitcher.' 

Can  your  bag  commute  any  penance  in  hell  1  or  can  you  by  a  fine  answer 
your  faults  in  the  star-chamber  of  heaven  ?  No  ;  Judas  and  his  bag  too  are 
perished,  Acts  viii.  20.  As  he  gave  religion  the  bag  for  the  world,  so  the 
world  gave  him  the  bag,  and  turned  him  a-begging  in  that  miserable  coun- 
try where  all  the  bags  in  the  world  cannot  purchase  '  a  drop  of  water  to 
cool  his  tongue,'  Luke  xvi.  24.  Thus  are  the  covetous  Judas  and  his  bag 
well  met. 

[2.]  The  bag  is  most  usually  given  to  the  worst  men  :  of  the  apostles,  he 
that  was  to  betray  Christ  is  made  his  steward.  Goods  are  in  themselves 
good:  A^e putentur  mala,  dantur  et  bonis;  ne pidentur  suvimahona,dantur  et 
malis,§ — Lest  they  should  be  thought  not  good,  they  are  given  to  good  men; 
lest  they  should  be  thought  too  good,  they  are  given  to  evil  men.  Doubtless 
some  rich  men  are  in  heaven,  and  some  poor  out ;  because  some  rich  in  the 
purse  are  poor  in  the  spirit,  and  some  poor  in  purse  are  proud  in  spirit : 
and  it  is  not  the  bag,  but  the  mind,  which  condemns  a  man  ;  for  the  bag  is 
more  easily  contemned  than  the  mind  conquered.  Therefore  foolish  Crates, 
to  throw  away  his  money  into  the  sea, — IJgo  mergam  te,  ne  me7-gar  d,  te,  I 
*  Amb.  f  Aug.  J  Ovid.  Met.  §  Aug. 


John  XII.  6.]  the  white  devil.  2j1 

will  drown  thee,  lest  thou  drown  me, — since  wealth  well  employed  comforts 
ourselves,  relieves  others,  and  brings  us,  as  it  were,  the  speedier  way  to 
heaven,  and  perhaps  to  a  greater  portion  of  glory ;  but  for  the  most  part, 
the  rich  are  enemies  to  goodness,  and  the  poor  friends.  Lazarus,  the  poor 
man,  was  in  Abraham's  bosom,  and  it  was  Dives  that  went  to  hell :  the  rich, 
and  not  the  poor. 

Search  the  Scriptures,  consult  all  authors,  and  who  are  they  that  have 
saUed  through  the  world  in  the  tallest  vessels :  and  you  shall  meet  loaden 
with  the  bag,  Cains,  Nimrods,  Hams,  Ishmaels,  Esaus,  Sauls,  Ahabs, 
Labans,  Nabals,  Demases,  Judases,  devils,  the  slime  of  nature,  the  worst 
of  men,  and  as  bad  as  the  best  of  devUs.  What  do  men  cast  to  swine  and 
dogs,  but  draff  and  carrion?  What  else  are  the  riches  that  God  gives  to 
the  wicked  men?  Himself  is  pleased  to  call  them  by  these  names.  If  they 
were  excellent  things,  they  should  never  be  cast  on  those  God  hates  ('  I  have 
hated  Esau')  and  means  to  condemn.  There  is  no  privilege,  then,  in  the 
bag  to  keep  thee  from  being  a  Judas ;  nay,  therefore  thou  art  most  likely, 
and  thereby  made  most  likely,  to  be  a  Judas.  Who  hath  so  much  beauty  as 
Absalom  ?  who  so  much  honour  as  Nebuchadnezzar  ?  who  so  much  wealth 
as  Nabal  ?  who  the  bag  but  Judas  ? 

Surely  God  is  wise  in  all  his  ways ;  he  knows  what  he  does  •  Judas  shall 
hence  bag  up  for  himself  the  greater  damnation.  It  is  then  no  argument  of 
God's  favour  to  be  his  purse-bearer ;  no  more  than  it  was  a  sign  that  Christ 
loved  Judas  above  the  other  apostles  because  he  made  him  his  steAvard  :  he 
gave  the  rest  grace,  and  him  the  bag ;  which  sped  best  ?  The  outward 
things  are  the  scatterings  of  his  mercies,  like  the  gleaning  after  the  vintage  : 
the  full  crop  goes  to  his  children,  Ishmael  shall  have  wealth,  but  Isaac  the 
inheritance ;  Esau  his  pleasures,  but  Jacob  goes  away  with  blessing.  God 
bestows  favours  upon  some,  but  they  are  angry  favours ;  they  are  in  them- 
selves bo7ia,  goods,  and  from  God,  dona,  gifts, — for  he  is  not  only  a  liv- 
ing God,  Heb.  ix,  14,  but  a  giving  God,  James  i.  17, — ^but  to  the  receivers, 
banes.  The  Israelites  had  better  have  wanted  their  quails,  than  eaten  them 
with  such  sauce.  Judas  had  better  been  without  the  bag,  than  have  had 
the  bag,  and  the  devU  with  it. 

I  would  have  no  man  make  his  riches  an  argument  of  God's  disfavour 
and  his  own  dereliction  ;  no,  but  rather  of  comfort,  if  he  can  find  his  affec- 
tions ready  to  part  with  them  at  Christ's  calling.  I  never  was  in  your 
bosoms  :  how  many  of  you  lay  up  this  resolution  in  your  closet  among  your 
bags  ?  how  many  resolve,  said  I,  nay,  perform  this  ?  You  cannot  Avant 
opportunity  in  these  days.  I  would  wish  you  to  try  your  hearts,  that  you 
may  secure  your  consciences  of  freedom  from  this  Judasm  :  oh,  how  few  *" 
Good-riches  there  be  in  these  days  !  But  one  apostle  goes  to  hell,  and  he 
is  the  richest.  Make  then  your  riches  a  means  to  help  you  to  heaven  ;  whi- 
ther you  can  have  no  direct  and  ready  way,  tUl  you  have  gotten  the  moon 
beneath  your  feet.  Rev.  xii.  1 ;  I  mean  the  world.  Lay  up  your  bag  in  the 
bosom  of  charity,  and  your  treasure  in  the  lap  of  Cluist,  and  then  the  bag 
shall  not  hinder,  but  further  your  flight  to  heaven. 

[3.]  Observe  how  Judas  runs  through  sin,  from  one  wickedness  to  another, 
without  stay :  from  covetousness  to  hypocrisy,  from  hypocrisy  to  theft,  from 
theft  to  treason,  from  treason  to  murder;  for  since  he  could  not  get  the 
ointment  bestowed  on  Christ,  he  means  to  get  Christ  himself,  !Matt.  xxvi. 
14,  15;  and  to  this  purpose  goes  instantly  to  the  ciders  and  priests  A^ath  a 
Quid  dabitis,  &c.  He  values  the  ointment  at  three  hundred  pence,  and 
*  Not  inanj-,  by  name  or  by  diflposition. 


252  THE  WHITE  DEVIL.  [SeKMON  XXXIX. 

Christ  at  but  thirty;  as  if  lie  was  worth  no  more  than  the  interest- money, 
ten  in  the  hundred  :  and  herein  he  makes  his  own  price,  for  they  gave  him 
his  asking.  He  betrays  Jesus  Christ  a  man,  Jesus  Christ  his  Master,  Jesus 
Christ  his  Maker;  as  if  he  would  destroy  his  Savioui-,  and  mar  his  Maker. 

Thus  he  runa  from  sin  to  sin,  and  needs  he  must,  for  he  that  the  devil 
drives  feels  no  lead  at  his  heels.  Godliness  creeps  to  heaven,  but  wicked- 
ness runs  to  hell.  Many  Parliament-Protestants  go  but  a  statute  pace,  yet 
look  to  come  to  heaven;  but,  without  more  haste,  it  is  like  to  be  when  the 
Pharisees  come  out  of  hell.  Butfacilis  descensus  Averni;  were  you  blinder 
than  superstition,  you  may  find  the  way  to  hell.  It  is  but  slniping  down  a 
hill,  and  hell  stands  at  the  bottom ;  this  is  the  cause  that  Judas  runs  so 
fast.* 

I  have  read  of  one  Ruffus,  that  upon  his  shield  painted  God  on  the  one 
side,  and  the  devil  on  the  other,  with  this  motto :  Si  tu  me  nolis,  iste  rogitat, 
— If  thou,  O  God,  wilt  none  of  me,  here  is  one  will.  Either  God  must  take 
him  suddenly,  or  he  will  run  quick  to  the  devil.  The  gallant  gallops  in  riot; 
the  epicure  reels  a  drunken  pace;  the  lustful  scorns  to  be  behind,  he  runs 
from  the  fire  of  lust  to  the  fire  of  heU,  as  the  fondly  impatient  fish  leaps  out 
of  the  boiling  pan  into  the  burning  flame.  The  swearer  is  there  ere  he  be 
awai'e,  for  he  goes  by  his  tongue;  the  covetous  rides  post,  for  he  is  carried 
on  the  back  of  Mammon ;  the  usurer  sits  stiU  in  his  chair  or  the  chimney- 
corner,  lame  of  the  gout,  and  can  but  halt,  yet  he  will  be  at  hell  as  soon  as 
the  best  runner  of  them  aU. 

Usury  is  a  coach,  and  the  devil  is  driver ;  needs  must  he  go  whom  the 
devil  drives.  He  is  drawn  to  hell  in  pomp,  by  two  coach-horses,  wild  spirits, 
with  wings  on  their  heels,  swifter  than  Pegasus  or  Mercury — Covetousness 
and  Infidelity.  What  makes  him  put  money  to  use  but  covetousness  ? 
What  makes  him  so  wretchedly  covetous  but  want  of  faith  1  Thus  he  is 
hurried  to  heU  in  ease,  state,  triumph.  If  any  be  worthy  to  bear  the  usurer 
company,  let  it  be  the  rioter ;  though  they  be  of  contrary  dispositions,  yet 
in  this  journey  fitly  and  accordantly  met :  for  the  usurer  commonly  hath 
money,  but  no  coach,  and  the  prodigal  gallant  hath  a  coach,  but  no  money. 
If  they  want  more  company,  let  them  take  in  the  cheater ;  for  he  waits  upon 
both  these,  and  may  perhaps  fail  of  the  like  opportunity. 

Thus  because  the  ways  to  hell  are  full  of  green,  smooth,  soft,  and  tempt- 
ing pleasures,  infinite  run  apace  with  Judas,  till  they  come  to  '  their  own 
place.'  But  heaven's  way  is  harsh  and  ascending,  and  the  '  gate  narrow.' 
Indeed,  the  city  of  glory  is  capacious  and  roomy :  '  In  my  Father's  house 
there  are  many  mansions,'  saith  Christ,  John  xiv.  2.  It  is  domus  s2)eciosa, 
et  domus  spatiosa,f — not  either  scant  of  beauty,  or  pent  of  room.  But  the 
gate  hath  two  properties  :  it  is  low,  strait,  and  requires  of  the  enterers  a 
stooping,  a  stripping. 

Low.  Pride  is  so  stiff  that  many  a  gallant  cannot  enter  :  you  have  few 
women  with  the  topgallant  headtires  get  here,  they  cannot  stoop  low 
enough;  few  proud  in  and  of  their  offices,  that  have  eaten  a  stake  and  can- 
not stoop;  few  sons  of  pride,  so  starched  and  laced  up  that  they  cannot 
without  pain  salute  a  friend ;  a  wonderful  scarcity  of  over-precise,  over-dis- 
solute, factious  humorists,  for  they  are  so  high  in  their  own  conceits  that 
they  cannot  stoop  to  this  low  gate.     The  insolent,  haughty,  weU-opinioned 

*  '  Lata  via  est,  et  trita  via  est,  quae  ducit  ad  Orcum.  Invenit  hoc,  etiam  ae  duce,  cascua 
iter.' — Owen  Epig. 

t '  Niiminis  immensi  sedes  ampligsima  coelum :  OmnipoteDS  Dominus  omnipatensque 
domus.' — Jh. 


John  XII.  6.]  the  -white  devil.  253 

of  themselves  cannot  be  admitted ,  for,  *  not  humbled  to  this  day/  Jer.  xliv. 
10.  This  low  gate  and  a  high  state  do  not  accord.  Wretched  fools,  that 
rather  refuse  the  glory  within,  than  stoop  for  entrance  !  as  if  a  soldier  should 
refuse  the  honour  of  knighthood  because  he  must  kneel  to  receive  it. 

Strait,  or  narrow.  As  they  must  stoop  that  enter  this  low  gate,  so  they 
must  strip  that  enter  this  strait  gate.  No  make-bates  get  in,  they  are  too 
full  of  tales  and  lies.  God,  by  word  of  mouth,  excludes  them  :  '  Into  it  shaU 
enter  no  unclean  thing,  or  that  worketh  abomination  or  lies,'  Rev.  xxi.  27. 
Few  litigious  neighbours  ;  they  have  so  many  suits,  contentions,  nisi-priuses 
on  their  backs,  that  they  cannot  get  in.  Some  lawyers  may  enter,  if  they  be 
not  overladen  with  fees.  You  have  few  courtiers  taken  into  this  court,  by 
reason  there  is  no  coach-way  to  it,  the  gate  is  too  narrow.  No  officers,  that 
are  big  with  bribes.  Not  an  encloser;  he  hath  too  much  of  the  poor  com- 
mons in  his  belly.  The  usurer  hath  no  hope ;  for,  besides  his  bags,  he  hath 
too  much  wax  and  paper  about  him.  The  citizen  hopes  well ;  but  a  false 
measure  sticks  so  cross  in  his  mouth  that  he  cannot  thrust  in  his  head.  The 
gentleman  makes  no  question ,  and  there  is  great  possibility,  if  two  things  do 
not  cross  him — a  bundle  of  racked  rents,  or  a  kennel  of  lusts  and  sports. 
The  plain  man  is  likely,  if  his  ignorance  can  but  find  the  gate.  Husbandmen 
were  in  great  possibility;  but  for  the  hoarding  of  com  and  hoising  of  markets. 
Tradesmen,  if  they  would  not  swear  good  credit  into  then-  bad  wares,  might 
be  admitted.  Ministers  may  enter  without  doubt  or  hindrance,  if  they  be  as 
poor  in  their  spirits  as  the^  are  in  their  purses.  But  impropriators  have  such 
huge  bams  full  of  church  grains  in  their  bellies,  that  they  are  too  great.  Let 
all  these  take  the  physic  of  repentance,  to  abate  their  swollen  souls,  or  there 
will  be  no  entrance. 

You  hear  how  difficult  the  way  is  to  heaven,  how  easy  to  hell ;  how  fast 
sin  runs,  how  slowly  godliness  creeps ;  what  should  you  then  do,  but  '  strive 
to  enter  in  at  the  narrow  gate  ? '  which  you  shall  the  better  do  if  you  lighten 
yourselves  of  your  bags.  Oh,  do  not,  Judas-like,  for  the  bag,  seU  your 
honesty,  conscience,  heaven !  The  bag  is  a  continent  to  money,  and  the 
world  is  a  continent  to  the  bag;  and  they  shall  all  perish,  'Meat for  the 
belly,  and  the  belly  for  meat,' — gold  for  the  purse,  and  the  purse  for  gold, — 
*  but  God  shall  destroy  them  both,'  1  Cor.  vi.  1 3.  Trust  not  then  a  wealthy 
bag,  nor  a  wealthy  man,  nor  the  wealthy  world ;  all  will  fail :  but  trust  in 
God,  whose  *  mercy  endureth  for  ever.'     The  time  shall  come  that 

'  Deus  erit  pro  numine. 
Cum  mvindus  sit  pro  nomine. 
Cum  homo  pro  nemine ;' — 

God  shall  be  God  when  the  world  shall  be  no  world,  man  no  man ;  or  at 
least  no  man,  no  world  of  our  expectation,  or  of  ability  to  help  us.  To  God, 
then,  our  only  help,  be  all  praise,  power,  and  glory,  now  and  for  ever ! 
Amen. 


THE  HOLY  CHOICE. 


And  they  prayed,  and  said,  Thou,  Lord,  ivhich  hnoivest  the  hearts  of  all  men, 
shew  whether  of  these  two  thou  hast  chosen. — Acts  I.  24. 

The  business  of  the  day  is  an  election ;  an  election  into  one  of  the  most 
noble  offices  of  the  kingdom — the  government  of  this  honourable  city,  which 
(let  not  envy  hear  it)  hath  no  parallel  under  the  sun.  The  business  of  my 
text  is  an  election  too  ;  an  election  into  the  highest  office  in  the  church — to 
be  an  apostle  and  witness  of  Jesus  Christ.  If  you  please  to  spare  the  pattern 
in  four  circumstances, — as,  First,  This  office  is  spiritual,  yours  temporal; 
Secondly,  This  place  was  void  by  apostasy  or  decession,  yours  is  supplied  by 
succession ;  Thirdly,  This  election  is  by  lots,  yours  is  by  suffi-ages ;  Fourthly, 
This  choice  was  but  one  of  two,  it  may  be  your  number  exceeds, — the  rest 
will  suit  well  enough,  and  the  same  God  that  was  in  the  one,  be  also  present 
in  the  other,  by  the  assistance  of  his  Holy  Spirit ! 

The  argument  of  the  text  is  a  prayer  to  God  for  his  direction  in  their 
choice  :  yea,  indeed,  that  he  would  choose  a  man  for  them ;  including  a  strong 
reason  of  such  a  request,  because  he  doth  '  know  the  hearts  of  all  men.' 

They  begin  with  prayer ;  this  was  the  usual  manner  in  the  church  of  God. 
So  Moses  prayed  for  the  choice  of  his  successor  :  '  Let  the  Lord,  the  God  of 
the  spirits  of  all  flesh,  set  a  man  over  the  congregation,'  Num.  xxvii.  16. 
Christ  sent  not  his  apostles  to  that  holy  work  without  a  prayer  :  '  Sanctify 
them  through  thy  truth,'  John  xvii.  27.  In  the  choosing  of  those  seven 
deacons,  they  first  prayed,  and  then  '  laid  their  hands  upon  them,'  Acts  vi.  6. 
Thus  were  kings  inaugurated,  with  sacrifice  and  prayer.  It  is  not  fit  he  that 
is  chosen  for  God  should  be  chosen  without  God.  But  for  this,  Samuel  him- 
self may  be  mistaken,  and  choose  seven  wrong,  before  he  hit  upon  the  right. 
In  this  I  cannot  but  commend  your  religious  care,  that  businesses  of  so 
great  a  consequence  be  always  sanctified  with  a  blessing.  Those  which  in  a 
due  proportion  must  represent  God  to  the  world,  ought  to  be  consecrated  to 
that  Majesty  which  they  resemble  by  public  devotions.  Every  important 
action  requires  prayer,  much  more  that  which  concerns  a  whole  city.  When 
Samuel  came  to  Bethlehem  to  anoint  David,  he  calls  the  whole  city  to  the 
sacrifice.  Indeed  the  family  of  Jesse  was  sanctified  in  a  more  special  man- 
ner :  this  business  was  most  theirs,  and  all  Israel's  in  them.  The  fear  of 
God  should  take  full  possession  of  all  our  hearts  that  are  this  day  assembled  ', 


Acts  I.  24.]  the  holy  choice.  255 

but  those  with  whom  God  hath  more  to  do  than  with  the  rest,  should  be 
more  holy  than  the  rest. 

The  choice  of  your  wardens  and  masters  in  your  several  companies  hath  a 
solemn  form ;  and  it  is  the  honour  of  your  greatest  feasts,  that  the  first  dish  is 
a  sermon.  Charity  forbid  that  any  should  think  you  admit  such  a  custom 
rather  for  convenience  than  devotion  ;  as  if  preaching  were  but  a  necessary 
complement  to  a  solemnity,  as  wine  and  music.  I  am  persuaded  better 
things  of  you  :  but  if  there  should  be  any  such  perverse  spirits,  that  like  the 
governor  of  a  people  called  -^qui,  when  the  Eomans  came  to  him,  jussit  eos 
ad  quercum  dicere,  bade  them  speak  to  the  oak,  for  he  had  other  business ; 
but  they  replied,  Et  hcec  sacrata  quercus  audiat  foedus  d,  vohis  violatum, — Let 
this  oak  bear  witness  that  you  have  broke  the  league  which  you  have  cove- 
nanted :  so  when  we  come  to  preach  to  your  souls,  if  you  should  secretly 
bid  us  speak  to  the  walls,  lo,  even  the  very  walls  will  be  witness  against  you 
at  the  last  day.  Though  Saul  be  king  over  Samuel,  yet  Samuel  must  teach 
Saul  how  to  be  king.  We  may  instruct,  though  we  may  not  rule  ;  3^ea,  we 
must  instruct  them  that  shall  rule.  Therefore,  as  we  obey  your  call  in  com- 
ing to  speak,  so  do  you  obey  God's  command  in  vouchsafing  to  hear.  Let 
us  apply  ourselves  to  him  with  devotion,  and  then  he  will  be  graciously 
present  at  our  election. 

This  prayer  respects  two  things  : — I.  Quern,  the  person  whom  they  entreat. 
II.  Quid,  the  matter  for  which  they  entreat. 

I.  The  person  is  described,  1.  By  his  omnipotence, '  Lord ;'  2.  By  his  om- 
niscience, '  That  knowest  the  hearts  of  men.' 

I.  Omnipotence;  '  Lord.'  We  acknowledge  thy  right;  thou  art  fit  to  be 
thine  own  chooser.  '  Lord  :'  there  be  many  on  earth  called  lords ;  but 
those  are  lords  of  earth,  and  those  lords  are  earth,  and  those  lords  must 
return  to  earth.  This  Lord  is  almighty;  raising  out  of  the  dust  to  the 
honour  of  princes,  and  *  laying  the  honour  of  princes  m  the  dust.'  '  Lord :'  of 
what?  Naj',  not  qualified;  not  Lord  of  such  a  county,  barony,  seigniory; 
nor  Lord  by  virtue  of  office  and  deputation,  but  in  abstracto,  most  absolute. 
His  lordship  is  universal :  Lord  of  heaven,  the  owner  of  those  glorious  man- 
sions ;  Lord  of  earth,  disposer  of  all  kingdoms  and  principaUties ;  Lord  of 
hell,  to  lock  up  the  old  dragon  and  his  crew  in  the  bottomless  pit ;  Lord  of 
death,  to  unlock  the  graves ;  he  keeps  the  key  that  shall  let  all  bodies  out 
of  their  earthly  prisons.  A  potent  Lord ;  whither  shall  we  go  to  get  out  of 
his  dominion  1  Ps.  cxxxix.  7,  &c.  To  heaven  1  There  we  cannot  miss  him. 
To  hell  l  There  we  cannot  be  without  him.  In  air,  earth,  or  sea,  in  light 
or  darkness,  we  are  sure  to  find  him.  Whither  then,  except  to  purgatory? 
That  terra  incognita  is  not  mentioned  in  his  lordship,  the  Pope  may  keep 
the  key  of  that  himself.  But  for  the  rest  he  is  too  saucy,  exalting  his  uni- 
versal lordship,  and  hedging  in  the  whole  Christian  world  for  his  diocese. 
Stretching  his  arm  to  heaven,  m  rubricking  what  saints  he  list ;  to  hell,  in 
freeing  what  prisoners  he  list ;  on  earth,  in  setting  up  or  pulling  down  what 
kings  he  list,  but  that  some  have  cut  short  his  busy  fingers. 

To  the  Lord  of  all  they  commend  the  choice  of  his  own  servants.  Every 
mortal  lord  hath  this  power  in  his  own  famdy;  how  much  more  that  Lord 
which  makes  lords !  Who  so  fit  to  choose  as  he  that  can  cJioose  the  fit  ? 
Who  so  fit  to  choose  as  he  that  can  make  those  fit  whom  he  doth  choose  ? 
It  is  he  alone  that  can  give  power  and  grace  to  the  elected,  therefore  not  to 
be  left  out  in  the  election.  How  can  the  apostle  preach,  or  the  magistrate 
govern,  without  him,  when  none  of  us  all  can  move  but  in  him  ?  It  is 
happy  when  we  do  remit  all  doubts  to  his  decision,  and  resign  ourselves  to 


256  THE  HOLY  CHOICE.  [SeRMON   XL. 

his  disposition.  We  must  not  be  our  own  carvers,  but  let  God's  choice  be 
ours.  When  we  know  his  pleasure,  let  us  shew  our  obedience.  And  for 
you  upon  whom  this  election  falls,  remember  how  you  are  bound  to  honour 
that  Lord  of  heaven  that  hath  ordained  such  honour  for  you  upon  earth  : 
that  so  in  all  things  we  may  glorify  his  blessed  name. 

2.  Omniscience  :  it  is  God's  peculiar  to  be  the  searcher  of  the  heart.  '  The 
heart  of  man  is  deceitful  above  all  things,  and  desperately  wicked ;  who  can 
know  it?'  Jer.  xvii.  9,  10.  Who?  Ego  Dominus,  'I  the  Lord  search  the 
heart.'  He  hath  made  no  window  into  it,  for  man  or  angel  to  look  in  :  only 
it  hath  a  door,  and  he  keeps  the  key  himself. 

But  why  the  heart  1  Here  was  an  apostle  to  be  chosen  :  now  wisdom, 
learning,  eloqtience,  memory,  might  seem  to  be  more  necessary  qualities  than 
the  heart.  ISTo,  they  are  all  nothing  to  an  honest  heart.  I  deny  not  but 
learning  to  divide  the  word,  elocution  to  pronounce  it,  wisdom  to  discern  the 
truth,  boldness  to  deliver  it,  be  all  parts  requirable  in  a  preacher.  But  as  if 
all  these  were  scarce  worth  mention  in  respect  of  the  heart,  they  say  not. 
Thou  that  knowest  which  of  them  hath  the  subtler  wit  or  abler  memory, 
but  which  hath  the  truer  heart ;  not  which  is  the  greater  scholar,  but  which 
is  the  better  man  :  '  Thol^  that  knowest  the  heart.' 

Samuel  being  sent  to  anoint  a  son  of  Jesse,  when  Eliab,  the  eldest,  came 
forth,  a  man  of  a  goodly  presence,  fit  for  his  person  to  succfeed  Saul;  he 
thinks  with  himself,  This  choice  is  soon  made ;  sure  this  is  the  head  upon 
which  I  must  spend  my  holy  oil.  The  privilege  of  nature  and  of  stature, 
his  primogeniture  and  proportion,  give  it  him;  this  is  he.  But  even  the 
holiest  prophet,  when  he  speaks  withoiit  God,  runs  into  error.  Signs  and 
apparances  are  the  guides  of  our  eyes;  and  these  are  seldom  without  a  true 
falsehood  or  an  uncertain  truth.  Saul  had  a  goodly  person,  but  a  bad  heart; 
he  was  higher  than  all,  many  were  better  than  he.  It  is  not  hard  for  the 
best  judgment  to  err  in  the  shape.  Philoxemenes,  a  magnanimous  and 
valiant  soldier,  being  invited  to  Magyas's  house  to  dmner,  came  in  due  sea- 
son, but  found  not  his  host  at  home.  A  servant  seeing  one  so  plain  in 
clothes,  and  somewhat  deformed  in  body,  thought  him  some  sorry  fellow, 
and  set,  him  to  cleave  wood.  Whereat  Magyas  (being  returned)  wondering, 
he  received  from  him  this  answer  :  Expendo  pixnas  deformitatis  mece, — I  pay 
for  my  unhandsomeness.  All  is  not  valour  that  looks  big  and  goes  brave. 
He  that  judgeth  by  the  inside,  checked  Samuel  for  his  misconceit :  '  Look 
not  on  his  countenance  or  stature,  for  I  have  refused  him;  for  the  Lord  seeth 
not  as  man  seeth,'  1  Sam.  xvi.  7  David's  countenance  was  ingenuous  and 
beautiful,  but  had  it  promised  so  much  as  Eliab's  or  Abinadab's,  he  had  not 
been  left  in  the  field,  whUe  his  brethren  sat  at  the  table.  Jesse  could  find 
nothing  in  David  worthy  the  competition  of  honour  with  his  brethren  :  God 
could  find  something  to  prefer  him  before  them  all.  His  father  thought  him 
fit  to  keep  sheep,  though  his  brethren  fit  to  rule  men  :  God  thinks  him  fit 
to  rule,  and  his  brethren  to  serve ;  and  by  his  own  immediate  choice  destines 
him  to  the  throne.  Here  was  aU  the  difference  :  Samuel  and  Jesse  went  by 
the  outside,  God  by  the  inside ;  they  saw  the  composition  of  the  body,  he 
the  disposition  of  the  mind.  Israel  desires  a  Idng  of  God,  and  that  kiug 
was  chosen  by  the  head;  God  will  choose  a  king  for  Israel,  and  that  king 
is  chosen  by  the  heart.  If,  in  our  choice  for  God,  or  for  ourselves,  we  alto- 
gether follow  the  eye,  and  suffer  our  thoughts  to  be  guided  by  outward 
respects,  we  shall  be  deceived. 

Why  do  they  not  say.  Thou  that  knowest  the  estates  of  men,  who  is  rich, 
and  fit  to  support  a  high  place,  and  who  so  poor  that  the  place  must  sup- 


Acts  1. 21]  the  holy  choice.  257 

port  him  1  I  hear  some  call  wealtk  substance;  but  certainly  at  best  it  is 
but  a  mere  circumstance.  It  is  like  the  planet  Mercury:  if  it  be  joined  with 
a  good  heart,  it  is  useful ;  if  with  a  bad  and  corrupt  one,  dangerous.  But 
howsoever,  at  the  beam  of  the  sanctuary,  money  makes  not  the  man,  yet  it 
often  adds  some  metal  to  the  man;  makes  his  justice  the  bolder,  and  in  less 
hazard  of  bemg  vitiated.  But  pauperis  sapientia  plus  valet  quara  diviiis 
ahundantia.  If  the  poor  man  have  '  wisdom  to  deliver  the  city,'  Eccles.  vi 
15,  he  is  worthy  to  govern  the  city.  I  yield  that  something  is  due  to  the 
state  of  authority  :  ad  popuhan  phaleras.  So  Agrippa  came  to  the  tribunal 
with  great  pomp  and  attendance.  This  is  requisite  to  keep  awe  in  the 
people,  that  the  magistracy  be  not  exposed  to  contempt.  But  magistraius, 
non  vestitus,  indicat  virum, — wise  government,  not  rich  garment,  shews  an 
able  man.     It  was  not  riches  that  they  regarded. 

Why  do  they  not  say.  Thou  that  knowest  the  birth  or  blood  of  men  1  I 
know  it  is  a  reverend  thing  to  see  an  ancient  castle  or  palace  not  in  decay, 
or  a  fair  tree  sound  and  perfect  timber.  But  as  foul  birds  buUd  their  nests 
in  an  old  forsaken  house,  and  doted  trees  are  good  for  nothing  but  the  fire ;  so 
the  decay  of  virtue  is  the  ruin  of  nobility.  To  speak  morally,  active  worth  is 
better  than  passive  :  this  last  we  have  from  our  ancestors,  the  first  from  our- 
selves. Let  me  rather  see  one  virtue  in  a  man  alive,  than  aU  the  rest  in  his  pedi- 
gree dead.  Nature  is  regular  in  the  brute  creatures :  eagles  do  not  produce 
cravens ;  and  it  was  a  monstrous  fable  that  Nicippus's  ewe  should  yean  a 
lion.  But  in  man  she  fails,  and  may  bring  forth  the  like  proportion,  not  the 
like  disposition.  Children  do  often  resemble  their  parents  in  face  and  fea- 
tures, not  in  heart  and  qualities.  It  is  the  earthly  part  that  follows  the  seed ; 
wisdom,  valour,  virtue,  are  of  another  beginning.  Honour  sits  best  upon 
the  back  of  merit :  I  had  rather  be  good  without  honour,  than  honourable 
without  goodness.  Cottages  have  yielded  this  as  weU  as  palaces.  Agathocles 
was  the  son  of  a  potter,  Bion  of  an  infamous  courtesan.  In  holy  writ,  Gideon 
was  a  poor  thresher,  David  a  shepherd;  yet  both  mighty  men  of  valour, 
both  chosen  to  rule,  both  special  saviours  of  their  country.  Far  be  it  from 
us  to  condemn  aU  honour  of  the  first  head,  when  noble  deservings  have 
raised  it,  though  before  it  could  shew  nothing  but  a  white  shield.  Indeed, 
it  is  not  the  birth,  but  the  new  birth,  that  makes  men  truly  noble. 

Why  do  they  not  say.  Thou  that  knowest  the  wisdom  and  policy  of  men  ? 
Certainly,  this  is  requisite  to  a  man  of  place ;  without  which  he  is  a  blind 
Polj'phemus,  a  strong  arm  without  an  eye.  But  a  man  may  be  wise  for 
himself,  not  for  God,  not  for  the  public  good.  An  ant  is  a  wise  creature  for 
itself,  but  a  shrewd  thing  in  a  garden.  Magistrates  that  are  great  lovers  of 
themselves  are  seldom  true  lovers  of  their  country.  All  their  actions  be 
motions  that  have  recourse  to  one  centre — that  is,  themselves.  A  cunning 
head  without  an  honest  heart,  is  but  like  him  that  can  pack  the  cards,  yet 
when  he  hath  done,  cannot  play  the  game;  or  like  a  house  with  many  con- 
venient stairs,  entries,  and  other  passages,  but  never  a  fair  room;  all  the 
inwards  be  sluttish  and  offensive.  It  is  not  then.  Thou  that  knowest  the 
wealth,  or  the  birth,  or  the  head,  but  the  heart :  as  if  in  an  election  that 
were  the  main ;  it  is  all  if  the  rest  be  admitted  on  the  by. 

Here  then  we  have  three  remarkable  observations — (1.)  What  kind  of 
hearts  God  will  not  choose,  and  we  may  guess  at  them.  (2.)  What  hearts 
he  ^vill  choose,  and  himself  describes  them.  (3.)  Why  he  will  choose  men 
esiJeciaUy  by  the  heart. 

(1.)  What  kind  of  hearts  he  will  not  choose;  and  of  these,  among  many, 
I  will  mention  but  three  : — 

VOL.  U.  B 


258  THE  HOLY  CHOICE.  [SEKMOif   XL. 

[1.]  Cor  divismn,  a  distracted  heart;  part  whereof  is  dedicated  to  the 
Lord,  and  part  to  the  world.  But  he  that  made  all  will  not  be  contented 
with. a  piece,  Aut  Ccesar,  aut  nihil.  The  service  of  two  masters,  in  the 
obedience  of  their  contrary  commands,  is  incompatible,  se7isu  composito. 
Indeed  Zaccheus  did  first  serve  the  world,  and  not  Christ ;  afterward  Christ, 
and  not  the  world;  but  never  the  world  and  Christ  together.  Many  divi- 
sions followed  sin.  First,  It  divided  the  heart  from  God  :  '  Your  sins  have 
separated  between  you  and  your  God,'  Isa.  lix.  2,  Secondly,  It  divided 
heart  from  heart.  God  by  marriage  made  one  of  two,  sin  doth  often  by 
prevarication  make  two  of  one.  Thirdly,  It  divided  the  tongue  from  the 
heart.  So  Cain  answered  God,  when  he  questioned  him  about  Abel,  '  Am  I 
my  brother's  keeper?'  as  if  he  would  say,  Go  look.  Fourthly,  It  divided 
tongue  from  tongue  at  the  buUding  of  Babel ;  that  when  one  called  for  brick, 
his  fellow  brings  him  mortar;  and  when  he  spake  of  coming  down,  the  other 
falls  a-rerpoving  the  ladder.  Fifthly,  It  divided  the  heart  from  itself: 
'  They  spake  with  a  double  heart,'  Ps.  xii.  2.  The  original  is,  '  A  heart  and 
a  heart:'  one  for  the  church,  another  for  the  change;  one  for  Sundays, 
another  for  working  days ;  one  for  the  king,  another  for  the  Pope,  A  man 
without  a  heart  is  a  wonder,  but  a  man  with  two  hearts  is  a  monster.  It  is 
said  of  Judas,  There  were  many  hearts  in  one  man ;  and  we  read  of  the  saints, 
There  was  one  heart  in  many  men.  Acts  iv,  32,  Dabo  illis  cor  unum;  a 
special  blessing. 

Now  this  division  of  heart  is  intolerable  in  a  magistrate;  when  he  plies 
his  own  cause  under  the  pretence  of  another's,  and  cares  not  who  lose,  so  he 
be  a  gainer,  St  Jerome  calls  this  cor  male  locatum;  for  many  have  hearts, 
but  not  in  their  right  places.  Cor  habet  in  ventre  gulosus,  lascivus  in  libir 
dine,  ciqndus  in  lucris.  Naturally,  if  the  heart  be  removed  from  the  proper 
seat,  it  instantly  dies.  The  eye  unnested  from  the  head,  cannot  see;  the 
foot  sundered  from  the  body,  cannot  go  :  so  spiritually,  let  the  heart  be  un- 
centred  from  Christ,  it  is  dead.  Thus  the  coward  is  said  to  have  his  heart 
at  his  heel,  the  timorous  hath  his  heart  at  his  mouth,  the  envious  hath  his 
heart  in  his  eyes,  the  prodigal  hath  his  heart  in  his  hand,  the  fool  hath  his 
heart  in  his  tongue,  the  covetous  locks  it  up  in  his  chest.  He  that  knows 
the  hearts  of  all  men  will  not  choose  a  divided  or  misplaced  heart. 

[2.]  Cor  lapideum,  a  hard  or  stony  heart.  This  is  ingratum  ad  bene- 
ficia,  infidum  ad  consilia,  inverecundum  ad  turpia,  inhumamim  ad  bona, 
temerarium  ad  omnia.  A  rock,  which  all  the  floods  of  that  infinite  sea  of 
God's  mercies  and  judgments  cannot  soften;  a  stithy,  that  is  still  the  harder 
for  beating.  It  hath  aU  the  properties  of  a  stone  :  it  is  as  cold  as  a  stone,  as 
heavy  as  a  stone,  as  hard  as  a  stone,  as  senseless  as  a  stone.  No  persuasions 
can  heat  it,  no  prohibitions  can  stay  it,  no  instructions  can  teach  it,  no  compas- 
sions can  mollify  it.  Were  it  of  iron,  it  might  be  wrought ;  were  it  of  lead,  it 
might  be  molten,  and  cast  into  some  better  form  ;  were  it  of  earth,  it  might 
be  tempered  to  another  fashion ;  but  being  stone,  nothing  remains  but  that 
it  be  broken.  What  was  Pharaoh's  greatest  plague  ?  Was  it  the  murrain 
of  beasts?  Was  it  the  plague  of  boils?  Was  it  the  destruction  of  the 
fruits  ?  Was  it  the  turning  of  their  rivers  into  blood  ?  Was  it  the  striking 
of  their  first-born  with  death  ?  No ;  though  all  these  plagues  were  grievous, 
yet  one  was  more  grievous  than  all — cor  durum,  his  hard  heart.  He  that 
knows  all  hearts,  knows  how  ill  this  would  be  in  a  magistrate ;  a  heart 
which  no  cries  of  orphans,  no  tears  of  widows,  no  mourning  of  the  oppressed, 
can  melt  into  pity.     From  such  a  heart,  good  Lord,  deliver  us  ! 

[3.]  Cor  cupidum,  a  covetous  heart,  the  desires  whereof  are  never  filled. 


Acts  1. 24.]  the  holy  choice.  259 

A  handful  of  corn  put  to  the  whole  heap  increaseth  it;  yea,  add  water 
to  the  sea,  it  hath  so  much  the  more  ;  but  '  he  that  lovcth  silver  shall 
never  be  satisfied  with  silver,'  Eccles.  v.  10.  One  desire  may  be  filled,  but 
another  comes,  Crescet  amor  mimmi,  quantum  ipsa  i^^cunia  crescit.  Na- 
tural desires  are  finite,  as  thirst  is  satisfied  with  drink,  and  hunger  with 
meat.  But  unnatural  desires  be  infinite :  as  it  fares  with  the  body  in  burning 
fevers,  quo  plus  stmt  j^otce,  2>his  sitiuntur  aquce;  so  it  is  in  the  covetous 
heart,  ut  cum  possideat  plurima,  plura  petat.  Grace  can  never  fill  the 
purse  nor  wealth  the  heart. 

This  vice  is  in  all  men  iniquity,  but  in  a  magistrate  blasphemy  ;  the  root 
of  all  evil  in  every  man,  the  rot  of  all  goodness  in  a  great  man.  It  leaves 
them,  like  those  idols  in  the  Psalms,  neither  eyes  to  see,  nor  ears  to  hear, 
but  only  hands  to  handle.  Such  men  will  transgress  for  handfuls  of  barley 
and  morsels  of  bread;  and  a  very  dram  of  profit  put  into  the  scale  of  justice 
turns  it  to  the  wrong  side.  There  is  not  among  all  the  charms  of  heU  a  more 
damnable  speU  to  enchant  a  magistrate  than  the  love  of  money.  This  '  turns 
judgment  into  wormwood,'  or  at  least  into  vinegar ;  for  if  injustice  do  not 
make  it  bitter  as  wormwood,  yet  shifts  and  delays  will  make  it  sour  as 
vinegar.  Oh,  how  sordid  and  execrable  should  bribes  be  to  them,  and  stink 
worse  in  their  nostrils  than  Vespasian's  tribute  of  urine  !  Let  them  not 
only  bind  then-  own  hands,  and  the  hands  of  their  servants,  that  may  take, 
but  even  bind  the  hands  of  them  that  would  ofier.  He  that  useth  integrity 
doth  the  former,  but  he  that  constantly  professeth  integrity  doth  the  latter. 
It  is  not  enough  to  avoid  the  fault,  but  even  the  suspicion.  It  is  some  dis- 
credit to  the  judge,  when  a  chent  with  his  bribe  comes,  to  be  denied  ;  for  if 
his  usual  carriage  had  given  him  no  hope  of  speeding,  he  would  not  offer. 
A  servant  that  is  a  favourite  or  inward  gives  suspicion  of  corruption,  and  is 
commonly  thought  but  a  by-way ;  some  postern  or  back-door  for  a  gift  to 
come  in  when  the  broad  fore-gates  are  shut  against  it.  Tliis  makes  many 
aspire  to  ofiices  and  great  places,  not  to  do  good,  but  to  get  goods ;  as  some 
love  to  be  stirring  the  fire,  if  it  be  but  to  warm  their  own  fingers.  Whatso- 
ever affairs  pass  through  their  hands,  they  crook  them  all  to  their  own  ends; 
and  care  not  what  becomes  of  the  public  good,  so  they  may  advance  their 
own  private  :  and  would  set  their  neighbour's  house  on  fire  and  it  were  but 
to  roast  their  own  eggs.  Let  them  banish  covetousness  with  as  great  a  hatred 
as  Amnon  did  Tamar  :  first  thrust  it  out  of  their  hearts,  then  shut  and  lock 
the  door  after  it ;  for  the  covetous  heart  is  none  of  them  that  God  chooseth, 
(2.)  Next  let  us  see  what  kind  of  hearts  God  will  choose;  and  they  be  fur- 
nished with  these  virtues  fit  for  a  magistrate : — 

[1.]  There  is  cor  sajnens,  a  wise  heart ;  and  this  was  Solomon's  suit,  '  an 
understanding  heart,'  1  Kings  iii.  9.  He  saw  he  had  power  enough,  but  not 
wisdom  enough ;  and  that  royalty  without  wisdom  was  no  better  than  an 
eminent  dishonour,  a  very  calf  made  of  golden  ear-rings.  There  is  no  trade 
of  life  but  a  pecuhar  wisdom  belongs  to  it,  without  wliich  all  is  tedious  and 
unprofitable ;  how  much  more  to  the  highest  and  busiest  vocation,  the  go- 
vernment of  men !  An  ignorant  ruler  is  like  a  blind  pilot ;  who  shall  save 
the  vessel  from  rum  ? 

[2.]  Cor  imtiens,  a  meek  heart;  what  is  it  to  discern  the  cause,  and 
not  to  be  patient  of  the  proceedings?  The  first  governor  that  God  set 
over  his  Israel  was  Moses,  a  man  of  the  meekest  spirit  on  earth.  How  is  he 
fit  to  govern  others,  that  liath  not  learned  to  govern  himself?  He  that  can- 
not nile  a  boat  upon  the  river  is  not  to  be  trusted  with  steering  a  vessel  on 
the  ocean.     Nor  yet  must  this  patience  degenerate  into  cowardliness  :  Moses, 


260  THE  HOLY  CHOICE.  [SbRMON   XL. 

that  was  so  meek  in  his  own  cause,  in  God's  cause  was  as  resolute.  So  there 
is  also — 

[3.]  Cor  magnanimum,  a  heart  of  fortitude  and  courage.  The  rules  and 
squares  that  regulate  others  are  not  made  of  lead  or  soft  wood,  such  as 
wni  bend  or  bow.  The  principal  columns  of  a  house  had  need  be  heart  of 
oak.  A  timorous  and  flexible  magistrate  is  not  fit  for  these  corrupt  times. 
If  either  threatenings  can  tenify  him,  or  favour  melt  liim,  or  persuasions 
swerve  him  from  justice,  he  shall  not  want  temptations.  The  brain  that 
must  dispel  the  fumes  ascending  from  a  corrupt  Uver,  stomach,  or  spleen, 
had  need  be  of  a  strong  constitution.  The  courageous  spirit  that  resolves  to 
do  the  will  of  heaven,  what  malignant  powers  soever  would  cross  it  on  earth, 
is  the  heart  that  God  chooseth. 

[4.]  There  is  cor  honestum,  an  honest  heart.  Without  this,  courage  wdU 
prove  but  legal  injustice,  policy  but  mere  subtlety,  and  ability  but  the 
devil's  anvil  to  forge  mischiefs  on.  Private  men  have  many  curbs,  but  men 
in  authority,  if  they  fear  not  God,  have  nothing  else  to  fear.  If  he  be  a 
simple  dastard,  he  fears  all  men ;  if  a  headstrong  commander,  he  fears  no 
man :  like  that  unjust  judge  that  '  feared  neither  God  nor  man,'  Luke 
xviii.  2.  This  is  the  ground  of  all  fidelity  to  king  and  country — religion. 
Such  was  Constantine's  maxim  :  '  He  cannot  be  faithful  to  me  that  is  unfaith- 
ful to  God.'  As  this  honourable  place  of  the  king's  lieutenantship  hath  a 
sword-bearer,  so  the  magistrate  himself  is  the  Lord's  sword-bearer,  saith  St 
Paul,  Rom.  xiii.  4.  And  as  he  may  never  draw  this  sword  in  his  private 
quarrel,  so  he  must  not  let  it  be  sheathed  when  God's  cause  calls  for  it.  It 
is  lenity  and  connivance  that  hath  invited  contempt  to  great  places.  Did 
justice  carry  a  severer  hand,  they  durst  not  traduce  then*  rulers  in  songs  and 
satires,  the  burden  whereof  will  be  their  own  shame.  Magistrates  are  our 
civil  fathers ;  and  what  deserve  they  but  the  curse  of  Ham,  that  lay  open 
the  nakedness  of  their  fathers  ?  When  Alexander  had  conquered  Darius, 
and  casually  found  his  slain  body  lying  naked,  he  threw  his  own  coat  over 
him,  saying,  '  I  will  cover  the  destiny  of  a  king.'  It  is  God  alone  that  '  cast- 
eth  contempt  upon  princes;'  which  that  he  may  not  do,  let  them  preserve 
cor  mundum,  a  clean  heart,  not  conscious  of  ill  demerits. 

Such  a  one  sits  on  the  judgment-seat  as  one  that  never  forgets  that  he 
must  appear  before  the  judgment-seat  of  Christ.  So  he  executeth  justice,  as 
never  losing  the  sense  of  mercy ;  so  he  sheweth  mercy,  as  not  offering  violence 
to  justice.  He  can  at  once  punish  the  offence  and  pity  the  offender.  He 
remembers  his  oath,  and  fears  to  violate  it :  to  an  enemy  he  is  not  cruel,  to 
a  friend  he  wiU  not  be  partial.  And  if  ever  he  have  but  once  cut  the  skirt 
of  justice,  as  David  the  lap  of  Saul's  garment,  his  heart  smites  him  for  it. 
He  minds  no  other  clock  on  the  bench  but  that  of  his  own  conscience.  He 
will  not  offend  the  just,  nor  afford  a  good  look  to  varlets ;  nor  yet  doth  he 
so  disregard  their  persons  as  to  wrong  their  causes.  He  will  maintain  piety, 
but  not  neglect  equity.  In  court,  he  looks  not  before  him  on  the  person, 
nor  about  him  on  the  beholders,  nor  behind  him  for  bribes ;  nay,  he  will  not 
touch  them  in  his  closet  or  chamber,  lest  the  timber  and  stones  in  the  wall 
should  witness  against  him.  So  he  helps  the  church,  that  the  commonwealth 
be  no  loser ;  so  he  looks  to  the  commonwealth,  that  the  church  may  not  be 
wronged.  The  lejvd  fear  him,  the  good  praise  him,  the  poor  bless  him ;  he 
hath  been  a  father  to  orphans,  a  husband  to  distressed  widows.  ^lany  prayers 
are  laid  up  for  him  in  heaven ;  and  when  he  dies,  they,  with  the  assistance 
of  angels,  shall  bear  him  up  to  blessedness. 

(3.T  Lastly,  Let  us  see  why  God  will  choose  men  by  the  heart.   I  deny  not 


Acts  1. 24.]  the  holy  choice.  2G1 

but  wisdom  and  courage,  moderation  and  patience,  are  all  requisite  concur- 
rences ;  but  the  heart  is  the  pri7num  mobile,  that  sets  all  the  "wheels  agoing, 
and  improves  them  to  the  right  end.  When  God  begins  to  make  a  man 
good,  he  begins  at  the  heart :  as  nature  in  forming,  so  God  in  reforming, 
begins  there.  As  the  eye  is  the  first  that  begins  to  die,  and  the  last  that 
begins  to  live,  so  the  heart  is  the  first  that  lives,  and  the  last  that  dies.  It 
is  said  of  the  spider  that  in  the  morning,  before  she  seeks  out  for  her  prey, 
she  mends  her  broken  web,  and  in  doing  that,  she  always  begins  in  the  midst. 
Before  we  pursue  the  profits  and  baits  of  this  world,  let  us  first  amend  our 
life ;  and  when  we  undertake  this,  let  us  be  sure  to  begin  at  the  heart.  The 
heart  is  the  fort  or  citadel  in  this  little  isle  of  man  ;  let  us  fortify  that,  or  all 
will  be  lost.  And  as  naturally  the  heart  is  first  in  being,  so  here  the  will 
(which  is  meant  by  the  heart)  is  chief  m  commanding.  The  centurion's  ser- 
vants did  not  more  carefuUy  obey  him,  when  he  said  to  one,  *  Go,  and  he 
goeth  ;  to  another.  Come,  and  he  cometh  ;  to  a  third.  Do  this,  and  he  doeth 
it,'  Matt.  viiL  9,  than  all  the  members  observe  the  heart.  If  it  say  to  the 
eye,  See,  it  seeth ;  to  the  ear,  Hear,  it  hearkeneth ;  to  the  tongue.  Speak,  it 
speaketh ;  to  the  foot.  Walk,  it  walketh ;  to  the  hand,  Work,  it  worketh. 
If  the  heart  lead  the  way  to  God,  not  a  member  of  the  body,  not  a  faculty 
of  the  soul,  will  stay  behind.  As  when  the  sun  ariseth  in  the  morning,  birds 
rise  from  their  nests,  beasts  from  their  dens,  and  men  from  their  beds.  They 
all  say  to  the  heart,  as  the  Israelites  did  to  Joshua,  '  All  that  thou  com- 
mandest  us  we  will  do,  and  whithersoever  thou  sendest  us  we  will  go  :  only 
the  Lord  be  with  thee,'  Josh.  i.  1 6.  Therefore  the  penitent  publican  '  smote 
his  heart,'  Luke  xviii.  13,  as  if  he  would  call  up  that  to  call  up  all  the  rest. 
It  cannot  command  and  go  without. 

No  part  of  man  can  sin  without  the  heart ;  the  heart  can  sin  without  all 
the  rest.  The  wolf  goes  to  the  flock,  purposing  to  devour  a  lamb,  and  is 
prevented  by  the  vigilancy  of  the  shepherd  ;  yet  hcpns  exit,  lupus  rec/reditur, 
— he  went  forth  a  wolf,  and  comes  home  a  wolf.  The  heart  intends  a  sin 
which  is  never  brought  into  action,  yet  it  sins  in  that  very  intention.  The 
hand  cannot  offend  without  the  heart,  the  heart  can  offend  without  the  hand. 
The  heart  is  like  a  mill :  if  the  wind  or  water  be  violent,  the  mill  will  go 
whether  the  miller  will  or  not ;  yet  he  may  choose  Avhat  kind  of  grain  it 
shall  grind,  wheat  or  darnel.  If  the  affections  be  strong  and  passionate,  the 
heart  may  be  working  ;  yet  the  Christian,  by  grace,  may  keep  out  lusts,  and 
supply  it  with  good  thoughts. 

The  heart  is  God's  peculiar,  the  thing  he  especially  cares  for  :  '  My  son, 
give  me  thy  heart ;'  and  good  reason,  for  I  gave  my  own  Son's  heart  to  death 
for  it.  Hon  minus  tuiim,  quia  meum, — It  is  not  less  thine  for  being  mine ; 
yea,  it  cannot  be  thine  comfortably  unless  it  be  mine  perfectly.  God  re- 
quires it  principally,  but  not  only ;  give  him  that,  and  all  the  rest  will  fol- 
low, tic  that  gives  me  fire  needs  not  be  requested  for  light  and  heat,  for 
they  are  inseparable.  Non  corticis^  sed  cordis  Deus* — God  doth  not  regard 
the  rind  of  the  lips,  but  the  root  of  the  heart.  It  was  the  oracle's  answer 
to  him  that  would  be  instructed  which  was  the  best  sacrifice.  Da  me- 
dium limce,  solem  simul,  et  canis  iram;  which  three  characters  make  cor,  the 
heart.  Man's  affection  is  God's  hall ;  man's  memory,  his  library ;  man's  in- 
tellect, his  privy  chamber ;  but  his  closet,  sacrary,  or  chapel,  is  the  heart. 
So  St  Augustine  glosscth  the  Paternoster :  qui  es  in  at  I  is, — which  art  in 
heaven  ;  that  is,  in  a  heavenly  heart. 

All  outward  works  a  hypocrite  may  do,  only  he  fails  in  the  heart ;  and 

*  Ambr. 


262  THE  HOLY  CHOICE,  [SeRMON  XL. 

because  he  fails  there,  lie  is  lost  everywhere.  Let  the  flesh  look  never  so 
fair,  the  good  caterer  will  not  buy  it  if  the  liver  be  specked.  Who  will  put 
that  timber  into  the  building  of  his  house  which  is  rotten  at  the  heart  ?  Man 
judgeth  the  heart  by  the  works ;  God  judgeth  the  works  by  the  heart.  All 
other  powers  of  man  may  be  suspended  from  doing  their  offices,  but  only  the 
will ;  that  is,  the  heart.  Therefore  God  will  excuse  all  necessary  defects,  but 
only  of  the  heart.  The  blind  man  cannot  serve  God  with  his  eyes,  he  is 
excused ;  the  deaf  cannot  serve  God  with  his  ears,  he  is  excused ;  the  dumb 
cannot  serve  God  with  his  tongue,  he  is  excused ;  the  cripple  cannot  serve 
God  with  his  feet,  he  is  excused ;  but  no  man  is  excused  for  not  serving 
God  with  his  heart.  Deus  non  respicit  quantum  homo  valet,  sed  quantum 
velit.  St  Chrysostom  seemed  to  be  angry  with  the  Apostle  for  saying,  '  Be- 
hold, we  have  left  all,  and  followed  thee,'  Matt,  xix.  27.  What  have  you 
left  ?  An  angle,  a  couple  of  broken  nets,  and  a  weather-beaten  fish-boat ;  a 
fair  deal  to  speak  of !  But  at  last  he  corrects  himself,  '  I  cry  you  mercy,  St 
Peter  ;  you  have  forsaken  all '  indeed ;  for  he  truly  leaves  all  that  leaves 
quod  ml  capit  mundus,  vel  cupit, — that  takes  his  heart  from  the  world,  and 
gives  it  to  Christ. 

All  other  faculties  of  man  apprehend  their  objects  when  they  are  brought 
home  to  them ;  only  the  will,  the  heart,  goes  home  to  the  object.  Colour 
must  come  to  the  eye,  before  it  can  see  it ;  sound  to  the  ear,  before  it  can 
hear  it ;  the  object  to  be  apprehended  is  brought  home  to  the  understanding, 
and  past  things  are  recollected  to  the  memory,  before  either  can  do  her  office. 
But  the  heart  goes  home  to  the  object.  Uhi  thesaurus,  ibi  cor, — Not  where 
the  heart  is,  there  wiU  be  the  treasure  ;  but  where  the  treasure  is,  there  will 
be  the  heart. 

*  Blessed  are  the  pure  in  heart,  for  they  shall  see  God,'  Matt.  v.  8.  Of 
all,  the  pure  heart  is  beholden  to  God,  and  shall  one  day  behold  God. 
Therefore  David  prays.  Cor  mundum  crea  in  me,  Deus, — '  Create  in  me  a 
clean  heart,  O  God,'  Ps.  li.  10.  The  Lord  rested  from  the  works  of  his  crea- 
tion the  seventh  day ;  but  so  dearly  he  loves  clean  hearts,  that  he  rests  from 
creating  them  no  day.  As  Jehu  said  to  Jehonadab,  Est  tihi  cor  rectum, — 
'Is  thy  heart  right?'  2  Kings  x.  15 ;  then  give  me  thy  hand,  'come  up 
into  my  chariot : '  so  this  is  God's  question,  Is  thy  heart  upright  ?  then 
give  me  thy  hand,  ascend  my  triumphant  chariot,  the  everlasting  glory  of 
heaven. 

To  conclude ;  because  there  is  such  difference  of  hearts,  and  such  need  of 
a  good  one,  they  put  it  to  him  that  knows  them  all,  and  knows  which  is 
best  of  all.  For  howsoever  nature  knows  no  difference,  nor  is  there  any, 
quorum  prcecordia  Titan  de  meliore  luto  finxit ;  yet  in  regard  of  grace,  the 
sanctified  heart  is  of  purer  metal  than  common  ones.  A  little  living  stone 
in  God's  building  is  worth  a  whole  quarry  of  the  world.  One  honest  heart 
is  better  than  a  thousand  other :  the  richest  mine  and  the  coarsest  mould 
have  not  such  a  disproportion  of  value.  Man  often  fails  in  his  election ; 
God  cannot  err.  The  choice  here  was  extraordinary,  by  lots ;  yours  is  ordi- 
nary, by  suffrages  :  God's  hand  is  in  both. 

Great  is  the  benefit  of  good  magistrates  :  that  we  may  sit  under  our  own 
vines,  go  in  and  out  in  peace,  eat  our  bread  in  safety,  and  (which  is  above 
aU)  lead  our  lives  in  honest  liberty ;  for  all  this  we  are  beholden,  under  God, 
to  the  magistrate,  first  the  supreme,  then  the  subordinate.  They  are  trees, 
under  whose  branches  the  people  build  and  sing,  and  bring  up  their  young 
ones  in  religious  nurture.  That '  silence  in  heaven  about  half  an  hour,'  Kev. 
viii.,  when  the  '  golden  vials  were  fiUed  with  sweet  odours,'  and  the  prayers 


Acts  1. 24.]  the  holy  choice.  263 

of  the  saints  ascended  as  pillars  of  smoke  and  incense,  is  referred  by  some  to 
the  peace  of  the  church  under  Constantine.  It  is  the  king  of  Mexico's  oath, 
when  he  takes  his  crown,  Justitiam  se  administratumm,  effecturum  ut  sol 
cursum  teneat,  omhes  phianf,  rivi  currant,  terra  producat  fructus, — That  he 
will  minister  justice,  he  will  make  the  sim  hold  his  course,  the  clouds  to 
rain,  the  rivers  to  run,  and  the  earth  to  fructify.  The  meaning  is,  that  the 
upright  and  diligent  administration  of  justice  will  bring  all  these  blessings  of 
God  upon  a  country. 

If  we  compare  this  city  with  many  in  foreign  parts,  how  joyfuUy  may  we 
admire  our  own  happiness  !  Those  murders  and  massacres,  rapes  and  con- 
stuprations,  and  other  mischiefs,  that  be  there  as  common  as  nights,  be  rare 
with  us.  I  will  not  say  that  all  our  people  are  better  than  theirs ;  I  dare 
say,  our  government  is  better  than  theirs.  Merchants  make  higher  use,  and 
are  more  glad  of,  calm  seas  than  common  passengers.  So  should  Christians 
more  rejoice  in  peace  than  can  the  heathen ;  because  they  know  how  to  im- 
prove it  to  richer  ends — the  glory  of  God,  and  salvation  of  their  own  souls. 
Proceed,  ye  grave  and  honourable  senators,  in  your  former  approved  courses, 
to  the  suppressing  of  vice  and  disorders,  and  to  the  maintenance  of  truth 
and  peace  among  us.  It  is  none  of  the  least  renown  of  this  famous  city,  the 
wisdom  and  equity  of  the  governors.  To  repeat  the  worthy  acts  done  by 
the  Lords  Mayors  of  London  were  fitter  for  a  chronicle;  they  are  too  large 
for  a  sermon. 

But  it  is  high  time  to  bless  you  with  a  dismission,  and  to  dismiss  you 
with  a  blessing.*  That  Almighty  God, '  that  knows  the  hearts  of  all,'  sanctify 
your  hearts  to  govern,  and  ours  to  obey;  that  we  all  seeking  to  do  good  one 
to  another.  He  may  do  good  unto  us  all !  To  this  blessed  and  eternal  God, 
the  Father,  the  Son,  and  the  Holy  Ghost,  be  all  glory  and  praise  for  ever  ! 
Amen. 

*  This  sermon  is  incomplete,  the  second  head  being  left  out. — Ed. 


A  VISITATION  SEEMON. 


And  some  days  after,  Paid  said  unto  Barnabas,  Let  xis  go  again  and  visit 
our  brethren  in  every  city  where  we  have  i^reached  the  word  of  the  Lord, 
and  see  how  tliey  do. — Acts  XV.  36. 

There  be  certain  royal  laws,  which  Christ  and  his  apostles  made  for  eternal 
use ;  to  the  observation  whereof  all  Christian  nations  and  persons  are  un- 
changeably bound.  And  there  be  some  ritual  things,  which  were  at  the  first 
convenient,  but  variable  according  to  the  difference  of  times  and  places. 
Strictly  to  impose  aU  these  circumstances  on  us,  were  to  make  us,  not  the 
sons,  but  the  slaves  of  the  apostles.  That  is  a  fond  scrupulosity  which 
would  press  us  in  all  fashions  with  a  conformity  to  the  primitive  times ;  as 
if  the  spouse  of  Christ  might  not  wear  a  lace  or  a  border  for  which  she  could 
not  plead  prescription.  Diver sitas  lituiim  commendat  tmitatem  fidei,  saith 
our  Anselm.  Let  us  keep  the  substance,  for  the  shadow  God  hath  left  us  at 
liberty.  But  yet  when  we  look  back  upon  those  first  patterns,  and  find  a 
rule  of  discipline  fit  for  the  present  times,  in  vain  we  should  study  a  new, 
that  are  so  well  accommodated  with  the  old.  The  business  of  the  text  and 
day  is  a  visitation ;  a  practice  which,  at  the  first  view  of  the  words,  can 
plead  antiquity ;  and  by  a  review,  shall  plead  the  great  utility.  I  know  there 
be  divers  kinds  of  visitations ;  but  whether  they  be  national,  provincial, 
parochial,  or  capitular,  they  all  have  auctoritatem  uberrimavi,  being  grounded 
upon  a  practice  apostolical ;  and  iisum  saluberrimum,  (to  use  the  words  of 
St  Augustine,)  being  of  a  physical  nature,  to  prevent  or  cure  distemperatures 
in  the  church  of  God. 

Generally,  I.  The  form  of  the  words  is  a  motion ;  II.  The  matter,  a  visit- 
ation. 

I.  The  motion  was  Paul's,  the  forwardest  soldier  in  all  the  army  of  Christ : 
that  winged  husbandman,  who  ploughed  up  the  fallow  hearts  of  the  Gentiles ; 
that  with  a  holy  zeal,  greater  than  the  ambition  of  Alexander,  would  sooner 
have  wanted  ground  than  desire  to  travel  in  the  business  of  his  Master. 
Terra  citius  defecisset,  qicam  studium  prcedicandi.  Indeed,  he  had  found  an 
unusual  mercy,  as  himself  delivers  it :  '  The  grace  of  our  Lord  was  exceeding 
abundant  toward  me,'  1  Tim.  i.  14  ;  using  an  extraordinary  phrase  to  express 
an  extraordinary  grace ;  a  word  never  the  like  used,  for  a  mercy  never  the 
like  exhibited.  There  is  oU  in  the  widow's  cruse  to  sustain,  1  Kings  xvii. 
1 6 ;  Aaron's  was  far  more,  it  '  ran  down  to  the  skirts  of  his  clothing,'  Ps. 


Acts  XV.  36.]  a  visitation  sermon.  265 

cxxxiii.  2.  Such  a  superabundant  grace  was  in  Paul.  For  sanctification  ; 
many  saints  are  commended  for  some  special  virtues  :  Abraham  for  faith, 
Moses  for  meekness,  David  for  thankfulness,  Job  for  patience — Paul  is  praised 
for  them  aU.  For  subduing  of  vices ;  men  most  sanctified  have  had  some 
tangs  :  as  David  of  anger  for  Nabal's  churlish  answer ;  Hezekiah  had  a 
smack  of  pride — setting  aside  concupiscence,  Paul  had  no  spot.  For  know- 
ledge ;  he  was  rapt  up  into  heaven,  there  learned  his  divinity  among  the 
angels — his  school  being  paradise,  his  university  the  third  heaven,  and  God 
his  tutor.  For  power ;  his  very  clothes  wrought  miracles.  God  so  trusted 
Paul,  that  he  committed  his  whole  church  unto  him.  Thus  was  he  hon- 
oured :  the  other  apostles  were  sent  d  Christo  mo7'tali,  Paul  cb  Christo  immor- 
tali.  And  with  the  like  superabundant  grace  did  he  answer  his  charge ;  that 
though  he  were  novissivius  in  online,  he  was  primus  in  mevito.  Yea,  he  is 
well  called  God's  arrow,  wounding  every  soul  that  heard  him  with  the  love 
of  Christ.     This  was  his  motion,  one  act  of  his  apostolical  care. 

II.  The  matter  is  a  visitation.  To  visit  is  a  word  of  great  latitude,  and 
signifies  the  performance  of  all  pastoral  duties  :  to  instruct  the  ignorant,  to 
comfort  the  weak,  to  correct  the  stubborn,  to  confirm  the  religious.  Strictly, 
it  imports  a  superior's  scrutiny  or  examination  of  things  under  his  charge  ; 
as  a  steward  in  a  family  overlooks  the  under- servants  :  praising  the  forward, 
provoking  the  sluggard,  and  rectifying  disorders,  which  are  ready  to  creep  in 
through  the  least  connivance.  This  we  shall  the  better  apprehend,  if  we  let 
the  text  fall  into  parts,  of  which  we  shall  find  seven  : — 

1.  The  visitors,  Paul  and  Barnabas;  for  this  office  was  at  first  apostolical^ 
and  hath  ever  been  episcopal. 

2.  The  visited,  their  *  brethren ' — whether  the  people  under  the  pastors,  or 
the  pastors  set  over  the  people ;  for  as  they  ought  to  visit  their  own  particu- 
lar charges,  so  the  bishops  to  visit  them  :  yea,  and  even  those  visitors  may 
be  visited  by  such  delegates  as  the  prince  appoints,  who  is  the  chief  visitor 
under  Christ. 

3.  The  exercise,  or  frequent  use  of  this  office,  '  Let  us  go  again.'  For  the 
rareness  of  performing  this  duty  may  breed  much  inconvenience. 

4.  The  moderation,  or  seasonableness  of  it,  '  after  certain  days.'  There 
must  be  some  intermission,  or  else  the  assiduity  may  make  it  a  burden,  or 
bring  it  into  contempt. 

5.  The  latitude  or  extent  of  it,  '  in  every  city ;'  not  calling  all  the  world 
to  one  place,  as  the  bishop  of  Ptome  did  in  his  glory,  summoning  all  nations 
to  his  consistory.  They  visit  every  city  ;  they  compel  not  every  city  to  visit 
them.  Nor  do  they  balk  the  greatest  for  fear,  nor  neglect  the  meanest  in 
contempt ;  but  '  every  city.' 

6.  The  limitation,  restraint,  or  confining  of  this  exercise,  '  where  we  have 
preached  the  word  of  God.'  Pagans  are  out  of  their  walk ;  they  meddlo 
not  with  unbelievers,  but  with  those  grounds  wherein  they  have  sown  the 
seeds  of  the  gospel. 

7.  Lastly,  the  intent  and  scope  of  all,  '  to  see  how  they  do  :'  quomodo  se 
haheant ;  whether  they  fail  or  thrive  in  their  spiritual  growth.  These  be 
the  passages;  whereof  with  what  brevity  I  can,  and  with  what  fidelity  I 
ought. 

1.  The  visitors  :  Paul  and  Barnabas.  There  is  difference,  I  know,  betwixt 
the  apostles  and  bishops.  For,  besides  their  immediate  calling  and  extra- 
ordinary endowments,  the  apostles'  function  was  an  unlimited  circuit,  lie  in 
universum  orhem  ;  tlie  bishop's  is  a  fixed  or  positive  residence  in  one  city. 
All  those  acts  which  proceeded  from  supernatural  privilege  ceased  with  their 


266  A  VISITATION  SERMON.  [SeRMON  XLI. 

cause ;  as  the  gift  of  tongues,  of  miracles,  and  the  like.  Those  tools  that 
serve  for  the  foundation  are  not  the  fittest  for  the  roof  The  great  Master- 
builder  made  choice  of  such  for  the  first  stones  which  he  meant  not  to  em- 
ploy in  the  walls.     But  this  is  the  first  thing  I  would  here  note; — 

The  first  foundation  of  the  church  was  laid  in  an  inequality,  and  hath  ever 
shice  so  continued.  Parity  in  government  is  the  mother  of  confusion  and 
disorder,*  and  disorder  doth  ill  become  the  church  of  God ;  where  all  the 
strings  or  voices  be  unisons,  or  of  one  tenor,  there  can  be  no  harmony.  There 
be  CKO'zovvTig,  seers,  which  signifies  the  duty  of  each  pastor  over  his  flock ; 
and  there  be  sTieKO'Trouiirsg,  overseers,  such  as  must  visit  and  overlook  both 
flock  and  seers.  In  the  Old  Testament,  together  with  the  parity  of  priest- 
hood, there  was  an  imparity  of  government  :  one  Levite  above  another, 
priests  above  them,  the  high  priest  above  them  all.  Christ  himself  is  said 
to  be  a  '  priest  after  the  order  of  Melchizedek  :'  he  was  of  some  order  then  ; 
but  we  have  those  that  would  be  priests  without  any  order  at  all,  that,  re- 
fuse to  be  ordered. 

Take  away  difference,  and  what  will  follow,  but  an  anabaptistical  ataxy, 
or  confusion.  It  was  the  saying  of  Bishop  Jewel,  or  the  jewel  of  bishops, 
All  priests  have  idem  ministerium,  sed  diversam  potestatem.  A  bishop  and 
ail  archbishop  differ  not  in  i^otestaU  ordinis,  sed  in  potestate  regiminis.  Nor 
doth  a  bishop  differ  from  a  pastor,  quoad  vhtutem  sacerdotii,  sed  quoad  po- 
tentiam  jurisdidionis.  There  is  one  indelible  character  of  priesthood  to 
them  both.  That  great  Claviger  of  heaven,  who  opens,  and  no  man  shuts, 
shuts,  and  no  man  opens,  Eev.  iii.  7,  hath  left  two  keys  for  the  government 
of  the  church  :  the  one,  clavem  scientice,  the  preaching  of  the  gospel,  which 
is  the  more  essential  part  of  our  function ;  for  a  '  necessity  is  laid  upon  us, 
and  woe  unto  us  if  we  preach  not  the  gospel,'  if  we  turn  not  that  key.  The 
other,  clavem  potentice,  the  key  of  jurisdiction  or  disciphne,  which  makes 
the  church  acievi  ordinatam,  an  army  well  marshalled.  The  former  im- 
poseth  a  duty,  and  hcec  op>ortet  facere  ;  the  latter  importeth  a  decency,  and 
hcEc  opoHet  fieri.  Thus  did  the  great  Shepherd  of  Israel  govern  his  flock, 
with  '  two  staves,'  Zech.  xi.  7.  One,  the  '  staff  of  bands,'  sound  doctrine ; 
the  other,  the  'staff  of  beauty,'  orderly  discipline.  St  Paul  joins  them  both 
together  :  the  steadfastness  of  their  faith,  and  the  comeHness  of  their  order, 
and  makes  them  the  matter  of  his  joy  in  the  Colossians,  chap.  ii.  5.  Without 
order,  faith  itself  would  be  at  a  loss.  Even  the  stars  do  not  fight  from 
heaven,  but  in  their  order,  Judg.  v.  20.  Therefore  is  our  ministry  called 
orders,  to  shew  that  we  are  bound  to  order  above  other  professions.  This 
orderly  distinction  of  ecclesiastical  persons  is  set  down  by  the  Holy  Ghost, 
1  Cor.  xii.,  placing  some  as  the  head,  other  as  the  eyes,  other  as  the  feet ; 
all  members  of  one  body,  with  mutual  concord,  equal  amity,  but  unequal 
dignity.  To  be  a  bishop,  then,  is  not  a  numeral,  but  a  muneral  function ;  a 
priority  in  order,  a  superiority  in  degree.  '  Who  is  a  faithful  and  wise  ser- 
vant, whom  his  Lord  hath  made  ruler  over  his  household  ?' — quern  Doininus 
constituit  super  familiam, — Matt.  xxiv.  45.  AU  ministers  of  Christ  have 
their  due  honour ;  some  are  worthy  of  double  hononr.  Far  be  it  from  us 
sinners  to  grudge  them  that  honour,  whereof  God  himself  hath  pronounced 
them  worthy.     This  first.     Again : — 

Paul  and  Barnabas.  Paul  was  a  man  of  ardent  zeal ;  Barnabas  is  inter- 
preted '  the  son  of  consolation.'  Paul  would  have  Barnabas  along  with  him, 
that  the  lenity  of  the  one  might  somewhat  mitigate  and  qualify  the  fervour 
of  the  other.     Thus  Moses  was  with  Elias  when  they  both  met  with  Christ 

*  Aris*.  Polit. 


Acts  XV.  3G.]  a  visitation  sermon.  267 

transfigured  on  the  mount.  Elias  was  a  fiery-spirited  prophet,  inflamed 
with  holy  zeal ;  Moses  a  prophet  of  a  meek  and  mild  spirit :  these  two  to- 
gether are  fit  servants  to  wait  upon  the  Son  of  God.  I  do  not  say  that 
either  Paul  wanted  compassion  or  Barnabas  fervency ;  but  this  I  say,  that 
both  these  tempers  are  a  happy  composition  in  ^  visitor,  and  make  his  breast 
like  the  sacred  ark,  wherein  lay  both  Aaron's  rod  and  the  golden  pot  of 
manna,  Heb.  ix.  4  :  the  rod  of  correction,  the  manna  of  consolation  ;  the  one 
a  corrosive,  the  other  a  cordial.  Spiritual  fathers  should  be  like  natural 
mothers,  that  have  both  uhera  and  verbera;  or  like  bees,  having  much  honey, 
but  not  without  a  sting.  Only,  let  the  sting  be  the  least  in  their  desire  or 
intention,  and  the  last  in  execution ;  like  God  himself,  qui  habet  in  potestate 
vindidam,  sed  mavult  in  tisu  misericordiam. 

There  have  been  some  who  did  put  lime  and  gall  into  the  milk ;  yea, 
ministered  2yi'o  lacte  venenum :  Bonners  and  Gardiners,  that  gave  too  shaqj 
physic  for  the  disposition  of  their  patients ;  that — as  the  Antiochians  said 
of  Julian,*  taking  occasion  by  the  bull  which  he  stamped  on  his  coin — have 
gored  the  world  to  death :  that,  as  if  they  had  Saul's  commission  to  vex  the 
church  of  Christ,  have  concluded  their  visitations  in  blood.  But  mercy,  no 
less  than  holiness,  becomes  the  breastplate  of  Aaron.  I  deny  not  the  neces- 
sity of  jurisdiction,  both  corrective  and  coactive:  the  one  restraining  where 
is  too  much  forwardness,  the  other  enforcing  where  is  slackness.  There  is  a 
rod,  and  there  is  a  sword.  Veniam  ad  vos  in  virga;  that  is  the  rod.  Utinam 
absdndantiir  qui  pa'turbant  vos;  that  is  the  sword.  K  we  observe  God's 
proceeding  in  the  church,  we  shall  find  how  he  hath  fitted  men  to  the  times 
and  occasions.  In  the  low  and  afflicted  estate  of  Israel,  they  had  Moses,  a 
man  of  meek  spirit,  and  mighty  in  wonders.  Meek,  because  he  had  to  do 
with  a  tetchy  and  froward  people  ;  mighty  in  wonders,  because  he  had  to  do 
with  a  Pharaoh.  When  they  were  settled  in  a  quiet  consistence,  they  had  a 
grave  and  holy  Samuel.  In  their  corrupted  declination,  they  had  a  hot- 
spirited  Elijah,  who  came  in  a  tempest,  as  he  went  out  in  a  whirlwind. 
These  times  of  ours  be  of  a  sinful  and  depraved  condition,  therefore  have 
need  to  be  visited  with  spirits  more  stirring  than  those  of  the  common 
mould.  Imo,  veni  Paule  cum  virga,i — Come,  Pavd,  with  thy  rod.  Rather 
let  us  smart  with  correction  than  run  on  to  confusion. 

2.  The  visited  :  their  brethren.  Such  was  that  great  Apostle's  humility 
that  he  calls  all  believers  brethren,  to  shew  that  he  had  but  the  privilege  of 
a  brother,  and  did  no  otherwise  than  all  the  rest  bear  the  arms  of  the  elder. 
Yea,  why  should  not  an  apostle  accept  of  that  title,  when  the  eternal  Son  of 
God  'is  not  ashamed  to  call  us  brethren?'  Heb.  ii.  11.  The  weakest 
Christian  is  a  brother  to  the  holiest  saint,  therefore  not  to  be  contemned. 
It  is  most  unnatural  for  a  man  to  despise  his  brother,  the  son  of  his  own 
father.  It  is  a  brand  set  upon  that  tongue,  which  must  bum  with  quench- 
less flames  :  '  That  it  spake  against  his  brother,  and  slandered  his  own 
mother's  son,'  Ps.  1.  20.  Bishops  are  m  the  chiefest  respect  brethren  to  the 
ministers ;  in  a  meaner  regard  they  are  fathers.  They  are  our  fathers  but  in 
that  respect  whereby  they  govern  us ;  but  in  that  respect  which  doth  save 
us,  they  are  our  brethren.  Fratres  in  salute,  patres  in  ordine  ad  salutem. 
Even  princes  should  not  scorn  the  brotherhood  of  their  subjects  ',  for  howso- 
ever on  earth  there  is  a  necessity  of  these  ceremonial  difierences,  yet  in  the 
grave  for  our  bodies,  in  heaven  for  our  souls,  there  is  no  such  distinction. 
If  there  be  any  disparity  after  this  life,  it  shall  be  secundum  opera,  not 
secundum  officia;  proportioned  to  the  works  they  have  done,  not  to  the 
*  Socrat,  lib.  vii.,  cap.  22.  t  Aug. 


268  A  VISITATION  SERMON.  [SeRMON  XLL 

honours  they  have  borne,  St  Paul  calls  Timothy  in  one  place  his  son,  in 
another  place  his  brother. 

Bishops  are  brethren  to  ministers  in  a  threefold  relation : — By  nature,  so 
are  all  men ;  by  grace,  so  are  all  Christians ;  by  office,  so  are  all  pastors. 
He  that.  Matt.  xxiv.  45,  was  called  rector  sui^r  familiam,  '  ruler  over  the 
household,'  the  same  is  also  termed,  ver.  49,  owhohlog,  'a  fellow- servant* 
with  the  rest  of  the  meany  :*  aU  servants  under  one  lord,  though  some 
superior  m  office  to  the  rest.  As  in  the  civil  state,  within  that  honourable 
rank,  both  earls  and  lords  are  called  barons,  yet  their  dignities  are  not  equal : 
every  earl  being  a  baron,  but  not  every  baron  an  earl.  So  in  the  state  eccle- 
siastical, in  respect  of  the  general  service  of  Christ,  the  dispensation  of  his 
word  and  mysteries,  bishops  and  priests  are  all  brethren  and  fellow-presby- 
ters ;  yet  though  the  styles  be  communicable,  the  terms  are  not  convertible : 
for  every  bishop  is  a  priest,  but  every  priest  is  not  a  bishop.  As  this  there- 
fore no  way  diminisheth  their  authority,  for  episcopus  est  sacerdotum  princeps, 
saith  Ignatius  ;t  so  it  commendeth  their  humility  to  caU  us  brethren.  If 
we  offend  paterna  agant,  let  them  correct  us  as  their  children  ;  while  we  do 
well,  fraterna  teneant,  let  them  encourage  us  their  brethren.  God  is  not 
tied  to  means ;  for  illumination  of  the  mind,  he  often  lights  a  great  lamp  of 
the  sanctuary  at  a  little  wax-taper,  as  he  did  Paul  by  Ananias,  And  for 
moving  of  affections,  often  with  a  puff  of  wind  he  stirs  up  the  waves  of  the 
great  ocean.  Deus  non  est  parvus  in  parvo;  not  straitened  according  to 
the  smaUness  of  the  organ.  On  the  one  side  love  and  gravity,  on  the  other 
side  obedience  and  sincerity,  on  all  sides  hohness  and  humility,  become  the 
ministers  of  Jesus  Christ. 

3.  The  exercise,  or  due  practice  of  this  office  :  'Let  us  go  again,'  Let  us 
go;  that  is,  go  personally.     Let  us  go  again;  that  is,  go  frequently. 

(1.)  Let  us  go;  not  send  our  deputy,  but  go  ourselves.  He  that  sends 
sees  by  another's  eyes,  and  takes  the  state  of  things  upon  trust.  If  we  go, 
we  see  by  our  own,  and  our  own  eyes  be  our  best  informers.  How  is  he 
episcopus  that  never  overlooks  ?  So  St  Jerome,  in  his  epistle  to  Nepotian, 
nitatur  esse  quod  dicitur.  He  is  an  ill  shepherd  that  does  not  know  mdtuni 
pecoris.  '  Know  the  state  of  thy  flocks  and  the  face  of  thy  herds,'  Prov. 
xxvti.  23.  Desire  to  see  them,  quomodo  Moses  voluit  videre  Deum,  ymerugy 
face  to  face.  In  the  proverb,  Domini  oculus  pascit  equum,  et  vestigia  ejiis 
pinguefaciunt  agrum, — The  miaster's  eye  feeds  the  horse;  the  presence  of 
the  bishop,  like  the  north  wind,  dispels  infection.  It  was  Paul's  continual 
fear,  some  prevarication  in  his  absence :  '  I  fear  I  shall  not  find  you  such  as 
I  would,  and  that  I  shall  be  found  to  you  such  as  you  would  not,'  2  Cor. 
xii.  20.  St  Peter's  shadow  wrought  miracles,  but  now  the  bishop's  shadow 
will  work  no  miracles.  This  is  one  special  thing  to  be  visited  and  examined, 
the  residence  of  pastors  in  their  charges.  It  is  an  unhappy  thing  for  a  man 
to  be  a  stranger  at  home,  Damasus;}:  compares  such  to  wanton  women, 
who  no  sooner  bear  children,  but  presently  put  them  forth  to  nvu-se,  that 
with  less  trouble  they  may  return  to  their  old  pleasure,  Peraldus,  a  Popish 
writer,  is  so  bitter  against  those  that  feed  their  flocks  by  deputies,  that  he 
says,  It  is  as  if  a  man  should  marry  a  Avife,  and  suffer  another  to  get  children 
by  her,  Illudque  Clictovoei,  magis  salsum  quam  falsum ;  vicariam  quidem 
salutem,  personaleni  vero  perniciem,  talibus  manere. 

I  know  there  is  a  residence  personal  and  pastoral :  and  he  that  is  a 
stranger  to  the  pulpit,  though  he  straggle  not  out  of  the  bounds  of  his  parish, 
is  the  greatest  non-resident.     And  I  grant  that  in  some  cases  a  dispensation 

*  That  is,  menage,  the  household.— Ed,  t  Ad  Trail,  J  Ep.  4,  ad  Episc. 


Acts  XV.  36.]  a  visitation  sermon.  2G9 

is  requisite — cedat  minus  mojoH;  yet  it  is  no  hurt  to  pray,  God  persuade 
them  all  to  dwell  in  their  own  tents.  But  it  is  not  well  for  a  preacher  to 
be  like  a  door,  when  it  is  once  oiled,  then  to  leave  -  creaking.  It  was  a 
friar's  conceit  upon  Gen.  vi.,  when  the  clergy,  those  '  sons  of  God,'  began  to 
dote  upon  the  '  daughters  of  men,' — to  be  enamoured  of  temporal  prefer- 
ments,— then  by  such  marriages  monsters  were  begotten  in  the  church,  and 
the  sanctuary  of  God  was  filled  with  giants,  far  from  the  shape  of  Chris- 
tians. It  is  pity  but  the  bishop  should  forbid  the  banns  ;  and  if  any  such 
marriage  be,  it  is  more  than  time  to  make  it  a  nullity,  by  divorcing  them 
from  idleness,  covetousness,  and  ambition.  '  The  faithful  steward  is  he  that 
gives  the  household  their  portion  of  meat  in  due  season,'  Luke  xii.  42.  He 
must  give  them  all  meat,  young  and  old,  rich  and  poor,  weak  and  strong. 
In  due  season,  that  is,  when  their  appetites  call  for  it ;  nay,  he  must  not 
always  stay  till  they  desire  it.  Propriis  manibus,  he  must  do  it  with  his 
own  hands  :  he  is  but  a  deputy,  and  therefore  is  not  evermore  allowed  a 
deputy.     Let  us  go  ourselves. 

(2.)  Let  us  go  again.  The  building  of  the  church  goes  slowly  forward  ; 
though  there  be  many  labourers,  there  be  more  hinderers  :  God  never  had 
so  many  friends  as  enemies.  If  the  overseers  look  not  well  to  the  business, 
too  many  will  make  church-work  of  it ;  for  such  loitering  is  now  fallen  into 
a  proverb.  Men  are  fickle,  as  were  the  Galatians  and  churches  of  Asia ;  if 
they  be  not  often  visited,  they  will  soon  be  corrupted.  Luther  said  in  Wit- 
tenberg, that  a  few  fanatical  fellows  had  pulled  down  more  in  a  short  space 
than  all  they  could  build  up  again  in  twenty  years.  The  de\al  is  always 
busy,  and  it  is  no  small  labour  to  earth  that  fox.  The  plant  which  we 
would  have  thrive  must  be  often  watered.  The  apostles  did  visit  to  confirm 
and  comfort,  because  that  was  a  time  of  persecution.  Our  mischief  is  intes- 
tine :  Pax  a  paganis,  imx  ah  hcereticis,  mdla  'pax  d,  falsis  jilUs.  Let  but 
Moses  turn  his  back,  and  ascend  the  mount,  to  be  Israel's  lieger  with  God, 
the  people  presently  speak  of  making  a  calf  He  went  but  on  their  embas- 
sage to  their  Maker  :  yet,  as  if  they  had  seen  him  take  his  heels  and  run  into 
the  wilderness,  is  no  sooner  vanished  out  of  their  sight,  than  out  of  their 
mind,  and  they  fall  to  idolatry.  Our  churches  are  not  like  Irish  timber ,  if 
they  be  not  continually  swept,  there  will  be  spiders  and  cobwebs.  If  the 
servants  sleep,  the  master's  field  is  not  privileged  from  tares.  Therefore  to 
prevent  dangers,  and  to  heal  diseases,  frequent  visitation  is  necessary  for  the 
church  of  Christ, 

4,  The  moderation,  or  seasonableness  of  it :  'after  certain  days,'  Exassidui- 
tate  vilitas;  that  which  is  too  common  becomes  cheap,  and  loseth  credit. 
Due  respirations  are  requisite  in  the  holiest  acts.  God  is  so  favourable  to 
liis  creatures,  that  he  requires  them  not  to  be  overtoiled  in  the  works  of  his 
own  service.  When  the  temple  was  a-preparing,  the  thirty  thousand  work- 
men wi'ought  not  continuedly,  but  with  intermission,  1  Kings  v.  14.  One 
month  they  were  in  Lebanon,  and  two  at  home  ;  so  their  labour  was  more 
generous  and  less  burdensome.  Ever  ten  thousand  did  work,  while  twenty 
thousand  breathed.  The  mind  that  is  overlaid  with  business  grows  dull 
and  heavy;  over-lavish  expense  of  spirits  leaves  it  heartless.  The  best  horse 
■will  tire  soonest,  if  the  reins  lie  loose  on  his  neck.  Perfection  comes  by 
leisure,  and  no  excellent  thing  is  done  at  once.  The  gourd,  which  came  up 
in  a  night,  withered  in  a  day;  but  the  plants  that  live  long  rise  slowly.  It 
is  the  rising  and  setting  of  many  suns  that  ripens  the  business  both  of 
nature  and  art.  Who  would  not  rather  choose  many  competent  meals  than 
buy  the  gluttony  of  one  day  with  the  fast  of  a  whole  week  ?    Therefore  the 


270  A  VISITATION  SEEMON.  [SeEMON  XLI. 

reverend  fathers  of  the  church  observe  their  due  times  of  visiting ;  and  par- 
ticular pastors  have  theu-  set  days  of  feeding.     He  is  an  ill  fisher  that  never  ^ 
mends  his  net ;  a  bad  mower  that  never  whets  his  scythe. 

There  be  some  so  mad  of  hearing,  that,  as  if  their  preacher  had  ribs  of 
iron,  and  a  spirit  of  angelical  nature,  they  will  not  suffer  him  to  breathe ; 
but  are  as  impatient  of  such  a  pause  as  Saul  was  of  David's  sickness : 
'Bring  him  to  me  in  the  bed,  that  I  may  slay  him,'  1  Sam.  xix.  15,  Such, 
and  no  more,  is  their  pity  to  their  minister.  Bring  him  though  he  lie  sick 
in  his  bed ;  spare  him  not,  though  his  heat  and  heart  be  spent.  And  if  he 
satisfy  not  their  unseasonable,  unreasonable  desires,  they  exclaim  and  break 
out  into  bitter  invectives  against  us  :  not  unlike  the  Chinese,  that  whip  their 
gods  when  they  do  not  answer  them.  Such  misgoverned  feeders  should  be 
stinted  to  their  measure,  as  the  Israelites  were  to  an  omer.  God  will  never 
thank  us  for  killing  om-selves  to  humour  our  hearers. 

5.  The  extent,  or  latitude  of  it :  '  in  every  city.'  First,  such  was  their 
favour  and  indulgence,  they  went  to  every  city ;  not  summoned  every  city  to 
appear  before  them.  Our  grave  diocesans  do  follow  the  blessed  apostles  in 
this  step  :  they  visit  us  in  our  several  deaneries  and  divisions,  without  com- 
pellmg  the  remote  dwellers  to  travel  unto  their  consistories. 

Again,  '  in  every  city  : '  such  was  their  impartial  justice,  and  most  equal 
love  to  all ;  the  greatest  were  not  exempted  from  their  jurisdiction,  nor  the 
least  neglected  of  their  compassion.  The  holiest  congregations  may  be 
blemished  with  some  malefactors,  Rome,  and  Corinth,  and  Ephesus,  though 
they  were  all  famous  cities,  had  no  less  need  of  apostles  for  their  visitants 
than  they  had  for  their  founders.  Three  traitors  kindle  a  fire,  two  hundred 
and  fifty  captains  bring  sticks  to  it,  and  all  Israel  is  ready  to  warm  them- 
selves at  it,  Num.  xvi.  It  was  happy  for  Israel  when  they  had  but  one 
Achan,  Josh,  vii. ;  and  yet  that  one  Achan  was  enough  to  make  them  un- 
happy. The  innocence  of  so  many  thousands  was  not  so  forcible  to  excuse 
his  one  sin,  as  his  one  sin  was  to  taint  aU  the  people.  One  evil  man  may 
kindle  that  fire  which  the  whole  world  cannot  quench.  Shall  Jeroboam  be 
an  idolater  alone  ?  No ;  he  can  no  sooner  set  up  his  calves,  but  his  subjects, 
like  beasts,  are  presently  down  on  their  knees. 

Where  stands  that  Utopia,  that  city  which  is  in  so  good  case  that  it  need 
not  be  visited  ?  Sin  doth  multiply  so  fast  that  the  poor  preacher  cannot 
outpreach  it ;  yea,  it  is  weU  if  the  bishop  himself,  with  all  his  authority,  can 
suppress  it.  We  cannot  say  always  whence  these  evils  come,  but  we  are  sure 
they  are.  You  have  perad  venture  heard  or  seen  a  motion,  a  puppet-play;  how 
the  little  idols  leap,  and  move,  and  rmi  strangely  up  and  down.  We  know 
it  is  not  of  themselves ;  but  there  is  a  fellow  behind  which  we  see  not,  it  is 
he  that  doth  the  feat.  We  see  in  our  parishes  strange  motions  :  a  drunken 
companion  bearding  his  minister,  a  contentious  incendiary  vexing  him  with 
actions  and  slanders  ;  an  obstinate  Papist  carries  away  his  recusancy,  scorns 
the  preacher,  seduceth  the  people  :  this  is  a  strange  kind  of  puppet-play;  but 
God  knows  who  it  is  behind  the  curtam  that  gives  them  their  motion ;  only 
we  are  sure  they  cannot  thus  move  themselves.  There  are  many  meetings, 
and  much  ado,  as  if  sin  should  be  punished  :  a  jury  is  empannelled,  a  sore 
charge  is  given ;  the  drunkard  shall  be  made  an  example.  Good-ale  shall  be 
talked  with,  whoredom  shall  be  whipped,  and  all  shall  be  well.  We  look  for 
present  reformation;  but  it  commonly  proves  like  the  juggler's  feast  in 
Suidas  :  a  table  furnished  with  all  manner  of  dainties  in  show,  whereof  when 
they  came  to  taste,  they  found  nothing  but  air.  But  I  pass  from  the  ex- 
tent, to — 


Acts  XV.  36.]  a  visitation  sermon.  271 

6.  The  limitation,  or  restraint  of  it :  '  where  we  have  preached  the  word 
of  the  Lord.'  Not  every  city,  but  every  city  and  place  that  hath  received 
the  word  of  instruction.  No  visiting  a  garden  but  where  some  seeds  have 
been  planted  ;  that  which  is  aU  weeds  is  left  to  a  higher  visitation  :  '  God 
shall  judge  them  that  are  without,'  1  Cor.  v.  13.  One  would  think  that  the 
word  of  God  were  so  prevailing,  that  it  should  beat  down  enormities  faster 
than  Satan  can  raise  them.  But  we  find,  by  miserable  experience,  that  even 
in  those  cities  where  the  gospel  hath  abounded,  sin  hath  superabounded;  and 
that  this  glorious  sun  hath  not  dispelled  and  overcome  all  those  fogs  and 
mists  that  have  surged  from  heU.  But  if  the  sun  cause  a  stench,  it  is  a 
sign  there  is  some  dunghUl  nigh ;  let  it  reflect  upon  a  bed  of  roses,  there  is 
all  sweetness. 

Shall  we  lay  the  blame  upon  the  preachers?  That  were  unjust  in  omr 
own  consciences.  What  city  in  the  world  is  so  rich  in  her  spiritual  provision 
as  this  ?  Some  whole  countries  within  the  Christian  pale  have  not  so  many 
learned  and  painful  pastors  as  be  within  these  walls  and  liberties.  It  looks 
like  the  firmament  in  a  clear  night,  bespangled  with  refulgent  stars  of  differ- 
ent magnitude,  but  all  yielding  comfortable  light  '  to  guide  our  feet  in  the 
way  of  peace.'  The  church  in  Constantinople,  wherein  Nazianzen  preached, 
was  called  avasraata,  the  Resurrection  Church,  in  respect  of  the  great  concourse 
and  assembly  of  people.  Most  churches  in  this  city  may  well  bear  that 
name.  Where  is  the  fault  then  ?  I  could  happUy  tell  you  of  some  causes  : 
the  great  profanation  of  God's  Sabbath,  the  perfunctory  hearing  of  his  sacred 
word,  the  cages  of  im clean  birds,  brothels  and  drinking-schools,  the  negli- 
gence of  the  secular  magistrate,  the  exemplary  corruption  of  rulers,  the 
sinful  indulgence  of  parents  and  masters  in  then-  families,  when  the  mouths 
of  their  children  and  servants  be  filled  with  uncorrected  oaths  and  blasphe- 
mies. Oh  that  we  might  see  an  end  of  these  things  before  we  see  an  end  of 
all  things  !     The  last  point  is — 

7.  The  intent,  or  end  of  all :  '  to  see  how  they  do.'  First,  to  see  how  the 
pastors  do  whom  they  had  set  over  particular  congregations.  The  apostles 
had  been  careful  in  their  first  election ;  and  good  reason  :  '  Lay  hands  sud- 
denly on  no  man,'  saith  St  Paul.  There  is  a  story  in  the  legend,  how  a 
bishop  devoted  to  the  service  of  Our  Lady,  in  the  agony  of  death,  prayed 
her  to  be  his  mediator,  as  he  had  been  her  chaplain.  To  whom  she  an- 
swered, that  for  his  other  sins  she  had  obtained  pardon,  but  his  rash  imposi- 
tion of  hands  was  a  case  which  her  Son  would  reserve  to  himself.  But  some 
that  were  fit  in  the  choice,  may  prove  unworthy  in  the  progress  :  therefore 
must  be  visited,  to  '  see  how  they  do.'  For  if  the  physician  be  sick,  what 
shall  become  of  his  patients  ?  Certainly  a  minister's  life  is  fuU  of  honour 
here,  and  hereafter  too ;  so  it  is  fall  of  danger  here,  and  hereafter  too.  Oh, 
what  an  honour  it  is  to  labour  in  God's  harvest,  to  be  an  ambassador  from 
Christ,  to  remit  and  retain  sins,  to  dress  and  lead  the  bride,  to  sit  on  thrones 
and  judge  the  nations  !  Again,  what  a  danger  is  it  to  answer  for  souls  lost 
by  our  silence,  to  be  guilty  of  blood  by  either  teaching  or  living  amiss  !  For 
howsoever  the  doctrine  itself  be  the  light,  yet  the  preacher's  life  is  the  lantern 
that  carries  it,  and  keeps  it  from  blowing  out ;  and  it  is  an  easier  defect  to 
want  Latin  or  learning  than  to  want  honesty  and  discretion.  God  hath 
given  us  the  keys ;  but  if  they  rust  upon  our  hands,  whether  through  foul 
carriage  or  want  of  use,  they  will  but  serve  to  lock  ourselves  out  of  doors. 
Therefore  we  must  submit  to  a  visitation. 

'  How  they  do.'  What !  must  it  be  examined  what  store  of  souls  they  have 
converted  ?    No,  it  is  the  measure,  not  the  success,  that  God  looks  to. 


272  A  VISITATION  SEKMON,  [SeRMON   XLL 

fSt  Paul  himself  doth  not  say,  Plus  prof  id  omnibus, — I  did  more  good  than 
the  rest ;  but,  Plus  laboravi  omnibus, — I  took  more  pains  than  the  rest.  '  I 
laboured  more  abundantly  than  they  all,'  1  Cor.  xv.  10.  Our  reward  shall 
])e  '  according  to  our  works,'  not  according  to  the  fruit  of  our  works.  And 
our  labour,  however  fruitless  among  men,  '  shall  not  be  in  vain  in  the  Lord,' 
ver.  59i.  It  was  the  complaint  of  a  great  prophet,  '  I  have  laboured  in  vain, 
and  spent  my  strength  for  nought ;  yet  my  reward  is  with  the  Lord,'  Isa. 
xlix.  4.  Though  we  cannot  save  you,  yet  our  desire  and  endeavour  to  do  it 
shall  save  ourselves.  We  give  God  what  we  have,  he  asks  us  no  more  :  this 
is  enough  to  honour  him  and  reward  us. 

'  How  they  do.'  What !  how  they  thrive  in  their  temporals,  what  riches 
or  preferments  be  given  them  ?  No,  as  this  is  none  of  our  ambition,  so  it  is 
none  of  our  luck  or  portion.  Men  suck  our  milk,  like  mules,  and  then  kick 
us  with  their  heels.  Cominseus  says,  he  that  would  be  a  favourite  must  not 
have  a  hard  name,  that  so  he  might  be  easily  remembered  when  promotions 
are  a-dealing.  It  seems  that  preachers  have  hard  names,  for  none  remember 
them  in  the  point  of  benefit.  The  world  regards  them  as  poor  folks  do  their 
children,  they  would  be  loath  to  have  any  more  of  them,  because  they  are 
troubled  to  maintain  them  they  have.  In  Jeroboam's  time  the  lowest  of  the 
people  were  made  priests,  and  now  priests  are  made  the  lowest  of  the  people. 
A  layman,  like  a  mathematical  line,  runs  on  ad  infinitum;  only  the  preacher 
is  bound  to  his  competency,  yea,  and  defrauded  of  that.  But  let  all  prefer- 
ments go ;  so  long  as  we  can  find  preferment  in  your  consciences,  and  be  the 
instruments  of  your  salvation,  we  are  content. 

'  How  they  do.'  Not  only  the  pastors,  but  even  all  the  brethren ;  their 
errors  must  also  be  looked  into.  St  Paul  mentions  the  house  of  Chloe, 
1  Cor.  i.  11,  'It  hath  been  declared  to  me,  by  them  which  are  of  the  house 
of  Chloe,  that  there  are  contentions  and  faults  among  you ;'  from  thence  he 
had  information  of  their  disorders.  Answerable  to  which,  we  have  church- 
wardens, they  are  the  house  of  Chloe,  bound  by  oath  to  present  misde- 
meanours, that  sins  may  have  their  just  censure.  Let  them  on  the  one  side 
take  heed  of  spleen,  that  they  do  nothing  maliciously.  So  their  accusation 
may  be  just,  and  their  affection  unjust ;  and  in  doing  that  they  shall  sin, 
which  they  had  sinned  in  not  doing.  Ille  dat  poenam,  tic  amisisti  laudem. 
On  the  other  side,  of  connivance  and  partiality;  for  there  is  an  Omnia  bene 
that  swaUows  all  vanities.  Drunkenness,  uncleanness,  swearing,  profanation 
of  the  Sabbath,  go  abroad  all  the  year,  and  when  the  visitation  comes,  they 
are  locked  up  with  an  Omnia  bene.  This  is  not  that  charity  that  '  covereth 
sin,'  but  a  miserable  indulgence  that  cherisheth  sin. 

In  the  creation  there  was  an  Omnia  bene ;  God  reviewed  all  his  works, 
and  they  were  '  exceeding  good.'  In  our  redemption  there  was  an  Omnia 
hene;  he  hath  done  all  things  well,  he  hath  made  the  blind  to  see,  and  the 
lame  to  go  ;  a  just  confession  and  applause.  Here  was  an  Omnia  bene  in- 
deed, but  there  never  was  an  Omnia  bene  since. 

Let  there  be  therefore  a  visitation  with  the  rod,  lest  God  come  to  visit 
with  fire.  God  hath  a  fourfold  visitation  : — 1.  A  visitation  of  grace  and 
mercy :  Visitavit  et  redemit, — '  He  hath  visited  and  redeemed  his  people,' 
Luke  i.  68.  He  came  not  only  to  see  us,  but  to  save  us:  not  only  to  live 
among  us,  but  to  die  for  us.  So  Paul  applies  that  of  the  psalm,  '  What  is 
man,  that  thou  art  mindful  of  him  1  and  the  son  of  man,  that  thou  visitest 
him?'  Heb.  ii.  G.  The  time  wherein  Jerusalem  heard  the  oracles,  and  saw 
the  miracles  of  our  blessed  Saviour,  is  called  '  the  day  of  her  visitation.' 
2.  A  visitation  of  pity  and  compassion:  so  when  God  relieved  Sarah'3 


Acts  XV.  36.]  a  visitation  sermon.  273 

barrenness,  he  is  said  to  '  visit  her,'  Gen.  xxi.  1 .  Thus  he  did  visit  Job  in 
his  sickness:  'Thy  visitation  hath  preserved  my  spirit.'  This  duty  he  com- 
mends to  us  for  true  religion  indeed  :  '  Pure  religion  and  undefiled  before 
God  is,  to  visit  the  fatherless  and  widows  in  their  affliction,'  James  i.  27. 
To  these  works  he  promiseth  the  kingdom  of  heaven  :  '  You  have  visited 
me  when  I  was  sick,  or  in  prison ;  therefore  come,  ye  blessed,'  Matt.  xxv. 
43.  3.  A  visitation  of  severity  and  correction ;  so  Job  calls  his  trial  a  visita- 
tion. Job  vii.  18,  and  we  call  the  pestilence,  God's  visitation.  This  he 
threatened  even  to  the  offenders  of  the  house  of  David :  '  I  ^vill  visit  their 
transgression  with  the  rod,  and  their  iniquity  with  stripes,'  Ps.  Ixxxix.  32, 
This  visitation  is  not  without  mercy;  yea,  it  is  an  argument  of  mercy ;  for 
when  God  refuseth  to  visit,  that  is  the  sorest  visitation  of  all.  Therefore 
we  pray,  *  Look  down  from  heaven,  O  Lord;  behold,  and  visit  thy  vine,'  Ps. 
Ixxx.  1 4.  4.  Lastly,  a  visitation  of  wTath  and  fury  :  *  Shall  I  not  visit  for 
these  things,  saith  the  Lord?  ShaU  not  my  soul  be  avenged  on  such  a 
nation  as  this  V  Jer.  v.  29.  So  he  visited  Egypt,  when  he  slew  their  first- 
born ;  the  old  world,  when  he  drowned  it ;  Sodom,  when  he  burned  it :  'I 
will  go  down  and  see.'  Thus  shall  he  one  day  visit  the  wicked,  and  with 
fire  and  brimstone,  and  a  horribly  tempest :  this  shall  be  the  portion  of 
their  cup. 

God's  visitation  cannot  be  eluded  or  avoided ;  there  will  be  no  appealing 
to  a  higher  court,  no  revoking  by  prohibitions,  no  hiding  from  the  cen- 
sure, no  corrupting  the  judge,  no  answering  the  matter  by  proxy,  no  com- 
muting the  penalty ;  no  preventing,  but  either  by  living  innocent,  or  dying 
penitent. 

Therefore  let  us  all  visit  ourselves,  that  we  may  save  God  the  labour. 
This  is  a  duty  to  which  we  are  all  naturally  backward :  like  elephants  that 
choose  troubled  waters,  and  refuse  to  drink  in  clear  springs,  for  fear  of  see- 
ing their  own  deformities.  Our  unthrifts,  that  are  run  so  far  in  arrearages, 
they  are  loath  to  hear  of  a  reckoning.  Or,  it  may  be,  we  have  chiding  con- 
sciences ;  and  then,  like  those  that  are  troubled  with  curst  and  scolding 
wives  at  home,  love  to  be  rambling  abroad.  But  it  is  better  to  have  our 
wounds  searched  while  they  are  green,  than  to  have  our  limbs  cut  off  for 
being  festered.  Descend  we,  then,  into  the  depth  and  corners  of  our  own 
hearts,  let  us  begin  our  visitation  there ;  mortifying  all  our  rebellious  lusts, 
and  subduing  our  affections  to  the  will  of  our  Maker.  So  only  shall  we 
pass  clear  and  uncondemned  by  the  great  Bishop  of  our  souls,  Jesus  Christ. 
I  have  done :  Deo  gloria,  vobis  gratia,  mihi  venia.     Amen. 


VOL.  II. 


THE  THREE  DIVINE  SISTERS: 
FAITH,  HOPE,  AND  CHAEITT. 


Now  abideth  faith,  liope,  charity,  these  three  ;  hut  the  greatest  oftJiese  is 
charity.— I  Cor.  XIII.  13. 

When  those  three  goddesses,  say  the  poets,  strove  for  the  golden  ball,  Paria 
adjudged  it  to  the  queen  of  Love.  Here  are  three  celestial  graces,  in  a  holy 
emulation,  if  I  may  so  s^Deak,  striving  for  the  chiefdom ;  and  our  Apostle 
gives  it  to  love.     '  The  greatest  of  these  is  charity.' 

Not  that  other  daughters  are  black,  but  that  Charity  excels  in  beauty. 
We  may  say  of  this  sister,  as  it  was  said  of  the  good  woman,  '  Many  daugh- 
ters have  done  virtuously,  but  thou  excellest  them  all,'  Pro  v.  xxxi.  29.  Paul 
doth  not  disparage  any  when  he  saith,  '  Charity  is  the  greatest.'  All  stars  are 
bright,  though  ^  one  star  may  differ  from  another  in  glory,'  1  Cor.  xv.  We 
may  say  of  graces,  as  of  the  captains  of  the  sons  of  Gad,  '  The  least  a  hundred, 
the  greatest  a  thousand;'  or  as  the  song  was  of  Saul  and  David:  SSaul 
hath  slain  his  thousands,  David  his  ten  thousands.'  Faith  is  excellent,  so  is 
hope  ;  but  '  the  greatest  of  these  is  charity.' 

Methinks  these  three  theological  virtues  may  not  unfitly  be  compared  to 
three  great  feasts  which  we  celebrate  in  the  year — Easter,  Whitsuntide,  and 
Christmas.  Faith,  like  Easter,  believes  Christ  dead  for  our  sins,  and  risen 
again  for  our  justification  ;  Hope,  like  Pentecost,  waits  for  the  coming  of  the 
Holy  Ghost,  God's  free  Spirit  of  grace,  to  come  into  us,  and  to  bring  us  to 
heaven ;  and  Charity  looks  like  Christmas,  full  of  love  to  our  neighbours, 
full  of  hospitaUty  and  mercy  to  the  poor. 

These  are  three  strings  often  touched  :  faith,  whereby  we  beheve  aU  God's 
promises  to  be  true,  and  ours;  hope,  whereby  we  wait  for  them  with 
patience  ;  charity,  whereby  we  testify  what  we  believe  and  hope.  He  that 
hath  faith  cannot  distrust ;  he  that  hath  hope  cannot  be  put  from  anchor  ; 
he  that  hath  charity  will  not  lead  a  licentious  life,  for  '  love  keeps  the  com- 
mandments.' 

For  method's  sake,  we  might  first  confer  them  all,  then  prefer  one.  But 
I  will  sjDeak  of  them  according  to  the  three  degrees  of  comparison : — I.  Posi- 
tively ;  II,  Comparatively ;  III.  Superlatively  :  '  the  greatest  of  these  is 
charity.'     Under  which  method  we  have  involved — 1.  Their  order,  how  they 


1  Cor.  XIII.  13.]  the  three  divine  sisters.  27.5 

are  ranked;  2.  Their  nature,  how  they  are  defined;  3.  Their  distinction, 
how  they  are  differenced ;  4.  Their  number,  how  many  are  specified ;  5. 
Their  conference,  how  they  are  compared;  6.  Lastly,  their  dignity,  and 
therein  how  far  one  is  preferred. 

I.  Faith  is  that  grace  which  makes  Christ  ours,  and  all  his  benefits.  God 
gives  it :  '  Faith  is  given  by  the  Spirit,'  1  Cor.  xii.  9.  By  the  word  preached  : 
'  Faith  cometh  by  hearing,'  Rom.  x.  1 7.  For  Christ's  sake  :  '  To  you  it  is 
given  for  Christ's  sake,  to  believe  in  his  name,'  Phil.  i.  29.  This  virtue  is 
no  sooner  given  of  God,  but  it  gives  God.  So  soon  as  thou  believest,  Christ 
is  thine,  and  all  his  :  '  For  he  that  gives  us  Christ  will  also  with  him  give 
us  all  things,'  Rom.  viii.  32. 

'Without  this  it  is  impossible  to  please  God,'  Heb.  xi.  6.  Let  us  not 
otherwise  dare  to  come  into  his  presence.  There  is  nothing  but  wrath  in 
him,  for  sin  in  us.  Joseph  charged  his  brethren  that  they  should  come  no 
more  in  his  sight,  unless  they  brought  Benjamin  with  them.  We  come  at 
our  peril  into  God's  presence  if  we  leave  his  beloved  Benjamin,  our  dear 
Jesus,  behind  us.  When  the  philosopher  heard  of  the  enraged  emperor's 
menace,  that  the  next  time  he  saw  him  he  would  kill  him,  he  took  up  the 
emperor's  little  son  in  his  arms,  and  saluted  him  with  a  Potesne,  '  Thou  canst 
not  now  strike  me.'  God  is  angry  with  every  man  for  his  sins.  Happy  is 
he  that  can  catch  up  his  Son  Jesus ;  for  in  whose  arms  soever  the  Lord  sees 
his  Son,  he  will  spare  him.  The  men  of  Tyre  were  fain  to  intercede  to 
Herod  by  Blastus,  Acts  xii.  20.  Our  intercession  to  God  is  made  by  a 
higher  and  surer  way ;  not  by  his  servant,  but  by  his  Son. 

Now  tliis  Mediator  is  not  had  without  a  medium — faith.  Fides  7nedmm, 
d  quo  remedium;  faith  is  that  means  Avhereby  we  lay  hold  on  this  Christ. 
Ditfidence  shall  never  have  Jesus  for  its  advocate ;  though  every  man  may 
say,  '  I  believe  ;  Lord,  help  my  unbelief.' 

St  Paul  useth  one  word  that  very  significantly  expresseth  faith,  calling  it 
'the  evidence  of  things  not  seen,'  Heb.  xi.  1.  Fides  est  credere  quod  non 
vides ;  cujus  merces  est  videre  qtiod  credis, — Faith  is  to  believe  what  thou 
seest  not ;  whose  reward  is  to  see  what  thou  believest.  Now  the  metaphor 
may  be  explained  thus  : — 

(1.)  Christ  dying  made  a  will  or  a  testament,  sealing  it  with  his  own  blood, 
wherein  he  bequeathed  a  certain  legacy  of  inheritance  to  his  brethren  with 
himself :  '  Father,  I  will  that  they  whom  thou  hast  given  me  be  with  me 
where  I  am ;  that  they  may  behold  my  glory,  which  thou  hast  given  me,' 
John  xvii.  24.     This  is  the  substance  of  his  will  and  testament. 

(2.)  The  conveyance  of  this  will  is  the  gospel :  '  Whosoever  believes,  and 
is  baptized,  shall  be  saved.'  A  large  patent,  a  free  and  full  grant.  There 
is  no  exception  of  persons,  either  in  regard  of  state,  quality,  or  country  : 
*  There  is  neither  Jew  nor  Greek,  bond  nor  free,  male  nor  female :  for  ye 
are  all  one  in  Christ  Jesus,'  Gal.  iii.  28.  The  conveyance  is  of  an  ample 
latitude. 

(3.)  The  executor  or  administrator  of  this  will,  if  I  may  so  speak,  is  the 
Holy  Ghost,  that  Comforter  which  Christ  promised  to  '  send,  that  should  lead 
us  into  all  truth,'  John  xiv.  1 G.  This  Spirit  begets  ftiith  and  sanctification 
in  our  hearts,  puts  '  Abba '  into  our  mouths,  applies  the  merits  of  our  Saviour 
to  our  souls,  and  indeed  '  seals  us  up  to  the  day  of  redemption,'  Eph.  iv.  30. 
Without  his  assistance  we  could  appropriate  no  comfort  by  his  will,  nor 
challenge  any  legacy  therein  bequeathed. 

(4.)  Lastly,  The  e\idence  whereby  every  particular  man  apportions  to 
himself  his  title  and  interest,  is  his  faith.     Thou,  unregenerate  soul,  pleadcst 


276  THE  THREE  DIVINE  SISTERS.  [SeEMON   XLII. 

a  legacy  in  this  wUl.  Go  to,  let  us  join  issue,  and  come  to  trial.  Where  is 
thy  evidence  ?  Here  it  is ;  my  faith.  This  evidence,  as  all  other,  must  have 
some  witnesses.  Produce  thine ;  and  before  the  bar  of  the  great  Chief 
Justice,  the  King's  Bench  of  heaven,  let  them  not  lie. 

The  first  is  thy  conscience.  Alas  !  give  this  leave  to  speak  without  inter- 
ruption, and  one  day  it  shall  not  flatter  thee.  This  saith,  thy  evidence  is 
false  and  counterfeit,  forged  by  a  wretched  scrivener,  flesh  and  blood ;  for 
thy  heart  trusts  in  uncertainly  good  riches,  or  in  certainly  bad  vanities,  more 
than  in  the  living  God. 

The  next  is  thy  life.  Alas !  this  is  so  speckled  with  sins,  so  raw  and 
sore  with  lusts,  that  as  a  body  broken  out  into  blains  and  boUs  argues  a 
corrupted  liver  or  stomach  within,  so  the  spots  and  ulcers  of  thy  life  de- 
monstrate a  putrefied  heart.  Lo,  now  thy  witnesses.  Thou  art  gone  at  the 
common  law  of  justice ;  it  is  only  the  chancery  of  mercy  that  must  clear 
thee.  What  wUt  thou  now  do  1  What,  but  humble  thyself  in  recompense 
for  thy  false  faith ;  take  prayer  in  thy  company,  for  pardon  of  former  errors ; 
go  by  the  word  preached  :  for  the  minister  is,  as  it  were,  the  register  to  en- 
gross the  deed ;  and  desire  God  on  the  humble  knees  of  thy  soul,  to  give 
thee  a  new  and  a  true  evidence  1     Let  this  instnict  us  to  some  uses. 

Use  1. — Be  sure  that  thy  evidence  is  good.  Satan  is  a  subtle  lawyer  (and 
thou  dost  not  doubt  of  his  malice,)  and  will  soon  pick  holes  in  it ;  find  out 
tricks  and  cavils  agaiast  it.  He  will  winnow  and  sift  thee,  gram  after  grain  : 
take  heed,  lest  thou  run  not  all  to  chaff.  There  is  a  faith  of  saints  :  '  Now 
live  not  I,  but  Christ  liveth  in  me :  and  the  life  that  I  live,  I  live  by  the 
faith  of  the  Son  of  God,'  Gal.  ii.  20.  And  there  is  a  faith  of  devils  :  '  Thou 
believest;  thou  doest  well :  the  devils  believe,  and  tremble,'  James  ii.  19. 
There  is  a  faith  which  cannot  perish  :  '  Whosoever  believeth  in  him  shall  not 
perish,'  John  iii.  15.  And  there  is  a  faith  that  in  the  time  of  temptation 
falls  away.  The  rocky  ground  receives  the  word,  and  for  a  while  believeth, 
but  in  the  time  of  temptation  falls  away,  Luke  xm.  13.  There  is  a  faith 
which  the  world  overcometh ;  such  was  the  faith  of  Demas.  And  there  is  a 
faith  that  overcometh  the  world  :  '  This  is  the  victory  whereby  we  overcome 
the  world,  even  our  faith,'  1  John  v.  4.  There  is  a  dead,  idle,  and  infruc- 
tuous  faith,  James  ii.  14;  and  there  is  a  lively,  active,  working  faith  :  '  Faith 
worketh  by  love,'  Gal.  v.  6.  Be  sure,  then,  that  thy  faith  vnH  endure  the 
touch,  even  the  fiery  trial. 

Use  2. — Do  not  lose  such  a  legacy  as  Christ  hath  bequeathed,  for  want  oi 
faith.  Glorious  is  the  inheritance ;  but  where  is  thy  evidence  ?  Flatter  not 
thy  soul  with,  hope  of  this  possession,  vrithout  the  assurance  of  faith,  '  Christ 
gives  his  life  for  his  sheep.'  What  is  this  to  thee  that  art  a  wolf,  a  swine, 
a  goat  ?  God  dresseth  his  vineyard,  pruneth  it,  is  provident  over  it.  What 
is  this  to  thee  that  art  a  thorn,  and  no  branch  of  the  vine  ?  Look  thou  to 
be  weeded  up,  and  thrown  out.  The  blood  of  Christ  runs  fresh ;  but  where 
is  thy  pipe  of  faith  to  derive  it  from  his  side  to  thy  conscience  ?  Say  it 
should  shower  mercy,  yet  if  thou  wantest  faith,  aU  would  fall  besides  thee. 
There  would  be  no  more  favour  for  thee  than  if  there  was  no  Saviour. 

Let,  then,  no  miseries  of  earth,  much  less  pleasures,  quench  thy  faith. 
Satan  seeing  this  spark  of  fire  kindled  in  thy  heart,  woiJd  blow  it  out  with 
storms,  or  work  thee  to  smother  it  thyself  with  vanities,  or  to  rake  it  up  in 
the  dead  embers  of  cold  security.  But  believe  against  sight  and  sense ;  as 
David  prophesied  that  he  should  be  a  king.  Eo  2^lus  hahet  fides  menti,  quo 
minus  argumenti, — Faith  shall  have  so  much  the  more  recompense,  as  it  had 
the  less  argument  to  induce  it. 


1  Cor.  XIII.  13.]         the  three  divine  sisters.  277 

Hope  is  the  sweetest  friend  that  ever  kept  a  distressed  soul  company ;  it 
beguiles  the  tcdiousness  of  the  way,  aU  the  miseries  of  our  pUgiimage. 

'  Jam  mala  finissem  letho  ;  sed  credula  vitam 
Spes  fovet,  et  melius  eras  fore  semper  ait.' 

Therefore,  Dum  spiro  spei'o,  said  the  heathen ;  but,  Dum  exspiro  spero,  says 
the  Christian.  The  one,  Whilst  I  live,  I  hope  ;  the  other  also.  When  I  die,  I 
hope  :  so  Job,  '  I  wdll  hope  in  thee  though  thou  killest  me.'  It  tells  the  soul 
such  sweet  stories  of  the  succeeding  joys ;  what  comforts  there  be  in  heaven ; 
what  peace,  what  joy,  what  triumphs,  marriage-songs,  and  hallelujahs  there 
are  in  that  country  whither  she  is  travelling,  that  she  goes  merrily  away  with 
her  present  burden. 

It  holds  the  head  whilst  it  aches,  and  gives  invisible  drink  to  the  thirsty 
conscience.  It  is  a  liberty  to  them  that  are  in  prison,  and  the  sweetest 
physic  to  the  sick.  St  Paul  calls  it  an  anchor,  Heb.  vL  19.  Let  the  winds 
blow,  and  the  storms  beat,  and  the  waves  swell,  yet  the  anchor  stays  the 
ship.  It  breaks  through  aU  difficulties,  and  makes  way  for  the  soul  to  fol- 
low it.  It  teacheth  Abraham  to  expect  fruit  from  a  withered  stock ;  and 
Joseph  in  a  dungeon,  to  look  for  the  sun  and  stars'  obeisance.  It  counsels  a 
man,  as  Esdras  did  the  woman  who,  having  lost  her  son,  would  needs  die 
languishing  in  the  disconsolate  fields  :  '  Go  thy  way  into  the  city  to  thine 
husband,'  2  Esd.  x.  17.  Mourn  not,  wretch,  for  the  loss  of  some  worldly 
and  perishing  dehght :  sit  not  down  and  die,  though  the  fruit  of  thy  womb 
be  swallowed  into  the  earth ;  but  go  home  to  the  city,  the  city  of  mercy,  to 
thine  husband,  even  thy  husband  Jesus  Christ ;  let  him  comfort  thee.  This 
is  the  voice  of  Hope. 

Though  misery  be  present,  comfort  absent,  though  through  the  dim  and 
waterish  humour  of  thy  heart,  thou  canst  spy  no  deliverance,  yet  such  is 
the  nature  of  hope,  that  futioxi  facta  elicit, — it  speaks  of  future  things  as  if 
they  were  present :  '  We  are  saved  by  hope,'  Eom.  viii.  24.  Yet,  sic  literati, 
ut  adhuc  speranda  sit  hcereditas,  vostea  possidenda.  Nunc  hahemus  jus  ad 
rem,  nonduvi  in  re, — We  have  our  inheritance  in  hope ;  which  gives  us  the 
right  of  the  substance,  though  not  the  substance  of  the  right ;  assurance  of 
the  possession,  though  not  possession  of  the  thing  assured.  This  tells  us, 
that  nemo  valde  dolebit  et  diu, — no  man  should  grieve  much  and  long ;  God 
making  our  misery  atit  tolerahilem,  aut  hrevem, — either  sufferable  or  short. 

These  are  the  comforts  of  hope.  Now,  that  you  may  not  be  deceived, 
there  is  (as  I  said  before  of  faith)  a  thing  like  hope,  which  is  not  it. 

There  is  a  bold  and  presumptuous  hope,  an  ignorant  security  and  un- 
grounded persuasion,  the  very  illusion  of  the  devil,  who,  when  he  cannot 
prevail  with  downright  evil,  cozens  with  the  shadows  of  goodness  :  that  how 
wickedly  and  wretchedly  soever  a  man  shall  live,  though  he  furs  himself 
warm  with  poor  men's  hearts,  though  he  forbids  his  brains  (as  on  covenant) 
one  sober  hour  in  the  year  to  think  of  heaven,  though  he  thirst  for  carouses 
of  blood,  though  he  strives  to  powder  a  whole  kingdom  with  the  corns  of 
death  and  massacre,  though  he  carries  half-a-dozen  impropriate  churches 
on  his  sacrilegious  back,  though  he  out-thunder  heaven  with  blasphemies, 
though  he  trample  under  his  profane  foot  the  precious  blood  of  God's  Son ; 
yet  still  he  hopes  to  be  saved  by  the  mercy  of  God.  But  we  will  sooner 
cast  pearls  to  swine,  and  bread  to  dogs,  than  the  comforts  of  Zion  to  such. 
We  say  not, ''  Rejoice  and  tremlile,'  but  tremble  without  rejoicing.  We  sing 
not  to  them,  'With  the  Lord  is  mercy,  that  he  might  be  feared;'  but  with 
the  Lord  is  judgment  and  vengeance;  with  him  is  plague  and  pestilence, 


278  THE  THREE  DIVINE  SISTERS.  [SeRMON  XLII. 

storm  and  tempest,  horror  and  anguish,  indignation  and  wrath,  that  he  may 
be  feared.  Against  this  hope  we  shut  up  the  bosom  of  consolation,  and  the 
promise  of  safety  by  the  merits  of  Christ ;  and  so  far  as  we  are  charged,  the 
very  gates  of  everlasting  life. 

There  is  a  hope,  sober,  faithful,  well-grounded,  well-guarded,  well-assured. 
This  is  like  a  house  built  on  a  rock.  The  rock  is  God's  promised  mercy; 
the  building,  hope  in  Christ :  it  is,  as  it  were,  moated  or  entrenched  about 
with  his  blood  by  the  sweet  testimony  of  God's  Spirit  to  the  conscience : 
known  by  the  charity  of  the  inhabitants ;  for  it  keeps  bread  for  the  hungry, 
clothes  for  the  naked,  entertainment  for  strangers.  To  this  hope  we  open 
the  doors  of  the  kingdom  of  heaven ;  and  so  far  as  the  commission  of  the 
keys  lead  us,  we  unlock  the  gates  of  eternal  life,  and  allow  entrance.  We 
call  this  '  the  blessed  hope.' 

Charity  is  an  excellent  virtue,  and  therefore  rare ;  if  ever  in  this  con- 
tentious age,  wherein  fratrum  quoque  gratia  rara  est,  the  unfeigned  love  of 
brothers  is  strange.  Woe  is  me  !  before  I  am  come  to  define  what  love  is, 
I  am  fallen  into  a  declamation  against  the  want  of  it.  What  is  here  chiefly 
commended  is  chiefly  contemned,  as  if  we  had  no  need  of  mutual  succour,  nor 
could  spare  a  room  in  our  hearts  to  entertain  charity,  lest  we  should  expel 
our  old  loved  guests,  fraud,  malice,  and  ambition.  Love  hath  two  proper 
objects — the  one,  immediate  and  principal;  the  other,  mediate  and  limited. 

The  proper  and  immediate  object  of  our  love  is  God.  This  is  the  great 
commandment,  'Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
with  all  thy  soul,  with  all  thy  strength.'  As  if  he  would  not  leave  out 
the  least  sinew  or  string  of  the  heart,  the  least  faculty  or  power  of  the 
soul,  the  least  organ  or  action  of  the  strength.  So  Bernard  :  '  With  all 
the  heart,'  that  is,  affectionately;  'with  all  thy  soul,'  that  is,  wisely;  'with 
all  thy  strength,'  that  is,  constantly.  Let  the  zeal  of  thy  heart  inflame  thy 
love  to  God ;  let  the  wisdom  of  thy  soul  guide  it ;  let  the  strength  of  thy 
might  confirm  it.  AU  the  afi"ections  of  the  heart,  all  the  election  of  the  soul, 
all  the  administration  of  the  body.  The  soul  judgeth,  the  wiU  prosecutes, 
the  strength  executes.  God  can  brook  no  rivals ;  no  division  betwixt  him 
and  Mammon,  betwixt  him  and  Melchom,  betwixt  him  and  Baal,  betwixt 
him  and  Belial.  Causa  diligendi  Deiim  Deus  est,  modus  sine  modo, — The 
cause  and  motive  to  love  God,  is  God;  the  manner  is  without  measure. 
Minus  amat  te,  qui  aliquid  amat  lyrceter  te,  quod  non  amat  ijroptm'  te, — He 
poorly  loves  God,  that  loves  anything  besides  him,  which  he  doth  not  love 
for  him. 

The  subordinate  object  of  love  is  man,  and  his  love  is  the  effect  of  the 
former  cause,  and  an  actual  demonstration  of  the  other  inward  affection. 
Waters  coming  from  the  sea  boil  through  the  veins  of  the  earth  till  they 
become  springs,  and  those  springs  rivers,  and  those  rivers  run  back  to  the  sea 
again.  All  man's  love  must  be  carried  in  the  stream  of  God's  love.  Blessed  is 
he  that  loves  amicum  in  Domino,  inimicum  j)ro  Domino, — his  friend  in  the 
Lord,  his  enemy  for  the  Lord.  *  Owe  nothing  to  any  man,  but  this,  that  ye 
love  one  another,'  Kom.  xiii.  8.  Other  debts,  once  truly  paid,  are  no  more 
due ;  but  this  debt,  the  more  we  pay  it,  the  more  we  owe  it ;  and  we  still  do 
acknowledge  ourselves  debtors  to  all,  when  we  are  clear  with  all :  proverbially, 
'  I  owe  him  nothing  but  love.'  The  communication  of  this  riches  doth  not 
impoverish  the  proprietary;  the  more  he  spends  of  his  stock,  the  more  he 
hath  :  'There  is  that  scattereth,  and  yet  increaseth,'  Pro  v.  xi.  24.  But  he 
that  wUl  hoard  the  treasure  of  his  charity  shall  grow  poor,  empty,  and  bank- 
nipt  :  '  There  is  that  withholdeth  more  than  is  meet,  but  it  tendeth  unto 


1  Cor.  XIII  13.]  the  three  divine  sisters,  279 

poverty.'  Love  is  the  abridgment  of  the  law,  the  new  precept  of  the  gospel. 
Luther  calls  it  the  shortest  and  the  longest  divinity :  short,  for  the  form  of 
words;  long,  yea,  everlasting,  for  the  use  and  practice;  for  'charity  shall  never 
cease.' 

II.  Thus  for  the  first  degree  of  comparison,  positively.  The  second  is 
comparative ;  where,  though  it  be  said  virtues  and  great  men  must  not  be 
compared,  yet  we  may  without  offence  bring  them  to  a  holy  conference ;  else 
how  shall  we  perceive  the  Apostle's  intended  scope,  the  transcendency  of 
charity  ?  I  will  therefore  first  confer  faith  with  hope,  and  then  with  them 
both,  charity. 

1.  The  distinction  between  faith  and  hope  is  nice,  and  must  warily  be  dis- 
covered. I  will  reduce  the  differences  into  three  respects,  of  order,  oflBce, 
and  object : — 

For  order :  Paul  gives  faith  the  precedency.  '  Faith  is  the  ground  of  things 
hoped  for,'  Heb.  xi.  Faith  always  goes  before ;  hope  follows  after,  and  may 
in  some  sort  be  said  to  be  the  daughter  of  faitk  For  it  is  as  impossible  for 
a  man  to  hope  for  that  which  he  believes  not,  as  for  a  painter  to  draw  a  pic- 
ture in  the  air.  Indeed,  more  is  believed  than  is  hoped  for;  but  nothing  is 
hoped  for  which  is  not  believed.  So  that  on  necessity,  in  respect  of  order, 
faith  must  precede  hope. 

For  ojice :  faith  is  the  Christian's  logic ;  hope  his  rhetoric.  Faith  per- 
ceives what  is  to  be  done,  hope  gives  alacrity  to  the  doing  it.  Faith  guides, 
adviseth,  rectifieth ;  hope  courageously  encounters  with  all  adversaries.* 
Therefore  faith  is  compared  to  a  doctor  in  the  schools,  hope  to  a  captain  in 
the  wars.t  Faith  discerns  the  truth,  hope  fights  against  impatience,  heavi- 
ness of  spirit,  infirmity,  dejectedness,  desperation.  Divines  have  alluded  the 
difference  between  faith  and  hope  in  divinity  to  that  between  wisdom  and 
valour  in  philosophy.  Valour  without  wisdom  is  rashness,  wisdom  without 
valour  is  cowardice.  Faith  without  hope  is  knowledge  without  valour  to 
resist  Satan ;  hope  without  faith  is  rash  presumption,  and  an  undiscreet  dar- 
ing ;  you  see  their  different  office. 

For  object :  faith's  object  is  the  absolute  word  and  infallible  promise  of 
God ;  hope's  object  is  the  thing  promised.  Fides  intuetur  verhuin  rei,  spes 
vero  rem  verhi, — Faith  looks  to  the  word  of  the  thing,  hope  to  the  thing  of 
the  word.  So  that  faith  hath  for  its  object  the  truth  of  God ;  hope,  the 
goodness  of  God.  Faith  is  of  things  both  good  and  bad,  hope  of  good  things 
only.  A  man  believes  there  is  a  hell,  as  truly  as  he  believes  there  is  a 
heaven ;  but  he  fears  the  one,  and  hopes  only  for  the  other.  Faith  hath 
objected  to  it  things  past,  present,  future.  Past,  it  believes  Christ  dead  for 
our  sins,  and  risen  again  for  our  justification.  Present,  that  he  now  sits  at 
the  right  hand  of  his  Father  in  heaven.  Future,  that  he  shall  come  to  judge 
quick  and  dead.  Hope  only  respects  and  expects  things  to  come.  For  a 
man  cannot  hope  for  that  wkLch  he  hath.  You  see  how  in  some  sense  hope 
excels  faith.  For  there  is  a  faith  in  the  devils ;  they  believe  the  truth  of 
God,  the  certainty  of  the  Scriptures ;  they  acknowledge  Christ  the  Judge  of 
quick  and  dead ;  therefore  cry,  '  Why  tormentest  thou  us  before  the  time  ?' 
They  have  faith  joined  with  a  Popish  preparatory  good  work,  fear ;  '  the 
devils  believe  and  tremble  :'  yea,  they  pray,  they  beseech  Christ  not  to  send 
them  into  the  deeps ;  what  then  want  they?  Hope,  a  confident  expectation 
of  the  mercy  of  God ;  this  they  can  never  have.  They  believe ;  they  cannot 
hope.  This  is  the  life  of  Christians,  and  the  want  makes  devils.  If  it  were 
not  for  this  hope,  '  we  of  all  men  were  most  miserable,'  1  Cor.  xv.  19. 
*  Alsted  System.  Theolog.,  lib.  iil,  loc.  17.  +  Aug. 


280  THE  THREE  DIVINE  SISTEES.  [SeEMON  XLII. 

2.  Charity  differs  from  them  both.  These  three  divine  graces  are  a  created 
trinity;  and  have  some  glimmering  resemblance  of  the  Trinity  uncreate. 
For  as  there  the  Son  is  begotten  of  the  Father,  and  the  Holy  Ghost  pro- 
ceeds from  them  both ;  so  here,  a  true  faith  begets  a  constant  hope,  and 
from  them  proceeds  charity.  '  Thus  is  God's  temple  built  in  our  hearts,' 
saith  Augustine  :  the  foundation  whereof  is  faith ;  hope  the  erection  of  the 
walls ;  charity  the  perfection  of  the  roof. 

In  the  godly  all  these  three  are  united  together,  and  cannot  be  simdered. 
We  believe  in  God's  mercy,  we  hope  for  his  mercy,  and  we  love  him  for  his 
mercy.  Faith  says,  there  are  good  things  prepared  :  hope  says,  they  are  pre- 
pared for  me  :  charity  says,  I  endeavour  to  walk  worthy  of  them.  So  that, 
what  good  faith  believes  shall  be,  hope  expects  for  herself,  and  charity  aims 
at  the  Avay  to  get  it,  by  '  keeping  the  commandments.'  Faith  apprehends 
both  reward  and  punishment ;  hope  only  looks  for  good  things  for  ourselves ; 
charity  desires  the  glory  of  God,  and  the  good  of  all  our  brethren. 

III.  The  second  degree  gives  way  to  the  third,  last,  best :  the  superlative. 
*  But  the  greatest  of  these  is  charity.'  Time  will  not  afford  me  to  answer 
all  the  objections  which  subtle  wits  have  ignorantly  deduced  from  these 
words.  Neither  were  it  to  other  purpose  than  to  write  Iliads  after  Homer, 
they  have  been  so  soundly  and  satisfyingly  answered.  I  will  only  mention 
two,  and  but  report  a  responsive  solution. 

Object.  1. — The  principal  promises  are  made  to  believers:  'Whosoever 
believes,  and  is  baptized,  shall  be  saved.'  So  no  less  a  promise  is  made  to 
lovers  :  '  All  things  shall  work  together  for  the  best  to  those  that  love  God,' 
&c.,  Kom.  viii.  28.  '  God,'  saith  the  Psalmist,  '  is  near  to  those  that  call 
upon  him.'  He  is  close  by  all  those  that  suffer  for  him ;  but  he  is  within 
those  that  love  him.  Here  is  prope,  intra,  intiis.  This  same  intra,  within, 
is  of  the  highest  degree.  '  God  is  love,  and  he  that  dwelleth  in  love  dweU- 
eth  in  God,  and  God  in  him,'  1  John  iv.  17.     O  unspeakable  felicity  ! 

Object.  2. — If  charity  be  greater  than  faith,  then  is  not  man  justified  by 
faith  only.  Inconsequent  illation  !  St  Paul  commends  not  love  for  the  virtue 
of  justification  :  it  may  fail  in  that  particular  action,  yet  receive  no  impeach- 
ment to  the  excellency  of  it.  By  demonstration:  A  prince  doth  excel  a 
peasant :  shall  any  man  therefore  infer  that  he  can  plough  better,  or  have 
more  skUl  in  tUlage  ?  A  philosopher  doth  excel  a  mechanic,  though  he  can- 
not grind  so  well  as  a  mUler,  or  limn  so  cunningly  as  a  painter.  A  man  is 
better  than  a  beast :  who  but  a  madman  will  therefore  conclude  that  he  can 
run  faster  than  a  horse,  draw  more  than  an  ox,  or  carry  a  greater  burden 
than  an  elephant  ?  Though  he  faU  in  these  particular  acts,  yet  none  wUl 
deny  but  he  is  better  than  a  beast. 

The  truth  is,  that  in  faith  stands  originally  our  fellowship  with  God.  Into 
that^hand  he  poureth  the  riches  of  his  mercy  for  salvation ;  and  were  the 
actions  of  charity  never  so  great  and  (foolishly  thought)  meritorious,  yet,  if 
not  the  eftects  of  a  true  saving  faith,  they  are  lost,  and  a  man  may  for  his 
charity  go  to  the  devil  And  though  they  would  plead  from  the  form  of 
the  last  judgment  (Matt,  xxv.)  that  God  accepts  men  to  life  for  their  deeds 
of  charity,  feeding,  clothing,  relieving ;  yet  the  Scripture  fully  testifies,  that 
God  neither  accepts  these,  nor  ourselves  for  these,  further  than  they  are  the 
effects  of  a  true  faith.  Our  persons  being  first  justified  by  faith  in  Christ, 
then  God  will  crown  our  works.  Yet  a  Christian  must  work  :  for  no  nudi- 
fidian,  as  well  as  no  nvdlifidian,  shall  be  admitted  into  heaven.  '  Therefore,' 
saith  the  apostle,  '  faith  worketh  by  love,'  Gal.  v.  6.  For  faith  is  able  to 
justify  of  itself,  not  to  work  of  itself.     The  hand  alone  can  receive  an  alms, 


1  COE.  XUL  13.]  THE  THREE  DIVINE  SISTEES.  281 

but  cannot  cut  a  piece  of  wood  without  an  axe  or  some  instrument.  Faith 
is  the  Christian's  hand,  and  can  without  help  receive  God's  given  grace  into 
the  heart ;  but  to  produce  the  fruits  of  obedience,  and  to  work  the  actual 
duties  required,  it  must  have  an  instrument :  add  love  to  it,  and  it  worketh 
by  love.  So  that  the  one  is  our  justification  before  God,  and  the  other  our 
testification  before  men. 

Their  number  is  considerable ;  these  three,  neither  more  nor  less.  "Why 
not  two  1  as  there  be  two  parts  in  man,  his  understanding  and  will :  to  direct 
these  two,  is  sufficient  to  salvation.  By  faith  the  understanding  is  kept 
safe ;  by  charity,  the  will :  what  needed  then  the  mention  of  hope  ?  Yes, 
hope  is  the  daughter  of  faith,  and  the  mother  of  charity;  and  as  man  hath 
an  understanding  to  be  informed,  and  a  will  to  be  rectified,  so  he  hath  a 
heart  to  be  comforted,  which  is  the  proper  office  of  hope. 

But  why,  then,  speaks  he  of  no  more  than  three  ?  St  Peter  mentions 
eight  together,  2  Pet.  i.  6 ;  and  St  Paul  himself,  in  another  place,  puts  in 
nine,  Gal.  v.  22.  Why  are  all  these  left  out  in  this  glorious  catalogue  ?  Is 
it  enough  to  have  these  three  and  no  more  1  Are  the  rest  superfluous,  and 
may  well  be  spared  ?  Nothing  so ;  but  all  those  virtues  are  comprehended 
under  these  three  :  as  to  the  trade  of  a  stationer,  some  are  required  to 
print,  some  to  correct,  some  to  fold,  others  to  bind,  and  others  to  garnish ; 
yet  all  belongs  to  one  trade.  There  be  many  rays,  and  but  one  sun  ;  there 
is  heat  and  Light  in  one  fire.  So  aU  those  graces  may  be  reduced  to  these 
three  principals,  as  we  read  1  Thess.  i.  3,  the  work  of  faith,  and  labour  of 
love,  and  patience  of  hope ;  temperance,  patience,  godliness,  &c.,  are  all  ser- 
vants to  these  three  great  princes,  faith,  hope,  and  charity. 

rV.  Lastly,  for  the  prelation.  Wherein  consisteth  this  high  transcendency 
of  charity?     In  six  privileges  : — 

1.  For  latitude,  love  is  the  greatest.  Faith  and  hope  are  restrained  with- 
in the  limits  of  our  particular  persons.  '  The  just  man  lives  by  his  own 
faith,'  and  hopes  good  to  himself ;  but  love  is  like  the  vine  which  '  God 
brought  out  of  Egypt,  and  cast  out  the  heathen  to  plant  it,  which  covereth 
the  mountains  with  the  shadow  of  its  boughs,  and  spreads  its  branches  unto 
the  sea  and  the  rivers,'  Ps.  Ixxx.  8.  It  is  like  the  sun  in  the  sky,  that 
throws  his  comfortable  beams  upon  aU,  and  forbears  not  to  warm  even  that 
earth  that  beareth  weeds.  Love  extends  to  earth  and  heaven.  In  heaven 
it  aftecteth  God,  the  Maker  and  mover;  the  angels,  as  our  guardians;  the 
triumphant  saints,  for  their  pious  sanctity.  On  earth,  it  embraceth  those 
that  fear  the  Lord  especially;  it  wisheth  conversion  to  those  that  do  not;  it 
counsels  the  rich;  it  comforts  the  poor;  it  reverenceth  superiors,  respecteth 
inferiors;  doth  good  to  friends,  no  evil  to  foes;  wisheth  well  to  all.  Tliis  is 
the  latitude  of  charity.  Faith  hath  but  narrow  limits,  but  the  extent  of  love 
is  universal,  not  bounded  with  the  world.  Faith  believes  for  thyself,  but 
charity  derives  and  drives  the  effects  of  thy  faith  to  others.  Thy  fiiith  re- 
lieves thyself,  thy  charity  thy  brother. 

2.  For  perpetuity  and  continuance.  Faith  lays  hold  on  God's  gracious 
promise  for  everlasting  salvation;  hope  expects  this  with  patience;  but  when 
God  shall  fulfil  his  word,  and  us  with  joy,  then  faith  shall  be  at  an  end,  hope 
at  an  end,  but  love  shall  remain  between  God  and  us  an  everlasting  bond. 
Therefore,  saith  the  Apostle,  '  now  abideth  faith,'  &c.  Noio :  now  three, 
then  one,  and  that  is  charity.  When  we  have  possession  of  those  pleasures 
which  we  hoped  and  believed,  what  longer  use  is  there  of  faith  or  hope  ? 
But  our  loves  shall  not  end  with  our  lives.  We  shall  everlastingly  love 
our  Maker,  Saviour,  Sanctifier,  angels,  and  saints ;  where  no  discontent  shall 


282  THE  THKEE  DIVINE  SISTERS.  [SeEMON  XLIL 

breed  any  jar  in  our  hallelujalis.  If  the  use  of  love  be  so  comfortable  on 
earth,  what  may  we  think  it  will  be  in  heaven  ? 

Thus  saith  Chrysostom  :  '  Only  love  is  eternal.'  Now,  faith  and  hope 
hold  up  the  hands  of  charity,  as  Aaron  and  Hur  held  up  the  hands  of  Moses ; 
but  then  their  use  and  office  shall  cease.  Tunc  non  erit  s})€s,  quando  erit 
spes, — Hope  shall  not  be  when  the  thing  hoped  is.  Hope  shall  bring  in 
possession,  possession  shall  thrust  out  hope.  Therefore,  saith  Augustine,  is 
charity  greater,  etsi  non  propter  eminentiam,  tamen  propter  permanentiam, 
— if  not  for  the  excellency,  yet  for  the  perpetuity. 

Thus  to  justify  a  man,  faith  is  greater ;  but  in  a  man  justified,  charity  is 
greater.  Let  faith  alone  with  the  great  work  of  our  salvation ;  but  that 
finished,  it  shall  end,  and  so  yield  superiority  to  love,  which  shaU  endure 
for  ever. 

3.  For  the  honour  and  likeness  it  hath  unto  God.  Faith  and  hope  make 
not  a  man  like  God,  but  charity  doth.  He  neither  can  be  said  to  believe 
nor  to  hope ;  but  we  know  he  loves,  yea,  he  is  love. 

4.  In  respect  of  its  titles,  charity  exceUeth,  It  is  novum  onandcttum, 
the  new  commandment :  faith  was  never  called  so.  It  is  vincidum  perfec- 
tionis,  the  bond  of  perfection  :  faith  is  not  so  termed ;  thy  faith  oiily  ties 
thyself  to  God,  but  love  binds  up  all  in  one  bundle  of  peace.  It  is  impletio 
legis,  the  fulfilling  of  the  law  :  where  hath  faith  such  a  title  ?  St  Am- 
brose, on  the  funeral  of  Theodosius,  observes,  that  he  died  with  these  words 
in  his  mouth,  Dilexi,  dilexi,  which  he  conceived  to  be  his  answer  to  the 
angels  asking  him  how  he  had  behaved  himself  in  his  empire, — I  have  loved, 
I  have  loved ;  that  was  enough. 

5.  Charity  is  more  noble,  for  it  is  a  better  thing  to  give  than  to  receive. 
Faith  and  hope  are  all  of  the  taking  hand,  but  charity  gives.  If  faith  gives 
glory  to  God,  yet  this  is  but  his  own,  an  acknowledgment  of  that  to  be  his 
which  is  his.  The  property  of  faith  is  to  receive  into  itself ;  the  property  of 
love  to  lay  out  itself  to  others. 

6.  For  manifestation.  Faith  and  hope  are  things  unseen,  and  may  be 
dissembled,  but  charity  cannot  be  without  visible  fruits ;  therefore  the  only 
trial  of  faith  and  hope  is  by  charity. 

Thus  charity  is  greatest,  if  not  respectu  originis,  or  for  causality,  yet  for 
dignity.  1.  More  honourable,  because  like  God.  2.  More  noble,  because 
more  beneficial  to  man.  3.  More  communicable,  for  faith  respects  thyself, 
•charity  aU.  4.  More  durable ;  when  faith  is  swallowed  uj)  in  vision,  hope 
in  possession,  then  love  remains.     5.  For  titles,     6.  For  manifestation. 

Thus  you  have  commended  to  your  souls  these  three  sisters,  faith,  hope, 
^nd  charity.  Faith  we  must  have,  or  we  are  reprobates ;  hope,  or  wretches ; 
charity,  or  not  Christians.  There  is  a  promise  made  to  faith,  that  it  shall 
Lave  access  to  God,  Heb.  xi.  6 ;  to  hope,  that  it  shall  not  be  ashamed, 
Bom.  V.  5  ;  but  to  charity,  that  it  shall  dwell  in  God,  and  have  God  dwell- 
ing in  it,  1  John  iv.  16. 

I  should  now  teU  you,  that  as  these  three  fair  sisters  came  down  from 
heaven,  so  in  a  cross  contrariety  the  devil  sends  up  three  foul  fiends  from 
hell :  against  faith,  infidelity ;  against  hope,  desperation ;  against  charity, 
malice.  He  that  entertains  the  elder  sister,  unbelief,  I  quake  to  speak  Ms 
doom,  yet  I  must :  '  He  is  already  condemned,'  John  iii.  18.  He  that  em- 
braceth  the  second  ugly  hag,  despair,  bars  up  against  himself  the  possibility 
of  all  comfort,  because  he  ofi"ends  so  precious  a  nature,  the  mercy  of  God, 
and  tramples  under  his  desperate  feet  that  blood  which  is  held  out  to  his 
unaccepting  hand.     He  that  welcomes  malice,  welcomes  the  devil  himself; 


1  COE.  XIII.  13.]  THE  XHEEE  DIVINE  SISTERS.  283 

he  is  Ccolled  *  the  envious,'  and  loves  extremely  to  lodge  himself  in  an  envious 
heart.  These  be  fearful,  prodigious  sisters  :  fly  them  and  their  embraces  ; 
and  remember,  O  ye  whom  Christ  concerns,  the  commandment  of  your  Sa- 
viour, *  Love  one  another  !' 

I  will  end  with  our  Apostle's  exhortation  to  his  Philippians  :  '  If  there 
be  any  consolation  in  Christ,'  and  there  is  consolation  in  him  when  the 
whole  world  cannot  afford  it ;  *  if  any  comfort  of  love,'  and  he  that  knows 
not  the  comforts  of  love  knows  no  difference  betwixt  man  and  beast ;  '  if 
any  fellowship  of  the  Spuit,'  by  whom  we  are  all  knit  into  one  communion, 
and  enriched  with  the  same  treasures  of  grace  ;  '  if  any  bowels  and  mercies,' 
if  uncharitableness  and  avarice  hath*  turned  our  entrails  into  stone  and  iron, 
if  we  have  not  forgotten  the  use  and  need  of  mercy  ;  '  fulfil  my  joy,  that  yc 
be  like-minded,  and  have  the  same  love,'  Phil.  ii.  1,  2.  Fulfil  the  Apostle's 
joy  only  ?  No,  the  joy  of  the  bride  and  Bridegroom,  of  the  church  on  earth, 
of  the  saints  in  heaven ;  the  joy  of  the  blessed  angels  ;  the  joy  of  Father, 
Son,  and  Holy  Spirit ;  and  last  of  all,  the  joy  of  your  own  hearts,  that  yon 
*  Love  one  another.'     Forget  not  that  trite  but  true  saying — 

'  They  shall  not  want  prosperity, 
That  keep  faith,  hope,  and  charity.' 

*  Hath  not. — Ed. 


THE  TEMPLE. 

(AT  PAUL'S  CROSS,  AUGUST  5.*) 


WJiat  agreement  hath  the  temple  of  God  ivith  idols  ? — 2  Coe.  VI.  16. 

It  is  not  fit  they  should  be  too  familiar,  or  near  together  in  this  world, 
whose  portions  shall  be  far  asunder  in  the  world  to  come.  The  sheep  and 
goats  are  indeed  now  blended  promiscuously,  and  none  can  distinguish  them 
here  but  he  that  shall  separate  them  hereafter ;  the  right  and  left  hand  of 
the  last  tribunal  shall  declare  them.  But  they  that  be  alien  or  opposite  to 
us  in  faith  and  profession  are  manifest,  and  we  have  a  frequent  charge  De 
nan  commisceiido.  Now  the  nearer  this  Ul-matched  conjunction,  the  more 
intolerable  :  the  same  board,  ill ;  the  same  bed,  worse  ;  worst  of  all  the  same 
temple.  So  the  Apostle  begins  his  dehortation,  '  Be  not  unequally  yoked 
with  unbehevers  :'  so  he  ends  it,  'What  agreement  hath  the  temple  of  God 
with  idols  V  Divers  seeds  of  grain  in  one  ground,  divers  kiads  of  beasts  in 
one  yoke,  divers  sorts  of  cloth  in  one  garment,  were  expressly  forbidden 
under  the  law,  Deut.  xxii. ;  and  shall  several  religions  be  allowed  in  one 
church  under  the  gospel  ? 

The  absurdness  of  such  a  mixture  is  here  illustrated  by  many  oppositions ; 
the  sound  of  all  which  is  interrogative,  the  sense  negative.  Eighteousness 
and  unrighteousness,  light  and  darkness,  Christ  and  Belial,  the  believer  and 
the  infidel ;  these  can  have  no  communion,  no  concord,  no  conjunction ;  and 
*  what  agreement  hath  the  temple  of  God  with  idols  V 

I  need  not  by  art  divide  these  words,  for  they  are  divided  by  nature. 
Now  as  quce  Deus  conjunxit,  nemo  sejMret, — those  things  that  God  hath 
joined  together,  let  no  man  put  asunder  :  so  quce  Deus  sej^aravit,  nemo  con- 
jungat, — those  things  that  God  hath  put  asunder,  let  no  man  join  together. 
The  scope  of  the  text,  and  the  matter  of  my  discourse,  is  to  separate  idols 
from  the  temple  of  God ;  the  Holy  Ghost  hath  divided  them  to  my  hands  : 
they  cannot  agree  in  his  sentence,  let  them  never  agree  in  our  practice ; 
cursed  is  he  that  goes  about  to  compound  this  controversy.  The  temple  is 
holy,  idols  profane ;  it  is  not  lawful  to  mix  sacra  profanis.  The  temple  is 
for  God,  idols  for  the  devil ;  God  and  the  devil  admit  no  reconciliation. 
Therefore,  as  two  hostile  nations,  after  some  treaty  of  peace,  neither  liking 

*  Apparently  1623.— Ed. 


2  COE.  VI.  16.]  THE  TEMPLE.  285 

the  proposed  conditions,  break  off  in  a  rage.  In  hoc  xiterque  consentimus, 
quod  consentire  nolumus, — In  this  we  both  consent,  that  we  will  not  consent 
at  aU ;  so  be  it  here  agreed,  that  no  agi-eement  can  be  made.  In  composing 
differences  betwixt  man  and  man,  betwixt  famOy  and  family,  bet^vixt  king- 
dom and  kingdom,  heati  pacijici, — blessed  are  the  peace-makers.  But  in 
reconciling  Christ  and  Belial,  the  temple  of  God  and  idols,  maledicti  pacifici, 
— cursed  are  the  peace-makers.  Here  bella  geri  2)l(t'Ceat  magnos  habitiira 
triuin2)hos.  God  himself  in  paradise  did  first  put  the  quarrel,  his  Apostle 
hath  here  given  the  alarm,  and  he  deserves  a  malediction  that  sounds  a 
retreat. 

But  as  no  battle  can  be  well  fought  without  order  and  martial  array,  so 
no  discourse  can  be  made  profitable  without  some  method.  The  temple, 
therefore,  we  will  suppose  to  be  God's  castle,  and  idolatiy  the  invasion  of  it. 
This  castle  is  but  one,  idols  are  many.  The  champions  that  God  hath  set 
to  defend  his  castle  are  especially  or  principally  princes  and  pastors,  the  ma- 
gistracy and  the  ministry;  the  adversary  forces  that  fight  against  it  be  the 
devil's  mercenary  soldiers.  The  munition  on  the  one  side  is  the  divine  Scrip- 
ture, the  sacred  word  of  God ;  the  engines,  ordnance,  and  instruments  of 
assault  on  the  other  side  are  idols,  traditions,  and  those  carnal  inventions 
wherewith  the  corrupt  heart  of  man  seeks  to  batter  it.  The  siege  is  con- 
tinual, the  feud  implacable,  the  difference  u-reconcileable.  Yet  at  last  the 
war  shall  end,  with  the  ruin  of  those  enemies,  in  the  triumph  of  the  righteous, 
and  to  the  everlasting  glory  of  God. 

Now  though  this  war  be  every  way  spiritual,  it  is  divers  ways  consider- 
able. There  is  a  material,  and  there  is  a  mystical  temple  •  there  are  external 
and  internal  idols;  there  be  ordinary  and  extraordinary  soldiers.  Every 
Christian,  as  he  is  a  temple  of  God,  so  not  without  the  assault  of  idols : 
there  is  a  civil  war,  a  rebellion  within  him,  wherewith  he  is  continually  exer- 
cised. In  this  militant  estate  of  the  church  none  are  free  :  only  he  that 
gives  full  allowance  to  his  own  corruptions  is  not  a  temple  of  God,  but  a 
synagogue  of  Satan ;  a  sink  of  uncleanness,  rather  than  a  sanctuary  of  holi- 
ness. Thus  from  one  general  arise  many  particulars,  and  you  will  say,  '  Be- 
hold a  company ;'  as  Leah  said  of  her  son  Gad,  '  A  troop  cometh,'  Gen.  xxx. 
11.  Yet  all  these  branches  have  but  one  root :  they  are  but  like  the  wheels 
of  a  clock,  taken  a  little  in  sunder  to  view,  then  to  be  put  together  again. 
Let  not  their  number  discourage  your  attention.  When  a  wealthy  favourite 
of  the  world  sent  his  servant  to  bespeak  lodging  for  him,  he  told  the  host, 
*  Here  wiU  come  to-night  the  lord  of  such  a  manor,  the  landlord  of  such  a 
town,  the  keeper  of  such  a  forest,  the  master  of  such  an  ofiice,  the  lay-parson 
of  such  a  parish,  a  knight,  a  justice  of  peace,  a  gentleman,  a  usurer,  and  my 
master.'  'Alas,'  answers  the  host,  '  I  have  not  lodging  for  half  so  many,'  *  Be 
content,'  repUes  the  servant,  '  for  all  these  are  but  one  man.'  So  if  you  dis- 
trust your  memories  for  room  to  entertam  so  many  observations,  yet  be  com- 
forted, for  all  have  but  this  one  sum,  *  There  is  no  agreement  betwixt  the 
temple  of  God  and  idols.' 

The  Temple. — That  which  was  built  by  Solomon  was  justly  called  the 
wonder  of  the  world,  a  white  and  glorious  monument,  set  on  the  hiU  of  Zion, 
inviting  passengers  to  see  it,  and  amazing  their  eyes  when  they  beheld  it. 
It  was  of  white  marble  without,  of  cedar  and  gold  within,  all  of  the  best,  all 
beautiful,  precious,  durable.  So  magnificent  was  that  structure,  that  all  na- 
tions have  admired  it,  all  times  celebrated  it.  *  Beautiful  for  situation,  the 
joy  of  the  whole  earth,  is  ]Mount  Zion,'  Ps.  xlviiL  2.  While  the  favour  of 
heaven  was  set  upon  Jerusalem,  the  joy  of  the  whole  earth  was  Mount  Zion. 


286  THE  TEMPLE.  [SeEMON  XLIII. 

It  is  fit  he  tliat  made  the  world  a  house  for  man,  should  have  a  house  in 
this  world  made  for  himself :  neither  could  it  be  too  costly,  seeing  all  the 
materials  that  went  to  it  were  his  own.  Every  rotten  cottage  is  too  good 
for  Satan,  no  fabric  could  be  too  sumptuous  for  God.  While  his  people 
dwelt  in  tents,  himself  was  content  to  dwell  in  a  tabernacle  :  in  the  flitting 
condition  of  Israel,  he  would  have  his  own  house  a  moveable,  that  they 
might  never  remove  without  him.  But  when  their  residence  was  settled  in 
the  promised  land,  he  would  have  his  tabernacle  turned  into  a  temple,  that 
they  dwelling  where  he  appointed  them,  he  might  also  dwell  among  them. 
The  former  was  for  motion,  the  latter  for  rest ;  the  one  for  progress,  the 
other  his  standing  house.  All  this  while,  God  had  but  one  house  at  once  : 
first,  the  tabernacle ;  then  that  gave  place  to  the  temple ;  and  Solomon's 
temple  being  defaced,  was  supplied  by  Zerubbabel.  Now  he  hath  many 
houses,  even  so  many  as  there  be  nations,  as  there  be  congregations,  as  there 
be  persons  professing  Christ.  We  have  houses  of  our  own,  why  should  not 
God  have  his  1  A  prince  hath  more  houses  than  one,  why  should  the  King 
of  heaven  be  abridged  1  A  king  in  his  own  person  can  dwell  but  in  one 
house  at  once ;  let  God  have  never  so  many,  he  can  at  once  fill  them  all. 
He  hath  a  house  of  flesh,  so  every  believer  is  his  temple ;  a  house  of  stone, 
so  this  material  one  is  his  temple ;  a  house  neither  of  flesh  nor  stone,  but 
immaterial,  immortal  in  the  heavens.  And  as  Christ  says,  that  'in  his 
Father's  house  there  are  many  mansions,'  John  xiv.,  so  in  his  Father's  mili- 
tant church  there  are  many  houses. 

It  were  vain  to  ask  what  God  should  do  with  a  house,  when  we  consider 
what  we  do  with  our  own  :  what  but  dwell  in  it  1  But  how  God  doth 
dwell  in  it  seems  to  be  a  question,  seeing  the  Apostle  saith,  that  '  he  dwells 
not  in  temples  made  with  hands,'  Acts  xvii.  24.  Indeed  he  dwells  not  in 
them  as  we  dwell  in  ours.  Our  house  defends  us,  God  defends  his  house ; 
our  house  comprehends  us,  God  comprehends  his  house.  We  are  only  within 
our  houses,  and  they  are  without  us  :  God  is  so  within  his  house  that  he  is 
also  without  it,  elsewhere,  everywhere,  yea,  his  house  is  within  him.  When 
we  are  abroad  we  cannot  keep  our  houses ;  yea,  when  we  are  in  them  asleep 
they  serve  to  keep  us.  God  can  never  be  absent  from  his,  nor  doth  the 
keeper  of  this  temple  ever  sleep.  Now  every  material  temple  wherein  the 
saints  are  assembled,  the  truth  of  the  gospel  is  preached  and  professed,  the 
holy  sacraments  duly  administered,  and  the  Lord's  name  is  invocated  and 
worshipped,  is  the  temple  of  God. 

Why  is  it  called  his  temple,  but  for  the  testification  of  his  presence  ? 
When  Cain  stood  excommunicated  for  murdering  his  brother,  and  might  not 
come  to  the  place  appointed  for  God's  service,  he  is  said  to  be  '  cast  out 
from  the  presence  of  the  Lord,'  Gen.  iv,  1 6.  Some  have  interpreted  the  like 
of  Jonah's  '  flying  from  his  presence,'  chap.  i.  3  ;  that  he  fled  from  the  place 
where  the  prophets  used  to  stand  ready  to  be  sent  of  God.  Nadab  and 
Abihu  '  died  before  the  Lord,'  Lev.  x.  2 ;  that  is,  before  the  altar  of  the  Lord. 
That  which  was  done  before  the  ark  or  altar,  in  the  tabernacle  or  temple, 
was  said  to  be  done  coram  Domino.  And  yet  too  many  come  to  the  temple 
with  so  little  reverence  as  if  they  thought  God  were  not  at  home,  or  did  not 
dweU  in  his  own  house.  But  the  Lord  is  present  in  his  temple  :  in  vain 
.shall  we  hope  to  find  him  elsewhere,  if  we  do  not  seek  him  here.  '  I  Avill  be 
in  the  midst  of  you  gathered  together  in  my  name,'  Matt,  xviii.  20 ;  not 
anywhere,  not  everywhere,  but  here.  Indeed  no  place  excludes  him,  but 
this  place  is  sure  of  him.  He  fills  all  places  with  his  presence,  he  fills 
this  with  his  gracious  presence.     Here  he  both  hears  us  and  is  heard  of  us  : 


2  COE.  VI.  16.]  THE  TEMPLE.  287 

Audit  oranfes,  docet  audientes* — He  hears  our  prayers,  and  teaclieth  us  our 
lessons.  No  place  sends  up  faithful  prayers  in  vain,  no  place  hath  such  a 
promise  of  hearing  as  the  temple.  It  is  the  Lord's  court  of  audience,  his 
Highness's  court  of  requests.  There  humble  souls  open  their  grievances, 
from  whence  they  return  loaden  with  graces.  Why  are  many  so  void  of 
goodness,  but  because  they  are  negligent  of  the  public  devotions  1  They 
seek  not  the  Lord  where  he  may  be  found,  therefore  deserve  to  miss  him 
where  they  pretend  to  seek  him.  Why  should  they  think  to  find  God  in 
their  closets,  while  they  care  not  to  seek  him  in  his  temples  ?  When  we  need 
the  help  of  our  friend,  do  we  tarry  till  we  meet  him  by  chance,  or  till  he 
come  to  us,  or  shall  we  not  rather  go  home  to  his  house  ?  '  Peter  and  John 
went  up  into  the  temple  at  the  hour  of  prayer,'  Acts  iii.  1 ;  they  thought  it 
not  sufficient  to  pray  in  their  private  chambers,  but  join  themselves  with 
the  congregation,  as  a  navy  royal  to  transport  their  holy  merchandise  to 
heaven.  '  Lift  up  your  hands  in  the  sanctuary,  and  bless  the  Lord,'  Ps. 
cxxxiv.  2.  Pure  hands  are  accepted  in  every  place,  but  especially  in  the 
sanctuary.  What  follows  ?  *  The  Lord  that  made  heaven  and  earth  bless 
thee  out  of  Zion.'  He  says  not.  The  Lord  that  made  heaven  bless  thee  upon 
earth ;  nor,  The  Lord  that  made  earth  bless  thee  out  of  heaven ;  but,  The 
Lord  that  made  heaven  and  earth  bless  thee  out  of  Zion.  Blessings  come 
originally  from  heaven,  mediately  through  Zion.  In  the  temple  let  us  seek, 
in  the  temple  we  shall  find  those  precious  treasures  and  comforts  of  Jesus 
Christ. 

This  temple  is  not  without  some  enemies.  Besides  those  profane  politi- 
cians, that  think  with  one  Eustathius,  that  there  is  no  use  of  temples ;  or 
those  Massilians,  who,  as  Damascene  reports,  did  add  to  other  heresies,  tem- 
2:)loncm  contemptum ;  or  those  pseudo-apostoli,  that  laughed  at  a  temple 
full  of  suppliants,  as  a  house  full  of  fools ;  or  those  that  be  of  Jeroboam's 
mind,  who  to  settle  himself  in  the  kingdom  of  Israel,  diverts  the  people  from 
God's  house  at  Jerusalem."  Instead  of  that  snowy  and  glittering  temple, 
they  shall  have  two  golden  representations.  Zion  is  too  far  off",  these  shall 
be  near  home  :  that  is  a  tedious  way  of  devotion,  these  both  compendious 
and  plausible.  As  Josephust  brings  him  in  persuading  them  :  '  My  good 
people  and  friends,  you  cannot  but  know  that  no  place  is  without  God,  and 
that  no  place  doth  contain  God ;  wheresoever  we  pray,  he  can  hear  us ; 
wheresoever  we  worship,  he  can  see  us  :  therefore  the  temple  is  superliuous, 
the  journey  needless ;  God  is  better  able  to  come  to  you,  than  you  are  to  go 
to  him.'     Beside  these,  the  temple  of  God  hath  two  kinds  of  foes  : — 

1.  The  Anabaptists  tell  us,  that  the  old  superstition  hath  made  those  houses 
fitter  for  stables  than  for  churches ;  that  they  ought  no  more  to  be  called 
templet  Dei,  but  templa  idolorum  ;  as  they  pretend,  the  passover  was  called 
in  those  corrupt  times,  not  pascha  Dei,  but  pascha  Judceoricm,  John  ii.  13. 
By  the  same  reason  they  would  have  removed  all  princes,  because  some  have 
abused  their  governments.  But  we  say,  though  evil  men  abuse  good  tilings, 
yet  if  a  kingdom  were  not  a  lawful  state,  David  and  Josiah  would  never  have 
been  kings  ;  for  good  men  do  not  use  evil  things.  The  temple  in  Christ's 
time  was  become  a  den  of  thieves,  yet  even  then  and  there  did  he  send  up 
devout  and  holy  prayers.  It  is  a  gross  ignorance  that  cannot  distinguish 
betwixt  a  fault  that  proceeds  ex  natura  facti,  and  that  which  proceeds  ej; 
abusu  honi  ;  the  former  is  malum  simpliciter,  the  other  is  but  viahim  pey 
accidens-X  No  man  pulls  down  his  house,  because  uncleanncss  hath  been 
committed  in  one  of  the  chambers.     Let  olfonders  be  removed  from  the 

*  Bern.  t  Antiq.,  lib.  viii.,  cap.  3.  t  Tli.  1  qu.  41,  art.  6. 


288  THE  TEMPLE.  [SeRMON  XLIII. 

temple,  not  demolished  because  of  offences.  '  The  kingdom  of  God  shall  be 
taken  from  you,'  Matt.  xxi.  43,  saith  Christ ;  not  quite  taken  away,  but  only 
taken  from  the  Jews.  When  God  threatened  the  like  to  Saul,  1  Sam.  xv. 
28,  he  did  not  mean  to  have  no  more  kings,  or  to  reduce  it  to  the  former 
state  of  judges ;  no,  only  the  kingdom  shall  lose  Saul,  but  Israel  shall  not 
lose  the  kingdom.  It  is  a  maxim  in  nature.  Things  dedicated  to  God  are 
not  to  be  transferred  to  the  uses  of  men ;  a  principle  in  philosophy,  Quae 
recte  data  sunt,  erijn  non  licet ;'''  and  a  proverb  among  our  children,  To  give 
a  thing  and  take  a  thing  is  fit  for  the  devil's  darling. 

2.  The  sacrilegious,  to  whom  God  is  beholden,  if  they  let  his  temple 
stand;  but  for  the  maintenance  of  it,  they  will  be  so  bold  vdth  him,  as 
either  to  share  half,  or  leave  him  none.  There  be  many  that  pray  in  the 
temple,  who  yet  also  prey  on  the  temple ;  as  if  a  thief  should  do  homage  to 
that  house  in  the  day  which  he  means  to  rob  in  the  night.  But  alas  !  why 
should  I  touch  that  sore  which  is  all  dead  flesh  ?  or  speak  against  sacrilege 
in  orhe  saailego,  among  them  that  delight  in  it  ?  Where  lawyers  are  feed, 
hired,  bribed  to  maintain  sacrilege,  God  and  his  poor  ministers  may  even 
hold  their  peace.  Something  would  be  spoken  for  Zion's  sake,  but  I  take 
this  place  and  time  for  neither  the  right  uhi  nor  quando.  We  know  Abigail 
would  not  tell  Nabal  of  his  drunkenness,  tUl  he  was  awoke  from  his  wine. 
Whensoever  it  shall  please  God  to  awake  you  from  this  intoxication,  we 
may  then  find  a  season  to  speak  to  you.  But  God  keep  you  from  Nabal's 
destiny !  that  when  this  sin  shall  be  objected  to  your  consciences  on  your 
deathbeds,  your  hearts  do  not  then  '  die  in  you  like  a  stone,'  1  Sam.  xxv. 
37.  One  thing  let  me  beg  of  you  in  the  name  of  liim  whom  you  thus  wrong  : 
howsoever  you  persist  to  rob  the  temple  of  the  due  salary,  yet  do  not  stand 
to  justify  it.  By  imploring  mercy,  perhaps  you  may  be  saved,  but  by  justi- 
fying the  injury,  you  cannot  but  be  lost.  As  the  French  king,  Francis  the 
First,  said  to  a  woman  kneeling,  and  crying  to,  him  for  justice,  '  Stand  up, 
woman,  for  justice  I  owe  thee ;  if  thou  beggest  anything,  beg  mercy.'  So  if 
you  request  anjrthing  of  God,  let  it  be  mercy,  for  he  owes  you  justice  j  and 
in  this  point,  God  be  merciful  to  you  all ! 

It  was  David's  earnest  prayer,  '  One  thing  have  I  desired  of  the  Lord,  and 
that  will  I  seek  after ;  that  I  may  dwell  in  the  house  of  the  Lord  all  the 
days  of  my  life,  to  behold  the  beauty  of  the  Lord,  and  to  inquire  in  his. 
temple,'  Ps.  xxvii.  7.  There  are  many  that  pray  David's  words,  but  not 
with  David's  heart.  Unnm  2)etii,  One  thing  I  have  desired,  de  jirceterito,  for 
the  time  past ;  et  hoc  requiram,  this  I  will  still  seek  after,  de/uturo,  for  the 
time  to  come  :  I  have  required  it  long,  and  this  suit  I  vidll  urge  till  I  have 
obtained  it.  What  1  To  dwell  in  some  of  the  houses  of  God  all  the  days  of 
my  life,  and  to  leave  them  to  my  children  after  me  ;  not  to  serve  him  there 
with  devotion,  but  to  make  the  place  mine  own  possession  ?  These  love  the 
house  of  God  too  well ;  they  love  it  to  have  and  to  hold  :  but  because  the 
conveyance  is  made  by  the  lawyer,  and  not  by  the  minister,  their  title  will 
be  found  naught  in  the  end ;  and  if  there  be  not  a  nisi  prius  to  prevent 
them,  yet  at  the  great  day  of  universal  audit,  the  Judge  of  all  the  world  shall 
condemn  them.  By  this  way,  the  nearer  to  the  church,  the  further  from  God. 
The  Lord's  temple  is  ordained  to  gain  us  to  him,  not  for  us  to  gain  it  frOm 
him.  If  we  love  the  Lord,  we  will  *  love  the  habitation  of  his  house,  and 
the  place  where  his  honour  dwelleth ;'  that  so  by  being  humble  frequenters 
of  his  temple  below,  we  may  be  made  noble  saints  of  his  house  above,  the 
glorious  kingdom  of  Jesus  Christ. 

*  Plato. 


2  Cor.  A'l.  16.]  the  temple.  289 

These  be  the  enemies  to  the  temple,  whereof  the  first  would  separate  Bo- 
minum  (t  templo,  the  other  templum  d.  Domino, — they  would  take  God  from 
the  temple,  these  would  take  the  temple  from  God.  Let  mc  conclude  this 
point  with  two  watchwords  : — 

First,  The  first  concerns  us  of  the  ministry,  the  waiters  of  the  temple.  It 
hath  been  an  old  saying,  De  templo  ovine  honum,  de  templo  ovine  vialuvi,* 
— All  good  or  evil  comes  from  the  temple.  Where  the  pastor  is  good,  and 
the  people  good,  he  may  say  to  them  as  Paul  to  his  Corinthians,  Nonne  opus 
aneuvi  vos  estis  in  Domino, — '  Are  not  ye  my  work  in  the  Lord  ?'  1  Cor.  ix.  1. 
Where  the  pastor  is  bad,  and  the  people  no  better,  they  may  say  to  him, 
I^onne  desiructio  nostra  tu  es  in  seculo, — Art  not  thou  our  destruction  in  the 
world  ?  It  is  no  wonder  if  an  abused  temple  make  a  disordered  people,  A 
wicked  priest  is  the  worst  creature  upon  God's  earth ;  no  sin  is  so  black  as  that 
shall  appear  from  under  a  white  surplice.  Every  man's  iniquity  is  so  much 
the  heinouser  as  his  place  is  holier.  The  sin  of  the  clergy  is  Ulce  a  rheum, 
which  rising  from  the  stomach  into  the  head,  drops  down  upon  the  lungs, 
fretting  the  most  noble  and  vital  parts,  tiU  aU  the  members  languish  into 
corruption.  The  lewd  sons  of  Eli  were  so  much  the  less  tolerable  by 
sinning  in  the  tabernacle.  Their  sacrifices  might  do  away  the  sins  of  others; 
110  sacrifice  could  do  away  their  own.  Many  a  soul  was  the  cleaner  for  the 
blood  of  those  beasts  they  shed;  their  own  souls  were  the  fouler  by  it.  By 
one  and  the  same  service  they  did  expiate  the  people's  oftences  and  multiply 
their  own.  Our  clergy  is  no  charter  for  heaven.  Such  men  are  like  the 
conveyances  of  land,  e\idences  and  instruments  to  settle  others  in  the  king- 
dom of  heaven,  while  themselves  have  no  part  of  that  they  convey.  It  is  no 
unpossible  thing  for  men  at  once  to  shew  the  way  to  heaven  with  their  tongue, 
and  lead  the  way  to  hell  with  their  foot.  It  was  not  a  Jewish  ephod,  it  is 
not  a  Romish  cowl,  that  can  privilege  ^n  evil-doer  from  punishment,  There- 
iore  it  was  God's  charge  to  the  executioners  of  his  judgments,  '  Begin  at  my 
own  sanctuary,'  Ezek.  ix.  6  ;  and  the  Apostle  tells  us,  that  'judgment  shall 
begin  at  the  house  of  God,'  1  Pet,  iv.  17;  and  Christ,  entering  into  his  pro- 
phetical ofiice,  began  reformation  at  his  Father's  house,  John  ii,  15,  Let  our 
devout  and  holy  behaviour  prevent  this,  and  by  our  reverend  carriage  m  the 
temple  of  God,  let  us  honour  the  God  of  the  temple.  It  should  be  our  en- 
deavour '  to  raise  up  seed  unto  our  elder  brother,'t  to  win  souls  unto  Christ. 
Nunquam  cessate  hicrari  Christo,  qui  lucrati  estis d,  Christo.  If  Christ,  while 
he  was  upon  the  cross,  saith  Bernard,  had  given  me  some  drops  of  his  own 
blood  in  a  vial,  how  carefully  would  I  have  kept  them,  how  dearly  esteemed 
them,  how  laid  them  next  my  heart  !  But  now  he  did  not  think  it  fit  to 
trust  me  with  those  drops,  but  he  hath  entrusted  to  me  a  flock  of  his  lambs, 
those  souls  for  whom  he  shed  his  blood,  like  whom  his  own  blood  was  not 
so  dear  unto  him ;  upon  these  let  me  spend  my  care,  my  love,  my  labour, 
that  I  may  present  them  holy  saints  to  my  dear  Lord  Jesus, 

Secondly,  The  other  concerns  all  Christians ;  that  they  beware  lest,  for  the 
abuses  of  men,  they  despise  the  temple  of  God.  For  as  the  altar  cannot 
sanctify  the  priest,  so  nor  can  the  unholiness  of  the  priest  dishallow  the  altar. 
His  sin  is  his  own,  and  cannot  make  you  guilty  ;  the  virtue  and  comfort  is 
from  God,  and  this  is  still  able  to  make  you  holy.  When  we  read  that  '  the 
sin  of  the  priests  was  great  before  the  Lord,  for  men  abhorred  the  otferuig  of 
the  Lord,'  1  Sam.  ii.  1 7,  this,  we  all  confess,  was  ill  done  of  the  priests,  and 
I  hope  no  man  flunks  it  was  well  done  of  the  people.  Say  their  sins,  yea, 
their  very  persons,  were  worthy  to  be  abhorred,  shall  men  therefore  scorn  the 
*  Chrys.  t  August. 

VOL.  U.  T 


290  THE  TEMPLE.  [SeRMON  XLIIL 

sanctuary,  and  cast  that  contempt  on  the  service  of  God  which  belongs  to  the 
vices  of  man  ?  This  were  to  add  our  own  evil  to  the  evil  of  others,  and  to 
offend  God  because  he  was  offended.  Cannot  the  faults  of  men  displease  us, 
but  we  must  needs  fall  out  with  God  ?  Do  we  not  provoke  him  justly  to 
abhor  our  souls,  when  we  so  unjustly  contemn  his  service  ?  Know  that  he 
is  able  to  sanctify  thy  heart,  even  by  the  ministry  of  that  man  whose  heart 
he  hath  not  yet  sanctified.  The  virtue  consists  not  in  the  human  action,  but 
in  the  divine  institution.  We  say  of  the  sacraments  themselves,  much  more 
of  the  ministers,  Isti  non  trihuunt,  quod  'per  istos  tribiiitttr, — These  do  not 
give  us  what  God  doth  give  us  by  them. 

But  this  age  is  sick  of  such  a  wanton  levity,  that  we  make  choice  of  the 
temple  according  to  our  fancy  of  the  preacher  :  and  so  tie  up  the  free  Spirit 
of  God  from  blowmg  where  he  pleaseth,  that  he  shall  be  beholden  to  the 
grace  of  the  speaker  for  giving  grace  to  the  hearer.  So  whereas  Paul  ties 
faith  to  hearing,  they  will  tie  hearing  to  faith  :  and  as  they  believe  the  holi- 
ness of  the  man,  so  they  expect  fruit  of  the  sermon.  This  is  to  make  Paul 
something,  and  ApoUos  something ;  whereas  Paul  himself  says  they  are  both 
notliing.  God  only  gives  the  increase,  and  who  shall  appoint  him  by  whom 
he  shaU  give  it  1  Let  the  seed  be  good,  and  the  ground  good,  and  the  Lord 
will  send  fruit,  whosoever  be  the  sower.  But  while  you  make  hearing  a 
matter  of  sport,  preaching  is  too  often  become  an  exercise  of  wit.  Words 
are  but  the  images  of  matter,  and  you  shall  hear  anon  it  is  not  lawful  to 
worship  images.  It  dangerously  misbecomes  the  temi^le  when  anjrthing  shall 
be  intended  there  but  the  glory  of  God,  and  gaining  of  souls  to  Jesus  Christ. 

Thus  much  concerning  the  temple.     The  next  point  I  must  fall  upon  is — 

Idols. — ^Idol,  in  Greek,  signifies  a  resemblance  or  representation,  and  difters 
not  from  image  in  Latin;  both  at  first  taken  in  a  good  sense,  but  the  cor- 
ruption of  times  hath  bred  a  corruption  of  words,  and  idol  is  now  only  taken 
for  the  image  of  a  false  god.  Every  idol  is  an  image,  but  every  image  is  not 
an  idol;  but  every  image  made  and  used  for  rehgious  purposes  is  an  idoL 
The  images  of  God  are  idols,  wherewith  Popery  abounds.  An  old  man, 
sitting  in  a  chair,  with  a  triple  crown  on  his  head,  and  pontifical  robes  on 
his  back,  a  dove  hanging  at  his  beard,  and  a  crucifix  in  his  arms,  is  their 
image  of  the  Trinity,  This  picture  sometime  serves  them  for  a  god  in  their 
churches,  and  sometime  for  a  sign  at  their  taphouses ;  so  that  it  is  a  com- 
mon saying  in  many  of  their  cities,  '  Such  a  gentleman  Ues  at  the  Trinity, 
and  his  servants  at  God's  Head.'  This  they  seem  to  do  as  if  they  would  in 
some  sort  requite  their  Maker :  because  God  made  man  according  to  his 
image,  therefore  they,  by  way  of  recompense,  will  make  God  according  to 
man's  image.  But  this  certainly  they  durst  not  do,  without  putting  the 
second  commandment  out  of  their  catechisms,  and  the  whole  decalogue  out 
of  their  consciences. 

I  intend  no  polemical  discourse  of  this  point,  by  examining  their  argu- 
ments :  that  business  is  fitter  for  the  school  than  the  pulpit.  And,  0  God  ! 
that  either  school  or  pulpit  in  Christendom  should  be  troubled  about  it ! — that 
any  man  should  dare  to  make  that  a  question  which  the  Lord  hath  so  plainly 
and  pimctuaUy  forbidden !  Beside  the  iniquity,  how  grievous  is  the  absurdity ! 
How  is  a  body  without  a  spuit  like  to  a  spirit  without  a  body  1  a  visible 
picture  like  an  invisible  nature  ?  How  would  the  king  take  it  in  scorn  to 
have  his  picture  made  like  a  weasel  or  a  hedge-hog  !  and  yet  the  difference 
betwixt  the  greatest  monarch  and  the  least  emmet  is  nothing  to  the  distance 
betwixt  a  finite  and  an  infinite.  If  they  allege,  with  the  Anthropomorphites, 
that  the  Scripture  attributes  to  God  hands  and  feet  and  eyes,  why  there- 


2  COK.  VI.  16,]  THE  TEMPLE.  291 

fore  may  they  not  represent  him  in  the  same  forms  ?  But  we  say,  the 
Scripture  also  speaks  of  his  covermg  us  with  the  shadow  of  his  wings ;  why 
therefore  do  they  not  paint  him  like  a  bird  with  feathers  ?  K  they  say  that 
he  appeared  to  Daniel  in  this  form,  because  he  is  there  called  the  '  Ancient 
of  days ; '  we  answer,  that  God's  commandments,  and  not  his  apparitions,  be 
rides  to  us  :  by  the  former  wc  shall  be  judged,  and  not  by  the  latter.  It  is 
mad  religion  to  neglect  what  he  bids  us  do,  and  to  imitate  what  he  hath 
done  :  as  if  we  should  despise  his  laws,  and  go  about  to  counterfeit  his 
thunder.  God  is  too  infinite  for  the  comprehension  of  our  souls,  why  should 
we  then  labour  to  bring  him  into  the  naiTOw  compass  of  boards  and  stones  1 
Certainly,  that  should  not  be  imaged  which  cannot  be  imagined.  But 
Christ  was  a  man,  why  may  not  his  image  be  made  ?  Some  answer,  that 
no  man  can  make  an  image  of  Christ  without  leavuig  out  the  chief  part  of 
him,  which  is  his  divinity.  It  was  the  Godhead  united  to  the  manhood 
that  makes  him  Christ :  sure  this  camiot  be  painted.  But  why  should  we 
make  Christ's  image  without  Christ's  warrant  ?  The  Lord  hath  forbidden 
the  making  of  any  image,  whether  of  tilings  in  heaven,  where  Christ  is,  or 
of  things  on  earth,  where  Christ  was,  to  worship  them.  Now,  tUl  God  re- 
voke that  precept,  what  can  authorise  this  practice  ? 

The  images  of  the  saints,  employed  to  such  religious  purposes,  make  them 
no  less  than  idolaters.  It  is  a  silly  shift  to  say,  the  honour  done  to  the 
images  reflects  upon  the  represented  saints,  Wlien  they  clothe  an  image,  is 
the  saint  ever  the  gayer  or  warmer '?  When  they  offer  to  an  image,  is  the 
saint  ever  the  richer  1  When  they  Icneel  to  an  image,  the  saint  esteems  him- 
self no  more  worshipped  than  the  king  holds  himself  honoured  when  a  man 
speaks  to  his  picture  before  his  face.  Therefore  some  of  them  are  driven  to 
confess  plainly,  that  the  image  is  worshipped  for  itself.  But  could  the  saints 
in  heaven  be  heard  speak  upon  earth,  they  would  disclaim  that  honour 
which  is  prejudicial  to  their  Maker,  As  Calvin  is  not  afraid  to  say  of  the 
blessed  Virgin,  that  she  would  hold  it  less  despite  done  to  her,  if  they 
should  pull  her  by  the  hair  of  the  head,  or  trample  her  in  the  dirt,  than  to 
set  her  m  rivality  with  her  Son,  and  God,  and  Saviour,  But  they  teU  us 
that  they  worship  not  the  images  of  false  gods,  as  did  the  pagans,  but  only 
the  images  of  God's  own  servants  and  choice  friends.  But  will  the  jealous 
God  endure  this,  that  his  honour  be  taken  from  him  upon  condition  it  be 
not  bestowed  upon  his  enemies,  but  upon  his  friends  ?  Idolatry  is  called 
adultery  in  the  Scriptures ;  and  shall  a  woman  quit  herself  from  oflfence  be- 
cause, though  she  do  commit  adultery,  yet  it  is  with  none  but  her  husband's 
friends  ?  Is  this  done  in  a  good  meaning,  or  in  love  to  Christ  1  It  is  but 
a  bad  excuse  of  a  wife  to  say  that  she  exceedingly  loves  her  husband,  there- 
fore must  have  some  other  man  to  kiss  and  embrace  in  his  absence,  and  all 
this  in  love  to  her  husband. 

We  arc  all  by  nature  prone  to  idolatry  :  when  we  were  little  children,  we 
loved  babies ;  and  being  grown  men,  we  are  apt  to  love  images.  And  as 
babies  be  children's  idols,  so  idols  and  images  be  men's  babies.  It  seems 
that  idols  are  fittest  for  babes,  therefore  so  the  Apostle  fits  his  caution  : 
'  Babes,  keep  yourselves  from  idols,'  1  John  v.  21.  As  all  cm-  knowledge 
comes  by  sense,  so  we  naturally  desire  a  sensible  object  of  devotion ;  finding 
it  easier  to  see  pictures  than  to  comprehend  doctrines,  and  to  form  prayers 
to  the  images  of  men,  than  to  form  man  to  the  image  of  God. 

Nor  can  they  excuse  themselves  from  idolatry  by  saying  they  put  their 
confidence  in  God,  not  in  the  images  of  God.  For  when  the  Israelites  had 
made  their  golden  calf,  and  danced  about  it,— one  calf  about  another,— they 


292  THE  TEMPLE.  [SeRMON   XLIIL 

were  not  such,  beasts  as  to  think,  that  beast  their  God.  But  so  can  suj)er- 
stition  besot  the  mind  that  it  makes  us  not  men,  before  it  can  make  us 
idolaters.  What  do  they  say  ?  '  INIake  us  gods,  that  shall  go  before  us,' 
Exod.  xxxii.  1.  Every  word  is  wicked,  absurd,  senseless.  They  had  seen 
the  power  of  God  in  many  miraculous  deliverances  before  their  eyes ;  the 
voice  of  God  had  scarce  yet  done  thundering  in  their  ears :  he  had  said,  '  I 
am  Jehovah,  thou  shalthave  no  other  gods;'  and  this  they,  trembling,  heard 
him  speak  out  of  the  midst  of  the  flames,  and  yet  they  dare  speak  of '  another 
god.'  The  singular  number  would  not  serve  them  :  make  us  '  gods.'  How 
many  gods  would  they  have  ?  Is  there  any  more  than  one?  'Make' us 
gods ;  and  were  not  they  strange  gods  that  could  be  made  ?  Instead  of  ac- 
knowledging God  their  Maker,  they  command  the  making  of  gods.  This 
charge  they  put  upon  Aaron,  as  if  he  were  able  to  make  a  god.  Aaron 
might  help  to  spoil  a  man,  either  himself  or  them,  but  he  could  not  make  a 
man,  not  one  hair  of  a  man,  much  less  a  god ;  and  yet  they  say  to  him, 
'  Make  us  gods.'  And  what  should  these  gods  do ?  'Go  before  us.'  Alas ! 
how  should  they  go  that  were  not  able  to  stand  1  how  go  before  others  that 
could  not  move  themselves  1  Oh  the  blockishness  of  men,  that  make  blocks 
to  worship  !  Otherwise,  how  could  they  that  are  the  images  of  God  fall 
down  before  the  images  of  creatures  1  '  For  health,  they  call  upon  that 
which  is  weak ;  for  life,  they  pray  to  that  which  is  dead ;  and  a  prosperous 
journey  they  beg  of  that  which  cannot  set  a  foot  forward,'  Wisd.  xiii.  18. 

Yet,  as  their  sin  was  bad  enough,  let  not  our  imcharitableness  make  it 
worse.  Let  us  not  think  them  so  unreasonable  as  to  think  that  calf  a  god ; 
or  that  the  idol  which  they  made  to-day  did  bring  them  out  of  Egypt  three 
months  before.  It  was  the  true  God  they  meant  to  worship  in  the  calf; 
and  yet,  at  the  best,  even  that  idolatry  was  damnable.  So  charity  bids  us 
hope  of  the  Papists  that  they  do  not  take  that  board  or  stone  for  their  god ; 
yet  withal  we  find  that  God  doth  take  them  for  idolaters.  They  tell  us, 
with  a  new  distinction,  that  they  forbid  the  people  to  give  divine  worship  to 
images ;  but  we  say,  they  had  better  forbid  the  people  to  have  images,  A 
block  lies  in  the  highway,  and  a  watchman  is  set  by  it  to  warn  the  pas- 
sengers :  '  Take  heed,  here  is  a  block,'  But  how  if  the  watchman  fall  asleep? 
Whether  is  the  safer  course,  quite  to  remove  the  block  out  of  the  way,  or  to 
trust  the  passengers'  safety  upon  the  watchman's  vigilance  ?  As  for  their 
watchmen,  commonly  they  are  as  very  images  as  the  images  themselves;  and 
how  should  one  block  remove  another  ?  When  Jeroboam  had  set  up  his  two 
idols  in  Israel,  he  rakes  up  his  priests  out  of  the  common  kennel ;  the  basest 
of  the  people  were  good  enough  for  such  a  bastard  devotion  :  wooden  priests 
were  fit  enough  to  wait  upon  golden  deities.  So  when  ]\Iicah  had  made  him 
a  costly  idol,  he  hires  him  a  beggarly  Levite.  JSTo  otherwise  did  the  painter 
excuse  himself  for  drawing  the  images  of  Peter  and  Paul  too  ruddy  and  high- 
coloured  in  the  face,  that  howsoever  they  were  while  they  hved,  pale  T\T.th 
fasting  and  preaching,  yet  now  they  must  needs  become  red  with  blushing 
at  the  errors  and  ignorance  of  their  successors ;  for  such  with  a  loud  noise 
they  give  themselves  out  to  be. 

To  conclude ;  if  it  were  as  easy  to  convince  idolaters  as  it  is  to  confound 
and  tread  down  their  idols,  this  labour  of  confutation  had  been  well  spared, 
or  were  soon  ended.  But  if  nothing  can  reclaim  them  from  this  supersti- 
tious practice,  let  them  read  their  fearful  sentence:  Their  place  shall  be 
*  without,  among  the  dogs,'  Kev.  xxii,  1 8,  and  those  desperate  sinners  un- 
capable  of  forgiveness.  '  The  strong,'  the  idol  which  they  made  their  strength, 
'  shall  bo  as  tow,  and  the  maker,'  or  worshipper,  '  thereof  as  a  spark,  and 


2  Cor.  VI.  16.]  the  temple.  293 

they  shall  both  bum  together '  in  everlasting  fire,  *  and  none  shall  quench 
them,'  Isa.  i.  31.  Now  the  Lord  open  their  eyes  to  see,  and  sanctify  their 
hearts  to  yield,  that  '  there  is  no  agreement  betwixt  the  temple  of  God  and 
idols;'  which  is  the  next  point  whereof  I  shall  speak,  with  what  brevity  I 
can,  and  with  what  fidelity  I  ought. 

No  agreement. — There  be  some  points  which  the  wrangling  passions  of 
men  have  left  further  asunder  than  they  found  them,  about  which  there 
needed  not  have  been  such  a  noise.  But  things  that  ai'e  in  their  own  natures 
contrary,  and  opposed  by  the  ordmance  of  God,  can  never  be  reconciled. 
An  enemy  may  be  made  a  friend,  but  enmity  can  never  be  made  friendship. 
The  air  that  is  now  light  may  become  dark,  but  light  can  never  become 
darkness.  Contraries  in  the  abstract  are  out  of  all  composition.  The  sick 
body  may  be  recovered  to  health,  but  health  can  never  be  sickness.  The 
sinner  may  be  made  righteous,  but  sin  can  never  become  righteousness.  Fire 
and  water,  peace  and  war,  love  and  hatred,  truth  and  falsehood,  faith  and 
infidelity,  religion  and  idolatry,  can  never  be  made  friends ;  there  can  be  '  no 
agreement  betwixt  the  temple  of  God  and  idols.' 

God  is  ens  entium,  all  in  all ;  an  'idol  is  nothing  in  the  world,'  saith  the 
Apostle.  Now  all  and  nothing  are  most  contrary.  Idolatry  quite  takes 
away  faith,  a  fundamental  part  of  Christian  religion ;  for  an  idol  is  a  thing 
visible,  but  '  fixith  is  of  things  invisible,'  Heb.  xi.  1.  The  idol  is  a  false  evi- 
dence of  things  seen,  faith  is  a  tnie  evidence  of  things  not  seen.  Besides, 
God  can  defend  himself,  save  his  friends,  plague  his  enemies ;  but  idols  nee 
hostes  ahscindere  possimt  quasi  clii,  nee  se  abscondere  quasi  homines* — they 
can  neither  revenge  themselves  on  provokers,  like  gods ;  nor  hide  themselves 
from  injurers,  like  men. 

The  foolish  Philistines  thought  that  the  same  house  could  hold  both  the 
ark  and  Dagon,  1  Sam.  v.  3 ;  as  if  an  insensible  statue  were  a  fit  companion 
for  the  living  God.  In  the  morning  they  come  to  thank  Dagon  for  the 
victory,  and  to  fall  down  before  him  before  whom  they  thought  the  God  of 
Israel  was  fallen ;  and  lo,  now  they  find  the  keeper  flat  on  his  face  before 
the  prisoner.  Had  they  formerly  of  their  own  accord,  with  awful  reverence, 
laid  him  in  this  posture  of  a  humble  prostration,  yet  God  would  not  have 
brooked  the  indignity  of  such  an  entertainment.  But  seeing  they  durst  set 
up  their  idol  cheek  by  cheek  with  their  ]Maker,  let  them  go  read  their  folly 
in  the  temple  floor,  and  confess  that  he  which  did  cast  their  god  so  low, 
could  cast  them  lower.  Such  a  shame  doth  the  Lord  owe  all  them  which 
will  be  making  matches  betwixt  him  and  Belial.  Yet  they  consider  not,  How 
.should  this  god  raise  us,  who  is  not  able  to  stand  or  rise  himself  ?  Strange 
they  must  confess  it,  that  whereas  Dagon  was  wont  to  stand,  and  themselves 
to  fall  down ;  now  Dagon  was  fallen  down,  and  themselves  stood,  and  must 
help  up  with  their  own  god.  Yea,  their  god  seems  to  worship  them  on  his 
face,  and  to  crave  that  succour  from  them  which  he  was  never  able  to  give 
them.  Yet  in  his  place  they  set  him  again  ;  and  now  lift  up  those  hands  to 
him  which  helped  to  lift  him  up,  and  prostrate  those  faces  to  liim  before 
whom  he  lay  prostrate.  So  can  idolatry  turn  men  into  the  stocks  and  stones 
which  they  worship  :  '  They  that  make  them  are  like  unto  them.'  But  will 
the  Lord  put  it  up  thus?  No,  the  next  fall  shall  burst  it  to  pieces;  that 
they  may  sensibly  perceive  how  God  scorns  a  competitor,  and  that  there 
is  no  agreement  betwixt  him  and  idols.  Now,  what  is  the  difference 
betwixt  the  Philistines  and  Papists  ?  The  Philistines  would  set  God  in  the 
temple  of  idols ;  the  Papists  would  set  idols  in  the  temple  of  God.     Botli 

*  HieroiB. 


294  THE  TEMPLE.  [SeEMON  XLIII. 

agree  in  this,  that  they  would  make  God  and  idols  agree  together.  But 
Manasseh  found  to  his  cost  that  an  idol  might  not  be  endured  in  the  house 
of  God,  2  Chron.  xxxiii.  7. 

How  vain,  then,  are  the  endeavours  to  reconcile  our  church  with  that  of 
Rome,  when  God  hath  interposed  this  bar,  there  is  no  agreement  betwixt 
him  and  idols !  Either  they  must  receive  the  temple  without  idols,  or  we 
must  admit  idols  with  the  temple,  or  this  composition  cannot  be.  There  is 
a  contention  betwixt  Spain  and  the  Netherlanders  concerning  the  right  of 
that  country;  but  should  not  the  inhabitants  weU  fortify  the  coasts,  the 
raging  sea  would  soon  determine  the  controversy,  and  by  force  of  her  waves 
take  it  from  them  both.  There  is  a  contestation  betwixt  us  and  the  pontifi- 
cians,  which  is  the  true  church ;  but  should  not  we,  in  meantime,  carefully 
defend  the  faith  of  Christ  against  idols,  superstition  would  quickly  decide  the 
business,  and  take  the  possession  of  truth  from  vls  botL  A  proud  and  per- 
verse stomach  keeps  them  from  yielding  to  us,  God  and  his  holy  word 
forbids  our  yielding  to  them,  they  will  have  idols  or.  no  temple,  we  will 
have  the  temple  and  no  idols  :  now  tiU  the  agreement  be  made  betwixt  the 
temple  and  idols,  no  atonement  can  be  hoped  betwixt  us  and  them. 

'  I  Paul  say  unto  you,  that  if  ye  be  circmncised,  Christ  shaU  profit  you 
nothing,'  Gal.  v.  2.  He  that  would  not  endure  a  little  leaven  in  the  lump, 
what  would  lie  have  said  of  a  little  poison  1  If  Moses  joined  with  Christ, 
the  ceremonial  law  with  the  gospel,  were  so  offensive  to  him,  how  would  he 
have  brooked  Christ  and  Belial,  light  and  darkness,  righteousness  and  im- 
righteousness,  the  cup  of  the  Lord  and  the  cup  of  devils,  the  table  of  the 
Lord  and  the  table  of  devils,  the  temple  of  God  and  idols  ?  In  the  tuning 
of  an  instrument,  those  strings  that  be  right  we  meddle  not  with,  but  set 
the  rest  higher  or  lower,  so  as  they  make  a  proportion  and  harmony  with 
the  former.  The  same  God,  who,  of  his  gracious  mercy,  hath  put  us  in  the 
right  and  unjarring  harmony  of  truth,  bring  them  home  in  true  consent  to 
us,  but  never  suffer  us  to  fall  back  unto  them !  Hitherto  the  contention 
between  us  hath  not  been  for  circumstance,  but  substance;  not  for  the 
bounds,  but  for  the  whole  inheritance :  whether  God  or  man,  gTace  or  nature, 
the  blood  of  Christ  or  the  milk  of  Mary,  the  written  canon  or  unwritten  trar 
dition,  God's  ordinance  in  establishing  kings,  or  the  Pope's  usurpation  in 
deposing  them,  shall  take  place  in  our  consciences,  and  be  the  rule  of  our 
faiths  and  lives. 

We  have  but  one  foundation,  the  infallible  word  of  God ;  they  have  a  new 
foundation,  the  voice  of  their  church,  which  they  equalise  in  presumption  of 
certainty  with  the  other.  We  have  but  one  h.ead,  that  is  Christ ;  they  Iiave 
gotten  a  new  head,  and  dare  not  but  believe  him,  whatsoever  Christ  says. 
S'ponsus  ecclesice  nostrce  Ghristus, — Christ  is  our  husband ;  they  have  a  new 
husband.  While  Rome  was  a  holy  church,  she  had  a  holy  husband ;  but 
now,  as  Christ  said  to  the  woman  of  Samaria,  '  He  v/hom  thou  now  hast  is 
not  thine  husband,'  John  iv.  18  :  so  he  whom  the  Romanists  have  now  got 
is  an  adulterer,  he  is  no  husband.  So  that  here  is  foundation  against  founda- 
tion, head  against  head,  husband  against  adulterer,  doctrine  against  doctrine, 
faith  against  unbelief,  religion  against  superstition,  the  temple  of  God  agauist 
idols ;  and  aU  these  so  diametrally  opposed,  that  the  two  poles  shall  sooner 
meet  than  these  be  reconciled.  Michael  and  the  dragon  cannot  agree  in  one 
heaven,  nor  the  ark  and  Dagon  in  one  house,  nor  Jacob  and  Esau  in  one 
womb,  nor  John  and  Cermthus  in  one  bath,  nor  the  clean  and  the  leprous  in 
one  camp,  nor  truth  and  falsehood  in  one  mouth,  nor  the  Lord  and  llammon 
in  one  heart,  nor  religion  and  superstition  in  one  kingdom,  nor  God  and  idols 


2  COK.  VL  16.]  THE  TEMPLE.  295 

in  one  temple.  The  silly  old  hermit  was  sorry  that  God  and  the  devil  should 
be  at  such  odds,  and  he  would  undertake  to  make  them  j&iends ;  but  the 
devil  bade  him  even  spare  his  labour,  for  they  two  were  everlastingly  fallen 
out.  No  less  vain  a  business  doth  that  man  attempt  that  would  work  an 
agreement  betwixt  the  temple  of  God  and  idols. 

I  take  leave  of  tliis  point  with  a  caution.  Fly  the  places  of  infection,  come 
not  within  the  smoke  of  idols,  lest  it  smother  the  zeal  of  God's  temple  in 
your  hearts.  Revolting  Israel  calls  for  gods ;  but  why  should  this  god  of 
theirs  be  fashioned  like  a  calf?  What  may  be  the  reason  of  tliis  shape? 
Whence  had  they  the  original  of  such  an  idol  ?  Most  likely  in  Egypt ;  they 
had  seen  a  black  calf  '^\i.th  white  spots  worshipped  there.  This  image  stUl 
ran  in  their  minds,  and  stole  their  hearts,  and  now  they  long  to  have  it  set 
up  before  their  eyes.  Egypt  will  not  out  of  their  fancies  :  when  they  wanted 
meat,  they  thought  of  the  Egyptian  flesh-pots;  now  they  want  ]\Ioses, 
they  think  of  the  Egyptian  idols.  They  brought  gold  out  of  Egypt ;  that 
very  gold  was  contagious  :  the  very  ear-rings  and  jewels  of  Egypt  are  fit  to 
make  idols.  The  Egyptian  burdens  made  them  run  to  the  true  God,  the 
Egyptian  examples  led  them  to  a  false  god.  What  mean  our  wanderers  by 
running  to  Rome,  and  such  superstitious  places,  unless  they  were  weary  of 
the  church  of  God,  and  would  fetch  home  idols  ?  If  it  were  granted  that 
there  is  some  little  tnith  among  them,  yet  who  is  so  simple  as  to  seek  his 
corn  among  a  great  heap  of  chaff,  and  that  far  off,  who  may  have  it  at  home, 
winnowed  and  cleansed  to  his  hand  ? 

The  very  sight  of  evil  is  dangerous,  and  they  be  rare  eyes  that  do  not  con- 
vey this  poison  to  our  hearts.  I  have  heard  of  some,  that  even  by  labour- 
ing in  the  Spanish  galleys,  have  come  home  the  slaves  of  their  superstitions. 
Egypt  was  always  an  unlucky  place  for  Israel,  as  Rome  is  for  England.  The 
people  sojourned  there,  and  they  brought  home  one  calf ;  Jeroboam  sojourned 
there,  Judg.  xvii.,  and  he  brought  home  two  calves ;  an  old  woman  (in  all 
likelihood)  had  sojourned  there,  and  she  brought  home  a  great  many.  The 
Romish  idols  have  not  the  shape  of  calves,  they  have  the  sense  and  meaning 
of  those  calves ;  and  to  fill  the  temple  full  of  calves,  what  is  it  but  to  make 
religion  gTiUty  of  bulls  ?  * 

Consider  it  well,  ye  that  make  no  scruple  of  superstitious  assemblies  :  it 
will  be  hard  for  you  to  dwell  in  a  temple  of  idols  imtainted.  Not  to  sin  the 
sins  of  the  place  we  live  in,  is  as  strange  as  for  pure  liquor  timned  up  in  a 
musty  vessel  not  to  smell  of  the  cask.  Egypt  will  teach  even  a  Joseph  to 
swear  :  a  Peter  will  learn  to  curse  in  the  high  priest's  hall.  If  we  be  not 
scorched  with  the  fire  of  bad  company,  we  shall  be  sure  to  be  blacked  with 
the  smoke.  The  soundest  body  that  is  may  be  infected  with  a  contagious 
air.  Indeed  a  man  may  travel  through  Ethiopia  unchanged,  but  he  cannot 
dwell  there  without  a  complexion  discoloured.  How  hath  the  common 
practice  of  others  brought  men  to  the  devUish  fashion  of  swearing,  or  to  the 
brutish  habit  of  drinking,  by  their  own  confessions  !  Superstition,  if  it  have 
once  got  a  secret  liking  of  the  heart,  like  the  plague,  wiU  hang  in  the  very 
clothes,  and  after  long  concealment,  break  forth  in  an  unlooked-for  infection. 
The  Israelites,  after  all  their  airing  in  the  wilderness,  will  stUl  smell  of 
Egypt.  We  read  God  saying,  '  Out  of  Egyj^t  have  I  called  my  Son,'  Matt, 
ii  15.  That  God  dia  call  his  Son  out  of  Egypt,  it  is  no  wonder :  the 
wonder  is  that  he  did  call  Mm  into  Egypt.  It  is  true,  that  Egjrpt  could  not 
hurt  Christ ;  the  king  doth  not  follow  the  court,  the  court  waits  upon  the 
king ;  wheresoever  Christ  was,  there  was  the  church.     But  be  our  Israelites 

*  Nonaense. 


296  THE  TEMPLE.  [SeRMON   XLIIL 

SO  sure  of  their  sons,  when  they  send  them  into  Egypt,  or  any  superstitious 
places  ?  It  was  their  presumption  to  send  them  in ;  let  it  be  their  repentance 
to  call  them  out. 

The  familiar  society  of  orthodox  Christians  with  misbelievers  hath  by- 
God  ever  been  most  strictly  forbidden  ;  aud  the  nearer  this  conjunction,  th& 
more  dangerous  and  displeasing  to  the  forbidder.  No  man  can  choose  a 
worse  friend  than  one  whom  God  holds  his  enemy.  When  religion  and 
superstition  meet  in  one  bed,  they  commonly  produce  a  mongrel  generation. 
If  David  marry  Maacah,  their  issue  proves  an  Absalom,  2  Sam.  iii.  3.  If 
Solomon  love  idolatrous  women,  here  is  enough  to  overthrow  him  with  all 
Ms  wisdom.  Other  strange  women  only  tempt  to  lust,  these  to  misreligion  ; 
and  by  joining  his  heart  to  theirs,  he  shall  disjoin  it  from  God.  One  re- 
ligion matching  with  another  not  seldom  breed  an  atheist,  one  of  no  religion 
at  aU.  I  do  not  say  this  is  a  sufficient  cause  of  divorce  after  it  is  done,  but 
of  restraint  before  it  is  done.  They  may  be  '  one  flesh,'  though  they  be  not 
'  one  spirit.'  The  difference  of  religion  or  virtue  makes  no  divorce  here ;  the 
great  Judge's  sentence  shall  do  that  hereafter.  And  the  believing  husband 
is  never  the  further  from  heaven,  though  he  cannot  bring  his  unbelieving 
wife  along  with  him.  The  better  shall  not  carry  up  the  worse  to  heaven, 
nor  the  worse  pull  down  the  better  to  hell.  Quod  fieri  non  clehuit,  factum 
valet.  But  now,  is  there  no  tree  in  the  garden  but  the  forbidden  ?  None 
for  me  to  love  but  one  that  hates  the  truth  ?  Yes,  let  us  say  to  them  in 
plain  fidelity,  as  the  sons  of  Jacob  did  to  the  Shechemites  in  dissembling 
policy,  '  We  cannot  give  our  sister  to  a  man  that  is  uncircumcised,'  Gen. 
xxxiv.  14  :  either  consent  you  to  us  in  the  truth  of  our  religion,  or  we  will' 
not  consent  to  you  in  the  league  of  our  communion. 

St  Chrysostom  calls  this  a  plain  denial  of  Christ.  He  that  eateth  of  the 
meat  offered  to  idols  gustu  negavit  Christum, — hath  denied  Christ  with  his 
tasting.  If  he  but  handle  those  things  with  delight,  iactu  negavit  Christum, 
— he  hath  denied  Christ  with  his  touching.  Though  he  touch  not,  taste 
not,  yet  if  he  stand  to  look  upon  the  idolatry  with  patience,  visu  negavit 
Christum, — he  hath  denied  Christ  with  his  eyes.  If  he  listen  to  those  exe- 
crable charms,  auditu  negavit  Christum, — he  hath  denied  Christ  with  his 
ears.  Omitting  all  these,  if  he  do  but  smell  to  the  incense  with  pleasure, 
odoratu  oiegavit  Christum, — he  hath  denied  Christ  with  his  smelling.  It  is 
said  of  the  Israelites,  Commisti  sunt  inter  gentes, — '  They  were  mingled 
among  the  heathen,'  Ps.  cvi.  35.  What  followed  ?  Presently  '  they  learned 
theu"  works.'  The  reason  why  the  raven  returned  not  to  Noah's  ark  is  given 
by  some,  because  it  met  with  a  dead  carcase  by  the  way.  Why  do  we  pray, 
*  Deliver  us  from  evil,'  but  that  we  imply  (besides  all  other  mischiefs)  there 
is  an  infectious  power  in  it  to  make  us  evil  1  Let  us  do  that  we  pray,  and 
pray  that  we  may  do  it.  Yea,  Lord,  free  us  from  Egypt,  estrange  us  from 
Kome,  separate  us  from  idols,  deliver  us  from  evU ;  '  for  thine  is  the  king- 
dom, the  power,  and  the  glory,  for  ever  and  ever.     Amen.' 

Thus  far  we  have  taken  a  literal  survey  of  the  text,  concerning  the 
material  temple,  external  or  objectual  idols,  and  the  impossibility  of  their 
agreement.  Now  to  come  nearer  home  to  ourselves  in  a  moral  exposition  ; 
here,  first —  _ 

The  Temple  of  God  is  the  church  of  Christ ;  and  they  are  so  like,  that 
we  often  interchange  the  terms,  calling  a  temple  the  church,  and  the  church 
a  temple  of  God.  The  material  temple  under  the  law  was  a  figure  of  the 
spiritual  under  the  gospel.  The  former  was  distinguished  into  three  rooms  r 
the  porch,  the  holy  place,  and  the  sanctum  sanctorum,  or  holy  of  holies. 


2  Cor.  VI.  IG.]  the  temple.  297 

The  porch  prefigured  baptism,  which  is  the  door  whereby  we  enter  into  the 
church  of  Christ,  The  holy  place,  the  communion  of  the  militant  church 
upon  earth,  separated  from  the  world.  The  holy  of  holies,  whereinto  the 
high  priest  only  entered,  and  that  once  a-year,  prefigured  the  glorious  king- 
dom of  heaven,  whereinto  the  Lord  Jesus  entered  once  for  all  There  was 
one  court  of  the  temple  common,  whither  access  was  denied  to  none ;  though 
they  were  unclean  or  uncircumcised,  thus  far  they  might  be  admitted.  There 
was  another  court  within  that,  allowed  to  none  but  the  Israelites,  and  of 
them  to  none  but  the  clean.  There  was  a  third,  proper  only  to  the  priests 
and  Levites,  whither  the  laity  might  not  come  ;  thus  far  they  might  bring 
their  offerings,  but  further  they  might  not  offer  to  go.  In  the  temple  itself 
there  was  one  room  into  which  the  Levites  might  not  enter,  the  priestg 
might ;  another  whither  the  priests  might  not  come,  but  only  the  high  priest, 
and  even  he  but  once  yearly.  Some  passages  of  the  Christian  church  are 
common  to  all,  even  to  the  unclean  hypocrites  and  foul-hearted  sinners. 
They  have  access  to  God's  holy  ordinances,  and  tread  in  his  courts;  as  the 
Pharisee  came  into  the  congregation,  and  Judas  received  the  communion. 
Others  are  secret  and  reserved,  wherein  the  faitliful  only  converse  with  God, 
and  solace  themselves  in  the  sweet  frviition  of  his  gracious  presence. 

The  material  temple,  in  three  divisions,  seemed  to  be  a  clear  representation 
of  the  church  in  three  degrees.  The  first  signified  the  external  and  visible 
face  of  the  church,  from  which  no  professor  of  Christ  is  debarred;  the 
second,  the  communion  of  the  invisible  church  upon  earth ;  the  last,  the 
highest  heaven  of  God's  glorified  saints.  Neither  did  those  rooms  more 
exceed  one  another  than  do  these  parts  of  the  spiritual  house  of  Christ. 
What  are  the  most  polished  comers  of  the  temple  to  the  spiritual  and  living 
stones  of  the  church  1  "What  be  pebbles  to  sapphires,  or  marbles  to  diamonds  ? 
Howsoever,  some  are  more  transported  with  insensible  monuments  than  with 
living  saints.  As  it  was  a  complaint  long  since,  Fulget  ecclesia  in  parietibuSj 
luget  in  pau'perihus ;  yet  temples  are  built  for  men,  not  men  for  temples. 
And  what  is  a  glorious  edifice,  when  the  whole  world  is  not  worth  one  soul  ? 
Dead  walls  be  of  small  value  to  the  living  temples  of  the  Holy  Ghost ;  yea, 
the  temple  of  our  body  to  the  temple  of  Christ's  body,  his  church ;  yea,  the 
temple  of  God's  church  militant  on  earth  to  that  which  is  triumphant  in 
heaven.  What  is  silver  and  gold,  cedar  and  marble,  to  those  divine  graces, 
faith,  truth,  piety,  holiness  ?  Solomon's  temple  did  last  but  some  four  hun- 
dred and  thirty  years;  the  church  is  for  eternity.  The  temple  took  up  but 
a  little  space  of  ground,  at  most  the  hill  Zion;  the  church  is  universally 
spread — in  all  parts  of  the  world  God  hath  his  chosen. 

Did  our  intellectual  eyes  truly  behold  the  beauty  of  this  temple,  we  would, 
with  that  good  emperor,  esteem  it  better  to  be  a  member  of  the  church  than 
head  of  the  kingdom.  We  would  set  tliis  one  thing  against  all  worldly 
glories.  As  when  Henry  the  Fourth,  that  late  great  kuig  of  France,  was 
told  of  the  king  of  Spain's  ample  dominions  :  as,  first,  he  is  king  of  Castile, 
and  '  I,'  quoth  Henry,  '  am  king  of  France ;'  he  is  king  of  Navarre,  '  and  I 
am  king  of  France;'  he  is  king  of  Portugal,  'and  I  am  king  of  France;'  he 
is  king  of  Naples,  'and  I  am  king  of  France,'  he  is  king  of  the  Sicilies, '  and 
I  am  king  of  France;'  he  is  king  of  Nova  J/ispania,  the  West  Indies,  '  and 
I  am  king  of  France.'  He  thought  the  kingdom  of  France  equivalent  to  all 
these.  So  let  thy  soul,  O  Christian,  solace  itself  against  all  the  wants  of  thy 
mortal  pilgrimage  in  this,  that  thou  art  a  member  of  the  church.  Another 
hath  the  more  wit  or  learning,  yet  I  am  a  Christian;  another  hath  more 
lionour  and -preferment  on  earth,  yet  I  am  a  Christian;  another  hath  more 


298  THE  TEMPLE.  [SeRMON  XLIII. 

silver,  and  gold,  and  riches,  yet  I  am  a  Christian;  another  hath  large  posses- 
sions, yet  I  have  an  inheritance  in  heaven,  I  am  a  Christian.  David  thought 
it  not  so  happy  to  be  a  king  in  his  own  house  as  to  be  a  doorkeeper  in  God's 
house.  Were  our  hearts  thoroughly  sanctified,  we  would  undervalue  all 
honours  to  this :  that  we  are  parts  of  this  spiritual  temple,  the  members  of 
Jesus  Christ. 

'  Idols.'  Every  device  of  man  in  the  service  of  God  is  a  mere  idol.  What- 
soever we  invent  out  of  God's  school,  or  substitute  in  God's  room,  is  to  us 
an  idol.  Howsoever  we  flatter  ourselves  with  reflecting  aU  the  honour  on 
God,  yet  he  will  reflect  the  vengeance  on  us.  '  Shall  a  man  speak  deceit- 
fully for  God  V  Job  xiii.  7,  or  tell  a  lie  for  his  glory  ?  He  is  not  so  penurious 
of  means  to  honour  himself  as  to  be  beholden  to  us  for  a  lie.  The  doctrine 
of  universal  grace  seems  to  make  much  for  God's  glory,  but  himself  says  it 
is  a  lie ;  for  '  he  will  have  mercy  on  whom  he  will  have  mercy,  and  whom  he 
will  he  hardeneth.'  To  say  that  Christ  in  the  womb  wrought  many  miracles 
hath  a  fair  show  of  honouring  him ;  but  who  can  say  it  is  not  a  lie  ?  Sure, 
we  read  no  such  matter  !  To  distribute  among  the  saints  departed  several 
offices — as  one  to  have  the  charge  of  women  in  chUdbed,  another  to  be  the 
patron  of  such  a  city  or  country  (to  omit  their  protection  of  beasts,  one  for 
hogs,  another  for  horses) — seems  to  honour  God  in  thus  honouring  them  : 
but  it  is  a  lie,  and  a  plain  derogation  to  his  universal  providence;  yea,  as 
absurd  as  if  the  flies  should  take  upon  them  to  give  the  charges  and  offices 
of  this  kingdom.  To  say  the  saints  in  heaven  know  the  occurrents  of  this 
nether  world,  and  the  condition  of  their  ancient  friends  or  children  below, 
reading  them  in  the  Deity  as  by  the  reflection  of  a  glass, — this  is  a  fiction 
that  carries  a  show  of  honouring  God ;  but  it  doth  indeed  dishonour  him,  by 
making  creatures  as  omniscient  as  their  Maker.  Besides,  how  absurd  is  it 
to  say,  that  John  in  Patmos,  seeing  Christ,  did  see  aU  that  Christ  saw  !  If 
I,  standing  on  the  ground,  see  a  man  on  the  top  of  a  high  turret,  do  I  see 
all  that  he  seeth  ?  If  the  sight  of  him  that  looketh  be  to  be  measured  by 
the  sight  of  him  on  whom  he  looketh,  it  will  follow,  that  he  which  looketh 
on  a  blind  man  should  see  nothing  at  aU.  And  who  seeth  not  the  blmdness 
of  this  consequence  1 

To  say  that  all  the  worship  done  to  the  Virgin-Mother  redounds  to  the 
honour  of  her  Son  and  God,  is  a  gross  falsehood.  The  idolatrous  Jews  might 
as  well  have  pretended  the  honour  of  God  when  they  worshipped  the  queen 
of  heaven.  That  fanatical  vision  of  theirs,*  concerning  the  two  ladders  that 
reached  up  to  heaven  while  Christ  was  preparing  to  judge  the  world  :  the 
one  red,  at  the  top  whereof  Christ  sat ;  the  other  white,  at  the  top  whereof 
the  Virgin  sat ;  and  when  the  friars  could  not  get  up  the  red  ladder  of  Christ, 
but  evermore  tumbled  down  backward,  St  Francis  called  them  up  the  wliite 
ladder  of  Our  Lady,  and  there  they  were  received.  Did  this  make  for  the 
honour  of  Christ,  when  the  red  blood  of  our  Saviour  is  not  so  able  to  bring 
men  to  heaven  as  the  white  milk  of  his  mother  ? — which  must  needs  be  the 
moral  or  meaning  of  it.  Or  the  observation  of  Barrhadius,  the  Jesuit,t  who 
made  bold  to  ask  Christ,  why  in  his  ascension  to  heaven  he  did  not  take  his 
mother  along  with  him,  and  makes  himself  this  answer  :  '  It  may  be.  Lord, 
for  fear  lest  thy  heavenly  court  should  be  in  doubt  which  of  the  two  they 
.should  go  first  to  meet,  an  tibi  Domino  suo,  cm  ijm  DomincB  suce, — whether 
thee,  their  Lord,  or  her,  their  lady ;'  as  if  it  had  been  well  advised  of  Christ 
to  leave  his  mother  behind  him,  lest  she  should  share  part  of  his  glory.  Did 
this  make  for  the  honour  of  Christ  1  To  choke  up  the  laiowledge  of  God 
*  Speciil.  Exempl.  f  Barrhad.  m  Cone.  Evang. 


2  COE.  VI.  16.]  THE  TEMPLE.  299 

by  preaching  that  ignorance  is  the  mother  of  devotion,  hath  small  colour  of 
honouring  God.  The  ascribing  of  false  miracles  to  the  livuig  or  departed 
.saints  seems  to  honour  God,  but  sure  he  Avill  never  thank  them  for  it.  St 
Augustine  being  sick,  a  blind  man  came  to  him,  expecting  that  he  could 
miraculously  restore  his  sight ;  but  that  good  father  sent  him  away  mth  a 
check,  '  Doest  thou  think  that  if  I  could  cure  thee  by  miracle,  that  I  would 
not  by  miracle  cure  myself?' 

It  is  a  foolish  thought  that  God  will  ])e  glorified  by  a  lie.  Our  judicial 
astrologers,  that  tie  men's  destmies  to  the  stars  and  planets,  pretend  God's 
honour,  who  hath  given  sucli  virtue  and  influence  to  his  creatures,  but  in- 
deed make  them  no  better  than  idols.  Though  the  sun  and  moon  be  good 
and  necessary,  yet  to  adore  the  sun  and  moon  is  flat  idolatry.  It  was  not 
Mercury  that  made  the  thief,  nor  Venus  that  made  the  strumpet :  as  when 
the  husband  cudgelled  his  adulterous  wife,  and  she  complained  that  he  was 
unnatural  to  strike  his  own  flesh,  alleging  that  it  was  not  she  that  played 
the  harlot,  but  Venus  in  her ;  to  whom  he  replied,  that  neither  was  it  she 
that  he  did  beat,  but  Venus  in  her,  or  rather  Venus  out  of  her. 

To  malfe  this  useful  to  oin-selves,  let  us  take  heed  of  fanc3Tiig  another 
service  of  God  than  he  hath  prescribed  us.  Every  master  in  his  own  family 
appoints  the  manner  how  he  will  be  served.  He  that  requires  om'  service 
requii-es  it  his  own  way,  or  else  he  holds  us  to  serve  ourselves,  not  him. 
Shall  we  make  ourselves  wiser  than  our  Maker,  as  if  he  did  not  best  know 
what  would  best  please  him  ?  Shall  heaven  give  a  blessing  to  that  which 
was  devised  against  the  will  of  heaven  ?  Doth  not  God  threaten  them  with 
the  addition  of  plAgues  that  shall  add  to  his  precepts  1  If  such  devices  be 
good  and  necessary,  why  did  not  God  command  them  ?  Did  he  want  wis- 
dom ?  If  they  be  not  necessary,  why  do  we  use  them  ?  Is  it  not  our  pre- 
sumptuous folly  1  The  Lord's  jealousy  is  stirred  up  by  the  rivality,  not  only 
of  a  fcilse  god,  but  of  a  false  worship.  Nothing  is  more  dangerous  than  to 
mint  his  services  in  our  own  brains.  '  In  vain  do  they  worship  me,  teach- 
ing for  doctrines  the  commandments  of  men,'  Matt.  xv.  9.  Is  it  not  griev- 
ous for  men  to  lose  aU  their  labour,  and  that  in  the  main  business  of  their 
life  ?  That  so  many  hundred  oblations,  so  many  thousand  prayers,  so  much 
cost  of  their  purses,  so  much  affliction  to  their  bodies,  so  much  anguish  of 
their  souls,  should  be  all  forceless,  fruitless  ?  Like  a  dog  that  hunts  counter, 
and  takes  great  pains  to  no  purpose. 

EvU  deeds  may  have  sometunes  good  meanings ;  but  those  good  mean- 
ings are  answered  with  evil  recompenses.  Many  bestow  their  labours,  their 
goods,  their  bloods,  and  yet  receive  torments  instead  of  thanks.  When  the 
Apostle  bids  us  '  mortify  our  earthly  members,'  Col.  ui.  5,  he  does  not  intend 
violence  to  ourselves,  but  to  our  sins.  There  is  one  mortification,  to  cast 
ourselves  out  of  the  world  :  there  is  another  mortification,  to  cast  the  world 
out  of  us.  A  body  macerated  with  scourges,  disabled  with  fastings,  wearied 
with  pilgrimages,  was  none  of  St  Paul's  mortification.  '  Who  hath  required 
this  at  your  hands  V  Where  is  no  command  imposed,  no  reward  proposed ;  no 
promise  made,  if  you  do;  no  punishment  threatened,  if  you  do  not;  what  fruit 
can  be  expected  but  shame  ?  Must  we  needs  either  do  nothing,  or  that  wliich 
is  worse  than  ncjthing  ?  Shall  we  offer  so  much,  suffer  so  much,  and  aU  in  vain  1 
Quis  hcec  ct  vohis  ?  Let  him  pay  you  your  wages,  that  did  set  you  on  work. 
Never  plead  your  own  reason  where  God  hath  set  a  phiin  mterdictioiL  He 
that  suffers  his  faith  to  be  overruled  by  his  reason,  may  have  a  fat  reason, 
but  a  lean  faith.  That  man  is  not  worthy  to  be  a  follower  of  Christ  who 
hath  not  denied  himself;  therefore  denied  his  reason,  for  his  reason  is  no 


300  THE  TEMPLE.  [SeEMON   XLIIL 

small  piece  of  himself.  If  reason  get  the  head  in  this  divine  business,  it 
presently  prevails  with  will,  and  will  commands  the  affections ;  so  this  new 
triumvirate  shall  govern  the  Christian,  not  faith.  But  as  when  three  am- 
bassadors were  sent  from  Rome  to  appease  the  discord  between  Nicomedes 
and  Prusias;*  whereof  one  was  troubled  with  a  megrim  in  his  head,  another 
had  the  gout  in  his  toes,  and  the  third  was  a  fool ;  Cato  said  merrily,  '  That 
ambassage  had  neither  head,  nor  foot,  nor  heart.'  So  that  man  shall  neither 
have  a  head  to  conceive  the  truth,  nor  a  foot  to  walk  in  the  ways  of  obedi- 
ence, nor  a  heart  to  receive  the  comforts  of  salvation,  that  suffers  his  reason^ 
will,  and  affections  to  usurp  upon  his  faith. 

Hence  it  comes  to  pass,  that  the  most  horrid  sins  are  turned  into  idols, 
"by  setting  our  own  reasons  against  the  manifest  will  of  God.  Thus  lies  shall 
be  fathered  upon  the  '  Father  of  truth,'  and  truth  upon  the  '  father  of  lies.' 
Thus  breach  of  faith  and  perjury  shall  be  held  orthodox  opinions.  Yea, 
that  execrable  monster,  whereof  this  day  remembers  us,  treason  itself,  shall 
be  held  good  doctrine.  Rude  cacodcemon,  that  stigmatic  idol,  that  gross 
devil,  shall  be  worshipped.  Si  fas  ccedendo  coelestia  scandere, — If  this  be  the 
way  to  the  kingdom  of  heaven,  if  thus  men  may  merit  to  be  stars  in  the 
firmament,  by  embruing  their  hands  in  the  blood-royal  of  princes,  what 
Jesuit  win  not  be  a  star  ]  When  such  be  their  principles,  such  must  needs 
be  their  practices.  What  though  God  condemn  treason  to  hell,  when  the  Pope 
will  advance  it  to  heaven  1  What  though  the  divine  Scripture  doth  rank 
traitors  among  dogs  and  devils,  when  the  Pope  will  number  them  among 
saints  ?  It  was  wont  to  be  said,  Ex  quolibet  Ugno  non  Jit  Mercurius, — Every 
block  is  not  fit  to  make  an  image.  Yet  now,  the  most  monstrous  sin  that 
ever  the  devil  shaped  in  his  infernal  forge  is  not  only  by  the  practice,  but 
even  by  the  doctrine  of  Rome,  turned  into  an  idol.  What  is  .  that  we  shall 
call  sin,  when  murder  and  treason  is  held  religion  ?  Alas  for  our  age,  to 
bear  the  date  of  these  impieties !  That  our  posterity  should  ever  read  in 
our  chronicles  :  In  such  a  year,  in  such  a  day,  traitors  conspired  against 
their  lawful  and  gracious  sovereign ;  and  that  in  those  days  there  was  a  sect 
of  men  living  that  did  labour,  in  voluminous  writings,  to  justify  those  horrible 
facts.  But  oh,  may  those  pestiferous  monuments  be  as  fast  devoured  by  obli- 
vion as  the  authors'  abettors  themselves  are  swallowed  up  by  confusion  ! 
And  the  same  God  deliver  us  his  people  from  their  conspiracies,  that  hath 
delivered  this  his  church  from  their  idolatries  ! 

Thus  we  have  looked  abroad,  but  now  have  we  no  idols  at  home  1  Oh,  how 
happy  was  it,  if  they  were  as  far  from  the  temple  as  they  are  from  agreement 
with  the  temple  !  I  will  not  abound  in  this  discovery ;  there  be  three  main 
idols  among  us  :  vain  pleasure,  vain  honour,  and  riches  ;  and  it  is  to  be  feared 
that  these  three  vanities  have  more  clients  than  the  Trinity  that  made  us. 
The  first  is  an  idol  of  the  water,  the  next  an  idol  of  the  air,  the  last  an  idol 
of  the  earth. 

First,  Vain  pleasure ;  and,  oh,  what  world  of  foolish  worshippers  flock  to 
this  merry  goddess !  She  hath  a  temple  in  every  corner  :  ebriety  sits  in 
taverns,  burning  smoky  incense,  and  sacrificing  drink-offerings  to  her.  So 
that  if  a  man  should  'prophesy  of  wine  and  strong  drink,'  Micah  ii.  11,  he 
were  a  prophet  fit  for  this  age  ;  but  to  preach  sobriety  is  held  but  a  dry  doc- 
trine. We  commend  wine  for  the  excellency  of  it ;  but  if  it  could  speak,  as 
it  can  take  away  speech,  it  would  complain,  that  by  our  abuse  both  the 
excellencies  are  lost ;  for  the  excellent  man  doth  so  spoil  the  excellent  wine, 
until  the  excellent  wine  hath  spoiled  the  excellent  man.     Oh  that  a  man 

*  Sabell.,  par,  1. 


2  Cor.  VI.  IG.]  the  temple.  301 

should  take  pleasure  in  that  which  makes  him  no  man  ;  that  he  should  let  a 
thief  in  at  his  mouth,  to  steal  away  his  wit ;  that  for  a  little  throat-indul- 
gence, he  should  kill  in  himself  both  the  first  Adam,  his  reason,  and  even 
the  second  Adam,  his  regeneration,  and  so  commit  two  murders  at  once  ! 
In  every  brothel  this  idol  hath  her  temple ;  where  the  bed  of  uncleanness  is 
the  altar,  the  priest  a  strumpet,  and  the  sacrifice  a  burning  flesh  oftered  to 
Moloch.  It  is  no  rare  thing  for  a  man  to  make  an  idol  of  his  mistress,  and 
to  spend  more  time  in  her  courtings  than  he  doth  at  his  prayers,  more  cost 
on  her  body  than  upon  his  own  soul.  Images  Avere  but  dead  idols,  but 
painted  popinjays  be  living  idols.  Pleasure  hath  a  larger  extent  than  I  can 
now  stand  to  survey :  this  may  be  called  an  idol  of  the  water,  fluid  and  un- 
satisfying. 

Secondly,  Vain  honour  is  the  idol  of  fools  :  no  wise  man  ever  sought  feli- 
city in  shadows.  His  temple  is  pride,  his  altar  ambition,  his  service  flattery, 
his  sacrifice  petulancy.  Silly  Sennacherib,  to  make  an  idol  of  a  chariot !  Isa. 
xxxvii.  24  ;  and  no  wiser  prince  of  Tjtc,  to  make  an  idol  of  liis  own  brain  ! 
Ezek.  xx\iii.  4.  Men  mistalce  the  way  to  be  great,  while  they  neglect  the 
way  to  be  good.  All  the  while  a  man  hunts  after  his  shadow,  he  misspends 
his  time  and  pains  :  for  the  sun  is  upon  his  back,  behind  him,  and  his  sha- 
dow is  still  unovertaken  before  him  •  but  let  him  turn  his  face  to  the  sun, 
and  follow  that,  his  shadow  shall  follow  him.  In  vain  doth  that  man  pur- 
sue honour,  his  shadow,  while  he  turns  his  face  from  virtue  and  goodness ; 
he  shall  miss  what  he  so  labours  to  catch  :  but  let  him  set  his  face  toward 
Christ,  the  Sun  of  righteousness,  and  run  to  the  high  prize  of  eternity,  this 
shadow  shall  wait  ujjon  him ;  for  *  those  that  honour  me,  I  will  honour,' 
saith  the  Lord. 

'  God  resisteth  the  proud ;'  and  good  reason,  for  the  proud  resisteth  God. 
Other  sins  divert  a  man  from  God,  only  pride  brings  him  against  God,  and 
brings  God  against  him.  There  is  nothing  in  this  world  worth  our  pride, 
but  that  moss  will  grow  to  a  stone.  Pride  is  ever  dangerous,  but  then  most 
when  it  pus's  us  up  with  a  presumption  of  merit.  Thus  the  Romanists  pre- 
sume to  do  more  good  works,  and  those  more  perfect,  than  God  requu-es  ;  so 
that  he  is  become  a  debtor  to  them,  and  bound  to  make  them  satisfaction. 
But  doubtless  God  will  more  easily  bear  with  those  sins  wliereof  we  repent, 
than  of  that  righteousness  whereof  we  presume.  '  I  am  not  as  other  men 
are,'  said  the  Pharisee,  Luke  xviii.,  and  the  clock  of  his  tongue  went  traer 
than  the  dial  of  his  heart ;  he  was  not  like  other  men  indeed,  sure  he  was 
like  none  of  them  that  should  be  saved.  Humility  is  so  hard  a  lesson  to 
get  into  the  heart,  that  Christ  was  fain  to  come  dowai  from  heaven,  in  his 
own  person,  to  teach  it. 

Pride  is  even  conversant  about  good  works  and  graces ;  this  Saul  loves  to 
be  among  the  prophets.  So  that  if  a  man  have  some  good  measure  of  sancti- 
ficatiou,  and  of  assurance  of  eternal  life,  it  will  be  hard  not  to  be  proud  of 
that.  Pride  hath  hurt  many,  humility  never  yet  did  harm.  A  man  goes  in 
at  a  door,  and  he  stoops  ;  the  door  is  high  enough,  yet  he  stoops  :  you  will 
say,  he  needs  not  stoop ;  yea,  but  saith  Bernard,  there  is  no  hurt  in  his 
stooping  ;  otherwise  he  may  catch  a  knock,  this  way  he  is  safe.  A  man 
may  bear  hunself  too  high  upon  the  favour  of  God,  there  is  no  danger  in  his 
stooping,  no  harm  in  humihty.  Let  nie  rather  be  the  lowest  of  God's  ser- 
vants than  the  noblest  among  his  enemies.  The  honour  of  this  world  is  at 
best  but  a  golden  dream,  from  which  men  commonly  awake  in  contempt. 
This  is  an  idol  of  the  air. 

Thirdly,  Wealth  is  the  covetous  man's  idol ;  Job  shews  the  form  of  hi.s 


302  THE  TEMPLE.  [SeKMON   XLIII 

canonisation  :  '  He  makes  gold  Ms  hope,  and  says  to  the  wedge,  Thou  art 
my  confidence,'  chap.  xxxi.  24.  As  treason  sets  up  a  new  king,  for  David, 
Absalom ;  so  covetousness  sets  up  a  new  god,  for  Jehovah,  Mammon.  But, 
O  miserable  god !  saith  Luther,  that  cannot  defend  itself  from  rusting  or 
robbing.  And,  O  more  miserable  man  !  that  trusts  himself  upon  the  keeping 
of  that  god  which  himself  is  vain  to  keep.  Micah  did  not  worship  his  silver  till 
it  was  cast  into  the  form  of  an  idol :  these  spare  the  labour  of  forming,  and 
worship  the  very  metal.  The  superstitious  adore  aurum  in  idolo, — gold  in 
the  idol :  the  covetous  find  idolum  in  aiiro, — an  idol  in  the  very  gold.  Me- 
talla  seems  to  sound  quasi  imsto,  to.  aXka,  post  alia  necessaria.  When  they 
had  manured  the  ground,  sown  seeds,  gathered  fruits,  and  found  out  other 
things  to  sustain  life,  then  itum  est  in  viscera  terrce, — they  digged  into  the 
bowels  of  the  earth.  Oh  that  man  should  lay  that  next  his  heart  which  God 
hath  placed  under  his  feet !  that  the  thing  which  might  be  best  spared 
should  be  most  admired  !  Mammon  hath  his  temple,  the  world ;  God  hath 
his  temple,  the  church  :  but  there  be  many  that  balk  God's  temple  to  go  to 
Mammon's ;  and  they  ofier  fair,  that  make  some  reverence  to  God,  as  they 
pass  by  him  to  the  world.  Hence  it  is  that  so  many  get  riches  and  so  few 
godliness.  The  poets  feign  Pluto  to  be  the  god  of  hell  and  the  god  of 
riches,  (as  if  riches  and  hell  had  both  one  master.)  Sometimes  they  set  him 
forth  lame  and  slow-paced,  sometimes  nimble  as  fire.  When  Juj)iter  sends 
him  to  a  soldier  or  a  scholar,  he  goes  limping  j  when  he  sends  him  to  one  of 
his  panders,  he  flies  like  lightning.  The  moral  is,  the  wealth  that  comes  in 
God's  name,  comes  slowly,  and  with  dihgent  labour,  but  that  which  is  haled 
in  with  an  evil  conscience,  is  both  hasty  and  abundant  in  the  collection. 
This  is  the  worldling's  main  god,  all  the  rest  be  subordinate  to  him.  Si 
modo  Jupiter  mihi  x>ropitius  sit,  minores  deos  flocci  facio, — So  long  as  Mam- 
mon favours  them,  or  their  '  Great  Diana'  multiplies  their  gains,  they  scorn 
the  other  petty  gods,  making  account  with  a  little  money  to  buy  them  alL 
This  is  an  idol  of  the  earth. 

'  No  agreement.'  '  Ye  cannot  serve  God  and  Mammon,'  you  may  dispute 
for  it,  you  shall  never  compound  it.  Gehazi  cannot  run  after  the  forbidden 
talents,  but  he  must  leave  his  master.  Some  indeed  here  have  so  finely 
distinguished  of  the  business,  that  though  they  serve  God,  they  will  serve 
Mm  more  thriftily,  and  please  Mm  as  good  cheap  as  they  can.  They  have 
resolved  not  to  do  evil,  though  they  may  gain  by  it :  yet  for  gain,  they  will 
venture  as  near  evil  as  possibly  they  can,  and  miss  it.  But  when  it  comes 
to  the  push,  it  will  be  found,  that  for  one  scruple  of  gold  they  will  make  no 
scruple  of  conscience.  But  as  those  inhabitants  of  Judea,  that  served  both 
God  and  idols,  did  indeed  neither  serve  God  nor  idols ;  so  these  Mgglers, 
while  they  would  have  two  masters,  have  indeed  never  a  one.  For  in  the 
evil  day,  their  master  the  world  will  renounce  them,  and  then  their  master 
Christ  will  not  receive  them ;  so  MgMy  doth  he  scorn  such  a  competition. 
Man  was  made  to  serve  God,  and  the  world  to  sei-ve  man;  so  the  world  at 
best  is  but  God's  servant's  servant.  Now  if  we  plead  ourselves  God's  ser- 
vants, what  an  indign  and  preposterous  tMng  is  it  to  take  our  own  servant, 
and  make  him  competitor  with  our  Master  1  God  says,  Lend,  give,  clothe, 
feed,  harbour ;  ]\Iammon  says,  Take,  gather,  extort,  ojjpress,  spoil :  whether 
of  these  is  our  God  ?  Even  he  that  is  most  obeyed.  No  less  might  be  said 
for  pleasures  and  honours,  or  whatsoever  is  delectable  to  flesh  and  blood. 
'  The  love  of  tMs  world  is  enmity  to  God ; '  and  the  east  and  west  shall 
sooner  unite  their  forces,  than  these  be  reconciled. 

It  is  the  devil's  especial  aim  to  bring  these  idols  near  the  temple  :  he 


2  Cob.  VI.  16,]  the  temple.  303 

finds  no  such  pleasure  to  clomineer  in  his  own  hell;  but  he  hath  a  mind  to 
paradise.  One  wittily  observeth,  that  Christ  chose  poor  fishermen  as  the 
fittest  to  receive  his  oracles  and  to  plant  his  church,  because  Satan  scorned 
to  look  so  low  as  to  tempt  them.  He  studied  to  prevent  Christ  among  the 
kings  of  the  earth  and  great  doctors,  never  suspecting  sUly  fishers.  But 
when  he  found  himself  deceived,  he  will  then  make  their  whole  profession  to 
fiire  the  worse  for  it ;  he  bears  the  whole  succession  of  their  tribe  an  old 
grudge.  Before,  he  passed  by  them,  and  tempted  the  great  masters ;  now  he 
will  sooner  tempt  them  than  kings  and  emperors.  The  church  doth  '  not 
judge  them  that  are  without,'  1  Cor.  v,  12,  but  them  within;  and  Satan 
had  rather  foil  one  within  than  a  hundred  without.  He  hath  a  desire  to  all, 
but  especially  he  loves  a  religious  soul :  he  Avould  eat  that  with  more  greedi- 
ness than  Kachel  did  her  mandrakes.  The  fall  of  one  Christian  better 
pleaseth  him  than  of  many  unbelievers.  No  king  makes  war  against  his 
own  loyal  subjects,  but  against  rebels  and  enemies.  The  devil  is  too  subtle 
to  spend  his  malice  upon  them  that  do  him  ready  service.  He  cares  not  so 
much  to  multiply  idols  in  Babylon,  as  to  get  one  into  Zion.  To  maintain 
priests  of  Baal  in  the  land  of  Israel,  at  the  table  of  Jezebel,  as  it  were  imder 
God's  nose ;  or  to  set  up  calves  at  Bethel,  in  scorn  of  the  temple ;  this  is 
his  ambition.  The  fox  seldom  preys  near  home,  nor  doth  Satan  meddle 
with  his  own ;  they  are  as  sure  as  temptation  can  make  them.  What  jailer 
lays  more  chains  upon  the  shackled  malefactor,  that  loves  his  ])i'ison,  and 
would  not  change.  The  pirate  spends  not  a  shot  upon  a  coal-ship;  but 
he  lets  fly  at  the  rich  merchant.  Cantabit  vacuus,  the  empty  traveller  may 
pass  uimiolested :  it  is  the  full  barn  that  iuvites  the  thief  If  we  were  not 
belonging  to  the  temple,  we  should  not  be  assaulted  with  so  many  idols ; 
if  not  Christians,  fewer  tentations. 

Now  the  more  potent  and  malicious  our  adversaries,  the  more  resolute 
and  strong  be  our  resistance.  The  more  extreme  the  cold  is  withoxit,  the 
more  doth  the  natural  heat  fortify  itself  within,  and  guard  the  heart.  It  is 
the  note  of  the  ungodly,  that  they  '  bless  idols,'  Isa.  Ixvi.  3  :  if  we  would 
not  be  such,  let  us  bless  ourselves  from  idols.  And  as  we  have  banished 
the  material  idols  out  of  our  temples,  so  let  vis  drive  these  spiritual  ones  out 
of  om-  hearts.  Let  us  say  with  Ephraim,  We  have  heard  God,  and  seen 
him  :  '  What  have  we  to  do  any  more  with  idols  V  Hos.  xiv.  8.  The  vices 
of  the  religious  are  the  shame  of  rehgion :  the  sight  of  this  hath  made  the 
stoutest  champions  of  Christ  melt  into  tears.  '  Eivers  of  waters  run  down 
mine  eyes,  because  they  keep  not  thy  law,'  Ps.  cxix.  13G.  David  was  one 
of  those  great  worthies  of  the  world,  not  matchable  in  his  times;  yet  he 
weeps.  Did  he  tear  in  pieces  a  bear  like  a  kid  1  rescue  a  lamb  with  the 
death  of  a  lion  ?  foil  a  mighty  giant,  that  had  dared  the  whole  army  of  God  ? 
Did  he,  like  a  whirlwind,  bear  and  beat  down  his  enemies  before  him ;  and 
now  does  he,  like  a  child  or  a  woman,  fall  a- weeping  ?  Yes,  he  had  heard 
the  name  of  God  blasphemed,  seen  his  holy  rites  profaned,  his  statutes 
vilipended,  and  violence  offered  to  the  pure  and  intemerate  chastity  of  that 
holy  virgin,  reUgion  ;  this  resolved  that  vahant  heart  into  tears  :  '  Rivers  of 
waters  nm  down  mine  eyes.'  So  Paul,  '  I  tell  you  of  them  weepmg,  that 
are  enemies  to  the  cross  of  Christ,'  Phil.  iii.  18.  Had  he,  with  so  magnani- 
mous a  coiu-age,  endured  stripes  and  persecutions,  run  through  perils  of  all 
sorts  and  sizes,  fought  with  beasts  at  Ephesus,  been  rapt  up  to  heaven,  and 
learned  his  divinity  among  the  angels ;  and  does  he  now  weep  1  Yes,  he 
had  seen  idols  in  the  temple,  impiety  in  the  church  of  God  :  this  made 
tJiat  great  spirit  melt  into  tears.     If  we  see  these  idols  in  others,  or  feel 


304  THE  TEMPLE.  [SeRMON   XLIII. 

them  in  ourselves,  and  complain  not ;  we  give  God  and  tlie  churcli  just 
cause  to  complain  of  us.  Now  the  Lord  deliver  his  temples  from  these 
idols  ! 

But  all  this  whUe  we  have  walked  in  generals ;  and  you  wUl  say,  Quod 
omnibus  dicitur,  neviini  dicitur  ;  let  me  now  therefore  come  to  particulars. 

'  The  temple  of  God '  is  every  Christian  :  as  the  church  is  his  great  temple, 
so  his  little  temple  is  every  man.  We  are  not  only,  through  his  grace,  living 
stones  in  his  temple,  but  living  temples  in  his  Zion ;  each  one  bearing  about 
him  a  little  shrine  of  that  infinite  Majesty.  Wheresoever  God  dwells,  there 
is  his  temple  ;  therefore  the  believing  heart  is  his  temple,  for  there  he  dwells. 
As  we  poor  creatures  of  the  earth  have  our  being  in  him,  so  he  the  God  of 
heaven  hath  his  dwelling  in  us.  It  is  true  that  the  heaven  of  heavens  is 
not  aljle  to  contain  him,  yet  the  narrow  lodgings  of  our  renewed  souls  are 
taken  up  for  him.  What  were  a  house  made  with  hands  unto  the  God  of 
spirits,  unless  there  be  a  spirit  for  him  to  dwell  in  made  vsdthout  hands  ? 
Here  if  the  body  be  the  temple,  the  soul  is  priest ;  if  that  be  not  the  offerer, 
the  sacrifice  will  not  be  accepted. 

In  this  spiritual  temple,  first  there  is  the  porch ;  which  we  may  conceive 
to  be  the  mouth.  Therefore  David  prays  to  have  '  a  watch  set  at  the  door 
of  his  Hps,'  to  ward  the  gate  of  God's  temple.  This  may  seem  to  be  one 
reason  of  saluting  in  former  times  'by  a  kiss;'  they  did  kiss  the  gate  of 
God's  temple.  Here  the  fear  of  God  is  the  porter ;  who  is  both  ready  to 
let  in  his  friends,  and  resolute  to  Iveep  out  his  enemies.  Let  him  specially 
watch  for  two  sorts  of  foes — the  one,  a  traitor  that  goes  out,  evil  speaking ; 
the  other,  a  thief  that  steals  in,  too  much  drinking. 

The  holy  place,  the  sanctified  mind,  that  which  St  Paul  calls  the  '  inner 
man.'  Here  be  those  riches  and  ornaments,  the  divine  graces.  Here  not 
only  justice,  and  faith,  and  temperance,  sing  their  parts,  but  the  whole  choir 
of  heavenly  virtues  make  up  the  harmony. 

The  holy  of  holies  is  the  purified  conscience,  where  stand  the  cherubims, 
faith  and  love  ;  and  the  mercy-seat,  shaded  with  the  wings  of  those  glorious 
angels :  from  which  propitiatory  God  gives  the  gracious  testimonies  of  his 
good  Spirit,  '  witnessing  with  our  spirits  that  we  are  his  children,'  Rom. 
viii.  1 6.  In  this  sacrary  doth  the  Lord  converse  with  the  soul ;  takes  her 
humble  confession,  gives  her  sweet  absolution.  It  is  a  place  whither  nor 
man  nor  angel  can  enter ;  only  the  liigh  priest  Jesus  comes,  not  once  a-year, 
but  daily ;  and  communicates  such  inestimable  favours  and  comforts  as  no 
tongue  can  express. 

Here  we  find  the  ark,  wherein  the  royal  law  and  pot  of  heavenly  manna 
are  preserved ;  the  one  restraining  us  from  sin  to  come  by  a  happy  preven- 
tion, the  other  assuring  us  pardon  of  sin  past  with  a  blessed  consolation. 
Let  us  look  further  upon  the  golden  candlesticks,  our  illumined  understand- 
ings, whereby  Ave  perceive  the  will  of  our  Maker,  and  discern  the  way  of 
our  eternal  peace.  Then  upon  the  tables  of  shew-bread,  which  be  our  holy 
memories,  that  keep  the  bread  of  life  continually  ready  within  us.  Yea, 
memory  is  the  treasuiy  of  this  temple,  which  so  locks  up  those  celestial 
i'iches,  that  we  can  draw  them  forth  for  use  at  all  opportunities.  Here  is 
iilso  the  vail,  and  those  silken  curtains  and  costly  hangings,  the  righteous- 
-uess  of  Christ,  which  makes  us  acceptable  to  God ;  both  hiding  our  own  in- 
firmities, and  decking  us  with  his  virtues.  Here  is  the  altar  for  sacrifice, 
the  contrite  heart ;  the  beast  to  be  slain  is  not  found  among  our  herds,  but 
among  our  affections ;  we  must  sacrifice  our  lusts :  the  knife  to  kUl  them, 
which  would  else  kill  us,  is  the  sword  of  the  Spirit,  the  word  of  God  j  the 


2  COE.  VL  IG.]  THE  TEMPLE.  305 

fire  to  consume  them  is  holy  zeal,  kindled  in  our  breasts  by  the  inspiration 
of  God. 

There  be  other  sacrifices  also  to  oflfer  in  this  temple,  on  this  altar.  Besides 
our  praises  and  prayers,  the  '  setting  forfli  of  our  prayer  as  incense,  and  the 
lifting  up  of  our  hands  as  an  evening  sacrifice,'  Ps.  cxli.  2,  there  is  mercy 
and  charitable  deeds.  What  is  devotion  without  compassion  ?  What  sacri- 
fice without  mercy  ?  '  If  thy  brother  hath  ought  against  thee,'  Matt.  v.  23  ; 
yea,  if  thou  have  ought  that  should  have  been  thy  brother's ;  thy  oblation 
will  stink  in  God's  nostrils.  It  was  an  old  complaint  of  the  church,  that  her 
stones  were  clothed,  and  her  children  naked ;  that  the  curious  found  matter 
to  delight  them,  but  the  distressed  found  not  bread  to  sustain  them.  There- 
fore saith  St  Augustme,*  *S'i  habes  taurum.  pinguem,  occide  pauj^eribics, — If 
thou  have  a  fat  bull,  sacrifice  it  to  the  poor.  Though  they  cannot  drink  the 
blood  of  goats,  they  can  eat  the  flesh  of  bulls.  And  he  that  saith,  '  If  I 
were  hungry,  I  would  not  tell  thee,'  Ps,  1.  12  j  yet  will  acknowledge  at 
the  last  day,  '  I  was  hungry,  and  thou  didst  feed  me ;  come,  thou  blessed,' 
Matt.  XXV.  The  poor  have  God's  commendatory  letters  to  us,  and  our  prayers 
be  our  commendatory  letters  to  God ;  if  we  wUl  not  hearken  to  him,  how 
should  he  gratify  us  ?  Thus,  O  Christian,  art  thou  a  moving  temple  of  the 
living  God. 

Let  this  teach  us  all  to  adorn  these  temples  with  decent  graces.  Super- 
stition cares  not  what  it  bestows  on  material  fanes,  mountainous  columns, 
marble  pillars,  gorgeous  monuments,  which  yet  are  not  sensible  of  their  own 
ornaments ;  spangled  crucifixes,  images  clad  in  sUks  and  tissues,  with  em- 
broidered canopies,  and  tables  beset  with  pearls  and  diamonds.  Thus 
bountiful  is  she  to  her  superfluities.  Oh  that  our  religion  would  do  some- 
thing for  these  ancient  and  ruinous  walls  !  But  how  much  more  precious 
be  these  spiritual  temples  of  ourselves  !  How  much  more  noble  ought  to  be 
their  furnitures ! 

1.  First,  then,  if  we  be  the  temples  of  God,  let  us  be  holy:  for  '  holiness, 
O  Lord,  becometh  thy  house  for  ever.' 

2.  It  is  domus  orationis;  they  must  have  the  continual  exercises  of 
prayer.  In  templo  vis  orare  ?  In  te  ora, — Wouldst  thou  pray  in  God's 
temple  ?     Pray  in  thyself. 

3.  The  sound  of  the  high  praises  of  God  must  be  heard  in  these  temples  : 
'  There  every  man  speaks  of  his  honour.'  It  pleaseth  the  Lord  to  '  inhabit 
the  praises  of  Israel'  And  Ps.  xlviii.  9,  '  We  have  thought  of  thy  loving- 
kindness,  O  God,  in  the  midst  of  thy  temple ' — that  is,  even  in  the  midst  of 
ourselves,  in  our  own  hearts.  There  let  us  think  upon  his  mercies,  there 
echo  forth  his  praises. 

4.  The  inhabitant  disposeth  aU  the  rooms  of  his  house  :  if  God  dwell  in 
us,  let  him  rule  us.  Submit  thy  wiU  to  his  word,  thy  affections  to  his 
Spirit,     It  is  fit  that  every  man  should  bear  rule  in  liis  own  house, 

5.  Let  us  be  glad  when  he  is  in  us,  and  give  him  no  disturbance.  Let 
not  the  foulness  of  any  room  make  him  dislike  his  habitation.  Cleanse  aU 
the  sluttish  comers  of  sin,  and  perfume  the  whole  house  with  myrrh  and 
cassia-  Still  be  getting  nearer  to  thy  landlord  :  other  inhabitants  come 
home  to  their  houses ;  but  here  the  house  must  strive  to  come  home  to  the 
inhabitant.  Whensoever  God  comes  toward  thee,  meet  him  by  the  way, 
and  bid  him  welcome  to  his  own. 

6.  Lastly,  if  we  be  the  Lord's  houses,  then  nobody's  else.  The  material 
temples  are  not  to  Idb  diverted  to  common  ofiices ;  much  more  should  the 

*  In  Ps.  xli. 
VOL.  II.  U 


306  THE  TEMPLE.  [SeEMON   XLIIL 

spiritual  be  used  only  for  God's  service.  Let  us  not  alienate  his  rights : 
thus  he  will  say,  '  This  is  my  house,  here  will  I  dwell,  for  I  have  a  delight 
therein.'  Oh,  may  we  so  adorn  these  temples  with  graces,  that  God  may  take 
delight  to  dwell  in  us  ! 

'  Idols.'  These  be  the  temples  :  the  idols  that  haunt  them  we  better 
know  than  know  how  to  expel.  They  be  our  lusts  and  inordinate  affections; 
the  rebellions  of  our  corrupt  nature,  which  '  fight  against  the  soul,'  defile  the 
body,  and  disgrace  the  temples  of  God's  Spirit.  So  I  pass  from  them  to  the 
last  point :  that  betwixt  these  libidinous  idols  and  those  spiritual  temples 
there  can  be — 

'  No  agreement.'  God  will  dwell  with  no  inmates  :  if  uncleanness  be 
there,  w^ill  the  fountain  of  aU  purity  abide  it  ?  Will  Christ  dwell  with  an 
adulterer  ?  He  that  will  suflFer  no  unclean  thing  to  enter  his  city  above, 
Eev.  xxi.  27,  will  ho  himself  dwell  in  an  unclean  city  below  1  Oh,  think 
how  execrable  that  sin  is,  which  doth  not  only  take  the  members  of  Christ 
and  makes  them  the  limbs  of  an  harlot,  but  even  turneth  Christ's  temples 
into  stinking  brothels.  Our  hearts  be  the  altars  to  send  up  the  sweet  in- 
cense of  devout  prayers  and  cheerful  thanksgivings ;  if  the  smoke  of  malicious 
thoughts  be  found  there,  will  God  accept  our  oblations  ?  Is  it  possible  that 
man  should  please  his  father,  that  will  not  be  reconciled  to  his  brother  ? 
The  lamps  of  knowledge  and  sobriety  are  burning  within  us ;  will  not  the 
deluge  of  drink  put  them  out?  Will  the  Lord  dwell  in  a  drunken  body? 
Must  we  not  cease  to  be  his  temples,  when  we  become  Bacchus's  tuns  and 
tunnels  ?  There  is  manna,  the  bread  of  life,  within  us ;  will  not  epicurism 
and  throat-indulgence  corrupt  it  1  There  is  peace  in  us ;  will  not  pride  and 
contention  affright  it  ?  There  is  the  love  of  heaven  in  us ;  will  not  the  love 
of  the  world  banish  it  1  Shall  the  graces  of  God  cohabitate  with  the  vices  of 
Satan  ?  Will  the  temple  of  God  endure  idols  1  No,  these  eagles'  plumes 
will  not  brook  the  blending  with  common  feathers ;  this  heavenly  gold  scorns 
the  mixture  of  base  and  sophisticate  metals. 

Let  us  search  our  hearts,  and  ransack  them  narrowly :  if  we  do  not  cast 
out  these  idols,  God  will  not  own  us  for  his  temples.  '  My  house  shall  be 
called  the  house  of  prayer,'  Matt.  xxi.  13,  this  was  God's  appropriation; 
'  but  you  have  made  it  a  den  of  thieves,'  this  is  man's  impropriation.  Let 
us  take  heed  of  impropriating  God's  house,  remembering  how  he  hath  re- 
venged such  a  profanation  with  scourges.  'We  are  bought  with  a  price, 
therefore  let  us  glorify  God  both  in  body  and  spirit,  for  they  are  his,'  1  Cor. 
vi.  20 :  his  purchase,  his  temple,  his  inheritance,  his  habitation.  Do  not  lose 
so  gracious  an  owner  by  the  most  ungracious  sacrilege.  You  see  many  ruined 
houses  which  have  been  once  king's  palaces  :  learn  by  those  dead  spectacles 
to  keep  yourselves  from  the  like  fortunes,  lest  God  say  of  you,  Hoc  templum 
meumfuit, — This  was  my  house  ;  but  now,  because  it  took  in  idols,  I  have 
forsaken  it. 

Or  what  if  we  do  not  set  up  idols  in  these  temples,  when  we  make  the 
temples  themselves  idols ;  or  say  not  with  Israel,  '  Make  us  gods,'  while  we 
make  gods  of  ourselves  ?  while  we  dress  altars,  and  erect  shrines  to  our  own 
brains,  and  kiss  our  own  hands  for  the  good  they  have  done  us  ?  If  we 
attribute  something  to  ourselves,  how  is  Christ  all  in  all  with  us  ?  Do  we 
justly  blame  them  that  worship  the  beast  of  Rome,  and  yet  find  out  a  new- 
idolatry  at  home  1  Shall  we  refuse  to  adore  the  saints  and  angels,  and  yet 
give  divine  worship  to  ourselves,  dust  and  ashes  1  If  victory  crown  our 
battles,  if  plenty  fill  our  garners,  or  success  an.swer  our  endeavour.?,  must  the 
glory  of  all  reflect  upon  our  own  achievements  ?    This  is  a  rivality  that  God 


2  COE.  VI.  16.]  THE  TEMPLE.  307 

will  not  endure,  to  make  so  many  temples  nothing  but  idols.  But  as  the 
Lancashire  justice  said  of  the  ill-shaped  rood,  though  it  be  not  well-favoured 
enough  for  a  god,  it  will  serve  to  make  an  excellent  devil.  So  proud  dust 
and  ashes,  that  arrogates  the  honour  of  God,  and  impropriates  it  to  himself, 
though  he  be  too  foul  for  a  temple,  yet  he  is  fit  enough  for  an  idol.  When 
David  prays,  Libera  me  ah  homine  onalo, — '  Deliver  me  from  the  evil  man, 

0  Lord,'  St  Augustine,  after  much  study  and  scrutiny  to  find  out  this  evil 
man,  at  last  lights  upon  him ;  ab  homine  malo,  that  is,  d,  me  ipso, — '  Deliver 
me  from  the  evil  man,'  deliver  me  from  myself;  deliver  Augustine  from 
Augustine ;  I  am  that  evil  man.  So,  of  all  idolatries,  God  deliver  us  from  a 
superstitious  worship  of  ourselves  !  Some  have  idolised  their  princes,  some 
their  mistresses,  some  their  manufactures,  but  they  are  innumerable  that 
have  idolised  themselves.  He  is  a  rare  man  that  hath  no  idol,  no  little  god 
in  a  box,  no  especial  sin  in  his  heart  to  which  he  gives  uxorious  and  affec- 
tionate indulgence. 

The  only  way  to  amend  all  is  for  every  man  to  begin  mth  himself.  In 
vain  shall  we  blame  those  faults  abroad  which  we  tolerate  at  home.  That 
man  makes  himself  ridiculous,  who,  leaving  his  own  house  on  fire,  runs  to 
quench  his  neighbour's.  Let  but  every  man  pull  a  brand  from  this  fire,  the 
flame  will  go  out  alone ;  if  every  soul  cleanse  his  own  temple,  all  shall  be 
quit  of  idols,  and  God  will  accept  of  all.  A  multitude  is  but  a  heap  of  uni- 
ties ;  the  more  we  take  away  the  fewer  we  leave  behind.  When  a  field  is 
overgrown  with  weeds,  the  best  course  to  have  a  good  general  harvest  is  for 
every  man  to  weed  his  own  ground.  When  we  would  have  the  street 
cleansed,  let  every  man  sweep  his  own  door,  and  it  is  quicldy  done.  But 
while  every  man  censures,  and  none  amends,  we  do  but  talk  against  idols 
with  still  uncleansed  temples. 

Let  us  pray  for  universal  repentance,  like  a  good  Josiah,  to  purge  the 
houses  of  God,  till  lust  and  profancness,  pride  and  covetousness,  fraud  and 
wantonness,  malice  and  drankenness,  be  no  more  found  among  us  :  till  every- 
thing be  cast  out,  and  nothing  let  in  that  is  unclean.  So  shall  the  Lord 
dwell  in  us  with  content,  and  we  shall  dwell  in  him  with  comfort.  Here 
we  shall  be  a  temple  for  him,  hereafter  he  shall  be  a  temple  for  us.  So  we 
find  that  glorious  city  described,  '  I  saw  no  temple  therein,  but  the  Lord  God 
Almighty  and  the  Lamb  Avas  the  temple  of  it,'  Rev.  xxi.  22.  We  are  God's 
temple  on  earth,  God  shall  be  our  temple  in  heaven.  To  this  purpose,  the 
Spirit  of  God  sanctify  us,  and  be  for  ever  sanctified  in  us  !     Amen. 

Some  may,  haply,  long  ere  this  have  prejudicated  in  their  censures  :  How 
is  this  opus  diei  in  die  suo  ?     What  is  all  this  to  the  lousiness  of  the  day  ? 

1  might  have  prevented  the  objection,  by  comparing  idolatry  with  treason : 
the  one  being  a  breach  of  allegiance  to  the  Lord,  the  other  a  breach  of  alle- 
giance to  the  Lord's  anointed.  Idolatry  is  a  treason  against  God,  and  treason 
is  a  kind  of  idolatry  against  the  king.  From  both  which  the  divine  grace 
and  our  holy  obedience  deliver  us  all  !  I  conclude  with  application  to  the 
time. 

This  is  one  of  those  blessed  days  celebrated  for  the  deliverance  of  (.)ur  gra- 
cious sovereign ;  and  well  may  the  deliverance  of  a  king,  of  such  a  king,  deserve 
a  day  of  gratulation.  When  God  delivers  a  private  man,  he  doth,  as  it  were, 
repeat  his  creation ;  but  the  deliverance  of  a  kmg  is  always  a  choice  piece 
in  the  Lord's  chronicle.  The  story  how  he  was  endangered  and  how  pre- 
served, this  place  hath  divers  times  witnessed ;  and  that  in  a  more  punctual 
manner  than  I  have  either  strength,  or  art,  or  time  to  match.  A  hard  thno 
it  seemed  to  be  when  a  king  was  imprisoned,  when  he  had  no  guard  with 


308  THE  TEMPLE.  [SeEMON   XLIII. 

him  but  his  innocency,  no  subject  but  a  traitor.  But  there  was  a  stronger 
with  him  than  all  they  could  be  against  him.  A  good  prince  hath  more 
guards  than  one  :  he  hath  a  subsidiary  guard,  consisting  of  mortal  men  ;  an 
inward  guard,  the  integrity  of  his  own  conscience ;  a  spiritual  guard,  the 
prayers  of  his  faithful  subjects ;  a  celestial  guard,  the  protection  of  diligent 
and  powerful  angels ;  a  divine  guard,  his  Maker's  providence,  that  fenceth 
him  in  with  a  wall  of  fire,  which  shall  at  once  both  preserve  him  and  consume 
his  enemies. 

But  my  purpose  is  not  to  bring  your  thoughts  back  to  the  view  of  his 
peril,  but  to  stir  your  hearts  up  to  thankfulness  for  his  preservation.  He  is 
justly  styled  '  the  Defender  of  the  Faith  : '  he  hath  ever  defended  the  faith, 
and  the  faith  hath  ever  defended  him.  He  hath  preserved  the  temple  of 
God  from  idols,  and  therefore  God  hath  preserved  him  from  all  his  enemies. 
Surely  that  providence  which  delivered  him  from  those  early  conspiracies, 
wherewith  he  hath  been  assaulted  from  his  cradle,  meant  him  for  some  ex- 
traordinary benefit  and  matchless  good  to  the  Christian  world.  He  that 
gave  him  both  life  and  crown  almost  together,  hath  still  miraculously  pre- 
served them  both  from  all  the  raging  violences  of  Rome  and  heU.  Now 
when  the  Lord  delivered  him,  what  did  he  else  but  even  deliver  us  all? 
That  we  might  rejoice  in  his  safety,  as  the  Romans  did  in  the  recovery  of 
Germanicus,  when  they  ran  with  lamps  and  sacrifices  to  the  Capitol,  and 
there  sung  with  shouts  and  acclamations,  Salva  Roma,  salva  2^airia,  salvtis 
Germanicus, — The  city  is  safe,  the  country  is  safe,  and  all  in  the  safety  of 
Germanicus.  While  we  consider  the  blessings  which  we  enjoy  by  his  gra- 
cious government,  that  the  estates  we  have  gotten  with  honest  industry  may 
be  safely  conveyed  to  our  posterity  3  that  we  sit  under  the  shadow  of  peace, 
and  may  teach  our  children  to  know  the  Lord ;  that  the  good  man  may 
build  up  temples  and  hospitals  without  trembling  to  think  of  savage  and 
barbarous  violences  to  pull  them  down ;  that  our  devotions  be  not  molested 
with  uproars,  nor  men  called  from  their  callings  by  mutinies  ;  that  our 
temples  be  not  profaned  with  idols,  nor  the  service  of  God  blended  with 
superstitious  devices ;  that  our  temporal  estate  is  preserved  in  liberty,  our 
spiritual  estate  may  be  improved  in  piety,  and  our  eternal  estate  assured  us 
in  glory;  that  our  lives  be  protected,  and  in  quiet  our  souls  may  be  saved  : 
for  such  a  king  of  men,  bless  we  the  God  of  kings,  and  sing  for  his  deliver- 
ance, as  they  did  for  their  Germanicus,  as  privately  every  day,  so  this  day  in 
our  public  assemblies  :  Salva  Britannia,  salva  ecclesia,  salmis  Jacobus, — Our 
kingdom  is  safe,  the  church  of  God  is  safe,  oiar  whole  estate  is  safe,  we  are 
aU  safe  and  happy  in  the  safety  and  happiness  of  I^ing  James.  Oh  that,  as 
we  have  good  cause  to  emulate,  so  also  we  would  truly  imitate,  the  gratula- 
tion  of  Israel,  2  Chron.  v.  12,  13  :  we  for  our  king,  that  hath  preserved  the 
temple,  as  they  for  their  king  that  built  the  temple ;  while  the  Levites  and 
singers  stood  with  harps,  and  cymbals,  and  viols,  and  the  priests  blowing 
with  trumpets,  as  if  they  had  all  been  one  man,  and  made  one  sweet  har- 
mony to  the  praise  of  God. 

For  these  public  and  extraordinary  blessings,  God  requires  public  and  ex- 
traordinary praises  :  that  this  great  assembly,  with  prepared  hearts  and 
religious  atfections,  should  magnify  his  glorious  name,  and  if  it  were  possible, 
by  some  unusual  strain  of  our  united  thanks,  pierce  the  very  skies,  and  give 
an  echo  to  those  celestial  choirs,  singing,  Honour,  and  praise,  and  gloiy  be  to 
our  gracious  God  for  all  his  merciful  dehverances  both  of  prince  and  people. 
Yea,  O  Lord,  still  preserve  thine  own  anointed,  convert  or  confound  all  his 
enemies ;  but  upon  liis  head  let  his  crown  liourish.     Long,  long  live  that 


2  Cor.  VI.  16.]  the  temple.  309 

royal  keeper  of  God's  holy  temple,  and  the  defender  of  that  faith  which  he 
hath  of  old  given  to  Ms  saints,  and  let  all  true-hearted  Israelites  say.  Amen; 
yea,  let  Amen,  the  faithful  Witness  in  heaven,  the  Word  and  Truth  of  God, 
say  Avien  to  it.  For  ourselves,  let  us  heartily  repent  of  our  former  sins,  re- 
ligiously amend  our  future  lives,  abandon  all  our  intestine  idols,  serve  the 
Lord  with  pure  hearts  ;  and  still,  and  still  God  shall  deliver  both  him  and  us 
from  all  our  enemies.  This  God  grant  for  his  mercies'  sake,  Jesus  Christ 
for  his  merits'  sake,  the  Holy  Ghost  for  his  name's  sake ;  to  whom,  three 
persons  and  one  eternal  God,  be  all  praise  and  glory,  obedience  and  thanks- 
giving, world  without  end !    Amen. 


EIEENOPOLIS: 

THE  CITY  OF  PEACE. 


TO  ALL  THAT  LOVE  PEACE  AND  TRUTH. 

Peace,  take  it  with  all  faults,  is  better  than  war ;  and  the  end  of  a  just  war 
is  but  studmm  jiacis,  the  intention  of  a  right  peace.  The  subject,  then,  is 
beyond  exception  to  all  that  love  peace.  But  commonly  they  with  whom 
it  meddles,  refuse  to  meddle  with  it.  Let  such  take  the  course  of  their  un- 
happy precipice  into  everlasting  unquietness,  who  wilfully  reject  the  cure  of 
their  affected  malady ;  denying  their  consciences  a  trouble  that  may  save 
them,  for  fear  of  losing  a  trouble  that  doth  please  them,  As  if  a  man  were 
less  than  mad,  that  will  leap  into  the  fire  to  avoid  the  smoke.  There  is  pax 
/undamenti,  the  peace  of  doctrine  ;  and  jxix  ordinis,  the  peace  of  discipline. 
The  heretic  would  pull  down  the  first  pillar,  the  schismatic  the  other.  The 
former  would  break  our  peace  with  Christ ;  the  latter  with  ourselves  and  the 
church  :  both  these  are  almost  desperate.  But  there  is  a  third,  pax  jwlitica, 
a  civil  peace  ;  and  the  common  disturbers  of  this  are  such  contentious  spirits, 
that  either  unprovoked,  out  of  mischievous  intentions,  or  being  provoked, 
out  of  malicious  revenge,  set  all  in  uproar,  make  a  mutiny  in  manners,  an 
ataxy  in  the  course  of  life.  To  cure  this  Babel,  if  at  least  she  will  be  cured, 
is  the  scope  of  this  tractate.  Peace  was  Christ's  blessed  legacy  to  his 
church ;  and  we  are  the  ministers  whom  he  hath  chosen  to  see  it  paid. 
Executors  are  often  sued  for  the  bequest  given  by  dead  testators  :  lo,  here 
a  legacy,  without  suing,  from  a  living  Father.  Embrace  it,  and  be  regulated 
by  it ;  so  shall  your  hearts  find  present  comfort,  and  your  souls  eternal 
life  in  it. 

The  hearty  desirer  of  your  peace, 

THO.  ADAMS. 


THE  CITY  OF  PEACE. 


Live  in  inace;  and  the  God  of  love  and  peace  shall  he  with  you. 
—2  Cor.  XIIL  11. 

Peace  is  the  daughter  of  righteousness,  and  the  mother  of  knowledge  ;  the 
nurse  of  arts,  and  the  improvement  of  all  blessings.  It  is  delectable  to  all 
that  taste  it,  profitable  to  them  that  practise  it ;  to  them  that  look  upon 
it,  amiable ;  to  them  that  enjoy  it,  a  benefit  invaluable.  The  building  of 
Christianity  knows  no  other  materials.  If  we  look  upon  the  church  itself, 
'there  is  one  body;'  if  upon  the  very  soul  of  it,  'there  is  one  Spirit ;'  if 
upon  the  endowment  of  it,  '  there  is  one  hope ;'  if  upon  the  head  of  it, 
'  there  is  one  Lord ;'  if  upon  the  life  of  it,  '  there  is  one  faith ;'  if  upon  the 
door  of  it,  '  there  is  one  baptism ;'  if  upon  the  Father  of  it,  '  there  is  one 
God,  and  Father  of  all,'  Eph.  iv.  4. 

Peace  is  a  fair  virgin,  every  one's  love,  the  praise  of  all  tongues,  the  object 
of  all  eyes,  the  wish  of  all  hearts ;  pacem  te  poscimus  omnes.  She  hath  a 
smiling  look,  which  never  frowned  with  the  least  scowl  of  anger ;  snoAvy 
arms,  soft  as  down,  and  whiter  than  the  swan's  feathers,  always  open  to 
pious  embracements.  Her  milken  hand  carries  an  olive  branch,  the  symbol 
and  emblem  of  quietness.  She  hath  the  face  of  a  glorious  angel,  always  look- 
ing towards  righteousness,  as  the  two  cherubims  looked  one  upon  the  other, 
and  both  unto  the  mercy-seat.  Her  court  is  the  invincible  fort  of  integrity ; 
so  guarded  by  the  divine  providence,  that  drums,  trumpets,  and  thundermg 
cannons,  those  loud  instrument.?  of  war,  (I  mean  blasphemy,  contention,  vio- 
lence,) may  affront  her,  but  never  affright  her.  She  hath  a  bounteous  hand, 
virtual  like  the  gannent  of  Christ ;  if  a  faithful  soul  can  come  to  touch  it, 
to  kiss  it,  all  her  vexations  are  fled,  her  conscience  is  at  rest.  Her  bowels 
are  full  of  pity ;  she  is  always  composing  salves  for  all  the  wounds  of  a  broken 
heart.  Sedition  and  tumult  her  very  soul  hates ;  she  tramples  injuries  and 
discords  under  her  triumphant  feet.  She  sits  in  a  tlironc  of  joy,  and  wears 
a  crown  of  eternity ;  and  to  all  those  that  open  the  door  of  their  heart  to 
bid  her  welcome,  she  will  open  the  door  of  heaven  to  bid  them  welcome,  and 
repose  their  souls  in  everlasting  peace.  In  these  continual  dog-days  of  ours, 
wherem  love  waxeth  cold,  and  strife  hot,  we  had  need  set  our  instruments 
to  the  tune  of  peace.  This  was  the  blessed  legacy  which  Christ  bequeathed 
to  his  church ;  the  Apostle  from  his  Master  sent  it  as  a  token  to  the  Corui- 
tliians ;  and  I  from  the  Apostle  commend  it  as  a  jewel  to  all  Christians : 


312  THE  CITY  OP  PEACE.  [SeEMON   XLIV. 

'  Live  in  peace;  and  the  God  of  love  and  peace  shall  be  with  you.'  Which 
conclusion  of  the  ej)istle  contains  the  blessing  of  the  Apostle ;  a  valediction, 
and  a  benediction.  They  are  in  part  hortatory,  in  part  consolatory;  the 
virtue  to  which  he  persuades  them,  and  the  reward  which  he  promiseth 
them.  There  is  a  sweet  symphony  and  respondent  proportion  between  the 
counsel  and  the  comfort,  the  active  peace  and  the  factive  peace  :  for  seek- 
ing peace  on  earth,  we  shall  find  peace  in  heaven ;  for  keeping  the  peace  of 
God,  we  shall  be  kept  by  the  God  of  peace.  The  one  is  the  regular  com- 
pass of  our  life  on  earth,  the  other  is  the  glorious  crown  of  our  life  ia 
heaven. 

That  we  may  not  cherish  too  weak  an  opinion  of  this  duty,  we  must  know 
that  this  apostolical  counsel  is  an  evangelical  law,  and  binds  us  all  to  the 
peace  :  '  Live  in  peace.'  There  are  in  it  all  the  concurrmg  qualities  that  de- 
fine a  good  law,  as  Lycurgus  taught :  generalitas,  bonitas,  possibilitas, — ^it 
must  be  general,  good,  possible. 

General,  so  that  all  be  tied  to  the  obedience  of  it.  Else  it  were  like 
Anacharsis's  law,  a  cobweb  to  catch  flies ;  or  those  tyrannous  censures,  which 
are  made  to  vex  doves,  while  they  are  indulgent  to  buzzards. 

It  must  be  good,  for  none  are  bound  to  the  obedience  of  unjust  things.  If 
it  have  an  indifferent  extent  to  good  or  bad,  there  is  easily  found  some  colour 
of  evasion. 

It  must  be  possible,  for  if  things  be  imposed  ultra  posse,  and  so  men  be 
made  liable  to  the  mulct  when  they  are  not  culpable  of  the  guilt,  they  may 
object  that  Natiirce  dictame^i :  nemo  tenetur  ad  imjjossibile, — none  are  to  be 
tied  to  the  obedience  of  impossible  things.  Such  are  tyrants'  laws;  not 
vincula,  sed  retia, — not  limits  to  confine,  but  nets  to  ensnare;  not  pales,  but 
toils. 

But  the  law  of  peace  is  general,  none  can  plead  immunity;  good,  none 
tax  it  of  iniquity;  possible,  none  can  say  it  is  beyond  their  ability.  But  it 
may  be  objected  :  If  you  require  it  general,  it  is  not  possible,  for  we  can- 
not have  peace  with  aU  men ;  if  it  were  possible,  yet  is  it  not  lawful  and 
good,  for  we  may  not  have  peace  with  all  men.  To  direct  us  in  this,  the 
Apostle  inserts  two  cautions  :  '  If  it  be  possible,  as  much  as  lieth  in  you, 
live  peaceably  with  all  men,'  Rom.  xii.  18  :  E/  duvurov,  and  to  s^  'j/j,uv  ;  for 
there  are  some  cases  in  which  ou  dvvarhv,  it  is  not  possible.  '  What  com- 
munion hath  light  with  darkness?  and  what  concord  hath  Christ  with 
Belial  ? '  2  Cor.  vi.  15.  We  must  have  no  peace  with  it,  if  there  be  no  grace 
in  it.  '  Blessed  is  he  that  walketh  not  in  the  comisel  of  the  ungodly,'  &c., 
Ps,  i.  Forbear  not  only  to  sit  in  the  chair  of  pestilence  with  them,  which  is 
peccatum  dominans,  sin  reigning,  but  even  to  stand  and  discourse  with 
them,  which  is  peccatum  delectans,  sin  delighting ;  yea,  even  to  walk  a  turn 
with  them,  which  is  peccatum  intrans,  sin  entering ;  teaching  us  to  shun 
the  very  acquaintance  of  their  counsels. 

But  wicked  men  cannot  be  avoided ;  and  so  long  as  we  are  in  this  world, 
we  must  converse  with  men  of  the  world.  To  answer  this,  we  must  dis- 
tinguish between  offenders  and  offences ;  we  may  have  no  peace  with  the 
one,  true  peace  with  the  other.  There  are  two  names,  homo  el  peccator, — a 
man,  and  a  sinner  :  quod  2yeccator  est,  corrijye  ;  quod  homo,  miserere,'^' — as  he 
is  a  sinner,  reform  him ;  as  he  is  a  man,  the  image  of  God,  pity  him.  Doth 
thy  brother  sin  of  ignorance  1  Dilige  errantem,  interfice  errorem, — Kill  the 
error,  preserve  thy  brother.  Doth  he  offend  of  frailty?  Be  at  peace  cum 
hominibus,  non  cum  moribus, — with  the  man,  not  with  the  manners.     Tres- 

*  Aug. 


2  COE.  XIII.  11.]  THE  CITY  OP  PEACE.  313 

passeth.  he  of  malice?  Hate  vitium,  not  vincm, — the  disease,  not  the 
patient.  Howsoever  these  infirmities  are  inevitable,  still  we  may  have  peace, 
CU7-II  vialis,  licet  non  in  malis, — with  evil  men,  though  not  in  evU  matters. 

Indeed,  let  him  that  hath  authority  correct  maUcious  offences,  for  that  is 
not  like  a  ravisher  to  abuse,  but  hke  a  champion  to  vindicate,  the  honour  of 
peace.  Yet  still  cum  corrigat  maliiiam,  diligat  personam, — ^let  bim  correct 
the  transgression,  love  the  person. 

But  how  shall  we  answer  that  of  the  Psalmist :  '  Be  not  merciftd  to  them 
that  sin  of  malicious  wickedness,'  Ps.  lix.  5.  This  was  not  lyrecantis  votum, 
sed  prophetantis  vatidnium, — not  the  request  of  a  petitioner,  but  the  pre- 
diction of  a  prophesier.  He  did  not  wish  it  should  be  so,  but  saw  it  would 
be  so. 

But  if  all  this  be  true,  we  may  then  admit  peace  with  Rome.  We  do 
accept  a  civil,  not  a  religious  peace.  In  a  treatise  of  pacification  both  parties 
must  yield  somewhat ;  but  nothing  is  to  be  yielded  that  may  prejudice  the 
truth.  In  a  musical  instrument,  the  strings  that  be  out  of  tune  are  set  up 
or  set  down  to  the  rest ;  the  strings  that  be  in  tune  are  not  stirred.  Our 
doctrine  and  profession  are  tuned  to  the  blessed  gospel,  that  infaUible  canon 
of  truth,  and  therefore  must  not  be  changed.  Their  faith  and  religion 
jarreth  and  erreth  from  that ;  therefore  must  be  proportioned  to  ours,  if  they 
will  endeavour  a  perfect  harmony. 

Thus  far,  and  upon  these  terms,  we  may  have  peace,  if  we  seek  it :  we 
may  live  in  peace,  and  peace  may  live  in  us,  if  we  desire  it.  Therefore  still 
BhrivevTs,  '  Live  in  peace.'  Calvin  renders  it,  Pacem  agite,  '  Do  peace  ; '  or, 
as  if  God  should  say  to  men  whom  he  found  quarrelling,  or  too  loud,  '  Peace.' 
The  word  is  emphatical,  and  intimates  a  continual  habit :  we  may  call  it  the 
exercise  of  peace,  or  the  practice  of  peace. 

Some  have  a  good  mind  to  peace,  but  they  wUl  be  at  no  labour  about  it , 
many  are  content  to  embrace  it,  but  they  are  ashamed  to  seek  it ;  most  men 
love  it,  few  practise  it.  The  use  commends  the  virtue  :  the  beauty  and 
praise  of  peace  consists  not  m  motion,  but  m  action ;  nor  is  the  benefit  of  it 
in  a  knowing  discourse,  but  in  a  feehng  sense.  A  speculative  peace  is  like 
an  historical  knowledge,  such  as  he  that  hath  been  always  confined  to  his 
study  may  have  of  foreign  countries.  So  we  make  a  conquest  of  peace,  as  the 
byword  says  our  fathers  won  Boulogne ;  who  never  came  within  the  report 
of  the  cannon.  Or  as  the  Grecians  kept  philosophy  in  theu'  leaves,  but  kept 
it  not  in  their  lives.  A  jejune  and  empty  speculation,  like  some  subtle  air 
in  the  head,  only  breaks  out  into  crotchets  :  it  is  experience  that  brings  the 
sweetness  of  peace  home  to  the  heart.  Use  breeds  perfectness,  and  disuse 
loseth  the  most  serviceable  things.  Gold  loseth  more  of  its  weight  by 
rusting  in  corners,  than  by  continual  rumiing  in  commerces,  the  proper  end 
it  was  coined  for.  The  best  land  wiU  yield  small  increase  if  it  be  not 
tilled ;  though  some  have  the  most  profitable  trades,  the  want  of  industry 
hath  made  them  the  poorest  men.  The  throne  of  peace  is  in  the  heart,  not 
in  the  head. 

To  recover,  therefore,  the  swooning  Ufe  of  this  virtue,  I  will  compare 
peace  to  a  city:  if  you  wUl,  to  this  city;  which  should  be,  like  Jerusalem, 
a  '  city  of  peace.'  And  so  much  we  will^  pray  for  it :  that  it  may  preserve 
peace,  and  peace  may  preserve  it,  to  the  world's  end. 

I.  Let  the  walls  of  this  city  be  unity  and  concord.  II.  Let  her  have 
four  gates  :  innocence  and  patience,  benefaction  and  satisfaction.  The  first 
gate  of  peace  is  innocence ;  she  must  do  no  wrong.  The  second  is  patience ; 
she  must  suffer  wrong.     The  third  is  beneficence ;  she  must  do  good  instead 


314  THE  CITY  OF  PEACE.  [SeKMON   XLIV. 

of  wrong.  The  fourth  is  recompense ;  she  must  make  liberal  and  just  satis- 
faction for  any  committed  wrong.  There  is  also  a  postern  gate,  and  that  is 
humility  :  a  gate  indeed,  but  a  small  and  low  one ;  whosoever  enters  the 
city  of  peace  that  way,  must  stoop  before  he  get  in.  III.  The  enemies  of 
this  city  are  many,  divided  into  two  bands — hostility  and  mutiny.  IV.  The 
government  of  it  is  magistracy.  V.  The  law,  religion.  VI.  The  palace,  the 
temple.  VII.  The  life  of  the  citizens  is  love.  VIII.  It  is  served  by  the 
river  of  prosperity.  IX.  The  state  of  it  is  feUcity,  X.  The  inheritance,  eter- 
nal glory. 

I.  The  walls  of  j)eace  are  unity  and  concord,  Omnis  societas  est  corjnis 
2)oliticum  ;  and  it  is  in  a  city  as  in  a  body  :  there  are  many  members,  one 
body  j  many  citizens,  one  city.  The  body  is  one  of  the  most  lively  figures 
and  examples  of  peace.  '  We  are  all  one  body,'  1  Cor.  xii.  Not  only  one 
kingdom  ;  so  disparity  in  religions  makes  many  differences.  Nor  only  one 
city,  inter  dites  erunt  lites  ;  so  disparity  of  estates  will  breed  quarrels.  Nor 
only  one  house;  so  we  may  have  '  enemies  of  our  own  household.'  Bat  one 
body,  here  must  be  aU  love  and  peace.  Where  all  are  tied  by  bonds,  joints, 
and  ligaments  to  the  head;  there  also  by  the  same  nerves  one  to  another. 

Some  members  are  single  :  as  the  tongue  is  one,  to  speak  one  truth  ;  the 
heart  one,  to  entertain  one  God.  Other  are  gemina,  germana;  their  forces 
are  doubled  to  supply  mutual  defects.  Some  are  stronger,  as  the  arms  and 
legs,  for  the  supportation  of  the  weaker.  Thus  qualified  are  all  the  faithful 
citizens  of  peace  ;  preserving  a  unanimity  in  affection,  a  sympathy  in  afilic- 
tion,  a  ready  help  to  the  most  needful  condition ;  comforting  the  minds  of 
those  that  are  perplexed,  suppljring  the  wants  of  those  that  are  distressed, 
rectifying  the  weakness  of  those  that  are  unsettled,  informing  the  ignorance 
of  those  that  are  seduced,  and  reforming  the  errors  of  those  that  are  per- 
verted :  aU  endeavouring  the  deliverance  of  the  oppressed. 

The  members  provide  one  for  another  :  the  eye  sees  not  only  for  itself, 
but  for  the  body ;  the  hand  works  not  only  for  itself,  but  for  the  body ;  the 
ear  hearkens,  the  tongue  talks,  the  foot  walks,  all  parts  exercise  their  func- 
tions for  the  good  of  the  whole.  In  the  city  of  peace  men  must  not  only 
seek  their  own,  but  the  glory  of  their  Maker,  and  the  good  of  their  society. 
That  God  Avho  hath  given  us  honour  by  our  ancestors,  would  also  have  us 
iidd  honour  to  our  successors.  To  prefer  a  private  good  before  a  public,  is 
to  famish  and  starve  the  whole  body  to  fat  a  toe  or  please  a  finger.  Such 
monopolies  and  patents  as  impoverisheth  the  whole  to  enrich  a  part  are  not 
tolerable  in  the  city  of  peace. 

There  is  no  envy  or  grudging  among  the  members;  the  eye  doth  not 
grieve  to  see  the  arm  grow  strong,  nor  the  foot  to  be  sensible  of  the  stomach's 
health.  In  this  city,  one  should  not  envy  another's  thriving,  as  if  aU  were 
taken  from  ourselves  that  is  given  to  our  neighbours.  The  Lord  sees  that 
an  inequality  is  best  for  his  glory ;  distributing,  to  whomsoever  least,  yet  to 
■every  one  more  than  he  deserves.  *  Shall  the  ear  say,  Because  I  am  not  the 
eye,  I  am  not  of  the  body  V  1  Cor.  xii.  16.  No ;  but,  as  John  Baptist  said 
of  Christ,  '  He  cometh  after  me,  yet  is  before  me ;'  some  come  after  us  in 
wealth  that  may  go  before  us  in  grace.  The  poor  man  is  not  so  many 
pounds  behmd  the  rich  for  this  world,  as  he  may  be  talents  before  him  for 
the  world  to  come.  They  often  with  their  poverty,  misery,  ignominy,  are 
saved ;  whiles  others,  with  aU  their  honour  and  opulency,  go  to  hell. 

If  one  member  suffer,  the  rest  suffer  with  it.  If  there  be  a  thorn  in  the 
foot,  the  eye  sheds  a  tear,  the  heart  aches,  the  head  grieves,  the  hand  is 
ready  to  pull  it  out.     If  a  man  tread  on  our  toe,  we  say,  *  Why  do  you  tread 


2  Cor.  XIII.  11.]  the  city  of  peace.  315 

on  me  V  Quod  cuiqiiam,  cuivis, — Let  us  sorrow  for  the  afflictions  of  others, 
'  as  if  we  were  in  the  body.'  He  is  no  son  of  peace  that  '  forgets  the  break- 
ing of  his  brother  Joseph,'  Amos  vi.  G. 

The  walls  of  the  city  must  be  whole,  no  breaches  in  them,  lest  this  advan- 
tage the  enemy's  entrance.  There  must  be  no  schism  in  a  city,  as  no  divi- 
sion in  the  body  :  one  must  not  be  for  Paul,  another  for  Apollos,  another  for 
Cephas  ;  but  all  for  Christ,  and  all  for  peace.  Many  evil  men  may  have  one 
will  in  wickedness.  It  is  said  of  Pilate,  Luke  xxiii.  25,  Tradidit  Jesvm 
voluntati  eoricm, — '  He  delivered  Jesus  to  their  will,'  not  wills ;  many  sin- 
ners, one  will.  Shall,  then,  the  sons  of  grace  jar  ?  the  children  of  peace  be 
mutinous  ?  Unica  colmnha  mea,  saith  Christ, — '  My  dove  is  but  one.'  The 
dove  is  a  bird  of  peace  :  many  of  them  can  agree  lovingly  together  in  one 
house ;  every  one  hath  a  little  cottage  by  herself,  wherein  she  sits  content, 
■without  disquieting  her  neighbours.  Thus  dum  sinr/uhe  qucerimt  unionem, 
omnes  conservant  unitatem.  We  have  them  that  rush  into  others'  tabernacles, 
swallowing  a  man  and  his  heritages:  would  doves  do  thus  ?  Poor  Naboth's 
portion  is  many  a  rich  Ahab's  eye-sore :  would  doves  do  thus  1  Numbers 
are  still  on  the  wing  to  prey  upon  prostrate  fortunes ;  these  be  ravens,  not 
doves.  If  the  law  cannot  make  work  for  their  malice,  their  malice  shall 
make  work  for  the  law.  This  is  like  cocks  of  the  game,  to  peck  out  one 
another's  eyes  to  make  the  lawyers  sport.  When  two  friends  are  fallen  out 
of  love  into  blows,  and  are  fighting,-  a  third  adversary  hath  a  fair  advantage 
to  kill  them  both.  We  have  an  enemy  that  watcheth  his  time,  and  while 
we  wound  one  another,  he  wounds  us  all. 

If  the  members  be  pulled  asunder,  they  all  rot;  the  distraction  of  parts  is 
the  dissolution  of  the  whole.  If  we  forsake  the  peace  of  our  mother,  we 
put  ourselves  upon  record  for  bastards.  Discontent  with  our  own  portions 
and  places  overthrows  the  city  of  peace.  When  the  woods  and  the  floods 
were  at  variance,  the  sand  and  the  tire  were  fain  to  quiet  their  insurrection, 
2  Esdr.  iv.  1 4.  While  men  will  not  rest  satisfied  with  their  own  determinate 
stations,  but  invade  the  severals  and  properties  of  others,  what  can  be  ex- 
pected but  destruction  ?  If  there  be  contention  on  this  side,  and  ambition 
on  that  side,  there  will  be  confusion  on  all  sides.  While  Judah  was  hot 
against  Israel,  and  Israel  hot  against  Judah,  the  king  of  Syria  smote  them 
both.  God  shall  supply  the  part  of  Syria ;  and  when  brother  is  against 
brother,  he  will  be  against  them  all.  He  that  doth  not  what  he  can  to  main- 
tain the  walls,  doth  what  he  can  to  betray  the  city. 

II.  So  I  come  from  the  walls  to  the  gates. 

1.  The  fir.st  gate  is  innocence;  and  this  may  be  called  Bishopsgaie,  the 
ministers  of  the  gospel  being  both  the  preachers  and  precedents  of  innocency. 
If  men  would  abstain  from  doing  wrong,  the  peace  could  not  be  broken. 
St  Bernard  writes  of  the  dove,  that  felle  caret, — she  hath  no  gall.  Let  us 
be  such  doves,  to  purge  our  hearts  from  all  bitterness. 

Now  the  first  shelf  that  wrecks  innocence  is  anger.  It  were  rare  if  '  the 
wrath  of  man  should  fulfil  the  righteousness  of  God ;'  even  a  curst  anger 
breaks  the  peace.  It  is  an  evidence  whereby  God  will  judge  men  guilty  : 
now  there  is  no  malefactor  going  to  the  bar  for  his  trial  would  wilUngly  have 
that  evidence  found  about  him  that  should  cast  him.  Iratns  nou  videt  legem, 
sed  lex  videt  iratiim, — The  wTatliful  man  takes  no  notice  of  the  law,  but  the 
law  takes  notice  of  the  wrathful  man.  Let  us  take  heed  lest  we  carry  our 
anger  with  us  unto  God.  That  which  oftends  our  eyes,  we  remove  either 
our  sight  from  it,  or  it  from  our  sight ;  but  that  which  ofiends  our  souls,  we 
too  often  lay  next  our  hearts.     But  it  is  the  voice  of  transportivc  fiury,  '  I 


316  THE  CITY  OP  PEACE.  [SeEMON  XLIV. 

cannot  moderate  my  anger.'     Cannot !    Wlierefore  serveth  grace  but  to 
mortify  such  natural,  yea,  rather  unnatural  passions  ? 

How  easily  dotli  this  rage  often  inveterate,  making  some  so  angry  with 
men  that  they  will  scarce  be  pleased  with  God  himself!  And  either  he 
must  take  them  with  their  anger,  or  let  them  alone.  So  soon  it  rankles 
into  malice,  and  that  is  full  opposite  to  innocence. 

What  shall  a  man  do  ?  In  this  sudden  fit  shall  he  come  to  the  Lord's 
table,  or  forbear  it?  Si  non  accessent,  periculum;  si  accesserit,  damnum, — 
To  refuse  the  sacrament  in  anger  is  evil ;  to  receive  it  in  anger,  that  is  worse. 
Is  the  body  and  blood  of  Christ  no  more  worth,  but  that  for  love  of  a  peevish 
himiour  we  should  neglect  it  1  Shall  we  starve  our  consciences  to  feed  our 
misbegotten  passions  1  What  is  then  to  be  done  in  this  strait  1  The  an- 
swer is  easy :  Let  us  excommunicate  our  wrath,  that  we  may  communicate 
with  the  church  ;  leave  our  lusts  behind  us,  and  we  are  welcome,  as  Abraham 
left  his  ass  when  he  went  about  his  sacrifice,  Gen.  xxii.  5.  In  the  Levitical 
law  no  unclean  thing  might  be  touched  ;  if  it  were  touched,  the  temple  by 
that  person  must  not  be  approached.  ISTow,  for  the  Israelite  to  absent  him- 
self from  the  assembly  of  saints  and  service  of  God  was  uncomfortable ;  to 
come  so  polluted,  was  dangerous.  He  knew  the  remedy ;  either  not  to  be 
unclean  at  all,  or  soon  to  get  himself  cleansed.  The  first  best  is  to  harbour 
no  malice  :  the  next,  to  deliver  ourselves  from  it  with  all  possible  speed. 

In  a  word,  let  us  turn  our  anger,  when  it  comes,  another  way.  Let  all 
our  hate  be  the  hate  of  all  sin,  and  our  anger  bent  against  our  own  corrup- 
tions. Let  our  wrath,  like  the  shepherd's  dog,  sleep  till  the  wolf  comes. 
Be  we  at  peace  with  God  by  repentance,  with  our  neighbour  by  iimocence, 
with  oui"  own  heart  by  a  purified  and  pacified  conscience ;  and  the  Prince 
of  peace,  the  Lord  Jesus,  shall  embrace  us. 

2.  The  second  gate  is  patience,  which  is  not  imlike  to  Ludgate;  for  that 
is  a  school  of  patience,  the  poor  souls  there  learn  to  suffer.  The  first  en- 
trance of  peace  is  to  do  no  injury,  the  next  is  to  suffer  injury.  It  is  one 
special  commendation  of  charity,  that  it  'suffers  all  things;'  pro  fratrihus,  a 
fratrihus,  'propter  fratres.  For  our  brethren  we  must  sustain  some  loss:  he 
that  suffers  not  an  abatement  of  his  own  fulness  to  supply  their  emptiness,  is 
no  brother.  Of  our  brethren  we  must  put  up  some  wrong,  rather  than  make 
a  flaw  in  the  smooth  passage  of  peace.  Because  of  our  brethren,  and  '  for 
the  elect's  sake,  we  must  endure  all  things,  that  they  may  obtain  salvation,' 
2  Tim.  ii.  18.  Let  us  be  infirmed,  to  have  them  confirmed ;  brooking  a 
temporal  loss,  to  procure  their  eternal  good. 

According  to  the  Apostle's  counsel,  '  Let  us  bear  the  burden  one  of  an- 
other,' Gal.  vi.  2,  and  God  shall  bear  the  burden  of  us  aU.  As  in  the  arch 
of  a  building,  one  stone  bears  mutually,  though  not  equally,  the  weight  of 
the  rest.  Or  as  deer  swimming  over  a  great  water  do  ease  themselves  in 
laying  their  heads  one  upon  the  back  of  another ;  the  foremost  having  none 
to  support  him,  changeth  his  place,  and  rests  his  head  upon  the  hindmost. 
Bear  thou  with  his  curiousness,  he  doth  bear  with  thy  furiousness  ;  let  me 
bear  with  his  arrogance,  he  doth  bear  with  my  ignorance.  In  architecture, 
all  stones  are  not  fit  to  be  laid  in  every  part  of  the  building ;  but  some  below, 
as  the  fundamental  and  chief  corner-stone  to  sustain  the  load  of  the  rest,  some 
higher  in  the  wall,  others  in  the  top  for  ornament.  In  the  church,  ^vhich  is 
built  of  '  living  stones,'  Christ  is  the  '  head  of  the  corner,'  the  foundation 
that  supports  all ;  gracious  saints  have  the  next  places,  and  are  so  set  that 
they  may  help  to  bear  up  the  weaker. 

Materials  that  be  only  of  a  hard  nature  will  never  fadge  well  in  an  edifice 


2  COE.  XIII.  11.]  THE  (3ITY  OF  PEACE.  317 

The  Italians  have  a  proverb,  '  Hard  without  soft,  the  wall  is  nought.'  Stones 
cobliled  up  together,  mthout  mortar  to  combine  them,  make  but  a  tottering 
wall.  But  if  there  be  mortar  to  cement  them,  and  with  the  tractable  softness 
of  the  one  to  glue  and  fix  the  solid  hardness  of  the  other,  this  may  fortify  it 
against  the  shock  of  the  ram  or  shot  of  the  cannon.  The  society  that  con- 
sists of  nothing  but  stones,  intractable  and  refractory  spirits,  one  as  froward 
and  perverse  as  another,  soon  dissolves.  But  when  one  is  reeking  with  the 
fire  of  rage,  and  another  shaU  bring  the  water  of  patience  to  cool  and  quench 
it,  here  is  a  duration  of  peace.  When  iron  meets  iron,  there  is  a  harsh  and 
stubborn  jar ;  let  wool  meet  that  rougher  metal,  and  this  yielding  turns 
resistance  into  embracements. 

Let  not  then  the  voice  be  an  echo  of  ill  words,  nor  the  hand  a  racket  to 
bandy  back  fire-balls.  Patience  makes  even  the  wicked  confess,  '  Thou  art 
more  righteous  than  I,'  1  Sam.  xxiv.  17.  Infoelix  victoria  qua  hominem 
siqyercnmis,  vitio  succicmbimtis* — It  is  a  wretched  victory  that  overcomes  our 
foes,  and  slaves  us  to  our  lusts.  Patientia  mea  a  Domino,  Ps.  Lxii,  5,  as  the 
fathers  read  it;  and  indeed  who  can  give  this  patience  but  God  ?  Paul  had 
many  lives,  yet  he  sacrificed  them  all :  'I  die  daily,'  1  Cor.  xv.  31.  Btsi 
non  mortis  experientia,  tamen  j)roposito,i — Though  he  could  lose  but  one,  yet, 
in  regard  of  his  patience  and  purpose,  he  was  ready  to  lose  them  all. 

Nor  is  Christian  patience  thus  confined  within  the  bearing  of  injuries,  but 
it  extends  also  to  the  remitting  of  them.  Some  can  suffer  for  the  present, 
as  Haman  before  Mordecai,  aniono  vindicandi.  Forgiveness  is  the  demon- 
stration of  patience.  Not  to  contest  because  we  cannot  conquer,  is  called 
patience  perforce;  but  can  we  remit  ?  The  civil  man  can  forbear,  the  Chria- 
tian  must  forgive.  Let  us  be  remiss  to  note  a  wrong,  remissive  to  forget  it, 
writing  aU  our  injuries  in  the  dust.  Yea,  let  humility  sweetly  order  our  for- 
giveness :  for  gravisdma  jyoena  est  contumeliosa  venia, — a  proud  and  scorn- 
ful pardon  is  a  reproachful  wrong;  there  is  in  it  more  bitterness  than  mercy, 
more  punishment  than  reconcilement. 

Otherwise,  how  can  we  pray, '  Forgive  us  our  trespasses,  as  we  forgive  them 
that  trespass  against  us'  ?  Oh  but,  say  some,  God  is  merciful !  What !  shall 
we  therefore  be  unmerciful  ?  I  may  forgive,  but  I  cannot  forget,  is  the  faint 
reservation  of  another.  Take  we  heed;  let  not  us  be  in  jest  with  God,  lest 
he  be  in  earnest  with  us.  Do  we  tiot  otherwise  beg  a  removal  of  mercy  and 
pardon  from  our  own  souls.  WiU  not  God  say,  *  Evil  servant,  ex  ore  tuo, — 
out  of  thy  own  mouth  will  I  judge  thee'  ?  Hath  Christ  with  his  own  blood 
made  thee  friends  with  God,  and  cannot  that  blood  entreat  thee  to  be  friends 
with  thy  brother  ?  When  thou  comest  to  the  holy  altar  with  thy  gift,  and 
rememberest  thy  ofiiended  brother,  '  leave  there  thy  gift ;  first  bo  reconciled 
to  him,  then  offer  to  God,'  Matt.  v.  24.  A  gift  doth  pacify  wrath,  jmd  God 
is  pleased  with  our  sacrifice  upon  his  altar;  yet  aim  omnis  culpa  munere 
solvattir,  sola  injuria  incondonata  rejicitur,X — when  evciy  fault  is  solved  with 
a  gift,  injury  alone  is  sent  away  without  pardon. 

Therefore  qualem  vis  erga  te  esse  Deum,  talem  ie  exMheas  erga  pi'oxijnum,^ 
— ^be  thou  to  thy  brother  on  earth  as  thou  wouldest  have  thy  Father  in 
heaven  be  to  thee.  Si  loudens,  pete  veniam;  si  Icesus,  da  veniam, — K  an  in- 
surer, ask  pardon;  if  a  sufferer,  give  pardon.  Be  we  so  far  from  expecting 
his  submission,  that  we  render  our  remission,  and  meet  the  trespasser  with 
a  pardon  before  he  ask  it.  Dissensio  ah  aliis,  (I  te  reconciliatio  incipiat,\\ — 
Let  strife  begin  from  others,  be  thou  first  in  reconcilement.  Christ  healed 
Malchus's  ear  that  came  to  an-cst  him.  Which  amongst  us  so  loves  his  bene- 
*  Bern.  f  Chrys.  t  Aug.  §  Isidor.  ||  Sen. 


318  THE  CITY  OP  PEACE.  [SeEMON   XLIV. 

factors  as  Paul  loved  his  malefactors  1  He  would  do  anything  to  save  them 
that  would  do  anything  to  kill  him.  Others'  offences  to  us  are  but  small, 
valued  with  ours  against  God,  who  is  infinite.  If  he  forgive  the  pounds,  let 
not  us  stick  at  the  farthing  tokens. 

3.  The  next  gate  is  beneficence.  Doing  good  is  the  fortification  of  peace. 
This  may  be  called  Aldgate;  not  only  because  there  is  the  picture  of  Charity 
at  the  gate, — I  do  not  say,  as  near  going  out,  but  at  the  gate,  to  keep  good- 
ness in, — but  because  that  is  called  the  Old-gate,  and  charity  was  a  virtue 
of  old  times,  not  so  much  now  in  fashion.  The  heathen  moralist  said  we 
must  use  men  thus :  Bene  velle  omnibus,  bene  facere  amicis, — Wish  well  to 
all,  and  do  good  only  to  our  friends.  But  the  clear  light  of  nature,  which  is 
the  gospel,  chargeth  us,  '  while  we  have  opportunity,  to  do  good  to  all  men ;' 
albeit  with  some  preferment  of  the  best, '  especially  to  the  household  of  faith,' 
Gal.  vi.  10. 

All  men  may  be  ranked  under  one  of  these  combinations  :  rich  and  poor, 
home-born  and  strangers,  friends  and  enemies. 

First,  for  the  rich  and  poor.  The  Pharisee  will  stand  on  good  terms  with 
the  rich,  invite  them  for  a  re-invitation;  as  men  at  tennis  toss  the  ball  to 
another,  that  he  may  toss  it  to  them  again.  But  who  helps  the  poor? 
'  Wealth  maketh  many  friends,  but  the  poor  is  separated  from  his  neighbour,' 
Prov.  xix.  4.  If  he  do  well,  he  is  not  regarded ;  if  ill,  he  is  destroyed.  The 
poor  man,  by  his  wisdom,  delivered  the  city  from  the  force  of  a  puissant 
enemy ;  yet,  when  all  was  done, '  no  man  remembered  that  poor  man,'  Eccles. 
ix.  15,  But  '  if  he  stumble,  they  will  help  to  overthrow  him,'  Ecclus.  xii.  23, 
How  contemptibly*  doth  a  rich  epicure  look  upon  a  poor  beggar  !  yet  '  the 
rich  and  the  poor  meet  together,  and  the  Lord  is  the  maker  of  them  all,' 
Prov.  xxii.  2,  In  all  our  grand  feasts,  the  guests  that  Christ  spoke  for,  Luke 
xiv.  14,  are  left  out. 

For  domestics  and  strangers.  Many  have  so  much  religion  as  to  provide 
for  their  own,  yea,  so  much  irreligion  as  to  do  it  with  the  prejudice  of  the 
public  good  and  hazard  of  their  own  souls  :  but  who  provides  for  strangers  ? 
'  Entertain  strangers ;  for  thereby  some  have  entertained  angels  unawares,' 
Heb.  xiii.  2.  But  for  all  this  possible  happiness,  few  mil  put  it  to  the  ven- 
ture :  and  were  they  indeed  angels,  without  angels  in  their  purses  to  pay  for 
it,  they  should  find  cold  entertainment. 

Friends  and  enemies.  For  friends,  many  will  be  at  peace  with  them,  till 
they  be  put  to  the  trial  by  some  expressive  action;  and  then  they  will  rather 
hazard  the  loss  of  a  friend  than  the  least  loss  by  a  friend.  But  suppose  we 
answer  our  friends  in  some  slight  courtesy,  hoping  for  a  greater,  who  will  do 
good  to  his  enemies  1  'If  thine  enemy  hunger,  feed  him :  so  thou  shalt  heap 
coals  of  fire  on  his  head,'  Rom.  xii.  20,  Do  it,  not  with  an  intent  to  make 
his  reckoning  more,  but  thy  own  reckoning  less,  '  Love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate  you,  and  pray  for  them  that 
despitefuUy  use  you,'  Matt.  v.  44.  Do  unto  them  deeds  of  amity,  deeds  of 
charity,  deeds  of  piety.  Of  amity,  '  Love  them  that  hate  you ;'  of  charity, 
*  Do  good  to  them  that  hurt  you;'  of  piety,  'Pray  for  them  that  persecute 
you.'  There  is  the  Diligite  of  the  heart,  '  Love  your  enemies;'  the  Benedicite 
of  the  tongue,  '  Bless  them  that  curse  you ;'  the  Benefacite  of  the  hand,  '  Do- 
good  to  them  that  hate  you;'  the  Benevelle  of  all,  'Pray  for  them  that  perse- 
cute you.'  '  Love  your  enemies,'  there  is  Afectus  cordis;  '  Do  thorn  good,' 
there  is  Effectus  operis;  '  Pray  for  them,'  there  is  Perfectio  charitatis.  But 
the  wise  man  counsels,  '  Do  well  to  him  that  is  lowly,  but  give  not  to  the 
*  That  is,  coutemptuously, — Ed. 


2  Cob.  XIIL  11.]  the  city  of  peace.  319 

ungodly  3'  and,  '  Give  unto  tlie  good,  not  to  the  sinner,'  Ecclus.  xii.  o,  7. 
Though  not  qiia  imjnus  and  quia  wipins,  yet  qua  homo  and  quia  homo,  we 
must  relieve  him.  Cherish  himself,  not  his  sin.  We  must  love  him,  noti 
quoad  culpam,  sed  quoad  naturam.  They  are  God's  children,  licet  insani, 
although  they  be  sick;  and  our  brethren,  licet  ivjirmi,  although  they  be 
weak.  Therefore,  for  the  conformity  of  nature,  because  we  are  the  same 
workmanship ;  for  our  own  benefit,  for  he  that  doth  good  to  his  enenay,  even 
in  that  doth  better  to  himself;  and  for  the  imitation  of  him  we  worship; 
let  us  uphold  peace  by  charity.  His  sun  rises,  and  rain  falls,  both  on  the 
just  and  unjust,  Matt.  v.  45.  Noli  negate,  quod  Deus  nulli  negat.  Thus 
looking  up  with  piety  to  the  Lord's  perfection,  and  down  with  pity  upon 
man's  imperfection,  let  us  do  good  to  all. 

Through  the  gate  of  beneficence  doth  the  charitable  man  enter  mto  the 
city  of  peace.  He  that  is  covetous  must  needs  be  mutinous.  '  He  that  is 
greedy  of  gain,  troubleth  his  own  house,'  Prov.  xv.  27.  Solomon  calls  him, 
a  trouble-house,  and  we  do  find  him  a  trouble-city,  as  Demetrius  did  all 
Ephesus.  But  charity  makes  peace  ;  Divitem  voluit  Deus  id  pauperem  adju- 
varet,  jMuperem  voluit  ut  divitem  piroharet, — God  makes  some  rich,  to  help 
the  poor;  and  suffers  some  poor,  to  try  the  rich.  The  loaden  would  be 
glad  of  ease  :  now  charity  lighteneth  the  rich  man  of  his  superfluous  and  un- 
wieldy carriage.  When  the  poor  find  mercy  they  will  be  tractable  :  when 
the  rich  find  quiet,  they  should  be  charitable.  Would  you  have  your  goods 
kept  in  peace  1  First,  lock  them  up  by  your  prayers,  then  open  them  again 
with  your  thankful  use,  and  trust  them  in  the  hands  of  Christ  by  your 
charity. 

This  city  hears  ill  for  oppression,  and  is  (I  fear  too  justly)  suspected  of 
injustice  :  now  the  most  noble  confutation  of  jealousy  is  by  deeds  of  charity. 
This  is  the  East-gate  to  the  city  of  peace,  and  I  may  (from  St  Paul)  call  it 
the  principal,  and  '  most  excellent  way,'  1  Cor.  xii.  31.  Whosoever  can  shew 
you  the  way  better,  yet  certainly  none  can  shew  you  a  better  way. 

4.  The  fourth  gate  is  recompense,  or  satisfaction ;  and  this  we  may  liken 
to  Cripplegate.  It  is  the  lamest  way  to  peace,  yet  a  way :  it  is  a  halting 
gate,  but  a  gate.  It  were  far  better  coming  into  this  city  by  any  of  the  for- 
mer gates,  yet  better  at  this  than  none.  All  come  not  by  innocence,  nor  all 
by  patience,  nor  all  by  beneficence ;  but  if  they  have  failed  in  these,  they 
must  be  admitted  by  recompense,  or  not  at  all.  The  first  best  is  to  do  no 
injury ;  the  next  is  satisfaction,  to  make  amends  for  that  we  have  done. 
Hortensius  said  of  his  mother.  Ego  minquam  cum  ea  inivi  gratiam, — I  never 
was  reconciled  to  her,  because  we  two  never  fell  out.  Oh  that  the  inhabitants 
of  this  city  could  say  so  of  their  neighbours  :  We  never  were  made  friends, 
because  we  never  were  foes  !  But  as  our  Saviour  saith,  '  It  is  necessary  that 
olfences  do  come  :'  not  that  it  should  be  so,  but  that  it  will  be  so.  There 
is  no  necessity  that  compels  a  man  to  sin  ;  except  that  the  heart  being  evil, 
will  give  ofi"ence.  As  it  is  necessary  for  him  that  comes  to  the  fire  to  be 
made  hot ;  but  there  is  no  necessity  that  he  come  unto  the  fire. 

The  malady  of  offences  will  be  contracted,  therefore  the  only  cure  is  by 
satisfaction.  That  we  may  know  how  to  do  this,  the  Scripture  sets  down 
divers  degrees  m  the  accomplishment  of  this  satisfaction  for  injuries.  First, 
He  must  go  to  the  party  wronged.  Secondly,  He  must  confess  his  fault. 
Thirdly,  He  must  humble  himself.  Fourthly,  He  must  make  restitution. 
Fifthly,  He  must  reconcile  himself.  Sixthly,  And  this  must  be  done  quickly, 
with  all  possible  speed. 

He  must  go  to  him,  not  tarry  till  he  meet  huu,  or  till  some  occasion  bring 


32.0  THE  CITY  OF  PEACE.  [SeRMON   XLIV. 

them  together.     Not  obvium  da;  but  go  to  thine  adversary,  Matt.  v.  24,  go 
on  purpose  :  inquire  for  him,  seek  him  out,  rest  not  till  thou  find  him. 

Humanity  may  work  some  to  this  undertaking  and  overtaking  of  peace ; 
but  man  is  naturally  so  good  a  constructor  of  his  own  doings,  that  Avill  he 
confess  his  fault  1     Yes,  '  He  shall  confess  his  trespass,'  Num.  v.  7. 

An  ingenious'*  nature  may  be  brought  to  acknowledge  his  fault :  but  will 
pride,  the  contention-maker,  admit  humility?  Will  he  stoop  to  him  he  hath 
abused  ?  From  insultation  will  he  descend  to  submission  ?  He  must :  '  Go 
and  humble  thyself,'  Prov,  vi.  3. 

Touch  of  conscience  may  procure  humihty;  but  yet  will  he  not  spend 
twice  as  much  at  law,  ere  he  make  restitution  ?  Yet  even  here,  a  quiet  man 
for  his  own  peace's  sake  may  be  brought  to  give  somewhat,  for  a  part  of 
amends :  but  will  he  satisfy  him  the  whole  1  The  law  of  nature  requires 
total  satisfaction,  but  will  he  besides  give  damages  ?  The  law  of  the  land 
allows  damages ;  but  now  will  he  give  any  overplus  to  make  an  atonement  ? 
or  be  at  so  much  cost  as  to  buy  reconcilement,  rather  than  miss  it  ?  He  must : 
Zaccheus  restores  fourfold,  and  by  the  law  he  is  bound  to  add  a  fifth  part, 
Num.  V.  7. 

But  if  all  this  be  done,  will  he  yet  ever  be  friends  with  him  ?  will  he  be 
truly  reconciled  ?  He  must :  '  Reconcile  thyself  to  thy  brother,'  Matt.  v.  24. 
Otherwise,  when  he  desires  of  the  Lord  to  be  forgiven,  as  he  forgiveth,  God 
will  answer,  as  Joseph  did  to  his  brethren,  '  Look  me  not  in  the  face,  unless 
thy  brother  be  with  thee,'  Gen.  xliii.  3.  Shall  the  father  think  well  of  that 
son  which  rejecteth  his  brother  ?  Do  we  call  the  '  Author  of  peace'  our  God, 
while  we  are  the  children  of  dissension  ?  Will  he  ever  agree  with  him  that 
delights  to  quarrel  with  his  ?  But  suppose  the  mjurer  doth  entreat  and  per- 
suade himself,  without  prevailing,  will  he  use  his  friends  about  such  a  busi- 
ness 1     Yes,  saith  Solomon,  he  must  employ  his  friends. 

Time  may  work  all  this,  but  to  do  it  when  the  flesh  trembles,  and  the 
blood  boUs  for  revenge,  suddenly;  who  can  so  prevail  over  himself?  He 
must  do  it  quickly :  '  Agree  with  thine  adversary  quickly,'  Matt.  v.  25.  Yes, 
perhaps,  Avhen  leisure  may  serve ;  but  will  any  man  neglect  business  to  go 
about  it  ?  Yes,  aU  business  set  apart,  though  it  were  as  important  as  offering 
sacrifice  at  God's  own  altar :  '  Leave  there  thy  gift,'  &c.  Noji  ex2Jerieris 
DeuTii  tihi  p'opitium,  nisi  2^Toximiis  te  sentiat  sibi  -placatxim^ — strife  with  our 
brother  makes  our  best  services  unacceptable  to  our  Father.  The  Lord  dis- 
penseth  with  his  own  worship  to  maintain  our  charity :  and  will  not  be  found 
of  us,  till  we  have  found  our  brother,  to  make  our  peace  with  him.  Come 
not  to  the  temples,  hear  no  sermons,  say  not  your  prayers,  forbear  all  wor- 
ship and  devotions,  while  a  festering  and  rankling  hatred  is  in  your  souls. 

Yet  now  all  this  may  be  done  of  an  inferior  to  a  superior,  either  for  fear, 
or  hope  of  gain  by  his  love  :  but  would  you  have  a  superior  yield  thus  to  an 
inferior,  to  deprecate  strife  ?  Yes,  Abraham  disdained  not  to  go  unto  Lot, 
the  elder  to  the  younger,  the  uncle  to  the  nephew,  the  worthier  to  the 
meaner,  and  that  in  the  kindest  manner,  to  compose  a  controversy  begun  by 
their  servants.  Oh  that  this  age,  which  seldom  wakes  but  to  do  mischief, 
would  yet  think,  how  after  all  injuries  to  others,  they  do  this  greatest  injury  ' 
to  their  own  souls,  that  for  want  of  a  just  compensation,  they  exclude  them- 
selves from  the  blessing  of  peace  ! 

5.  These  be  the  main  gates ;  there  is  a  little  postern  besides,  that  is,  humi- 
lity :  for  of  all  vices,  pride  is  a  stranger  to  peace.     The  proud  man  is  too 
guilty,  to  come  in  by  innocence ;  too  surly,  to  come  in  by  patience  :  he  hath 
*  That  is,  ingenuous, — Ed. 


2  COE.  XITI.  11.]  THE  CITY  OF  PEACE.  321 

no  mind  to  come  in  by  benefaction ;  and  lie  scorns  to  come  in  by  satisfac- 
tion. All  these  portcullises  be  shut  against  him  :  there  is  no  way  left  but 
the  postern  for  him  ;  he  must  stoop,  or  never  be  admitted  to  peace.  Pride 
is  always  en^dous  and  contumelious,  thinking  she  adds  so  much  to  her  own 
reputation  as  she  detracts  from  others  .  she  is  no  fit  neighbour  for  peace. 

Heaven  is  a  high  city,  yet  hath  but  a  low  gate.  Celsa  fatria,  via  hinnilis. 
Tolle  superhiam,  quod  habes  meum  est :  tolle  invidiam,  quod  haheo  tuitvi  est* 
— Take  away  pride,  and  that  which  thou  hast  is  mine  ;  take  away  envy,  and 
that  which  I  have  is  thine.  Pride  and  envy  are  too  uncivil  for  a  peaceable 
city  :  the  one  cannot  endure  a  Aicine  prosperity,  nor  the  other  a  superior 
eminency.  All  men  must  be  poor  to  please  the  one,  and  all  must  be  base 
to  content  the  other.  Peace  is  humble,  pride  quite  overlooks  her.  The 
philosopher  might  have  seen  the  stars  in  the  water ;  he  could  not  see  the 
water  in  the  stars  when  he  stumbled  into  the  ditch.  Men  may  behold  glory 
in  humility,  they  shall  never  find  peace  in  ambition.  The  safest  way  to  keep 
fire  is  to  rake  it  up  in  embers ;  the  best  means  to  preserve  peace  is  in  hum- 
bleness. The  tall  cedars  feel  the  fury  of  tempests,  which  blow  over  the 
humble  shrubs  in  the  low  valleys.  There  was  no  rule  with  Paul  at  first ; 
raising  tumults,  speeding  commissions,  breathing  out  slaughters  agaiust  poor 
Christians;  but  when  Christ  had  thundered  liim  from  his  horse,  broken  his 
void  spirit  to  humility,  then  he  was  fit  for  peace.  God,  that  often  effectu- 
ates his  own  will  by  contraries,  makes  trouble  the  i)reparation  for  peace ;  as 
a  father  corrects  his  unruly  children  that  they  may  be  quiet.  Let  us  ex- 
amine our  own  experience  :  when  the  Lord  hath  soundly  scourged  us,  we  go 
from  under  his  fingers  as  tame  as  lambs ;  farewell  strife,  aU  our  care  is  to 
find  rest  and  peace  in  Jesus  Chiist. 

III.  We  have  seen  the  city  of  peace,  with  her  walls  and  gates,  and  we 
wish  well  to  her  :  '  Peace  be  within  thy  walls,  and  prosperity  within  thy 
fialaces,'  Ps.  cxxii.  7.  But  hath  she  no  adversaries  1  Yes ;  there  is  an 
enemy  that  beleaguers  this  city — contention  ;  whose  army  is  divided  into 
two  bands  or  troops  :  the  one  called  the  civil,  the  other  the  uncivil ;  the  civil 
are  law  quarrels,  the  uncivil  are  sword  quaiTels.  The  one  is  the  smooth- 
faced company,  the  other  the  rugged  or  ragged  regiment.  The  city  of  peace 
hath  gates  for  these  also,  when  she  hath  subdued  them.  Either  she  turns 
them  out  at  Moorgate,  as  fitter  for  the  society  of  ]\Ioors  and  pagans — she 
banisheth  them  ;  or  lays  them  up  in  Newgate — a  place  very  convenient,  being 
not  so  old  as  peace,  built  since  the  birth  of  strife.  These  enemies  pursue 
us,  velferro,  velforo,  as  that  father  saith.t 

Fevro  ;  when  upon  every  punctilio  of  honour,  as  they  fiilsely  call  it,  reason 
and  religion  must  be  thrown  by,  and  friry  govern.  The  gaUant,  as  if  he 
knew  no  law  but  his  own  will,  or  as  if  the  least  aspersion  upon  his  honour 
were  more  weighty  than  if  the  state  of  Christendom  or  the  glory  of  God  lay 
upon  it,  cries,  Revenge  !  offers  the  stab,  threatens  the  pistol.  How  is  that  pre- 
cious account  forgotten  which  God  requires  of  man  and  beast !  Gen.  ix.  5. 
Men  study  to  be  mad  yAih  reason ;  they  have  an  art  of  killuig  that  teacheth 
murder  by  the  book  :  as  cunning  as  Joab  was,  that  could  stab  in  the  fifth, 
rib,  a  speeding  place;  so  he  treacherously  slew  Abner  and  Amasa,  2  Sam. 
iii.  27,  XX.  10.  Oh  that  men  should  venture  their  lives  upon  one  another's 
sword,  as  if  they  had  no  souls  to  be  ventured  upon  the  sword  of  God's  ven- 
geance !  that  he  should  be  held  base  who,  being  challenged,  doth  not  write  his 
mind  with  a  pen  of  steel,  in  the  ink  of  blood,  on  the  white  paper  of  man's 
life! 

*  Aug.  +  Ibid.  "^ 

VOL.  II.  X 


322  THE  CITY  OP  PEACE.  [SeRMON   XLIV, 

Cannot  the  tears  of  our  mother  prevail  with  us,  when  seeing  us  quarrel 
she  says,  as  Jocasta  advised  her  two  unbrotherly  sons  : — 

'  Bella  geri  placuit  nullos  habitxira  triumphos ; ' 

or  as  Rebekah  said  of  her  twins,  '  Why  should  I  be  deprived  of  you  both  in 
one  day  V  Gen.  xxvii.  45.  But  if  our  mother  cannot  still  us,  our  Father  will 
part  us ;  and  they  whose  souls  hate  peace  shall  be  sent  to  a  prison  where  is 
no  peace,  that  seeing  they  love  quarrels,  they  may  have  fighting  enough  with 
infernal  spirits.  But  perhaps  there  be  some  who  make  no  other  reckoning, 
resolving  with  him  in  the  Orator,  Hodie  coenabinms  apucl  inferos, — To-night 
we  will  sup  together  in  hell.  As  it  is  reported  of  two  to  have  fought  under 
the  gallows,  desperately  forecasting,  that  if  the  one  were  there  killed  the 
other  should  there  be  hanged. 

By  the  toleration  of  this  duel  in  France,  that  kingdom  lost  in  ten  years  six 
thousand  gentlemen,  as  themselves  report.  Wretched  men !  for  occisor  lethaliter 
peccat,  et  occisus  ceternaliter  perit,'^ — the  homicide  sins  deadly,  and  the  slain, 
without  unexpectable  mercy,  perisheth  eternally.  How  dare  they  lift  up 
those  hands  to  God  for  mercy,  that  have  been  lifted  up  against  their  brother 
in  cruelty  1  Every  base  vermin  can  kiU ;  it  is  true  prowess  and  honour  to 
give  life  and  preserve  it.t  Simeon  and  Levi  seemed  to  have  just  cause,  the 
whoring  of  their  own  sister.  Gen.  xxxiv.  31 ;  yet  their  father  oalls  them 
'  brethren  in  evil '  for  it,  blesseth  his  honour  from  their  company,  and  his 
soul  from  their  secrecy,  Gen.  xlix.  6.  Thou  sayest  of  thy  contendent,  he 
shall  have  as  good  as  he  brings,  yet  thyself  condemnest  that  he  brings  for 
evil.  iVe  titaris  inimico  2^Tceceptore,X — Let  not  thy  enemy  teach  thee  to  do 
that  which  thyself  detestest  in  him.  Because  we  receive  injuries  without 
right,  shall  we  return  them  without  law  ? 

Sometimes  this  ariseth  from  the  wine,  Bacchus  ad  arma  vocat;  and  lightly 
it  makes  men  aptest  to  use  their  arms  when  they  cannot  stand  on  their  legs. 
But  shall  this  serve  for  a  plea,  and  get  a  pardon.  It  was  done  in  drink. 
No ;  this  rather  deserves  a  double  punishment,  as  it  is  a  double  fault.  Com- 
monly it  proceeds  from  tmadvised  anger;  as  if  anything  done  in  fury  were 
not  done  in  folly.  The  choleric  man  is  like  one  that  dwells  in  a  thatched 
house,  who  being  rich  in  the  morning,  by  a  sudden  fire  is  a  beggar  before 
.  night.  It  was  the  decree  of  Theodosius,  by  the  counsel  of  St  Ambrose,  that 
execution  after  a  severe  sentence  should  be  deferred  thirty  days  :  that  the 
heat  being  qualified,  the  severity  might  be  moderated. 

But  they  object.  This  is  to  stand  by  like  fools,  while  we  suffer  others  to 
abuse  us.  No,  that  is  not  folly  which  the  Lord  hath  commended  for  wis- 
dom. The  shot  of  the  cannon  hurts  not  wool,  and  such  yielding  things,  but 
that  which  is  hard,  stubborn,  and  resisting  ;  the  rage  of  our  roaring  sons  is 
tamed  by  patience.  Turn  to  the  brawling  cur,  and  he  will  be  more  fierce ; 
ride  on  neglecting  him,  and  he  will  soon  be  quiet.     This  is  the  furious  band. 

Foro;  there  is  another  battalia  of  adversaries  that  turn  their  challenge 
into  a  writ :  the  field  appointed  is  Westminster  Hall  or  some  other  court  of 
justice ;  the  weapons,  the  law;  the  postures  of  the  fight  are  demurs,  delays, 
quirks,  removals;  the  victory,  a  verdict;  the  doom,  a  sentence;  and  the 
death  itself,  an  execution.  One  says.  To  bear  this  is  against  my  conscience; 
when  indeed  he  means  it  is  against  his  concupiscence.  If  the  plaintiff  go  no 
further  than  the  court  of  his  own  affections,  the  defendant  shall  never  have 
audience ;  for  he  is  amicics  curice.  '  He  that  is  first  in  his  own  cause  seemeth 
just;  but  his  neighbour  cometh  and  searcheth  him,'  Prov.  xviii.  17  :  he  is 
*  Bern.  +  Aug.  +  Basil. 


2  COE.  XIII.  11.]  THE  CITY  OF  PEACE.  323 

no  competent  judge  in  his  own  matter.  It  will  bear  an  action,  saith  the  law- 
giver ;  this  inflameth  passion  in  the  law-goer. 

Oh  that  men  could  see  the  foUy  of  this  htigiousness  !  First,  that  he  is  not 
in  the  state  of  gi'ace,  but  a  mere  carnal  man.  This  is  St  Paul's  argument  to 
the  Corinthians  :  If  there  be  contentions  among  you,  '  are  ye  not  carnal  ? ' 
1  Cor.  iii.  4  ;  whereas  the  '  fruit  of  the  Spirit  is  peace,  long-suffering,  gentle- 
ness,' Gal.  V.  23,  Secondly,  that  he  doth  not  so  much  find,  as  make  himself 
enemies.  We  may  say  of  him  as  the  angel  said  to  Hagar  concerning  her  son 
Ishmael,  Gen.  xvi.  1 2,  '  His  hand  is  against  every  man,  and  every  man's 
hand  against  him.'  Thirdly,  that  he  vexeth  himself  without  need  :  they 
that  go  to  law  for  trifles,  are  like  nice  people  that  continually  lie  m  the 
hands  of  chirurgeons  and  physicians,  for  pimples  and  warts ;  whereas  the 
physician  and  lawyer  are  for  necessity,  not  wantonness.  Their  boxes  and 
papers  are  the  books  and  badges  of  their  profession;  they  tmdge  up  and 
down,  more  busy  to  cast  away  their  money,  than  lawyers  are  to  catch  it ; 
their  word  is  Currat  lex, — Let  the  law  have  its  course ;  but  by  their  wills 
that  course  should  never  have  an  end. 

They  plead.  We  have  stood  before  the  best,  in  courts  of  highest  honour ; 
alas  !  so  doth  the  spider,  even  '  m  kings'  palaces,'  Pro  v.  xx.  10,  So  did  the 
devil ;  when  the  sons  of  God  presented  themselves  before  him,  Satan  was 
there  also.  Job  ii.  1,  Fourthly,  they  consider  not  the  root  of  contentions, 
as  the  Apostle  describes  them : — Want  of  wisdom  to  compound  controversies  : 
'  Is  there  not  one  wise  man  among  you,  able  to  judge  between  brethren  % ' 
1  Cor.  vi.  5.  Want  of  love  :  '  Brother  is  against  brother.'  Want  of  pa- 
tience :  '  Why  do  ye  not  rather  suffer  wrong  1 '  Want  of  justice :  '  Ye  defraud 
and  do  wrong.'  For  want  of  justice,  foro  conscieniiw,  they  prosecute  their 
malice,  foro  justitice.  We  may  add,  want  of  mercy, — they  cannot  forgive  ; 
but  if  they  forgive  not  others,  their  final  Quietus  est  was  never  yet  sealed, 
and  they  shall  be  called  to  an  after-reckoning.  As  that  wicked  servant 
sped ;  notwithstanding  the  '  Lord  forgave  liim '  at  his  request,  because  he 
did  not  forgive  his  brother  at  his  entreaty,  he  was  '  delivered  over  to  the 
tormentors,'  Matt,  xviii,  22. 

Fifthly,  they  weigh  not  how  they  are  deceived.  Lawyers  first  invented 
laws  to  secure  our  lands  and  titles ;  now  they  make  those  laws  engines  to 
get  away  our  lands  and  titles.  Their  frequent  session  hath  not  been  ever- 
more to  preserve  a  man's  possession.  And  for  those  that  can  tarry  the 
leisure  of  the  law,  they  have  quirks  and  delays;  which  are  like  the  corrosive 
plasters  of  an  unconscionable  leech,  that  tiu'us  a  small  green  wound  to  an 
incurable  fistula,  by  poisoning  and  exulceration  of  it  for  filthy  lucre.  When 
a  man  must  die  without  mercy,  it  is  some  ease  to  die  quickly,  and  be  out  of 
his  pain.  But  such,  when  they  purpose  to  murder  a  man's  estate,  have 
tricks  to  keep  him  long  a-dying ;  that  he  may  stiU  languish  and  puie  away 
hi  hope  of  recovery. 

And  what  doth  the  winner  get,  that  at  the  term's  end  he  may  brag  of 
his  gains  ?  Doth  he  not  come  home  dry-foundered  ?  Doth  he  not  follow 
the  mill  so  long,  till  the  toll  be  more  than  the  gTist  1  It  is  a  token  of  un- 
wholesome air,  where  the  country  is  full  of  thriving  physicians  :  Si  valeant 
Iwmines,  ars  iua,  Phoebe,  jacet.  It  argues  little  hejiith  in  that  kingdom 
which  hath  so  many  thriving  lawyers ;  who  while  unquietness  feeds  us,  do 
quietly  feed  upon  us. 

We  are  willing  to  give  such  self-molcsters  some  counsel,  if  they  ^vill  take 
it,  and  ask  them  no  fees  for  it.  Yea,  we  give  it  not,  but  Christ  gives  it : 
will  they  take  his  advice,  that  great '  Counsellor '  of  the  Father  ?    He  coun- 


324  THE  CITY  OF  PEACE.  [SeRMON   XLIV. 

sels  liis  clients  to  the  everlasting  possession  of  tlieir  souls  by  patience.  In 
Olympiads  certaminibus,  diaholo  consecratisf' — In  the  games  of  Olympus, 
consecrated  to  the  devil,  he  had  the  glory  of  the  day  that  gave  most  wounds, 
and  came  off  himself  untouched.  In  stadio  Christi  non  est  ea  certandi  lex, 
sed  contraria, — In  the  race  of  Christianity,  there  is  a  contrary  law  of  striv- 
ing :  not  he  tliat  offers  most  blows,  but  he  that  suffers  most  blows,  is  crowned. 
A  man  is  stricken ;  will  he  go  to  law  for  this  1  No,  rather  let  him  turn  the 
other  cheek ;  this  is  Christ's  counsel.  His  cloak  is  taken  from  him  :  it  is 
near  him,  a  garment ;  of  necessary  comeliness,  a  cloak ;  of  singular  use,  he 
hath  but  one  cloak ;  he  hath  the  propriety  of  it,  it  is  Ids  cloak  :  must  he  go 
to  law  for  this?  No,  rather  let  Mm  take  his  coat  also.  Foelix  ille,  sinudus 
corpore,  sit  midus  vicditia, — ^there  is  a  wedding  garment  to  clothe  such. 

I  am  no  Anabaptist,  nor  libertine,  to  deny  the  magistracy,  or  lawfulness  of 
authority,  and  our  just  appeal  thereto.  Rather  than  every  man  should  be 
his  own  judge,  I  would  appease  uproars  with  the  town-clerk  of  Ephesus : 
'  The  law  is  open,  and  there  are  deputies ;  let  them  implead  one  another,' 
Acts  xix.  38.  St  Paul  himself  took  this  course,  appealing  to  the  judgment- 
seat  of  Caesar,  Acts  xxv.  10.  Our  SaA-iour's  practice  is  a  clear  comment  and 
declaration  of  his  law.  He  that  bade  us  rather  turn  our  other  cheek  to  the 
smiter  than  revenge  ourselves,  did  himself  sweetly  reprove  him  that  smote 
Mm :  '  If  I  have  spoken  evil,  bear  witness  of  the  evil ;  but  if  well,  why 
smitest  thou  me?'  John  xviiL  23.  So  Paul  to  Ananias,  'Sittest  thou  to 
judge  me  after  the  law,  and  commandest  me  to  be  smitten  contrary  to  the 
law  ? '  Acts  xxiii.  3.  The  Lord  himself  hath  appointed  tribunals  ;  and  no  law, 
no  love.  I  know  there  is  a  Christianly  seeking  of  justice,  when  injurious  per- 
sons grow  worse  by  forbearance,  and  ground  their  insolence  upon  others' 
patience.  As  CMistians  may  war  in  love,  so  they  may  jar  in  love  :  when  the 
party  cast  in  the  suit,  may  be  bettered,  if  not  in  his  money,  yet  in  Ms  man- 
ners; and  Satan  only  conquered.  Ut  qui  vincitur,  simid  vinccd,  et  imus 
tantummodo  vincatur  diaholus.  Sed  reprimam  me,  I  wiU  hold  me  where 
I  was.  I  have  laboured  to  bring  men  mto  peace,  I  must  shew  them  no  way 
out  again.  The  fathers  sometimes  in  confuting  a  heresy  much  spread,  if 
they  did  run  a  little  within  the  brinks  of  a  contrary  error,  not  then  ques- 
tioned, nor  so  dangerous,  were  never  censured  for  that  to  have  erred  dog- 
matice.  So  if  to  convince  that  heresy  in  manners,  '  It  is  lawful  to  go  to  law 
for  every  thing,'  I  should  a  little  lean  to  and  favour  that  other  opinion,  '  It 
is  lawful  to  go  to  law  for  nothing,'  either  excuse  me,  or  at  least  suspend 
your  judgments,  till  I  come  on  purpose  to  handle  that  point.  If  men  would 
promise  not  to  go  to  law  till  then,  I  would  promise,  when  they  did  go  to  law, 
to  bear  all  their  charges. 

Howsoever,  let  them  not  do  it  animo  litigandi,  nor  for  every  wrong  enter 
a,n  action,  lest  God  enter  his  action  against  them.  '  The  Lord  hath  a  con- 
troversy with  the  inhabitants  of  the  land,'  Hosea  iv.  1  :  a  terrible  action, 
which  the  jury  of  heaven  and  earth  will  find.  Let  them  therefore  leave  all, 
and  study  God's  law  with  that  royal  prophet :  '  Thy  testimonies  are  my 
delight  and  my  counsellors ;'  and  '  I  wiU  meditate  in  thy  statutes,'  Ps.  cxix. 
24,  48.  Blessed  is  he  that  '  meditates  on  God's  law  day  and  night,'  Ps.  L 
2 ;  but  cursed  is  he  that  wastes  Ms  time  to  meditate  and  study  law-tricks. 
Let  the  litigious  soul  learn  a  new  course  of  law ;  let  conscience  be  his  chan- 
cery, charity  Ms  chancellor,  patience  his  counsellor,  truth  Ms  attorney,  and 
peace  his  solicitor.  Litem  in  2^fOximum,  diverted  in  seipsum.  Let  Mm 
go  to  law  with  Ms  own  heart ;  arraign  his  passionate  will  tat  the  bar  of  God's 

*  Chrys. 


2  Cor.  XIII.  11.]  the  city  of  peace.  325 

judgment ;  let  the  twelve  apostles  be  a  jury  against  him,  who  all  condemn 
contention.  Thus  let  him  judge  himself,  that  he  be  not  judged  of  Jesus 
Christ.  For  he  that  avengeth  his  own  quarrel,  steps  into  the  prince's  chair 
of  estate,  yea,  into  God's  own  seat,  dethroning  both,  and  so  disturbs  heaven 
and  earth.  Madmen  that  thus  presume,  as  if  God  did  not  see  malice  in  the 
heart !  '  Hell  and  destruction  are  before  the  Lord ;  much  more  then  the 
hearts  of  the  children  of  men,'  Prov.  xv.  11.  Or  as  if,  seeing  men  contend, 
he  had  nothing  to  do  with  it ;  but  must  sit  still  like  an  idle  looker-on,  and 
take  part  with  neither. 

■'  Dearly  beloved,  avenge  not  yourselves,  but  rather  give  place  unto  wrath ; 
for  it  is  written.  Vengeance  is  mine ;  I  will  repay,  saith  the  Lord,'  Rom.  xii. 
19.  This  sounds  a  retreat  to  all  quarrels  :  Paul  seeing  the  daggers  drawn, 
and  the  peace  in  danger  to  be  broken,  steps  in  with  the  sword  of  the  Spirit 
to  part  the  fray.  It  is  a  writ  of  rcversemcnt  from  the  high  court  of  heaven ; 
if  we  break  open  the  writ,  we  shall  find  the  Kmg's  pleasure  m  it :  an  arrest 
of  revengers.  He  begins  with  'Dearly  beloved:'  a  sweet  ingredience,  to 
qualify  a  bitter  medicine.  As  if  he  should  say.  It  is  my  love  that  I  write 
so  much  against  mahce :  not  for  your  hurt,  but  for  your  eternal  good ;  if 
you  will  not  believe  me,  believe  God  himself :  *  To  me  belongeth  vengeance,' 
Deut.  xxxii.  35. 

The  devO,  when  he  gets  audience,  tells  a  man  how  much  he  is  hated  of 
others;  the  Holy  Spirit  tells  him  how  much  he  is  loved  of  others.  The 
argument  of  our  charity  to  them  is  God's  charity  to  us,  '  Put  on,  as  the 
elect  of  God,  holy  and  beloved,  bowels  of  mercies,  kindness,  humbleness  of 
mind,  long-suffering,'  Col.  iii.  1 2  :  seeing  ye  are  beloved  of  God,  love  his. 

This  is  God's  challenge,  'Vengeance  is  mine;'  God's  execution,  'I  mil 
repay ;'  God's  subscription,  to  which  his  great  name  is  affixed,  '  Thus  saith 
the  Lord.'  Scriptum  est,  it  is  a  transcript  and  fjiithful  copy  out  of  the  ori- 
ginal, to  shew  it  the  Lord's  true  act  and  deed ;  twice  written,  that  it  might 
never  be  forgotten  :  '  Once  hath  God  spoken,  twice  have  I  heard  it,  that 
vengeance,'  so  well  as  power,  'belongeth  unto  God,'  Ps.  Isii.  11.  He  pleads 
the  continuance  of  succession  without  interruption ;  vengeance,  judgment, 
and  glory  are  his  alone.  Therefore  to  avenge  ourselves,  is  both  to  lose  God's 
protection,  and  to  incur  his  condemnation.  It  is  faithless  and  fruitless. 
Faithless ;  not  to  believe  that  God  will  deal  with  us  according  to  his  Avord. 
'  With  thine  eyes  thou  shalt  see  the  reward  of  the  wicked,'  Ps.  xci.  8.  It  is 
then  infidchty  not  to  commit  our  case  to  God  and  his  deputy  the  prince,  but 
to  make  them  both  our  deputies  and  instruments  of  revenge.  What  is  this 
but  to  exalt  ourselves  above  all  that  is  called  God,  and  to  play  the  devil  in 
jest,  and  the  Pope  in  good  earnest?  Fruitless;  for  if  being  wronged,  we 
draw  out  our  wooden  dagger  of  revenge,  God  will  put  up  his  sword,  and 
leave  us  to  ourselves.  The  injured  child  turns  not  again,  but  rans  to  his 
father.  When  the  Italians  hear  how  God  hath  reserved  vengeance  to  him- 
self, they  say  blasphemously,  '  He  knew  it  was  too  sweet  a  bit  for  man, 
therefore  kept  it  for  his  own  tooth.'  But  if  man  were  his  own  carver,  ho 
would  carve  too  deep.  God  only  is  wise  and  just  :  wise  to  know,  and  just 
to  give  the  due  proportion.  Now  the  great  and  omnipotent  Lord  Chief- 
Justice  bind  us  all  to  the  peace  on  cartb,  and  bring  us  all  to  the  peace  of 
heaven  ! 

Now,  because  every  city  must  have  an  established  government,  order  being 
the  good  of  every  creature,  and  it  is  better  not  to  be  than  to  be  out  of  order; 
therefore  this  city  of  peace  must  have  a  lord  and  a  law ;  a  ruler  to  govern  it, 
and  a  rule  whereby  it  must  be  governed.     The  king  is  Christ,  who  is  there- 


326  THE  CITY  OF  PEACE.  [SeRMON   XLIV, 

fore  called,  Princeps  Pads, — '  Tlie  Prince  of  Peace.'  And  he  hath  a  deputy 
or  vicegerent  under  him,  whom  he  hath  set  to  promove  the  good,  and  to 
remove  the  evil,  of  peace.  The  law  is  truth,  that  is  the  gospel,  regula  iMcis, 
the  rule  of  truth. 

IV.  The  governor  of  this  city  is  supreme  authority.  As  God  is  a  great 
King,  so  the  king  is,  as  it  were,  a  little  god.  '  I  have  said,  Ye  are  gods.' 
God  is  an  invisible  King,  the  king  is  a  visible  god.  '  Ye  must  be  subject, 
not  only  for  wrath,  but  also  for  conscience  sake,'  Rom.  xui.  5.  All  must 
obey :  the  bad  for  fear,  the  good  for  love.  To  compel  the  one,  there  is  a 
writ  out  of  the  King's  Bench  ;  to  persuade  the  other,  there  is  an  order  in  the 
Chancery. 

Of  all  nations  we  are  blessed  with  peace,  under  a  king  of  peace ;  therefore 
all  bound  to  be  children  of  peace.  There  are  three  ways  of  choosmg  kings  ; 
— 1.  An  immediate  nomination  from  God ;  2.  A  succession  of  blood ;  3.  An 
election  of  the  people.  The  first  ceaseth,  the  last  hath  been  found  dangerous, 
the  best  remains.  They  that  are  suddenly  chosen  out  of  the  flock  do  seldom 
manifest  such  royal  behaviour,  nor  become  their  majesty,  for  it  is  not  their 
trade.  Jehu  remitted  much  of  his  noble  zeal  when  he  was  settled  in  his 
kingdom.  It  is  one  thing  to  say,  '  With  a  great  sum  of  money  obtained  I 
this  kingdom,'  Acts  xxii.  28 ;  and  for*  another  to  say,  '  I  was  a  king  bom.' 
We  may  justly  say  of  our  king,  Dignisshmis  regno,  si  non  natus  ad  regnum. 
When  the  poets  called  some  men  the  sons  and  offspring  of  the  gods,  they 
meant  that  they  were  men  of  a  more  noble  and  uncommon  nature,  and  that 
those  graces  were  ex  divino  qflatu.  It  was  as  familiar  t\ith  Homer  to  make 
a  king  fight  with  a  god  at  his  elbow  as  a  common  soldier  with  his  sword  in 
his  hand"  To  whom  the  Lord  gives  most  honour,  he  gives  most  assistance. 
'The  heart  of  the  king  is  in  his  hand,  as  rivers  of  waters;'  the  heart  of  a 
private  man  as  a  little  brook.  In  the  former  is  more  need  of  his  omnipotence. 
Howsoever,  the  grace  of  adoption,  in  the  apostles'  time,  was  '  not  given  to 
many  mighty  or  noble,'  1  Cor.  i.  26  ;  yet  the  graces  of  administration  are. 

Anarchy  is  the  mother  of  division,  the  stepmother  of  peace.  While  the  state 
of  Italy  wants  a  king,  aU  runs  into  civil  broils.  It  is  the  happmess  of  this  city 
that  there  is  no  distraction.  Not  a  king  at  Judah,  and  another  at  Dan ;  not 
one  in  Hebron,  another  in  Gibeon ;  not  the  red  rose  here,  and  the  white 
there.  We  are  not  shufiled  into  a  popular  government,  nor  cut  into  cantons 
by  a  headless,  headstrong  aristocracy;  but  Henricus  Rosas,  Eegna  Jacobus, 
— in  Henry  was  the  union  of  the  roses,  in  James  of  the  kingdoms.  Every 
king  is  not  a  peacemaker :  ours,  like  a  second  Augustus,  hath  shut  the 
msty  door  of  Janus's  temple  ;  so  maldng  peace,  as  if  he  were  made  of  peace. 
That  blessed  queen,  of  sweet  and  sacred  memory  before  him,  was  Filia 
Pads  ;  who,  as  by  her  sexual  graces  she  deserved  to  be  the  queen  of  women, 
so  by  her  masculine  virtues  to  be  the  queen  of  men.  Certainly,  it  would 
have  troubled  any  king  but  him,  to  have  succeeded  such  a  queen ;  yet  no 
man  complains  the  want  of  peace.  This  he  promised,  and  Yerbwn  regis,  rex 
regi,  this  he  hath  performed  to  every  good  soul's  content.  When  he  was 
first  proclaimed,  what  heard  we  but  peace  ?  What  heard  the  nobles  %  a  king 
that  would  honour  them.  What  the  senators  ?  a  king  that  would^  counsel 
them.  What  the  schools?  a  king  that  would  grace  them.  What  the 
divines  ?  a  king  that  would  encourage  them.  What  the  rich  ?  a  king  that 
would  defend  them.     What  the  poor  ?  a  king  that  would  relieve  them. 

When  a  tyrant  comes  abroad,  all  seek  to  hide  themselves  :  '  When  the 
wicked  rise,  men  hide  themselves,'  Prov.  xxviii.  28.     But  when  a  clement 

*  Qu.  'far'?— Ed. 


2  Cor.  XIII.  11.]  THE  CITY  op  peace.  327 

prince  progresseth,  all  flock  to  him ;  the  streets  and  ways  are  filled  with 
people,  the  air  with  acclamations.  We  call  our  peace,  '  the  king's  peace;' 
and  say  to  brawlers,  Keep  the  king's  peace.  Peace,  plenty,  traffic,  learning, 
administration  of  justice,  flourishing  of  arts,  preaching  of  the  gospel,  Rex 
Jtipiter  omnibus  idem.  Like  David,  he  leads  the  dance  to  heaven ;  and  like 
Augustus,  makes  a  sweet  spring  wheresoever  he  goes.  '  Israel  had  rest 
forty  years,'  Judg.  v.  31  ;  we  have  had  a  jubilee  of  fifty  years,  and  begun 
again.  The  peacemaker  doth  both  bless  and  is  blessed ;  therefore  let  us 
bless  him,  and  bless  God  for  him,  and  hold  ourselves  blessed  in  Mm. 

Away  then  with  those  discontented  spirits  that  grudge  these  outward 
rights,  whether  tributes  of  money,  or  attributes  of  supremacy.  Solvatur 
subsidium,  ne  contingat  excidium.  'For  this  cause  pay  we  tribute  also,' 
&c,,  Rom.  xiii.  6.  It  is  the  mediate  due  to  God,  as  prayers  and  praises  are 
his  immediate  rents.  Some  have  observed,  that  Christ  did  not  miracle 
about  honour  or  money,  except  that  one  of  giving  tribute  to  Caesar.*  Much 
more  intolerable  arc  those  our  cousins  of  Samaria,  that  fly  off  in  a  rage  : 
'  "What  portion  have  we  in  David?'  Matt.  xxu.  27.  For  this  cause  certainly, 
if  David  were  now  aUve,  he  would  never  admit  a  Jesuit  to  his  chaplain. 
But  perish  his  enemies,  and  upon  his  own  head  let  his  crown  flourish !  May 
not  the  sceptre  depart  from  Jacob,  nor  a  seed  from  his  loms,  till  Shiloh  come 
again  !  May  his  posterity  have  a  crown  on  earth,  when  himself  hath  a  crown 
in  heaven  !     Amen. 

V.  The  law  of  tliis  city  is  the  law  of  Christ :  a  law  indeed,  but  a  law  of 
peace.  It  made  peace  betwixt  God  and  man ;  and  it  must  make  peace  be- 
tween man  and  man.  If  it  cannot  reconcile  us  one  to  anctther,  it  shall  recon- 
cile none  of  us  to  the  Lord.  It  is  a  law,  not  to  be  observed  fur  state,  but 
for  conscience.  Indeed  those  Catidi  Catilinarii,  statising  Jesuits  turn  all 
their  religion  into  statism,  yea,  into  atheism.  And  there  be  many  church- 
recusants,  a  monstrous,  menstruous  brood,  the  moon-calves  of  that  lunatic 
religion.  Come  they  do,  but  more  for  fear  of  the  law  than  for  love  of  the 
gospel.  And  all  the  children  that  even  hang  on  the  breasts  of  peace  cannot 
be  excused ;  for  some  through  nescience  or  negligence,  scarce  cast  an  eye 
on  the  statutes  of  peace. 

*  I  will  hear  what  the  Lord  will  speak  :  for  he  will  speak  peace  unto  his 
people,'  Ps.  Ixxxv.  8.  One  takes  snuff  at  his  poor  neighbour  :  perhaps  it  is 
Mordecai's  cap  that  hath  put  Haman  out  of  Ids  princely  wits ;  and  now  he 
resolves  to  trounce  him.  Proud  beggar !  he  will  teach  liim  to  know  his 
betters.  Oh,  but  tarry,  and  hear  the  statute  of  peace  :  '  Rob  not  the  poor, 
because  he  is  poor,'  Prov.  xxii.  22  ;  '  for  the  Lord  will  plead  his  cause,  and 
spoil  the  soul  of  them  that  spoil  him.'  Lust  makes  this  a  spur  to  oppres- 
sion, (pda  pauper,  because  he  is  poor ;  the  law  makes  this  a  bridle  from 
it,  quia  paii2')er,  because  he  is  poor.  Another  is  crop-sick  of  ceremonies ; 
he  hath  a  toy  in  his  head,  that  the  church's  garment  should  not  be  em- 
broidered, nor  have  more  lace  and  fringe  than  his  own  coat :  there  is  in  hini 
so  little  of  man,  that  he  talks  of  nothing  but  the  beast.  Rather  than  his 
children  shall  be  crossed  in  baptism,  he  will  out  of  the  ark  into  some  fantasti- 
cal wherry.  Let  him  tarry,  and  hear  what  the  law  speaks,  in  his  law  of 
peace  :  '  In  Christ  Jesus  neither  circumcision  availeth  any  thing,  nor  imcir- 
cumcision,  but  a  new  creature,'  Gal.  vi.  15 ;  that  is,  neither  ceremony,  not 
no  ceremony,  but  the  substantial — a  new  creature. 

Another  flatters  himself,  '  I  need  not  stand  on  strict  performance  of  tithes ; 

*  It  is  now  generally  imderstoocl  that  this  tribute  was  not  to  Casar,  but  to  the 
temple. — Ed. 


328  THE  CITY  OP  PEACE.  [SbRMON   XLIV. 

the  gospel  requires  nothing  but  benevolence  :  experienced  men  justify  it,  I 
have  the  warrant  of  good  lawyers  for  it.'  Oh,  but  such  a  la-\vyer  is  the  barris- 
ter of  Barathrum,  a  sworn  enemy  to  the  law  of  peace.  The  voice  of  Clirist 
is  not  in  it;  hear  that :  '  Let  him  that  is  taught  in  the  word  communicate 
unto  him  that  teacheth  in  all  good  things,'  Gal.  vi.  6. 

This  city  of  peace  hath  one  immutable  rule,  and  it  is  sufficient  to  direct 
all  actions  :  '  And  as  many  as  walk  according  to  this  rule,  peace  be  on  them, 
and  mercy,  and  upon  the  Israel  of  God,'  Gal.  vi.  16.  A  man  is  proud  of 
his  victorious  mischiefs,  fleshed  with  his  fortunate  wickedness,  thinks  he 
hath  carried  himself  bravely  in  out-bribing  his  adversary,  fooling  judge  and 
jury  by  false  testimony,  and  triumphs  in  his  unblest  gain  :  but  is  this  accord- 
ing to  the  rule  of  peace  ?  Vincat  Veritas, — Let  truth  overcome.  The  loser 
may  sit  down  with  content,  but  the  winner  shall  lie  down  in  torment.  A 
rich  man  carries  himself  proudly ;  above  others  in  scorn,  above  himself  in 
folly  :  he  thinks  all  his  titles  beneath  him,  and  even  those  that  worship  him 
stUl  to  undervalue  him ;  others  he  looks  upon  as  if  they  were  made  to  serve 
him,  yea,  and  be  proud  to  be  commanded  by  him.  Cross  him,  and  he 
rages,  swells,  foams  like  the  sea  in  a  storm ;  but  is  this  after  the  rule  of 
peace  ?  '  Learn  of  me,  who  am  meek  and  lowly  in  heart,'  Matt.  xi.  29. 
Alas  !  what  is  the  difierence  in  dust  1  '  The  beggar  dies,  so  does  the  rich 
man,'  Luke  xvL  22.  Before,  the  rich  could  not  endure  the  beggar  near  him ; 
here  one  verse  contains  them  both.  In  life  the  rich  hath  the  pre-eminence 
of  ease,  and  wealth,  and  honour :  in  death,  the  poor  man  goes  first  to  peace. 

In  driving  a  trade,  it  is  Mammon's  prime  poUcy  to  take  advantage  of 
others'  necessity  or  simplicity.  '  Sold  you  it  for  so  much  1 '  saith  Peter, 
Acts  V.  8.  'Yea,  for  so  much,'  answers  Ananias.  '  Did  it  cost  so  much?^ 
says  the  buyer.  '  Yes,'  saith  the  seller.  Let  him  tremble  at  the  judgment, 
which  was  a  sudden  death.  This  is  the  rule  of  an  unjust  city,  not  of  the 
city  of  peace  :  Pereat  mundi  lucrum,  ne  flat  animce  damnum, — Perish  that 
gain  which  comes  with  the  soul's  loss. 

Many  think  charity  to  the  poor  to  be  a  work  of  mere  supererogation ;  that 
they  are  not  bound  liberally  to  give  part  of  that  to  lazy  beggars  which  they 
have  laboriously  gotten  by  their  endeavours.  But  hear  the  rule  of  peace  : 
*  Break  thy  bread  unto  the  hungry.'  '  Sell  that  thou  hast,  and  give  to  the 
poor,'  Matt.  xix.  21.  But  as  when  Christ  dissuaded  from  covetise,  by  the 
difficulty  of  entrance  that  wealth  finds  to  heaven,  they  amazedly  replied, 
'Who  then  can  be  saved?'  who  can  walk  after  this  rule?  when  we 
preach  this  doctrine,  the  world  cries,  Durus  sermo, — This  is  a  hard  saying,  a 
harsh  sermon.  Yet  is  this  the  law  of  peace,  and  thus  minded  are  the 
citizens  of  peace.  When  the  poor  at  your  gates  ask  you  panem  quotidianum, 
their  daily  bread,  they  after  a  sort  make  you  gods;  therefore  shew  yourselves 
at  least  to  be  men.  Charity  is  the  food  of  peace  on  earth,  and  the  seed  of 
peace  in  heaven. 

VI.  The  palace  of  peace  is  the  temple  :  the  peace  of  man  can  never  be 
preserved  without  the  worship  of  God.  It  is  not  enough  for  the  city  to  have 
laws,  but  these  must  be  dividged,  made  known  to  the  inhabitants,  the  ob- 
servation of  them  continually  urged;  for  by  nature  men  are  apt  enough 
to  fly  out.  Howsoever  the  Eomans  buUt  their  Temphi^n  Pads  without 
the  gates,  yet  here  it  is  the  chief  honour  and  ornament  of  the  city.  Here 
Peace  keeps  her  court,  and  sits  like  a  royal  queen  in  her  chair  of  estate  : 
which  is  not  like  Solomon's  throne,  guarded  with  lions,  but  with  milk- 
white  doves,  and  covered  over  with  olive  branches.         . 

But,  alas,  how  doth  her  palace  now  fall  to  ruin  for  want  of  reparation .' 


2  COK.  Xin.  11.]  THE  CITY  OP  PEACE,  32D 

Few  there  be  that  repair  it,  but  to  impair  it  thousands  arc  ready.  The 
question  was  once,  'What  shall  we  bring  to  the  man  of  God  V  1  Sam.  ix.  7. 
Now  it  is  a  motion  suffered  in  all  courts,  What  shall  we  take  away  from 
the  man  of  God  ?  The  noble  Shunammite  buUt  him  a  chamber,  with  a  bed 
and  a  candlestick  :  we  have  those  that  puU  down  his  rooms,  disturb  his  rest, 
and  put  out  his  light.  Nehemiah  reduced  the  tithes  to  the  primitive  insti- 
tution and  order ;  but  if  any  Nehemiah  should  now  undertake  it,  and  restore 
our  portion  to  our  own  hands,  there  are  ten  thousand  harpies  ready  to  catch 
it  ere  it  come  to  our  mouths.  W^e  may  sing,  or  rather  sigh  one  to  another, 
as  little  children  chant  in  the  streets  : — 

'  When  shall  we  eat  white  bread  ? 
When  the  puttock  is  dead  : ' 

•when  there  is  not  a  sacrilegious  lawyer  left.  If  the  walls  of  Jerusalem 
should  begin  to  rise,  there  is  a  Tobiah  or  Sanballat  to  flout  us,  that  '  a  fox 
is  able  to  break  them  down,'  Neh.  iv.  3.  Corrupt  advocates  are  those  foxes, 
and  by  their  wills  the  vine  of  peace  should  bear  no  grapes  that  escape  their 
fingers.  Some  have  written  wittily  in  the  praise  of  folly,  some  have  com- 
mended baldness,  others  in  a  quaint  paradox  extolled  deformity ;  but  in 
former  times  it  was  never  heard  that  any  wrote  encomiums  of  sacrilege. 

That  '  the  kings  of  the  earth  should  conspire  against  Christ,'  Ps.  ii.  2,  it 
was  no  wonder ;  for  '  they  knew  him  not,'  1  Cor.  ii.  8.  That  the  Edomitea 
and  Ishmaelites  should  oppose  him,  Ps.  Ixxxiii.  6,  no  wonder ;  for  they 
stood  on  terms  of  hostility.  That  the  Jews  should  confederate  against  him, 
Acts  iv.  27,  no  wonder  ;  for  they  hated  liim.  But  that  men  baptized  in  his 
faith,  bearing  his  name  as  their  honourable  title,  and  wearing  liis  profession 
as  their  chief  ornament,  should  consent  to  rob  him,  and  justify  it  by  their 
law ;  this  is  such  a  thing  as  the  very  barbarians  would  blush  at.  Suppose 
the  ministers  of  this  city,  the  pensioners  of  peace,  by  some  humble  complaint 
request  their  o-\vn,  or,  at  most,  but  some  small  part  of  their  own ;  is  the 
spoiler  at  a  nonplus  ?  Cannot  he  find  an  advocate  to  plead  for  him,  and 
make  his  cause,  though  not  be,  yet  appear,  good?  What!  not  one  for 
his  fees  that  can  cry  down  the  temple,  the  gospel,  Christ  himself  ?  Is  there 
no  bill  to  be  framed,  no  false  plea  to  be  found  ?  Is  Satan  turned  fool  ? 
Hath  none  of  his  scholars  any  brains  left  ?  Yes,  we  might  think  the  devil 
were  dead,  if  there  could  not  be  found  an  advocate  to  plead  for  sacrilege. 
The  Lord,  in  his  justice  for  sin,  '  hath  broken  down  her  hedges,'  Ps.  Ixxx. 
12  ;  and  now  every  hand  hath  a  snatch  at  her  grapes. 

In  many  places,  Ahab-like,  they  have  engrossed  the  whole  vineyard ;  but 
if  the  poor,  exposed,  and  unsupported  vine  be  left,  it  shall  bear  the  owner 
but  a  few  grapes.  This  may  hold  in  jure  fori;  it  never  shall  hold  injure 
2)oli.  God  promised  that  the  faith  of  the  church  should  remove  mountains : 
such  were  Domitian,  Dioclesian,  and  those  imperial  persecutors.  The  chiu-ch 
prays,  Dorsum  eorum  incurva, — '  Bow  down  their  backs;'  and  so  the  Lord 
did.  Valerian  was  so  bowed  down  that  he  became  a  footstool  for  the  king 
of  Persia  to  mount  up  to  liis  horse.  Oh  that  the  church  of  peace  liad  still 
this  miraculous  faith  to  remove  these  momitains  :  malicious  and  truth- 
hating  pleaders,  the  pioneers  of  the  temple,  and  the  maintaincrs  of  those 
that  pillage  it ! 

They  tell  us,  '  The  law  is  open,  and  there  be  deputies,'  Acts  xix.  38 ;  but 
who  be  the  deputies  in  tliis  city?  Is  there  any  other  than  a  judge  of  their 
own  ?  And  is  it  not  then  a  proverbial  answer  of  any  man  questioned  in 
this  sacrilege  :  'Ask  my  father  if  I  be  a  thief?'    When  David  decided  the 


330  THE  CITY  OF  PEACE.  [SeEMON   XLIV. 

matter  to  Mephibosheth,  '  Thou  and  Ziba  divide  the  land,'  2  Sam.  xix.  30, 
he  answered  :  '  Yea,  let  him  take  all.'  For  the  misery  of  the  law,  I  never 
by  experience  found  it,  because  I  never  tried  it ;  but  when  they  have  leave 
to  divide  the  inheritance  of  Christ  with  their  ministers,  (and  it  were  some- 
thing tolerable  if  they  did  but  divide  it,)  I  say,  let  them  take  aU,  seeing  all 
they  will  have,  rather  than  we  go  to  recover  it  by  such  a  judgment.  But 
certainly  God  cannot  long  abide  to  see  that  people  prosper  who  cannot  abide 
to  see  Ms  church  prosper.  They  that  spoU  the  palace  of  peace  on  earth 
shall  never  be  entertained  into  her  glorious  court  of  heaven. 

VII.  The  river  that  serves  this  city  of  peace  is  prosperity.  It  is  one 
principal  happiness  of  a  city  to  be  situated  by  a  river's  side  :  that  as  it  hath 
fortified  itself  by  land,  so  it  may  have  command  of  the  sea.  Prosperity  is 
the  river  to  this  city,  that  like  a  loving  Meander,  winds  itself  about,  throwing 
his  silver  arms  upon  her  sides ;  ebbing  slowly,  but  flowing  merrily,  as  if  he 
longed  to  embrace  his  love.  Peace  is  the  mother  of  prosperity,  but  pros- 
perity is  too  often  the  murderer  of  peace.  For  peace  breeds  wealth,  wealth 
breeds  pride,  pride  breeds  contention,  and  contention  kills  peace.  Thus  she  is 
often  destroyed  by  her  own  issue,  as  Sennacherib  was  by  his  own  bowels. 

Take  this  city  we  live  in  for  an  instance.  Peace  hath  brought  God's 
plenty  :  the  inhabitants  neither  plough,  nor  sow,  nor  reap ;  yet  are  fed  like 
the  fowls  of  heaven.  They  fare  well  with  less  trouble  than  if  corn  grew  at 
their  doors,  and  cattle  grazed  in  their  streets.  But  as  Nilus  may  rise  too 
high,  and  water  Egypt  too  much,  so  the  inundation  of  opulency  may  do 
them  hurt.  Thus  may  the  influence  of  heaven,  and  the  plenty  of  earth,  be 
a  snare  unto  us,  and  our  abundance  an  occasion  of  our  falling.  Prosperity 
is  hearty  meat,  but  not  digestible  by  a  weak  stomach ;  strong  wine,  but 
naught  for  a  weak  brain.  '  The  prosperity  of  fools  destroyeth  them,'  Prov. 
i.  32.  It  is  not  simply  prosperity,  but  the  prosperity  of  fools,  that  destroyeth 
them.  The  swelling  river  by  the  surfeit  of  a  tide  doth  not  sooner  bring  in 
our  increase,  but  our  increase  doth  breed  in  our  minds  another  swelling,  in 
our  bodies  another  surfeiting  :  we  swell  in  pride,  and  surfeit  in  wantonness. 
The  Israelites  never  fared  so  well  as  when  they  lived  at  God's  immediate 
finding,  and  at  night  expected  their  morrow's  breakfast  from  the  clouds ; 
when  they  did  daily  ask,  and  daily  receive,  their  daily  bread. 

There  be  (as  I  heard  a  worthy  divine  observe)  three  main  rivers  in  the 
land,  whereof  this  is  held  the  best ;  and  this  city  is  placed  in  the  best  seat 
of  the  river,  upon  the  gentle  rising  of  a  hill,  in  the  best  air,  and  richest  soil. 
When  a  courtier  gave  it  out,  that  Queen  Mary,  being  displeased  with  the 
city,  threatened  to  divert  both  term  and  parliament  to  Oxford,  an  alderman 
asked  whether  she  meant  to  turn  the  channel  of  the  Thames  thither  or  no  : 
If  not,  saith  he,  by  God's  grace,  we  shall  do  well  enough.  '  The  lines  are 
fallen  to  us  in  pleasant  places ;  we  have  a  goodly  heritage,'  Ps.  xvi.  6.  Both 
the  elements  are  our  friends  :  the  earth  sends  us  in  her  fruits,  the  sea  her 
merchandise.  We  are  near  enough  the  benefits,  and  far  enough  from  the 
dangers,  of  the  ocean.  Nothing  is  wanting  to  the  consummation  of  our 
happiness,  to  keep  us  in  our  o^vn  country,  m  our  own  city,  in  our  own  houses, 
but  that  which  keeps  men  in  their  wits — temperance  and  thankfulness.  ^ 

But  do  we  not  requite  this  river  of  prosperity  with  ungrateful  impiety, 
and  use  the  ocean  of  God's  bounty  as  we  do  the  Thames  ?  It  brings  us  in 
all  manner  of  provision :  clothes  to  cover  us,  fuel  to  warm  us,  food  to  nourish 
us,  wine  to  cheer  us,  gold  to  enrich  us ;  and  we,  in  recompense,  soil  it  with 
our  rubbish,  filth,  common  sewers,  and  such  excretions.     It  yields  us  all 


2  COK.  XIII.  11.]  THE  CITY  OF  PEACE.  331 

manner  of  good  things,  and  we  requite  it  with  all  plenty  of  iDad  things.  It 
comes  flowing  in  with  our  commodities,  and  we  send  it  loaden  back  with  our 
injuries. 

Such  toward  God  is  the  impious  ingratitude  of  this  famous  city,  which 
else  had  no  parallel  under  the  sun.  She  may  not  mifitly  be  compared  to 
certain  pictures,  that  represent  to  divers  beholders,  at  divers  stations,  divers 
forms.  Looking  one  way,  you  see  a  beautiful  virgin ;  another  way,  some 
deformed  monster.  Cast  an  eye  upon  her  profession,  she  is  a  well-graced 
creature ;  turn  it  upon  her  conversation,  she  is  a  misshapen  stigmatic.  View 
her  peace,  she  is  '  fairer  than  the  daughters  of  men ;'  view  her  pride,  the 
children  of  the  Hittites  and  Amorites  are  beauteous  to  her.  Think  of  her 
good  works;  then,  'Blessed  art  thou  of  the  Lord  :'  number  her  sins;  then, 
'How  is  that  faithful  city  become  an  harlot!"  Isa.  i.  21.  To  tell  of  her 
charity,  and  how  many  hundreds  she  feeds  in  a  year,  you  will  .say  with  Paul, 
'  In  this  I  praise  her.'  To  tell  of  her  oppressions,  and  how  many  thousands 
she  undoes  in  a  year,  you  will  say  with  him  again,  '  In  this  I  praise  her  not.' 
Behold  her  like  a  nurse,  drawing  her  breasts  and  giving  milk  to  orphans ; 
you  wish  her  cup  to  run  over  with  fulness.  Behold  her  like  a  horse-leech, 
sucking  the  blood  of  the  church,  to  feed  her  own  sacrilegious  avarice ;  you 
will  say,  her  cup  is  too  full.  When  we  think  of  her  prosperity,  we  wonder 
at  her  impiety :  when  we  think  of  her  impiety,  we  wonder  at  her  prosperity. 
Oh  that  her  citizens  would  learn  to  manage  their  liberal  fortunes,  and  to 
entertain  the  river  of  peace  '  that  makes  glad  the  city  of  God,'  with  humility 
and  sobriety ;  that  when  death  shall  disfranchise  them  here,  they  may  be 
made  free  above,  in  that  triumphant  city  whose  glory  hath  neither  measure 
nor  end  ! 

VIII,  The  life  of  the  citizens  is  love  :  for  without  the  love  of  men  there 
can  be  no  peace  of  God ;  and  there  is  no  love  of  God  in  them  that  desire 
not  peace  with  men.  He  that  loves  not  the  members  was  never  a  friend  to 
the  Head.  To  say  we  love  Christ,  and  hate  a  Christian,  is  as  if  a  man,  while 
he  was  saluting  or  protesting  love  to  his  friend,  should  tread  on  his  toes.  I 
know  indeed  that  every  creature  is  to  be  loved,  but  in  ordinc  ad  Deum. 
Religion  doth  not  forbid,  but  rectify  our  affections.  Our  parents,  spouses, 
children,  allies,  countrymen,  neighbours,  friends,  have  all  their  due  places  in 
our  love ;  and  it  were  a  brutish  doctrine  to  dispossess  us  of  these  human 
relations.  Only  they  must  know  their  orders  and  stations,  and  by  no  means 
usurp  upon  God  :  they  must  not  be  mistresses,  but  handmaids  to  the  love 
of  Christ. 

But  let  us  love  them  because  they  love  God  :  as  reflections  of  our  sight, 
which  glance  from  the  Lord  upon  his  image.  If  God  have  their  hearts,  let 
them  have  our  hearts.  It  is  poor  to  love  a  man  for  that  is  about  him  :  he 
must  be  loved  for  that  is  witlun  him.  If  we  should  accomit  of  men  as  we 
do  of  bags,  prize  them  that  weigh  heaviest ;  and  measure  out  our  love  by  the 
subsidy-book,  honouring  a  man  because  he  is  well  clothed ;  I  see  then  no 
reason  but  we  should  do  greater  reverence  to  the  bason  and  ewer  on  the 
stall,  than  to  the  goldsmith  m  the  shop ;  and  most  humbly  salute  satin  and 
velvet  in  whole  pieces,  because  their  virgin-glory  was  never  yet  ravished  and 
abused  into  fashion. 

No,  but  especially  let  us  love  others,  because  they  fear  God,  and  servo 
Jesus  Christ.  For  as  the  brain  is  to  the  sinews,  the  liver  to  the  veins,  and 
the  heart  to  the  arteries ;  so  is  God's  love  to  human  societies  :  as  the  very 
soul  by  which  they  live,  and  the  form  that  gives  them  being.     Otherwise 


333  THE  CITY  OF  PEACE.  [SeRMON   XLIV. 

our  companies  are  conspiracies,  when  we  fall  in  one  with,  another,  to  fall 
out  with  God.  Let  us  begin  our  loves  above,  deriving  this  holy  fire  from 
the  altar  of  heaven ;  let  our  faith  enkindle  it  at  the  heart  of  Christ,  and  then 
like  the  cherubiins,  we  shall  look  graciously  one  upon  another,  while  all  look 
up  to  the  mercy-seat  of  God. 

IX.  The  general  state  of  this  city.  This  is  the  corollary  of  all ;  every 
particular  being  cast  up,  here  is  the  sum  :  her  universal  felicity.  For  the 
illustration  whereof,  it  "will  not  be  unuseful  to  borrow  an  instance ;  and  we 
need  not  travel  far  to  seek  out  such  an  image  or  resemblance. 

Look  we  upon  our  own  nation,  the  happy  model  of  this  city  of  peace.  It 
was  said,  that  in  Rome  a  man  might  see  all  countries ;  and  the  Romans  used 
to  solace  themselves  :  '  It  is  good  looking  on  a  map  of  the  world,  uhi  nihil 
in  orhe  videmus  alienum, — when  we  find  nothing  in  the  world  which  is  not 
our  own.'  What  doth  the  whole  earth  produce  which  is  not  yielded  to  our 
enjoying  1  What  was  once  said  of  Ormus  is  true  of  this  city,  '  Turn  the 
world  into  a  ring,  and  this  is  the  diamond  of  it.'  Like  to  Gideon's  fleece,  it 
hath  been  wet  with  the  dew  of  heaven,  when  drought  was  on  the  whole 
earth  besides.  Or  like  Nilus,  which  keeps  within  its  banks,  when  other 
rivers  overflow  their  continents.  Some  nations  have  peace,  but  without  the 
truth;  other  have  the  truth,  but  without  peace  :  we  have  both  truth  and  peace. 
Our  neighbours  have  been  exercised  with  troubles,  whirled  about  with  hos- 
tile tumults ;  their  ears  affrighted  with  the  thunder  of  those  murdering  pieces ; 
theu"  eyes  aghast  wdth  their  temples  and  tabernacles  flaming  about  their 
heads ;  infants  bleeding  upon  the  stones,  and  their  amazed  mothers  ravished 
ere  they  can  be  permitted  to  die.  The  shrieks  of  the  djdug,  and  slavery  of 
the  living,  under  the  merciless  hands  of  a  killing  or  insulting  adversary, 
these  have  been  their  distracting  objects  :  none  of  them  come  near  us.  There 
is  no  rifling  of  houses,  no  flying  to  refuges,  no  rotting  in  dungeons,  no  ruin- 
ating of  monuments,  no  swelling  the  channels  with  blood,  no  firing  of  cities, 
no  rapes  of  virgins,  no  dashing  of  babes  against  the  stones,  nor  casting  them, 
as  they  drop  from  their  mothers'  wombs,  mto  their  mothers'  flames.  But 
instead  of  these,  the  truth  of  the  gospel  is  preached,  piety  professed,  the 
practice  of  it  encouraged ;  grace  promising,  and  peace  performing,  blessed 
rewards. 

That  is  verified  in  us  which  is  recorded  of  the  days  of  Solomon,  '  That  he 
had  peace  on  all  sides  round  about  him  :  and  Judah  and  Israel  dwelt  safely, 
every  man  under  his  \ine,  and  under  his  fig-tree,  from  Dan  to  Beersheba,' 
1  Kings  iv.  25.  Or  as  Sylvius  said  of  Rhodes,  Semper  in  sole  sita  est.  The 
sunshine  of  mercy  embraceth  us,  and  hath  made  us  a  day  of  peace,  not 
shorter  than  sixty  years  :  the  favours  of  God  overshadowing  us,  as  the 
cherubims  did  the  mercy-seat.  I  know  that  Rome  frets  at  this,  and  let  the 
harlot  rage  her  heart  out :  she  thunders  out  curses,  but  (praised  be  God  !) 
we  never  more  prospered  than  when  the  Pope  most  cursed  us.  Yea,  0  Lord, 
though  they  curse,  do  thou  bless  :  their  thunder  doth  more  fear  than  hurt, 
thy  fiivour  doth  more  good  than  they  can  blast !  Convert  or  confound 
them  that  have  evil  will  at  Zion  j  and  still  let  us  inherit  thy  peace,  that  thou 
mayest  inherit  our  praise  ! 

This  is  the  reward  of  peace,  and  of  all  those  that  in  sincerity  of  heart  love 
her  :  '  The  God  of  peace  shall  be  with  them,'  2  Cor.  xiii.  11.  There  be  six 
kinds  of  peace,  but  the  peace  of  God  contains  all  the  rest.  '  The  peace  of 
God  passeth  all  understanding  :'  therefore  whosoever  loseth  this  peace,  hath 
a  loss  Tjast  all  understanding.     But  Christ  foretold  us,  that  *  in  the  world  we 


2  COK.  XIII.  11.]  THE  CITY  OF  PEACE.  333 

shall  have  no  peace,'  John  xvi.  3.  Indeed  no  peace,  quoad  oppodtionem  se- 
culi;  yet  much  peace,  fiuoad  disposltionem  Domini.  The  most  savage  dis- 
turbers, St  non  reformentuv  ne  pereant,  tamen  reprimentur  ne  perimant, — if 
they  be  not  reformed  to  save  themselves,  they  shall  Ijc  restrained  from  harm- 
ing us.  If  they  will  not  do  us  the  good  they  should,  yet  they  shall  not  do 
us  the  evil  they  would.  Vel  inlmia/s  tuns  non  manebit,  vel  non  manehit 
inimicus, — Either  our  enemies  shall  not  live,  or  they  shall  not  live  our  ene- 
mies. Either  '  the  righteous  shall  rejoice  Avhen  they  see  the  vengeance,  and 
wash  their  feet  in  the  blood  of  the  wicked,'  Ps.  Iviii.  10  ;  or  '  the  Lord  wiU 
give  them  favour  in  the  sight  of  their  enemies,  and  those  that  hated  them 
shall  cleave  unto  them,'  Exod.  xi.  3. 

From  hence  ariseth  peace  with  ourselves  :  a  conformity  of  affection  to 
reason,  of  reason  to  grace ;  that  the  conflicts  which  a  distressed  conscience 
finds  with  legal  terrors  shall  be  turned  to  mild  embracements.  Faith  lead- 
ing the  understanding,  the  understandhig  guiding  the  will,  the  will  ruling 
the  operative  powers,  and  Christ  Jesus  governing  all.  For  indeed  he  is  the 
fountain  of  peace,  and  we  '  through  him,  being  justified  by  faith,  have  peace 
with  God,'  liom.  v.  1.  Through  the  corruption  of  our  nature,  and  justice  of 
God's  nature,  Ave  are  enemies  :  and  there  is  no  reconciliation  but  through 
the  blood  of  the  everlasting  covenant.  He  reconciles  us  to  God,  as  Joab 
did  Absalom  to  David  by  the  woman  of  Tekoah,  2  Sam.  xiv.  7,  when  the 
whole  family  rose  up,  and  said,  '  Deliver  him  that  smote  his  brother,  that 
we  may  take  his  life  for  the  life  of  the  slain  ;'  and  so  the  father  and  mother 
shall  '  have  no  name  nor  remainder  upon  earth.'  God  hath  two  sorts  of 
sons — angels  and  men :  the  angels  that  fell  are  lost  for  ever ;  men  fell — if 
they  were  lost  too,  where  should  God  have  sons  ?  I  know  that  he  needs  not 
man  :  he  hath  still  the  elect  angels,  and  is  able  to  raise  sons  of  stones  :  he 
can  want  nothing  while  he  possesseth  himself.  Well,  yet  in  mercy  Christ 
reconciles  us.  David  asks,  '  Is  not  the  hand  of  Joab  in  all  this  1 '  ver.  1 9  ;  so 
we  may  admire,  '  Is  not  the  hand  of  Jesus  in  all  this  'I '  Yes,  he  hath  made 
our  peace.  The  minister  always  ends  his  public  devotions  with  '  the  peace 
of  God,'  and  the  blessing  of  this  peace  rest  upon  us  ! 

Thus  we  have  a  real  abridgment  of  this  mystical  city  of  peace ;  happy 
every  way,  Vigilancy  is  her  ofiicer  of  peace,  that  hath  an  eye  in  the  dark- 
est angles,  and  discovers  the  first  conceptions  of  stiife.  Discipline  is  her 
clerk  of  the  peace,  that  keeps  the  records,  and  indicts  off"enders.  Autho- 
rity is  her  justice  of  peace,  that  if  any  will  not  be  ruled,  binds  them  over  to 
the  peace.  Equity  is  her  burse,  where  men  exchange  kindness  for  Idndness  ; 
on  whose  stairs  injury  and  imposture  durst  never  set  their  foul  feet.  Truth 
is  her  standard,  which  with  the  trumpet  of  fame  shall  resound  her  happiness 
to  all  nations.  Plenty  is  her  treasurer,  liberality  her  ahnoner,  conscience  her 
chancellor,  wisdom  her  counsellor,  prayer  her  clerk  of  the  closet,  ftiith  her 
crown,  justice  her  sceptre,  masculine  virtues  her  peers,  graces  her  attendants, 
and  nobility  her  maid  of  honour.  All  her  garments  are  green  and  orient ; 
all  her  paths  be  milk,  her  words  oracles,  and  lier  works  miracles  :  making 
the  blind  to  see,  and  the  lame  to  go,  by  a  merciful  supply  to  their  defects. 
Her  breath  is  .sweeter  than  the  new-blown  rose,  millions  of  souls  lie  sucking 
their  life  from  it ;  and  the  smell  of  her  garments  is  like  the  smell  of  Lebanon. 
Her  smiles  are  more  reviving  than  the  vertumnal  sunshine  ;  and  her  favours, 
like  seasonable  dews,  spring  up  flowers  and  fraits  wheresoever  she  walks. 
Holiness  is  the  canopy  of  state  over  her  head,  and  tranquillity  the  arras 
where  she  sets  her  foot.     All  her  servants  wait  in  order,  and  can  with  con- 


334  THE  CITY  OP  PEACE.  [SeEMON   XLIV. 

tentfol  knowledge  distinguish  and  accept  their  own  places.  Her  court  is  an 
image  of  paradise ;  all  her  channels  flow  with  milk,  and  her  conduits  run 
wine.  Envy  and  murmuring,  as  privy  to  their  own  guUt,  fly  from  her  pre- 
sence. Her  guard  consists  not  of  men,  but  angels ;  and  they  pitch  their 
tents  about  her  palace. 

X.  Lastly,  having  preserved  and  blessed  all  her  children  on  earth,  she  goes 
with  them  to  heaven,  is  welcomed  into  the  arms  of  her  Father,  invested 
queen  with  a  diadem  of  glory,  and  possessed  of  those  joys  unto  which  time 
shall  never  put  an  end. 


THE  BAD  LEAVEN; 


OE, 


THE  CONTAGION  OF   SIN. 


A  little  leaven  leaveneth  the  whole  lump. — Gal.  V.  9. 

This  epistle  was  written  with  St  Paul's  owu  hand  :  chap.  vi.  11,  'Ye  see 
how  large  a  letter  I  have  written  unto  you  with  my  own  hand.'  It  is  for 
quaUty  excellent,  for  quantity  large.  He  wrote  not  so  long  an  epistle  to  any 
other  church  with  his  own  hand.  Indeed  he  wrote  a  letter  to  Philemon  with 
his  own  hand,  ver.  19,  '  I  Paul  have  written  it  with  mine  own  hand ;'  but  it 
was  short.  He  wrote  longer  epistles  to  the  Romans  and  Corinthians,  but 
not  with  his  own  hand,  but  by  scribes.  We  have  cause  therefore  to  regard 
it  more ;  as  his  pains  were  greater  in  writing,  so  let  our  diligence  be  greater 
in  observing. 

The  main  purpose  of  it  is  to  discover,  First,  That  ill  conjunction  of  Moses 
and  Christ,  the  ceremonies  of  the  law  with  the  sanctimony  of  the  gospel. 
Secondly,  The  free  grace  and  justification  by  the  blood  of  Christ  without  the 
works  of  the  law.  In  this  the  Galatians  had  received  a  beguiniug,  but  now 
ha4  admitted  a  recidivation.  For  this  cause  the  Apostle  chides,  ver.  7,  '  Ye 
did  run  well :  who  did  hinder  you  that  you  should  not  obey  the  truth  ]' 
where  there  is  a  concession  and  an  expostulation,  a  step  and  a  stop.  The 
concession  or  step,  '  Ye  did  run  well'  The  expostulation  or  stop,  '  Who  did 
hinder  you  that  you  should  not  obey  the  truth  ?' 

In  the  former,  he  compares  Christianity  to  a  race  :  all  men  must  first  be 
viatores  in  this  valley  of  tears,  before  they  can  be  assessoi-es,  and  sit  with 
Christ  in  his  kingdom  of  glory.  Only  as  it  agrees  with  a  race  in  many 
things, — as  labour,  it  is  no  idle  thing  to  be  a  Christian ;  shortness,  it  is  a 
race,  the  perplexity  is  recompensed  with  the  brevity ;  continuance,  the  run- 
ner must  hold  out  the  last  step,  if  he  wiU  obtain  the  pri^e, — so  there  arc 
some  differences.  First,  In  other  races  many  run,  only  one  wins  the  goal ; 
but  in  this  all  that  run  faithfully  shall  reign  triumphantly.  Though  they 
cannot  run  so  fast  as  others,  nor  so  far  as  others ;  yet  even  they  that  came 
at  the  eleventh  hour  into  the  vuieyard,  received  the  penny,  so  well  as  they 
that  came  at  the  third.     For  the  Lord  regards  not  quantum,  but  ex  quanlo, 


336  THE  BAD  LEAVEN.  [SeRMON  XLV. 

— not  liow  much,  but  liow  -well.  Whatever  hour  they  are  called,  let  them 
spend  the  after-time  in  a  zealous  diligence.  Secondly,  In  other  races  one 
hinders  another,  but  in  this  journey  one  helps  another.  The  more  the  mer- 
rier ;  no  envy  or  grudging,  either  in  the  way  or  the  goal.  Dispar  gloria 
aingidorum,  sed  communis  Ic^titia  omnium.  There  may  be  different  glory  of 
some,  yet  there  is  a  common  joy  of  all.  Every  good  man  is  a  spur  to  his 
brother.  Peter  and  John  ran  to  Christ's  sepulchre  ;  John  outran  Peter  unto 
the  grave,  Peter  outwent  John  into  the  grave.  But  we  run  together  unto 
Christ's  throne ;  some  come  before,  some  after,  all  meet  in  the  communion 
■of  saints.  Thirdly,  In  other  races  the  runner  obtains  a  prize  that  shall 
perish ;  all  the  runners  here  get  an  incorruptible  croAvn.  They  run  for  a 
little  prize,  a  little  praise ;  we  for  eternal  glory.  Run  we  then  cheerfully ; 
behold,  a  kingdom  lies  at  the  stake.  God  give  us  all  eyes  of  faith  to  see  it, 
■and  hearts  of  obedience  to  run  to  it,  through  the  power  of  Jesus  Christ ! 

In  the  latter,  the  Apostle  may  seem  to  put  a  superfluous  question  :  '  Who 
did  hinder  you?'  for  there  are  many  adversaries.  As,  first,  Satan,  the 
general  of  that  damned  crew  that  hinder  our  passage  to  heaven.  Paul  ex- 
cuseth  himself  to  the  Thessalonians  :  '  We  would  have  come  to  you  once  and 
again,  but  Satan  hindered  us,'  1  Thess.  ii.  1 8.  '  Joshua  the  high  priest  stood 
before  the  angel  of  the  Lord,  and  Satan  stood  at  his  right  hand  to  resist 
him,'  Zech.  iii.  1.  Where  God  hath  his  church,  Satan  hath  his  chapel.  So 
also  wicked  men ;  such  as  have  taken  the  devil's  oath  of  allegiance.  What 
the  de'sil  cannot  do  immediately  by  himself,  he  does  mediately  by  his  instru- 
ments. To  err,  humanum,  is  the  wickedness  of  a  man ;  but  to  seduce,  dia- 
holicum,  is  the  part  of  a  devil.  It  is  ill  to  play  the  woman,  worse  to  play 
the  beast,  worst  of  all  to  play  the  devil.  But  what  special  hinderers  the 
Apostle  means,  we  shall  have  precise  occasion  in  some  future  passages  to 
demonstrate. 

Only  I  must  not  omit  that  the  Apostle  gives  a  direct  resolution  by  way  of 
negation  :  ver.  8,  '  This  persuasion  cometli  not  of  hini  that  calleth  you.'  God 
is  noways  the  author  of  error  and  sin.  He  that  wills  the  death  of  no  sinner, 
will  not  lead  him  into  the  ways  of  destruction.  Indeed  he  suffers  Satan  to 
tempt  aU,  but  to  a  diverse  purpose  :  the  good,  to  try  them  ;  the  reprobate,  to 
destroy  them.  The  temptations  of  the  godly  are  for  their  instruction ;  of 
the  wicked,  for  their  destruction.  James  tells  us  that  '  every  good  gift  comes 
down  from  the,  Father  of  lights,'  chap.  i.  17.  Is  it  evil  1  It  cometh  not  from 
God.  The  Apostle  telling  the  Ephesians  of  lusts,  blindness,  wantonness, 
obstinacy,  concludes  peremptorily,  Non  sic  didicistis  Christum, — '  Ye  have 
not  so  learned  Jesus  Christ,'  Eph.  iv.  20.  Art  thou  perverted  ?  Thou  never 
iearnedst  this  of  Christ.  '  Let  no  man  say  when  he  is  tempted,  I  am  tempted 
•of  God;  for  God  tempteth  no  man,'  James  i.  13.  In  him  we  live,  move,  and 
have  our  being  :  a  Gentile  poet  sung  it,  a  Christian  apostle  sanctified  it, 
Acts  xvii.  28,  all  the  creatures  in  heaven  and  earth  cry  Amen  unto  it.  Life 
is  his,  whether  we  live  well  or  ill ;  motion  is  his,  whether  we  Mft  up  our 
hands  to  prayer  or  murder ;  but  the  pravity  and  corruption  of  these  is  none 
of  his.  Is  any  part  of  body  or  power  of  soul  depraved  1  '  This  cometh  not 
from  him  that  calleth  us.'     What  is  then  the  cause  of  sin  1 

I  answer,  properly  nothing  :  it  hath  indeed  a  deficient  cause,  but  no  efii- 
cient  cause.  It  is  a  defect,  privation,  or  orbity  of  that  God  made ;  tlic  thing 
itself  he  never  made.  Will  you  ask  what  is  the  cause  of  sickness  1  I  answer, 
the  destitution  of  health.  If  what  is  the  cause  of  darkness,  the  absence  of 
the  sun ;  if  of  blindness,  the  deficiency  of  seeing.  'What  is  the  cause  of 
ailence  ?    No  cause.    There  are  causes  of  speech — organs,  air,  &c.;  take  away 


Gal.  V.  9.J  the  bad  leaven.  337 

these,  what  follows  but  silence  1  You  see  the  light ;  who  ever  saw  darkness? 
You  hear  speech ;  who  ever  heard  silence  1  Man  forsook  grace ;  sin  came  in 
at  the  back-door.  It  is  a  bastard  brought  into  God's  house  by  stealth.  Woe 
to  them  that  shall  root  their  filthiness  in  the  Deity  !  If  thoy  be  seduced,  to 
cry,  'Lord,  thou  hast  deceived  us,'  Jer.  iv,  10.  No  ;  destruction  is  of  thy- 
self, O  Israel ;'  in  me  is  thy  help,'  We  have  all  gotten  this  sm  from  Adam : 
Mulier  quam,  tic,  &c., — '  The  woman  which  thou  gavest  me  ; '  as  if  God  had 
given  him  a  woman  to  tempt  him.  Ucec  est  I'uina  maxima,  Dewni  putare 
causam  ruince, — ^This  is  the  greatest  destruction  that  can  be,  to  charge  God 
with  the  cause  of  our  destruction.  No,  0  Father  of  heaven,  be  thou  justi- 
fied, and  the  faces  of  all  men  ashamed  !  Let  us  look  home  to  our  own  flesh ; 
from  thence  it  cometh  tliat  destroyetL  3fe,  me,  adsum  qui  feci.  The 
Lord  put  not  only  this  confession  in  our  mouths,  but  this  feeling  in  our 
hearts,  that  all  our  evU  cometh  from  ourselves,  all  our  good  from  Jesus 
Christ ! 

'  Of  him  that  called  you.'  He  hath  called  you  to  liberty,  will  you  en- 
tangle yourselves  in  new  bondage  ?  Who  pities  him  that,  iDcing  redeemed 
from  prison,  wUfully  recasts  himself  into  it  ?  or  that,  saved  from  the  fire,  will 
run  into  it  again  1  Art  thou  titio  ereptus,  and  yet  hast  a  mind  to  be  iDurned  ? 
He  hath  called  you  not  to  the  ceremonies,  but  to  their  antitype ;  not  to 
those  legal  lambs,  but  to  that  evangelical  Lamb  of  God  that  taketh  away  the 
sins  of  the  world.  WiU  you  be  directed  by  lamps  when  the  sun  is  risen  1 
No ;  he  hath  called  you  to  the  truth  and  comforts  of  the  gospel ;  obey  that 
call.  And  then  he  that  hath  persuaded  you  to  virtue,  by  calling  you  to 
grace,  shall  crown  you  with  eternal  glory. 

Now  one  argument  whereby  the  Apostle  deters  them  from  blending 
Judaism  with  Christianity  is  derived  from  the  danger  of  corrupting  the  doc- 
trine of  the  gospel :  '  A  little  leaven  leaveneth  the  whole  lump.'  One  cere- 
mony of  the  legal  rites  observed  with  an  opinion  of  necessity  sourcth  all 
that  sweetness  of  redemption  that  cometh  by  Christ.  This  divine  aphorism 
may  thus  logically  be  resolved — into  a  predicate,  subject,  and  copula :  the 
predicate,  leaven;  the  subject,  lump;  the  copula,  leaveneth.  Or  thus:  there 
is  a  thing  active,  'leaven;'  a  thing  factive,  'soureth;'  a  thing  passive,  'the 
lump.' 

But  because  the  whole  speech  is  allegorical,  let  us  first  open  the  metaphor 
with  the  key  of  proper  analogy,  and  then  take  out  the  treasure — such  obser- 
vations as  may  be  naturally  deduced  from  it.  Most  properly  our  Apostle 
by  leaven  understands  false  doctrine,  and  by  lump  the  truth  of  the  gospel ; 
so  the  sense  is  this,  one  heresy  infects  a  mass  of  truth.  Or  if  we  restrain  it 
to  persons,  by  leaven  he  meaneth  false  teachers,  and  by  lump  the  church  of 
Galatia  ;  and  so  a  teacher  of  the  bondage  to  the  law  soiu-s  the  Uberty  of  the 
gospel.  '  Behold,  I  Paul  say  unto  you,  that  if  ye  be  circumcised,  Christ 
shall  profit  you  nothing,'  ver.  2.  Or  if  yet  we  wUl  look  upon  it  with  more  *" 
general  view,  we  may  by  leaven  imderstand  sui,  by  lump  man,  by  leavening 
infection.     Here  are  three  respondences,  and  all  worthily  considerable  ; — 

1.  First,  taking  leaven  for  false  doctrine,  so  we  find  in  the  New  Testa- 
ment four  sorts  of  leavens :  l\Iatt.  xvi.  G,  '  Beware  of  the  leaven  of  the 
Pharisees  and  of  the  Sadducees ; '  there  be  two  of  them,  the  Pharisaical  and 
the  Sadducean  leavens.  Mark  viii.  15,  'Beware  of  the  leaven  of  Herod;' 
there  is  the  third.  The  fourth  is  my  text,  the  leaven  of  mingling  ilosaical 
ordinances  with  Christ's  institutions.  It  will  not  be  amiss  to  take  a  transient 
view  of  these  leavens ;  for  though  former  times  had  the  origmals,  we  have 
the  counterparts,  we  have  parallel  leavens. 
VOL.  ir.  Y 


338  THE  BAD  LEAVEX.  [SeKMON  XLV. 

(1.)  To  begin  with  the  Pharisees;  to  these  I  may  well  liken  our  Semi- 
naries :  one  egg  is  not  liker  another.  Even  a  Jesuit  wrote  in  good  earnest, 
I^on  male  comparari  Fharisceos  Catholicis, — Papists  are  fitly  compared  to 
the  Pharisees.  Whether  he  spake  it  ignorantly,  or  unwittingly,  or  puqjosely, 
I  am  sure  Caiaphas  never  spoke  truer  when  he  meant  it  not.  Shall  we  take 
a  little  pains  to  confer  them  1  The  Pharisees  had  corrupted,  yea,  in  a  man- 
ner annulled,  the  law  of  God  by  their  traditions,  and  for  this  Christ  com- 
plains against  them,  ]\Iatt.  xv.  6.  Now  for  the  Papists,  this  was  one  of  their 
Tridentine  decrees,  '  With  the  same  reverence  and  devotion  do  we  receive 
and  respect  traditions  that  we  do  the  books  of  the  Old  and  New  Testament* 
Shut  thine  eyes  and  hear  both  speak,  and  then  for  a  wager  which  is  the 
Pharisee,  which  the  Seminary  1  Indeed  to  some  traditions  we  give  locum, 
but  locum  suum, — a  place,  but  their  own  place.  They  must  never  dare  to 
take  the  wall  of  the  Scripture. 

Again,  the  Pharisees  corrupted  the  good  test  v>'ith  their  lewd  glosses. 
The  law  was,  that  no  leper  might  come  into  the  temple ;  their  traditional 
gloss  was,  that  if  he  were  let  down  through  the  roof  this  was  no  offence. 
As  that  drunkard  that  having  forsworn  going  to  a  certain  tavern,  yet  being 
carried  thither  every  day  on  men's  shoulders,  thought  he  had  not  broken  his 
oath.  Their  Sabbath-day's  journey  was  a  thousand  cubits ;  their  gloss  un- 
derstood this  without  the  walls,  and  walking  all  day  through  the  city  no 
sin.  The  Papists  are  not  behind  them  in  their  foul  mterpretations,  not 
shaming  to  call  that  sacred  writ  a  nose  of  wax,  formable  to  any  construc- 
tion. Paul  subscribes  his  two  epistles  to  the  Thessalonians  thus,  Missa 
fuit  ex  Athenis ;  a  Papist  cries  out  straight,  'Here  is  a  plain  text  for  the 
mass.'  Ps.  viii.  6,  Omnia  subjecisti  pedibus  ejus, — *  Thou  hast  put  all  things 
under  his  feet.'  This  is  spoken  of  the  beasts'  subjection  to  man;  their  gloss 
construes  it  of  men's  subjection  to  the  Pope  !  So  Isa.  xlix.  23,  '  They  shall 
bow  down  to  thee  with  their  face  toward  the  earth,  and  lick  up  the  dust  of 
thy  feet.'  Here,  saith  their  gloss,  is  a  plain  proof  for  kissing  the  Pope's  feet. 
Our  Saviour  says,  Matt,  xviii.  3,  'Except  ye  become  as  little  children,  ye 
shall  not  enter  into  the  kingdom  of  heaven.'  Hereupon  St  Francis  com- 
mands one  Massseus  to  tumble  round  on  the  earth  like  a  little  child,  that  he 
might  enter.  '  If  thy  foot  offend  thee,'  saith  Christ,  '  cut  it  off.'  Hereupon 
when  the  penitent  confessed  to  St  Anthony  that  he  had  kicked  his  mother, 
he  urged  him  with  that  text;  the  man  went  and  cut  off  his  foot,  but  St 
Anthony,  honestly  to  make  him  amends,  set  it  on  again.  Were  these  not 
goodly  constructions  ?  So  the  new-elected  Pope,  in  his  solemn  Lateran  pro- 
cession, must  take  copper  money  out  his  chamberlain's  lap,  and  scatter  it 
among  the  people,  saying,  '  Silver  and  gold  have  I  none,  but  such  as  I  have 
I  give  unto  you,'  Acts  iii.  G.  And  is  not  this  a  probable  truth,  a  praisable 
bounty  ?  Seven  years'  penance  is  enjoined  to  a  deadly  sin,  because  Miriam 
was  separated  seven  days  for  her  leprosy ;  and  God  saith  to  Ezekiel,  chap. 
iv.  6, '  I  have  given  thee  a  day  for  a  year.'  O  genuine  and  most  neighbourly 
concording  of  Scriptures  !  When  God's  word  subjects  priests  to  kings,  their 
gloss  subjects  kings  to  priests,  at  least  to  popes.  But  as  when  they  deter- 
mined to  kill  the  Emperor  Henry  the  Seventh,  that  they  might  be  sure  to 
poison  him,  they  stuck  not  to  poison  their  own  God  in  the  sacrament ;  so, 
purposmg  to  tear  the  honour  and  deface  the  majesty  of  kings,  they  first  offer 
violence  to  the  sacred  word  of  God.  In  these  damnable  glosses  it  is  hard 
to  decide  whether  Pharisee  is  beyond  Papist,  or  Papist  beyond  Pharisee. 
But  dum  Juec  male  construunt,  seipsos  male  destruunt, — their  e\'il  construc- 
tion of  the  Scriptures  brings  a  worse  destruction  to  themselves.     They  make 


Gal.  V.  9.]  the  bad  leaven.  339 

that  serve  the  turn  of  their  policy  which  God  meant  to  serve  the  turn  of  his 
glorj\ 

The  Pharisees  cleaved  to  the  letter,  but  despised  the  spirit ;  so  do  Papists, 
Hoc  est  corpm  must  be  materially  there  :  for  this  they  wrangle,  fight,  burn 
the  contradictors ;  yet  few  of  them  care  to  find  it  spiritually  there.  Dabo 
daves,  I  will  give  thee  the  keys ;  therefore  none  can  enter  heaven  except 
the  Pope  open  the  doors.  Whereas  Peter's  two  keys,  one  of  knowledge,  the 
other  of  power,  are  fitted  to  two  locks — ignorance  and  induration.  But  wo 
know  who  keeps  the  keys,  and  lets  in  many  thousands  to  heaven  without  the 
Pope's  leave  :  '  These  things  saith  he  that  is  holy  and  true,  he  that  hath  the 
key  of  David,  he  that  openeth,  and  no  man  shutteth  ;  that  shutteth,  and  nu 
man  openeth,'  Ptev.  iii.  7.  Some  of  the  Piabbins  affirmed  that  God  requires 
two  things  concerning  his  law — custody  and  work  ;  custody  in  heart,  work  in 
execution.  The  Pharisees  thought  it  enough  to  have  it  in  their  frontlets,  not 
in  their  hearts.  So  the  Piomist  hath  his  opus  opemtmn;  prayers  numbered 
on  beads,  fastings,  pilgrimages,  Ac,  and  then  cries  like  Saul :  '  Blessed  be 
thou  of  the  Lord  ;  I  have  performed  the  commandment  of  the  Lord,'  1  Sam. 
XV.  13. 

The  Pharisees  justified  themselves  by  their  works,  and  woidd  not  stick  to 
say  of  the  law,  *  All  this  have  I  kept  from  my  youth.'  Do  not  the  Papists 
so  ?  Do  they  not  climb  to  salvation  by  their  own  works,  and  justify  them- 
selves ?  Those  thought  it  not  only  easy  to  fulfil  the  law,  but  possible  to  do 
more  than  they  were  bound  to.  They  thought  it  not  worth  thanks  to  per- 
form what  they  were  bidden.  God's  law  was  too  little  for  their  holiness. 
They  plied  God  with  unbidden  oblations,  gave  more  than  they  needed,  than 
was  commanded.  '  I  pay  tithes  of  all,'  said  that  Pharisee.  Of  aU  ']  It  was 
more  than  he  needed.  If  God  would  have  a  Sabbath  kept,  they  over-keep 
it ;  let  a  house  be  on  fire  that  day,  they  would  not  quench  it.  And  what 
other  is  the  boasting  opinion  of  the  Romanists  ?  It  is  notliing  with  them 
to  content  God ;  they  can  earn  him,  supererogate  of  him.  Yea,  these  Jew- 
ish Paj^ists  have  done  more  than  enough  for  themselves,  many  good  works 
to  spare  for  others  :  this  they  call  the  church's  treasure,  and  they  sell  them 
for  ready  money.  But  Christ  taught  us  all  to  say,  '  We  are  unprofitable 
servants;'  intimating,  that  do  what  we  can,  yet  God  is  a  loser  by  the  best 
of  us. 

To  omit  the  miserable  penances  of  the  Pharisees,  pricking  themselves  with 
thorns,  and  wounding  their  flesh  with  whips,  wherein  it  is  not  possible  for  a 
Papist  to  go  beyond  them.  If  the  misusuig,  macerating,  lacerating  their 
own  bodies  be  a  means  to  come  into  heaven,  surely  the  Pharisees  should 
enter  far  sooner  than  the  Papists.  Yet  were  those  kept  out,  and  shall  these 
enter  ?  '  Except  your  righteousness  shall  exceed  the  righteousness  of  the 
scribes  and  Pharisees,  ye  shall  not  enter  into  the  kingdom  of  heaven,'  Matt. 
V.  20.  The  people  were  so  besotted  on  them,  that  they  thought  if  but  two 
men  should  go  to  heaven,  the  one  must  be  a  scribe,  the  other  a  Pharisee. 
But  here  was  strange  news  :  neither  of  them  both  shall  come  there.  So  the 
Papists  think  that  if  but  two  men  be  saved,  one  must  be  a  friar,  the  other  a 
Jesuit.  He  that  should  say  neither  of  them  both  was  likely  to  speed  so 
well,  should  have  the  whole  multitude  stare  upon  him  for  such  a  jxiradox. 

The  Pharisees  bragged  much  of  Moses's  chair;  just  so  do  our  Papists  of 
Peter's  chair.  The  Pharisees  justified  it  that  there  was  no  error  in  theirs;  the 
Papists  affirm  that  there  is  no  possibility  of  error  ui  theirs.  The  Pharisees 
thundered  against  the  poor  people, '  This  people  who  knoweth  not  the  law  are 
cursed,'  John  vii,  49.     So  the  Pope  thimdcrs  his  curses  and  excommunica- 


340  THE  BAD  LEAVEN.  [SERMON  XLV. 

tions  against  us ;  but  (we  bless  God)  his  thunder  cannot  reach  us.  I  would 
other  places  had  no  more  cause  to  fear  his  thunder.  Then  would  they  an- 
swer him,  as  Gregory  the  Fourth  was  answered,  when  he  purposed  peremp- 
torily to  proceed  against  Louis  le  Debonair  :  the  French  bishops  answered 
in  flat  terms,  Si  excoravmnicaturus  veniret,  excommunicatus  discederet, — If 
he  came  to  excommunicate,  he  should  be  sent  back  excommunicated. 

The  Pharisees  compassed  sea  and  land  to  make  proselytes ;  '  and  when 
they  had  made  one,  they  make  him  twofold  more  the  child  of  hell  than 
themselves,'  Matt,  xxiii.  15.  Do  not  our  Seminaries  so?  Yes,  they  are 
compassers  too,  like  their  grand  master,  Job  ii.';  much  like  those  Circidatores 
and  CircumceUiones,  a  limb  of  the  Donatists,  They  creep  into  ladies'  houses, 
I  had  almost  said  into  their  chambers ;  the  pursuivant  in  modesty  hath  for- 
borne the  gentlewoman's  bed,  and  missed  him.  Confession  and  penance  are 
the  principal  wheels  whereupon  the  engine  of  their  policy  runs.  By  the  first, 
they  find  out  men's  secret  inclinations ;  by  the  other,  they  heap  riches  to 
their  tribe.  They  wUl  not  lead  a  novice  into  the  main  at  first,  to  make  him 
believe  the  Pope's  infallibility  of  judgment,  authority  to  decrown  kings,  to 
make  scripture  no  scripture,  and  no  scripture  scripture,  &c.  This  meat  is 
too  tough,  it  will  not  down  :  therefore  they  court  his  aflections  with  pleas- 
ing delights,  smooth  semblances,  and  moderate  constructions,  as  near  to  the 
religion  from  which  they  would  pervert  him  as  possibly  may  be  afforded. 
So  by  degrees  they  gain  him,  God  and  the  truth  loseth  him.  In  their  own 
countries,  places  of  freedom,  they  vizor  their  hearts ;  in  England,  they  vizor 
their  faces  too. 

The  Pharisees  made  difference  of  oaths  :  '  Whosoever  shall  swear  by  the 
temple,  it  is  nothing ;  but  whosoever  shall  swear  by  the  gold  of  the  temple, 
he  is  a  debtor.  Ye  fools  and  bhnd  :  for  whether  is  greater,  the  gold,  or 
the  temple  that  sanctifieth  the  gold?'  Matt,  xxiii.  16,  That  was  their  doc- 
trine, tMs  was  Christ's  reproof.  So  the  Papists  have  their  distinctions  be- 
twixt a  material  and  a  formal  oath ;  one  to  bind  the  conscience,  the  other  not. 
Out  of  g|ich  an  unlucky  copulation  of  fraud  and  malice  was  that  monstrous 
stigmatic  equivocation  engendered.  A  damned  egg,  not  covered  by  any  fair 
bird,  but  hatched,  as  the  poets  feign  of  ospreys,  with  a  thunder-clap.  A 
mere  bastard  ;  whosoever  was  the  father,  Jesuits  keep  the  child,  and  bring  it 
up  as  their  only  darling.  But  they  have  their  bulls  of  dispensation  for  it ; 
fit  they  should  all  speed  as  some  did  once  with  their  bulls.  Two  Seminaries 
came  into  England  with  their  two  bulls,  but  being  apprehended,  those  two 
bulls  called  in  a  third  bull,  which  was  Bull  the  hangman,  to  despatch  them 
both. 

Lastly,  the  Pharisees  used  to  '  devour  widows'  houses,  and  for  a  pretence 
to  make  long  prayers,'  Matt,  xxiii.  14.  It  is  evil  to  devour  a  man's  house, 
worse  to  devour  a  widow's  house;  worst  of  aU,  when  their  lips  seemed  to 
pray,  to  be  chewing  that  morsel,  Jerusalem  had  never  worse  Pharisees  than 
Rome  j  these  were  mere  bunglers  to  the  Jesuits.  The  new  Pharisees  have 
made  very  proselytes  and  novices  of  the  ancient,  A  widow's  cottage  fiUed 
the  paunch  of  an  old  Pharisee,  Large  patrimonies  and  fair  revenues  will 
not  stop  the  throat  of  the  Jesuit.  They  devour  the  laud  as  Pharaoh's  lean 
kine,  and  yet  look  hunger-starved  stUl.  You  shall  have  them  first  fall  in 
with  the  wife,  as  the  devil  did  with  Eve ;  but  they  cozen  the  husband  of  his 
inheritance,  as  the  devil  cozened  Adam.  Even  other  orders  among  them  cry 
shame  upon  the  Jesuits  :  they  prowl  away  all  with  a  face  of  sad  piety  and 
stern  mortification.  Forgive  my  unseasonable  prolixity ;  you  see  one  dan- 
gerous leaven. 


Gal.  V.  9.]  the  bad  leaven.  341 

(2.)  The  next  is  the  leaven  of  the  Sadducees  :  hear  their  doctrine,  Matt, 
xxii.  23,  '  They  say  there  is  no  resurrection  ;'  Acts  xxiii.  8,  '  The  Sadducees 
say  there  is  no  rcsun-ection,  neither  angel  nor  spirit.'  I  would  we  had  no 
matches  for  them,  but  we  have  too  many  :  that  either  deny  futmncm  aliquid 
post  mortem, — that  any  further  thing  is  to  be  done  or  suffered  or  enjoyed 
after  death;  or  else  sJ^xm. /(Blicitev  fore  universis, — that  every  man  shall  be 
happy.  They  have  studied  reasons  against  the  resurrection.  The  flesh  turns 
into  rottenness,  rottenness  to  dust,  ttc.  But  St  Augustine  cuts  them  off 
with  reason  :  Qui  potuit  formare  novum,  non  poterit  reparare  niortuum  ? — 
He  tliat  could  make  man  of  nothing  surely  can  revive  him  of  a  small  thing. 
Facilius  est  restituere,  quam  constituere, — It  is  far  easier  to  repair  than  to 
prepare.  They  tell  us,  '  It  is  better  to  a  living  dog  than  a  dead  lion,'  Eccles. 
ix.  4  ;  which  is  true  among  beasts  like  themselves,  but  among  men  a  dead 
beast  is  better  than  a  living  atheist.  Like  dogs  they  bark  at  heaven,  but 
they  cannot  bite  it ;  it  is  out  of  their  ciraumference.  Though  they  build  up 
reasons  and  treasons  like  Babel,  yet  they  prove  but  confusion.  They  would 
pull  God  out  of  his  throne,  if  it  were  possible  ;  but  he  is  safe  enough  out  of 
the  reach  of  their  malice,  else  it  had  gone  Ul  with  him  before  this.  Their 
song  is,  '  Let  us  eat  and  drink,'  (tliey  think  of  no  reckoning  to  pay,)  '  for 
to-morrow  we  die,'  1  Cor.  xv.  32.  They  promise  to-morrow,  yet  kiU  them- 
selves to-day.  This  is  their  song,  but  the  Holy  Ghost  adds  the  burden  : 
'  After  death  cometh  the  judgment,'  Heb.  is..  27.  It  is  appointed  unto  men 
'  once  to  die  ;'  to  all  men  once,  to  atheists  twice,  for  there  is  a  '  second  alath.' 
Their  first  death  makes  way  to  their  last  judgment.  They  are  in  some  re- 
spect worse  than  the  devil :  he  knows  and  acknowlcdgeth  a  Deity ;  these 
say,  'There  is  no  God.'  'The  devils  believe  and  tremble,'  James  ii.  19; 
these  have  neither  faith  nor  fear.  The  devil  quakes  at  the  day  of  judgment, 
these  deride  it.  '  Art  thou  come  hither  to  torment  us  before  the  time  V  ^latt. 
viii.  29.  There  is  their  terror.  '  Where  is  the  promise  of  his  coming  ?  for 
since  the  fathers  fell  asleep,  all  things  continue  as  they  were  from  the  be- 
ginning of  the  creation.'  There  is  their  derision.  The  devils  say,  '  Jesus  we 
know,'  Acts  xix.  15 ;  these  are  like  that  doubting  spmt.  Si  Filius  Dei, — 'If 
thou  be  the  Son  of  God,'  Matt.  iv.  G,  as  if  they  made  question  whether  he 
was  so  or  not.  Strange  !  even  the  father  of  suas  cometh  short  of  his  sons ; 
and  there  be  atheists  upon  earth  whenas  there  are  none  in  hell.  But  they 
profess  some  religion  among  us.  It  may  be  so  ;  but  they  fit  and  square  it  to 
their  own  humours,  as  that  giant  dealt  with  his  guests,  for  all  whom  he  had 
but  one  bed  :  if  they  were  too  short  for  it,  he  racked  them  out  longer ;  if 
too  long,  he  cut  them  shorter. 

But  visculptinn  est  omnibus  esse  Deum, — it  is  written  m  all  hearts  by  the 
pen  of  nature  that  there  is  a  God.  It  is  not  possible  to  get  out  these  in- 
delible characters.  Say  what  they  will,  they  would  give  much  to  be  sure 
that  the  Scripture  was  not  true.  The  discourse  of  reason  confutes  them  : 
'  Ask  now  the  beasts,  and  they  shall  teach  thee  :  the  fowls  of  the  air,  and 
they  shall  tcU  thee.  Who  knoweth  not  in  all  these  that  the  hand  of  God 
hath  wrought  this  ?'  Job  xii.  7,  9.  Frcesentemqiie  referet  qucclibet  herha  Deum, 
— The  little  pile  of  grass  tells  us  there  is  a  God  that  made  it.  Besides,  they 
have  a  conscience  within  them,  God's  deputy  in  the  soul,  which  will  speak 
for  the  Maker  and  Master,  and  bo  heard  too.  Qui  negat  esse  De^im,  mihi 
negat,  et  tibi,  non  sibi, — He  that  denies  there  is  a  Gk)d,  denies  it  to  me,  and 
to  thee,  but  never  to  himself.  You  may  sooner  pull  his  heart  out  of  his 
breast  than  this  impression  out  of  his  heart.  Thus  is  their  leaven  tossed 
back  into  their  own  teeth:  they  will  not  now  acknowledge  this;  they  shall 


342  THE  BAD  leave:??.  [Sermon  XLV. 

one  day  feel  tliis.    Ocnios  quos  culpa  clausit,  poena  aperiet, — The  eyes  whicli 
atheism  hath  shut,  damnation  shall  open.     Tliis  is  a  cursed  leaven. 

(3.)  The  next  leaven  is  that  of  the  Herodians.  Here  crafty  and  dissem- 
bling hypocrites  might  be  thought  their  fittest  and  most  suitable  parallels, 
because  Christ  calls  Herod  a  fox :  '  Go  and  tell  that  fox,'  Luke  xiii.  32,  But 
the  Herodians  were  rather  noted  for  profane  fellows ;  and  so  we  must  seek 
out  other  matches.  Such  as  carry  in  their  gestures  a  tepidity  of  religion,  a 
looseness  of  life ;  that  '  turn  the  grace  of  God  into  wantonness,'  and  make 
that  which  brings  salvation  to  all  a  means  of  confusion  to  themselves.  This 
disease  is  inter  ins,  within ;  and  quickly  becomes  inter  it  us,  a  violent  destruc- 
tion. Professed  atheists  and  open  heretics  are  through  the  manifestation  of 
their  malice  prevented  :  these  are  bosom  serpents,  that  sting  in  silence. 
Aristotle  says,  that  extreme  is  less  hurtful  which  is  nearest  to  the  medium, 
and  doth  communicate  with  it  in  something.  Prodigality  is  less  noxious 
than  avarice,  because  it  hath  this  common  with  liberality,  to  give ;  which 
the  other  hath  not.  Fiery  zeal  is  dangerous  :  by  this  Paul  persecuted 
Christ,  Acts  xxii.  4 ;  by  this  the  Jews  crucified  Christ,  Ptom.  x.  2.  But  pro- 
fane coldness  is  worse,  because  it  is  further  from  the  mean,  which  is  zeal  in 
religion. 

By  these  wretches'  lewdness  among  us,  the  Ptomish  adversaries  take  advan- 
tage to  slander  our  religion.  They  say  our  profession  is  a  doctrine  of  liberty; 
that  we  preach  for  faith,  and  against  works :  but '  Wisdom  is  justified  of  her  chil- 
drerP  Thus  we  preach,  '  Tribulation  and  angixish  upon  every  soul  of  man 
that  cloth  evil ;  but  glory  and  peace  to  every  man  that  worketh  good,'  Rom. 
ii.  9 ;  and,  '  Every  man  that  hath  hope  in  Christ  purifieth  himself,'  1  John 
iii.  3  ;  and  this  is  '  pure  religion  and  undefiled  before  God  :  To  visit  the 
fatherless  and  vddows  in  their  aflliction,  and  to  keep  ourselves  unspotted 
from  the  world,'  James  i.  27.  Our  faith  is  not  an  ouala,  imagined  in  the 
brain ;  but  an  'wirCsTaatg,  seen  in  our  life.  We  teach  that  justification  and 
sanctification  are  inseparable  friends.  If  men  will  not  be  reformed,  we  con- 
ceal not  from  them  God's  renunciation  :  '  If  any  man  will  be  filthy,  let  him 
be  filthy  still,'  Ptev.  xxii.  11.  Our  dissolute  conversation  cannot  annihilate 
the  truth  of  our  doctrine.  Howsoever  the  Samaritan,  not  the  Jew,  relieved 
the  wounded  man,  yet  the  Jew's  religion  was  true,  and  not  the  Samaritan's. 
How  polluted  soever  we  are,  yet  their  hands  are  not  clean  enough  to  take  up 
stones  against  us.  If  they  rejoice  and  triumph  in  men's  wickedness,  they 
profess  imitation  of  the  devil  in  a  cursed  mirth.  Good  Christians  have 
learned  to  mourn  for  abominations,  Ezek.  ix.,  not  to  laugh  at  them.  To  re- 
turn to  those  dissolute  wretches  :  they  sing  not  with  the  church  a  Teneho  te 
Domine, — 'I  held  him,  and  I  would  not  let  him  go,'  Cant.  iii.  4;  all  their 
delight  is  m  a  Nunc  dimiltis;  they  are  glad  to  be  gone.  It  were  not  amiss 
if  we  were  well  rid  of  them,  being  thus  incorrigible  :  '  Purge  out  therefore 
the  old  leaven,  that  ye  may  be  a  new  lump,'  1  Cor.  v.  7.  What  leaven 
the  Apostle  there  means,  he  declares,  ver.  13,  '  Put  away  from  among  your- 
selves that  wicked  person.'  When  Jonah  was  cast  out  of  the  ship,  the  sea 
ceased  from  her  raging ;  when  Zimri  was  slain,  the  plague  stayed ;  when 
Baal  was  destroyed,  Israel  had  peace.  If  these  cursed  leavens  of  superstition, 
atheism,  and  profaneness  were  purged,  how  sweet  a  lump  would  the  church 
of  England  be  !  We  cannot  hope  it,  yet  let  us  pray  for  it :  Miserere  Dens! 
Cleanse  us  from  these  leavens,  for  the  merits  of  thy  Son,  our  blessed  Saviour, 
Jesus  Christ ! 

(4.)  There  is  a  fourth  leaven,  to  which  St  Paul  hath  principal  respect  in 
this  place ;  and  that  is  the  mixing  of  law  with  gospel :  I  mean  ceremonial 


Gal.  V,  9.]  the  bad  leaven.  343 

and  legal  rites  mth  the  truth  of  Jesus  Christ.  This  leaven  might  well  die 
in  forgetfulness,  and  have  moulded  away,  if  there  had  not  been  a  late  gene- 
ration of  Thraskites  to  devour  it  as  bread.  They  must  abstain  from  swine's 
flesh,  and  from  blood,  and  that  upon  conscience  to  the  ceremonial  law.  But 
he  that  thus  abstains  from  blood  and  flesh,  the  flesh  and  blood  of  Christ 
shall  do  him  no  good.  What  is  this  but  to  lick  up  the  Galatians'  vomit  ? 
to  swallow  that  hard  and  indigestible  leaven  which  St  Paul  took  so  much 
pains  about  to  get  out  of  their  stomachs  ?  But  let  it  sleep  with  them  in  the 
dust ;  it  is  dead  and  buried,  let  us  not  disquiet  the  grave  to  revive  it. 

2.  Now  to  the  second  way  of  considering  these  words,  taking  leaven  per- 
sonally for  leaveners,  fixlse  teacliers,  indeed  heretics.  I  wUl  only  note  two 
things,  one  of  doctrine,  another  of  discipline.  For  doctrine,  out  of  my  text, 
that  they  sour  the  whole  lump ;  for  discipline,  that  therefore  the  church 
should  restrain  and  correct  them. 

The  leaven  of  heresy  spreads  far  :  '  Their  word  will  eat  as  doth  a  canker/ 
2  Tim.  ii.  17,  or  a  gangrene.  AhiCtg  is  an  option,  or  election,  of  ahov/j.ai, 
to  make  choice.  A  laudable  word  at  first  among  philosophers,  taken  for  a 
right  form  of  learning.  In  divinity  it  is  a  word  of  disgrace,  and  intends  a 
stubborn  deviation  from  the  received  truth.  It  is  more  than  error  :  Enrage 
possum,  licereticus  esse  non  possumj" — I  may  err,  I  cannot  be  a  heretic.  Qui 
sua  pestifera  dogmata  defendere  persistunt,  hceretici  sunt, — They  that  wilfully 
go  on  to  maintain  their  pestilent  opinions  are  heretics.  It  hath  the  right 
property  of  a  gangrene — it  frets  as  it  goes  :  -vires  acqiiirit  eundo.  Heresies 
in  the  soul  are  like  ulcera  depascentia  in  the  body — they  eat  up  the  parts 
about  them. 

Of  this  God  is  the  deficient  cause,  who  suff'ers  it :  First,  In  respect  of  the 
wicked,  that  their  just  condemnation  might  not  be  hindered:  'For  this 
cause  God  shall  send  them  strong  delusion,  that  they  should  believe  a  lie,' 
2  Thess.  ii.  11.  Secondly,  In  regard  of  the  faithful,  that  their  tentation 
might  assure  them  to  be  God's :  '  There  must  be  heresies,'  or  schisms, 
'  that  they  wliich  are  approved  may  be  made  manifest  among  you,'  1  Cor. 
xi.  19.  AVith  this  premonition  God  prepared  Israel,  that  when  a  false  pro- 
phet or  dreamer  should  come  unto  them,  '  God  doth  prove  you,  to  know 
whether  you  will  love  the  Lord  with  all  your  heart,'  Deut.  xiii.  3.  For  this 
cause  are  heresies:  ut  fxles,  habendo  tentationem,  haberet  etiajn p'robatione)7i,f 
— that  faith  admitting  a  trial,  might  receive  an  approval. 

Of  this  Satan  is  the  eflicient  cause :  the  father  of  lies  never  loved  the 
Father  of  truth.  Wicked  and  perverse  men  are  the  instrumental  causes; 
they  are  so  overwise,  that  the  curdle  of  their  wit  procures  a  brealcing  out 
into  faction.  Cu7n  discipidi  veritatis  non  erunt,  mayistri  evroris  sunt, — Ke- 
fusing  to  be  the  scholars  of  truth,  they  become  the  schoolmasters  of  error. 
>So  the  precedent  cause  in  such  is  self-love ;  the  cause  that  grows  out  of  the 
other,  and  nearer  to  the  mam  eftect,  (or  rather  defect,)  is  discontent.  If  the 
church  forget  them  in  dealing  her  legacies  of  preferment,  they  will  tear  her 
bowels  for  it.  If  their  mother  pleaseth  not  their  humours  with  an  expected 
indulgence,  they  -will  be  so  bold  as  kick  her  sides.  Pride  steps  in  for  a  third 
cause, — unless  I  forget  her  place,  for  she  disdains  an  inferior  room, — and  yet 
of  all  sins,  as  none  presumes  higher,  so  none  is  thrust  lower ;  even  to  the 
bottomless  pit,  Isa.  xiv.  15.  St  John  doth  witness  thus  much  of  Diotrephes: 
'  I  wrote  unto  the  church,  but  Diotrephes,  who  loveth  to  have  the  pre-emi- 
nence among  them,  receiveth  us  not,'  3  Epist,  ver.  9.  He  is  called  by  Beda, 
Iloeresiarcha  superbus.  Hypocrisy  must  needs  be  admitted  for  a  fourth. 
*  Aug.  +  TertuL 


344  THE  BAD  LEAVEN.  [SeRMON  XLV. 

motive  to  heresy.  Applause  must  be  had,  if  not  by  being  good,  yet  by  seem- 
ing so.  Omnes  hcerctici  sunt  hypocrita',  saith  Jerome, — Every  heretic  is  a 
hypocrite.  Like  vipers,  they  never  come  to  light,  but  with  some  rupture  to 
the  Avomb  of  their  mother. 

Thus  heresy  creeps  in  at  a  little  hole,  but  infects,  infests  the  whole  house ; 
like  a  plague  that  comes  in  at  the  windows,  and  then  propagates  itself  beyond 
all  measure.  Erroris  7ionest  finis* — There  is  no  termination  of  error.  There- 
fore the  only  way  to  refute  heresies  is  to  fetch  them  back  to  their  original. 
Hoireses  ad  sua  prindina  referre,  est  refellere.  If  you  can  reduce  them  to 
their  first,  you  see  their  last.  As  if  a  man  would  dry  up  a  stream,  he  cannot 
do  it  in  the  main,  but  goes  first  to  the  spring-head,  stops  up  that :  the  river 
will  fail  of  itself 

As  in  the  bodily  gangrene,  the  part  affected  grows  tumid  and  cadaverous, 
the  colour  fades  and  becomes  blackish ;  so  in  the  spiritual,  the  mind  grows 
tumid  and  swelling :  '  Vainly  puffed  up  with  a  fleshly  mind,'  Col.  ii.  18;  the 
fair  colour  of  profession  gone : '  walking  as  enemies  to  the  cross  of  Christ,'  PhU. 
iii.  1 8.  We  know  how  the  heresy  of  Arius  did  spread,  when  totus  orbis  ingemuit, 
factum  se  vide7is  Arianum, — the  whole  world  groaned,  feeling  itself  made 
not  Christian,  but  Arian.  There  was  a  long  disputation  about  two  words, 
little  differing  in  sound,  much  in  sense,  o/j^oovaiog  and  ofioioiiaioi;  the  Arians 
holding  Christ  like  God  in  substance,  the  orthodox  Christians  holding  him 
one  with  God  in  substance.  Oh  the  world  of  ink  and  blood  that  was  spent 
about  this !  The  Pope  rose  by  degrees  :  first  above  bishops,  then  above 
patriarchs,  then  above  councils,  then  above  kings,  then  above  Scriptures,  now 
last  of  all  above  God  himself.  So  the  Apostle  speaks  of  Antichrist :  '  He 
exalteth  himself  above  all  that  is  called  God,'  2  Thess.  ii.  4.  From  so  poor  a 
beginning  he  hath  risen  prettily  for  his  time.  Thus  Popery  crept  up  in  the 
dark,  like  a  thief  putting  out  the  lights,  that  it  might  more  securely  rob  the  • 
house.  Whiles  it  broached  opinions,  that  like  to  sweet  wines  pleased  the 
palate,  it  led  many  liquorish  affections  to  hell ;  not  unlike  the  butcher,  who 
claws  the  ox  till  he  cuts  his  throat.     Thus  the  leaven  of  heresy  spreads. 

But  the  church  must  take  care  lest  it  spread  too  far.  Let  them  alone  in 
quiet,  (yet  what  quiet  can  they  have  that  disturb  themselves?)  and  then 
*  evil  men  and  seducers  wiU  wax  worse  and  worse,  deceiving,  and  being 
deceived,'  2  Tim.  iii.  13.  Augustine  says  of  Arius's  schism  in  Alexandria, 
una  scintilla  fuit, — that  it  was  at  first  but  a  little  spark  ;  but  because  not 
statim  suppressa,  totimi  orhera  ejus  flamma  populata  est, — the  flame  of  it 
singed  the  whole  world,  not  being  extinguished  in  time.  The  kindling  fire 
is  easily  quenched  :  when  it  possesseth  the  town,  it  rageth  and  rangeth  like 
a  tyranny,  scorning  the  offers  of  suppression.  Now,  therefore,  'I  beseech 
you,  brethren,  mark  them  which  cause  divisions  and  offences,  contrary  to  the 
doctrine  that  ye  have  learned,  and  avoid  them,'  Rom.  xvi.  17.  The  malice 
of  a  heretic,  vel  dolenda  tanquani  hominis,  vel  cavenda  tanqiiam  hostis,  vel 
inidenda  tanquam  imprudentis,f — is  either  to  be  lamented,  as  a  man's,  or 
avoided,  as  a  foe's,  or  derided,  as  a  fool's.  When  proud  Marcion  said  to 
Polycarpus,  jYon  me  agnoscis  ? — Dost  thou  not  know  me  ?  Yes,  replied  that 
good  saint;  agnosco  te  immogenitum  Satance, — I  acknowledge  thee  the  devil's 
eldest  son.  If  it  prove  an  uncurable  gangrene,  ense  reddendum,  ne  ^^cii's  sin- 
cera  trahatur, — cut  it  off  to  save  the  rest.  Pereat  tmus  potius  quam  unitas, 
— Better  lose  one  of  the  whole,  than  the  whole  for  one.  It  is  Hippocrates's 
maxim,  Quce  ferro  non  ciLranttir,  ignis  curet, — Where  the  knife  can  do  no 
good,  fire  must.  However  heretics  escape  fire  temporal,  let  them  beware  fire 
*  Sen.  t  Aug. 


Gal.  V.  9.]  the  bad  LEAVE^^  345 

eternal.  For  ourselves,  bless  we  God,  that  hath  cleared  the  way  of  truth 
among  us,  and  thrust  this  leaven  out  of  our  coasts.  Whiles  the  plague  rode 
circuit  in  our  streets,  we  prayed ;  when  it  ceased,  we  praised  God.  No 
plague  so  dangerous  as  heresy  :  whiles  that  ranged  in  our  church,  as  Sylvius 
said  of  ruinated  Constantinople,  0  viiseram  urhis  facievi !  so  we  of  our 
church,  0  miseram  ecclesion  faciem !  This  leprosy  gone,  she  is  now  fair  in 
the  eyes  of  her  Beloved.  Christ  now  kisseth  her  Ups,  and  for  this  let  us 
kiss  the  feet  of  Jesus  Christ. 

3.  'A  little  leaven  leaveneth  the  whole  lump.'  Now  let  us  resolve  this 
allegory  another  way,  and  conceive  by  leaven,  sin  ;  by  lump,  man  ;  by  lea- 
vening, infection.  In  effect,  a  little  sin  makes  the  whole  man,  in  body  and 
soul,  unsavoury  to  the  Lord.  For  method  in  proceeding  :  first,  we  wUl  view 
the  metaphor,  the  similitude  of  sm  to  leaven ;  then  examine  how  a  little  of 
this  can  sour  the  whole  lump.  The  similitude  holds  in  many  respects;  albeit 
one  be  here  principally  intended,  the  souring  quality,  yet  may  the  rest  be 
justly  considered. 

(1.)  Leaven  is  not  bread,  but  the  corruption  of  that  which  maketh  breacL 
Sin  is  not  a  created  quality,  but  the  corruption  of  a  created  quality.  God 
made  not  sin.  Who,  then  1  The  devil  begot  it  on  man's  lust :  '  This  I  have 
found,  that  God  made  man  upright ;  but  they  have  sought  out  many  inven- 
tions,' Eccles.  viL  29.  Tricks  enow  to  make  themselves  miserable.  That 
which  rottenness  is  in  the  apple,  sourness  in  the  wine,  corruption  in  the  flesh, 
such  is  sm  in  the  soid  :  fetida  qucedam  qiuditas,  a  thing  never  good  since  it 
took  being,  only  usurps  the  place  of  good,  and  occupies  the  seat  where  a 
happy  and  perfect  quality  stood.  It  is  like  a  Jehoiakim,  that  sits  in  the 
throne  of  a  Josiah  :  as  that  bad  son  of  so  good  a  father  '  gave  the  silver  and 
the  gold  of  the  temple  to  Pharaoh-Necho,'  2  Kuigs  xxiii  35 ;  so  this  gives 
the  endowments  of  nature,  of  reason,  of  affection  to  the  black  prmce  of  dark- 
ness. Or  as  the  Pope  pretends  that  he  sits  m  the  chair  of  Peter;  yet  what 
that  blessed  saint  attributed  to  Christ, — '  Why  marvel  ye  at  this  ?  or  why 
look  ye  so  earnestly  on  us,  as  if  we  by  our  own  power  or  holiness  had  made 
this  man  to  walkl'  Acts  iii.  12 :  '  Be  it  known  to  you,  that  by  the  name  of 
Jesus  of  Nazareth,  whom  ye  crucified,  this  man  now  stands  whole  before 
you,'  Acts  iv.  10, — this  the  Pope  attributes  to  relics  and  blocks.  There  is  no 
disease  but  he  hath  appointed  some  puppet  to  cure  it.  Froh  pudor  ?  '/uin, 
cui  ?  Such  is  the  practice  of  sin  :  the  bounty  of  God  '  gives  com,  and  wine, 
and  oil,  multiplies  silver  and  gold,'  Hos.  ii.  8 ;  and  even  these,  sin  gives  to 
Baal.  It  is  depravatio  honi  and  deprivatio  lord, — one  is  active,  the  other 
passive,  the  latter  a  necessary  consequent  of  the  former.  It  depraves  our 
power  of  obedience  to  God  actually ;  it  deprives  us  of  God's  good  grace  and 
blessing  passively.  The  one  is  mseparable  to  the  other;  for  he  that  forfeits 
honum  unde,  shall  lose  honum  inde.  They  that  spoil  that  grace  whence  they 
might  do  good,  shall  lose  that  glory  whence  they  expect  good.  The  first 
breach  of  one  law  took  away  all  power  to  keep  any,  and  by  it  we  are  disabled 
to  all. 

(2.)  The  very  same  substance  of  meal  that  would  make  bread,  by  addition 
of  salt  becomes  leaven.  The  very  same  work  that  might  be  good  and  accept- 
able to  God,  by  addition  of  our  pravity  becomes  evil.  Thus  the  best  actions 
of  an  unjustified  person  are  so  leavened  with  his  own  con-uption  that  God 
abhors  them.  '  Yom-  new  moons  and  appouited  feasts  my  soul  hateth  :  they 
are  a  trouble  to  me ;  I  am  weary  to  bear  them.  When  ye  make  many  prayers, 
I  will  not  hear  you,'  Isa.  i.  14.  What  is  the  reason  ?  '  Your  hands  are  full 
of  blood.'    Even  sacrifices  and  supplications  (good  services  in  their  own 


346  THE  BAD  LEAVEN.  [SeRMON  XLV. 

nature)  are  made  displeasing  by  the  leaven  of  sin  :  '  He  that  killeth  an  ox 
is  as  if  he  slew  a  man  ;  he  that  sacrificeth  a  lamb,  as  if  he  cut  off  a  dog's 
neck,'  Isa.  Ixvi.  3.  Sacrifices  God  commanded,  and  often  commended; 
yet  victinue  impiorum,  the  oblations  of  the  wicked,  are  abominated.  iVo7i 
speciosa  laus  in  ore  peccatoni7ii, — Praise  becometh  not  the  mouth  of  a 
sinner. 

Every  unregenerate  man  claudicat  in  rectis, — halts  in  the  straightest  path. 
Omnia  natiiralia  bona  jwlluta,  omnia  supernaturalia  amissa, — His  portion 
of  natural  good  is  defiled,  but  of  supernatural  good  all  share  is  vanished. 
reccavi,  was  David's  voice  after  his  sinful  arithmetic  f  the  same  was  Judas's 
voice  after  his  damned  treason.  Similis  sonus,  non  sinus, — There  was  the 
same  sound,  but  not  the  same  heart.  Esau  wept  as  much  after  the  loss  of 
the  blessing,  as  Peter  after  the  denial  of  his  Master.  Similes  lacrymce,  non 
animf£, — Like  tears,  but  unlike  souls.  The  Pharisee  went  to  church  so  well 
as  the  publican ;  but  the  publican  came  home  '  rather  justified  '  than  the 
Pharisee.  The  Pharisee  threw  bounteously  into  the  treasury ;  the  poor 
•widow  two  mites  :  yet  Christ  commends  the  poorer  gift  for  the  richer  charity. 
That  work  which  seems  the  same  in  identitate  operis,  yet  differs  much  ratione 
agentis,  in  respect  of  the  workers.  ]\Iany  heathen  excelled  us  in  moral  vir- 
tues, yet  the  ignorance  of  Christ  did  shut  heaven  against  them.  V(b  tihi, 
Aristoteles  :  laudaris  uhi  non  es,  et  damnaris  tibi  es,t — Woe  to  thee,  O  Aris- 
totle, who  art  commended  where  thou  art  not,  and  condemned  where  thou 
art.  Yea,  even  in  a  justified  man's  works,  though  pure  from  the  Spirit,  yet 
passing  through  his  hands,  there  is  some  tang  of  this  leaven,  enough  to  keep 
them  from  being  meritorious.  Look  then  well  both  to  the  justification  of 
thy  person  and  the  sanctification  of  thy  works.  Thou  indeed  confessest  sin 
to  be  damnable,  but  it  would  grieve  thee  to  go  to  hell  for  thy  good  deeds. 
Though  a  man  should  give  all  his  goods  to  the  poor,  yet  Avanting  faith  and 
love,  he  may  for  his  charity  go  to  the  devil.  Pray  then  that  thy  defects 
may  be  supplied  by  Christ,  '  who  gave  himself  a  sacrifice  for  lis  to  God  of 
a  sweet-smelling  savour,'  Eph.  v.  2,  perfuming  us  with  the  pleasant  odour 
of  his  merits. 

(3.)  By  leaven  soured  we  make  relishable  bread  for  the  use  of  man ;  so  by 
the  ungodly  s  most  cursed  sins  God  will  advance  his  glory.  Will  Pharaoh 
harden  his  heart  1  '  I  will  get  me  honour  upon  him,'  saith  God.  That 
leaven  of  malice  which  soured  the  souls  of  those  brethren  against  poor 
Joseph,  the  Lord  made  use  of  to  his  glory.  From  that  ungracious  practice 
he  raised  a  pedigree  of  blessings.  Otherwise  there  had  been  no  provision  in 
EgyjDt,  no  bread  to  spare  for  Israel,  no  wonders  wrought  by  Moses,  no  manna 
from  heaven,  no  law  from  Sinai,  no  possession  of  Canaan.  So  from  the  un- 
naturalest  murder  that  ever  the  sun  beheld,  yea,  which  the  sun  durst  not 
look  upon,  God  glorified  himself  in  saving  us.  The  oppressor  impoverisheth 
the  righteous ;  God  sees  and  suffers,  and  from  his  villany  effectuates  their 
good,  by  taking  away  those  snares  to  save  their  souls.  The  Lord  will  glorify 
himself  in  the  vessels  of  destruction ;  and  the  groans  in  hell  shall  honour 
his  justice,  so  well  as  the  soi^igs  in  heaven  honour  his  mercy.  How  much 
better  is  it  to  glorify  God  in  faithfulness,  that  will  preserve  thee,  than  in 
wickedness,  which  will  destroy  thee  ! 

(4.)  A  man  cannot  'live  by  bread  only,'  Matt.  iv.  4,  much  worse  by  leaven. 

No  man  can  live  for  ever  by  his  righteousness  and  good  works,  much  less  by 

his  sins.     Sin  is  no  nourishment  to  the  soul ;  unless  as  some,  Mithridates- 

like,  have  so  inured  their  bodies  to  poison  that  venenum  nutrit,  even  venom 

*  That  is,  his  numbering  of  the  people. — Ed.  +  Aug. 


Gal.  V.  9.]  the  bad  leaven.  347 

doth  batten  them :  so  others  their  souls  to  sin,  that  they  cannot  keep  life 
•w-ithout  it.  And  indeed  we  say  of  some  things,  that  they  nourish  sickness 
and  feed  death.  Omne  simile  nutnt  simile:  inward  corruption  is  fed  and 
maintained  by  outward  action.  Covetise  in  Judas  is  nourished  by  filcliing 
his  Master's  money.  Murder  in  Joab  is  heartened  and  hardened  with  blood. 
Theft  is  fatted  with  booties  ;  pride  with  gay  rags  ;  usury  battens  by  extor- 
tion ;  sacrilege  by  cliurch-robbing.  Pascitur  libido  conviviis,  nittritur  dc- 
liciis,  vino  accenditur,  ebrietate  jiammatur* — Banqueting  is  the  diet  of  lust, 
wantonness  her  nurse,  wine  kindles  a  heat  in  her  blood,  and  drunkenness  is 
the  powder  that  sets  her  on  fire.  Thus  sin  feeds  upon  this  leaven ;  but  with 
the  same  success  that  Israel  upon  quails  :  they  fatted  their  carcases,  but 
made  them  lean  souls. 

Though  this  leaven  pass  the  swallow,  yet  it  sticks  in  the  stomach ;  sin 
may  be  devoured,  but  lies  heavy  on  the  conscience  :  '  Bread  of  deceit  is 
sweet  to  a  man;  but  his  mouth  shall  be  filled  with  gravel,'  Prov.  xx.  17. 
It  may  be  '  sweet  in  his  mouth,  but  it  is  gall  of  asps  in  his  bowels,'  Job  x. 
15.  Putrid  meat  is  apt  to  breed  and  feed  worms,  so  this  leaven  the  worm 
of  conscience ;  when  they  once  come  to  feel  it  work,  then  ready  to  crj-, 
*  This  is  my  death  !'  unless  God  give  them  a  good  vomit  of  repentance,  to  put 
it  off  their  souls,  and  the  sober  diet  of  sanctification,  to  amend  and  rectify 
their  lives. 

(5.)  Lastly,  sin  and  leaven  are  fitly  compared  for  their  sourness.  There  is 
a  leaven  sharp  and  sour,  but  sanative.  '  The  kingdom  of  heaven  is  hke  unto 
leaven,'  Matt.  xiii.  33.  But  this  leaven  is  far  sourer,  yet  hath  nothing  but 
death  in  it.  It  is  sour  to  God,  sour  to  angels,  sour  to  saints,  sour  to  the 
sinner.     Sin  is  sourer  than  any  leaven. 

[1.]  Sour  to  God,  who  hates  nothing  but  sin.  He  made  man,  and  man 
made  sin.  He  loves  his  own  creature,  but  he  hates  man's  creature.  Sm  is 
sourer  to  him  than  the  devil ;  for  non  odit  peccatum  diaholi  causa,  sed 
diaholum  peccati  causa, — he  hates  not  sin  for  the  devil's  sake,  but  the  devil 
for  sin's  sake.  It  is  so  sour  to  him,  that  for  one  sin  he  plagued  a  world  of 
men  ;  how  will  he  plague  one  man  for  a  world  of  sin  !  So  sour  that  he  could 
relish  no  man  for  it,  till  he  had  killed  it  in  the  sides  of  Jesus  Christ.  We 
are  all  so  sour  that,  but  for  this  sweetening  and  perfume,  we  could  never  have 
been  endured.  The  Scripture,  for  our  understanding,  ascribes  senses  to 
God  ;  and  we  find  every  sense  displeased  vdth  sin  : — 

First,  It  is  offensive  to  his  smelhng :  He  tells  the  Jews  that  their  sins  did 
stink  in  liis  nostrils.  So  did  the  world  offend  him,  that  he  washed  and 
soused  it  in  a  deluge ;  and  then,  after  Noah's  sacrifice,  is  said  to  '  smell  a 
savour  of  rest,'  Gen.  viii.  21.  For  this  cause  they  had  their  altar  of  incense  ; 
and  God  commanded  a  perfume  to  be  made  to  him :  '  The  Lord  said  to 
Moses,  Take  unto  thee  sweet  spices,  stacte,  and  onycha,  and  galbanum,  with 
pure  frankincense ;  and  thou  shalt  make  it  a  perfume,  pure  and  holy,'  Exod. 
XXX.  34.  Both  signified  that  we  all  stunk  by  nature,  and  are  only  perfumed 
by  the  incense  of  Christ's  prayers  and  righteousness. 

Secondly,  It  is  offensive  to  his  tasting  :  '  I  looked,'  after  all  my  pains  and 
kindness, '  for  good  grapes,  and  the  vine  brought  forth  wild  grapes,'  Isa.  v.  2. 
When  he  comes  to  taste  the  vintage  of  our  lives  they  are  sour  grapes  :  *  Ye 
turn  judgment  into  wormwood,'  Amos  v.  7.  Justice  is  pleasant  unto  the 
Lord,  but  injuiy  bitter  as  wonnwood.  So  the  Jews  served  Christ ;  instead 
of  wine,  they  gave  him  vinegar  to  drink.  He  turned  their  water  into  wine; 
they  turn  his  wine  into  vinegar.     Good  works  of  faith  and  obedience  are 

*  Aiiibr. 


34:8  THE  BAD  LEAVEN.  [SeKMON  XLV. 

that  '  best  wine '  which  we  should  give  *  our  Beloved,  that  goeth  down 
sweetly,  causing  the  lips  of  those  that  are  asleep  to  speak,'  Cant.  vii.  9.  But 
evil  deeds  are  sour  to  his  palate. 

Thirdly,  It  is  offensive  to  his  feeling :  so  sharp  that  the  spear,  thorns,  whips, 
and  nails  were  blunt  to  it.  Our  iniquities  were  so  heavy  to  his  sense,  that 
he  complixins  himself  to  be  burdened  under  them,  '  as  a  cart  is  pressed  with 
sheaves,'  Amos  ii.  13.  The  Lord  of  heaven  lay  groveUing  on  the  earth,  and 
as  if  he  were  cast  into  a  furnace  of  his  Father's  wrath,  sweating  drops  of 
blood.  They  are  so  harsh  still  to  his  feeling,  that  he  chaUengeth  Saul  for 
wounding  himself :  '  Why  strikest  thou  me  ? '  Acts  ix.  5.  Saul  strikes  at 
Damascus,  Jesus  Christ  suffers  in  heaven. 

Fourthly,  It  is  offensive  to  his  hearing :  '  The  cry  of  Sodom  and  Gomorrah 
is  great,  because  their  sin  is  very  grievous,'  Gen.  xvi.  20.  Our  dissensions  and 
quarrels  are  as  jarring  in  God's  ears,  as  if  divers  distracted  musicians  should 
play  upon  divers  bad  instruments  so  many  several  tunes  at  one  time.  The 
confusion  of  sins  brought  the  confusion  of  languages.  God's  ear  could  not 
endure  the  distraction  of  their  hearts;  therefore  their  own  ears  shall  not  dis- 
tinguish the  dissonance  of  their  voices.  The  cry  of  blood  and  oppression 
makes  so  grievous  a  noise  to  heaven,  that  vengeance  must  only  quiet  it.  Our 
murmurings,  our  oaths,  blasphemies,  slanders,  are  like  the  croaking  of  frogs, 
howling  of  dogs,  and  hissing  of  serpents  in  God's  hearing. 

Fifthly,  It  is  offensive  to  his  seeing  :  '  Though  thou  wash  thee  with  nitre, 
yet  thine  iniquity  is  marked  before  me,  saith  the  Lord,'  Jer.  ii.  22.  Our  ojjpres- 
sions  are  like  running  ulcers,  our  adulteries  as  most  sordid  and  filthy  thmgs. 
The  prophet,  Isa.  Ixiv.  6,  compares  it  to  the  most  feculent  defilement  and 
loathsome  turpitude  that  can  be  uttered.  '  Thou  art  of  purer  eyes  than  to 
behold  evil,  and  canst  not  look  on  iniquity,'  Hab.  i.  13.  Oh,  let  us  abhor 
that  filthiness  which  will  turn  the  face  of  God  from  us !  Neither  are  they 
displeasing  only  to  his  senses,  but  grievous  to  his  mind  :  '  Is  it  a  small 
thing  for  you  to  grieve  men,  but  you  will  grieve  God  also  ?'  Isa.  viL  13.  It 
is  dangerous  to  anger  him  that  can  anger  all  the  veins  of  our  hearts.  It 
was  the  prophet  Isaiah's  complaint  of  Israel,  '  They  rebelled,  and  vexed  his 
Holy  Spirit,'  chap,  Ixiii.  10.  Yea,  they  are  offensive  to  his  very  soul :  '  Your 
new  moons  and  appointed  feasts  my  soul  hateth,'  chap.  i.  14.  Thus  he 
protesteth  against  recidivation,  Heb.  x.  38  :  'If  any  man  draw  back,  my 
soul  shall  have  no  pleasure  in  him.'  This  is  an  emphatical  speech,  and  an 
argument  of  God's  hearty  detestation.  '  The  wicked,  and  him  that  loveth 
violence,  his  soul  hateth,'  Ps.  xi.  5.  Therefore  he  is  said  to  bend  his  soul 
to  revenge  :  '  Shall  not  my  soul  be  avenged  on  such  a  nation  as  this  ?'  Jer. 
V.  9. 

[2.]  Sour  to  the  angels  :  for  if  they  '  rejoice  at  our  conversion,'  Luke  xv., 
then  they  grieve  at  our  perversion.  How  sour  is  that  sin  which  brings  grief 
unto  the  thresholds  of  joy  !  They  blush  at  our  falls,  rejoice  at  our  integrity. 
'  Are  they  not  all  ministering  spirits,  sent  forth  for  them  who  shall  be  the 
heirs  of  salvation  ?'  Heb.  i.  14.  Let  us,  then,  feast  them  with  integrity,  not 
with  the  leaven  of  iniquity. 

[3.]  Sour  to  the  saints  :  the  church  is  our  mother,  and  she  laments  to  see 
any  child  of  her  womb  averse  from  goodness.  Therefore  as  a  loving  mother, 
whose  husband  was  slain  for  the  safety  of  herself  and  children,  if  she  sees 
any  child  transgress  the  rules,  and  break  her  husband's  testament,  she  tells 
them  of  their  father's  kindness ;  she  describes  his  deadly  wounds  and  ghastly 
looks ;  and,  to  make  their  facts  more  odious,  she  sheweth  some  garment  of 
his  embrued  with  blood.     So  the  church  often  offers  to  our  considerations 


Gal,  V,  9.]  the  bad  leaven.  349 

how  Christ,  her  dear  love  and  Lord,  was  betrayed,  condemned,  crucified ; 
tells  us  our  sins  have  done  this ;  that  they  were  the  Judas  betraying,  the 
Herod  mocking,  the  Pilate  condemning,  the  Longinus  wounding,  the  hand 
of  Jews  recrucifying  Christ.  Now  as  Dido  adjured  departing  ^Eneas,  Per 
ego  te  has  lacrymas,  &c, ;  per  si  quid  unqicam  cbdcefuit  nobis,  horuvi  mise- 
rere lahorum :  so  our  mother  entreats  us,  (yet  entreating  is  too  low  a  phrase 
for  a  mother,)  pe?-  talent  cruorem,  per  tantum  amor  em, — by  so  precious  blood, 
and  by  so  gracious  love,  to  sin  no  more  ;  at  least  to  abhor  such  precipices  of 
sin,  and  forbear  (as  it  were)  to  choke  him  with  such  cursed  leavens. 

[4.]  Sour  to  the  sinner  himself :  for  it  ever  leaves  behind  it  a  stmg  of 
conscience.  It  may  taste  pleasing  and  palatable  at  first,  but  leaven  is  not 
sourer  at  last.  Perhaps  our  judgments  may  be  out  of  taste,  as  men  in  fevers; 
or  Satan  (that  crafty  apothecary)  hath  mingled  the  potion  cunningly :  yet 
though  sap07'em  amisit,  venerium  retinet, — poison  is  poison,  though  it  come 
in  a  golden  cup.  Esau's  pottage  went  down  merrily,  but  the  loss  of  his 
birthright  was  a  bitter  farewell.  Whatsoever  service  sin  doth  us,  it  shews 
us  but  an  ill-favoured  trick  at  the  last.  It  brings  us  to  the  door  of  terror, 
and  then  bids  us  shift  for  ourselves.  It  is  like  Lysimachus's  draught  of 
cold  water,  that  refreshes  him  for  a  moment,  and  captives  him  for  ever.  By 
Solomon's  rule,  vexation  is  entailed  to  vanity,  Eccles.  i.  A  hedgehog  must 
dwell  in  Babylon ;  a  pricking  conscience  in  a  profane  breast :  '  Thy  way  and 
thy  doings  have  procured  these  things  unto  thee  :  this  is  thy  wickedness, 
because  it  is  bitter,  because  it  reacheth  unto  thine  heait,'  Jer.  iv,  18,  '  Re- 
joice, 0  young  man,  in  thy  youth,'  &c. ;  '  but  know  that  for  all  these  things 
God  wiU  bring  thee  into  judgment,'  Eccles,  xi,  9,  The  verse  begins  with 
pleasure,  but  ends  with  terror.     Sin  will  be  sour  at  the  last. 

The  allegory  thus  opened,  the  special  treasure  or  instruction  remains  yet 
to  be  drawn  out.  We  perceive  what  the  leaven  signifies,  and  what  the  lump. 
Now  we  must  consider  the  relation  betwixt  modicum  and  totum ;  a  little 
leaven,  and  the  whole  lump.     '  A  little  leaven  leaveneth  the  whole  lump,' 

A  little  sin  infecteth  a  great  deal  of  righteousness,  '  Whosoever  shall 
keep  the  whole  law,  and  offend  in  one  point,  he  is  guilty  of  all,'  James  ii,  10. 
He  hath  broken  totam  legem,  though  not  totum  legis.  I  speak  not  here  of 
the  absolutely  (dissolutely)  wicked,  whose  life  is  like  Eldred's  reign,  j^rava 
in  principio,  pejor  in  medio,  pessima  in  ultimo, — bad  in  the  beginning,  worse 
in  the  midst,  worst  of  all  in  th^  end, — but  of  those  that  have  some  good 
measure  of  grace,  and  stand  in  the  state  of  adoption,  yet  may  admit  of  Paul's 
prayer,  '  to  be  sanctified  throughout,'  1  Thess.  v.  23.  And  upon  good  rea- 
son ;  for  there  is  a  universal  conniption,  therefore  should  be  a  universal 
sanctification.  In  that  young  man  that  professed  himself  to  have  kept  the 
commanfbnents,  and  Christ  began  to  love  him,  yet  there  was  a  little  leaven 
spoiled  all — covetousness.  Unum  restat,  one  thing  Avas  wanting  :  '  Sell  that 
thou  hast,  and  give  to  the  poor,'  Matt.  xix.  22.  No,  he  was  costive,  and 
could  not  abide  such  a  purge.  In  Herod,  though  he  heard  many  sermons 
of  John's  preached  gladly,  (and  it  is  some  good  thing  to  hear  sermons  with 
joy,)  yet  the  leaven  of  Herodias  marred  all.  '  Let  him  that  is  taught  in  the 
word  communicate  unto  hini  that  teacheth  him  in  all  his  goods,'  Gal.  vi.  6. 
This  was  the  Apostle's  canon,  an  ordinance  that  will  kill  where  it  is  resi.sted; 
yet  a  world  of  arguments  hath  been  invented  to  stop  it  up.  We  will  give 
of  charity ;  but  any  thing  of  duty  ?  Yes,  of  duty.  Well,  we  will  give  some- 
what of  duty ;  but  part  of  all  ?  Yes,  part  of  all.  Put  out  this  Iv  rraaiv, 
and  we  will  compound  with  you ;  though  we  take  away  a  talent  of  your 
duties,  we  will  return  a  mite  of  benevolence. 


350  THE  BAD  LEAVEN.  SeRMON  XLV. 

I  will  tell  you  a  story  :  A  seignior  came  with  his  servant  to  one  of  Our 
Lady's  images,  (no  matter  which,  for  they  do  not  scant  her  of  number.)  He 
threw  in  an  angel  of  gold ;  the  humble  picture  in  gratitude  made  a  courtesy 
to  him.  The  sei-vant  observing,  aud  wondering  at  her  ladyship's  plausible 
carriage,  purposed  Avith  himself  to  give  somewhat  too,  that  he  might  have  a 
courtesy.  So  he  puts  into  the  basin  sixpence,  and  withal  takes  out  his  mas- 
ter's angel ;  the  image  makes  courtesy,  and  seems  to  thank  him  still.  It  is 
common  with  this  city  to  take  away  the  clergy's  angel,  and  to  lay  down  six- 
pence in  its  stead ;  yet  look  they  for  courtesy  too,  but  I  think  no  honest 
man  will  give  them  thanks. 

This  little  leaven  undoes  all  goodness.  '  You  shall  walk  in  all  the  ways 
which  the  Lord  your  God  commands  you,'  Deut.  v.  33.  All?  Put  out  in 
omnibus,  '  in  all,'  and  we  will  say  something  to  it.  But  as  Dens  remittit 
ovinia  peccata,  aut  nulla, — God  forgives  all  sins,  or  none ;  so  we  must  faith- 
fully resolve  against  all  sins,  or  we  repent  of  none.  As  is  God's  remission, 
such  must  be  our  contrition.  Every  man  is  an  Adam,  a  good  conscience  his 
paradise,  lust  the  forbidden  fruit  :  one  lust  is  able  to  turn  him  out  of  aU  his 
comforts.  Hast  thou  kept  thy  hands  from  injury  ?  Yet  if  thy  tongue  have 
offended,  thou  shalt  be  judged  of  thy  '  idle  words.'  Suppose  thou  hast  pre- 
served castitatem  linguce,  sobriety  of  speech,  (yet  '  if  any  man  offend  not  in 
word,  the  same  is  a  perfect  man,'  James  iii,  2,)  but  thy  thoughts  have  wel- 
comed a  pleasing  lust,  those  thoughts  have  leavened  thy  soul.  '  For  God 
will'  not  only  'bring  every  work  into  judgment,'  but  'every  secret  thought, 
whether  it  be  good  or  evil,'  Eccles.  xii.  14.  Men  have  brought  that  opinion 
mto  a  proverb,  '  Thought  is  free;'  no,  thy  thought  is  God's  bond-slave.  Aa 
thou  canst  not  think  a  good  thought  but  by  his  suggestion,  so  not  an  evD. 
thought  but  by  his  permission.  If  but  thy  thought  harbour  this  leaven, 
the  whole  lump  is  soured.  Actions  men  see,  thy  thoughts  only  God  and 
thyself  Ille  liber  inter  accusatores,  quern  firopria  non  accusal  conscientia, — 
That  man  needs  fear  no  accusers,  that  is  freed  fi'om  the  condemnation  of  his 
own  conscience.  There  are  six  motives  that  infer  and  enforce  a  caution  of 
little  sins.  Little  sins  are  dangerous,  because  they  are,  1.  Mortalia,  they 
are  deadly.  2.  Plurima,  they  are  numerous.  3.  Insensibilia,  not  easily  felt. 
4.  Materialia  maximorurn,  they  are  the  materials  or  seeds  of  gross  sins.  5, 
Maximas  inficiunt  virtutes,  they  leaven  the  best  virtues.  G.  Facilius  2ier- 
dunt,  they  more  cunningly  destroy  the  soul. 

1.  Minima  mortalia;  even  the  least  offence  is  mortal  in  its  own  nature, 
culpable  of  transgression,  and  liable  to  malediction,  '  The  wages  of  sin  is 
death,'  Rom,  vi,  23,  It  was  a  strange  gloss  of  Haymo  upon  that  text : 
Hoc  non  de  omnibus  2)eccatis  intelligendum  est,  sed  de  criminalibus, — This  is 
not  meant  of  all  sins,  but  only  of  such  as  are  criminal ;  such,  saith  he,  as 
St  John  speaks  of :  '  There  is  a  sin  unto  death,  I  say  not  that  thou  shouldst 
pray  for  it,'  1  John  v.  16.  So  St  Paul's  indefinite  speech  of  all  sins  he  re- 
strains to  St  John's  particular  sense  of  one  sin  :  that  sin,  which  shall  never 
be  forgiven,  against  the  Holy  Ghost.  For  otherwise,  if  St  John  should  in- 
tend it  of  all  criminal  sins,  then  it  would  follow  that  we  should  not  pray  for 
heretics,  adulterers,  homicides ;  which  were  directly  cross  to  the  rule  of 
charity.  Certainly  Paul  in  that  general  rule  admitted  of  no  exception ;  it 
is  an  aphorism  wherein  no  sober  judgment  can  find  distinction.  The  Apostle 
thought  of  no  venial  when  he  called  all  mortal.  '  The  wages  of  sin ' — not  of 
this  or  that  sin,  as  sacrilege,  robbery,  blasphemy,  &c.,  but  of  sin,  any  sin, 
every  sin  ;  though  men  deem  it  trivial,  they  shall  find  it  mortal — '  is  death.' 

I  know  there  is  a  just  distinction  of  sins,  of  greater  and  less.     Parity  or 


Gal.  V,  9.]  tub  bad  leaven.  ;5t>l 

equality  of  all  transgressions  is  an  idle  dream.  It  was  a  worse  murder  to 
kill  Zachariali  at  the  altar  tliau  Uriah  in  the  field.  To  steal  sacra  de  sacro, 
holy  things  out  of  a  holy  place,  is  worse  theft  than  to  steal  j))'ofana  de  jjto- 
fano,  common  things  out  of  a  profime  place.  The  difference  of  the  punish- 
ments manifests  a  difference  of  the  sins.  As  in  heaven  'one  star  excels 
another  star  in  glory;'  so  in  hell  one  firebrand  exceeds  another  in  burning, 
though  all  feel  the  fire  hot  enough.  Christ  tells  the  Pharisees  that  they 
make  their  proselyte  '  twofold  more  the  child  of  hell  than  themselves,'  ilatt. 
xxiii.  15.  Tolerahilius  erit  Sodomce, — 'It  shall  be  more  tolerable  for  Sodom 
in  the  day  of  judgment  than  for  Capernaum,'  Matt.  xi.  24  ;  and  yet  the 
Sodomites  were  then  in  hell.  They  that  devoured  widows'  houses  under 
the  colour  of  long  prayers  'shall  receive  greater  damnation,'  Luke  xx.  4. 
As  they  have  been  more  wicked,  they  shall  be  more  wretched.  This  dis- 
tinction of  sins  we  take  up  and  justify ,  yea,  we  dare  go  further,  and  say 
there  are  some  sins  mortal,  and  some  venial,  but  not  in  their  own  nature. 
The  difi"erence  is  not  ratione  j^evcatorum,  sed  peccantiiim, — not  in  respect  of 
the  sins,  but  of  the  sinners.  To  the  faithful  and  penitent  all  sins  are  venial ; 
to  the  unbelievers  and  impenitent,  all  sins  are  mortal.  It  is  misericordia 
remittentis,  not  natura  transgressionis, — the  mercy  of  the  forgiver,  not  the 
quality  of  the  sin, — that  maketh  it  venial.  All  transgressions  are  mortal  in 
themselves,  and  by  repentance  all  venial  in  Christ.  The  least  sin,  legally 
considered,  is  mortal ;  the  greatest  sin,  evangelically  considered,  is  pardon- 
able. 

This  difference  we  approve ;  yea,  we  say  that  small  sins  are  more  easily 
pardoned,  and  great  sins,  when  they  arc  remitted,  are  more  hardly  remitted. 
For  certainly  offenders  are  more  or  less  punished,  according  to  the  quahty  of 
the  offence.  An  eye  with  an  eye,  but  blood  with  blood,  and  life  with  life. 
Yet  still  say  we  not,  that  a  sin  is  in  its  own  nature  venial.  For  even  the  least 
is  dvo/x/a,  '  the  transgression  of  the  law,'  1  John  iii.  4.  It  is  for  the  doctrine 
of  Eome  to  lessen  sin,  and  to  extenuate  punishment ;  and  that  for  two 
reasons  :  first,  that  they  might  please  the  people  with  some  liberty;  and 
next,  that  hereby  they  might  build  up  their  purgatory.  For  they  assign 
mortal  sins  to  hell,  and  venial  to  that  purging  fire.  They  offer  herein  a 
double  wrong — both  to  their  own  modesty,  and  to  God"s  mercy.  To  their 
own  modesty,  for  they  extenuate  their  faults  in  sinning ;  to  God's  mercy, 
for  they  disparage  his  goodness  in  forgiving.  They  affirm  that  sins  of  omis- 
sion, weakness,  forgetfulness,  and  ignorance,  be  -prceter  legem  Dei,  but  not 
contra  legem  Dei, — that  they  be  besides  the  law  of  God,  not  against  the  law 
of  God.  This  doctrine,  like  the  'lips  of  that  strange  woman,  drop  as  a 
lioneycomb,  and  are  smooth  as  oil,'  Prov.  v.  3 ;  biit  their  '  end  is  bitter  as 
wormwood,  sharp  as  a  two-edged  sword,'  ver.  4.  This  is  a  dangerous  de- 
lusion ;  for  hence  they  come  so  to  neglect  those  less  sins,  that  peccata  minima 
be  at  last  thought  nulla.  As  they  have  certain  orders  among  them,  friars 
Minorites,  friars  Minims,  and  then  Nullani,  NuUans ;  so  sin  bates  and 
dwindles  from  a  minorite,  or  less  sin,  to  a  minim,  or  least  sin,  and  from  a. 
nimim  to  a  nullan,  to  be  no  sin  at  all.  Thus  incipit  esse  licituvi,  quod  solet 
esse  jiublicuvi.  The  commonness  takes  away  the  heinousness ;  from  being 
generally  practised,  it  comes  to  be  universally  allowed. 

Every  sin  is  committed  against  God  :  '  Against  thee,  thee  only,  have  I 
sinned,'  Ps.  li.  4.  Look  upon  the  infinite  majesty  oftcnded,  and  by  that 
judge  the  quality  of  thy  offence.  There  be  shis  of  weakness,  sins  of  ignor- 
ance, and  sins  of  malice.  Those  of  wealuiess  are  said  to  bo  committed 
against  God  the  Father,  whose  special  attribute  is  power.     Those  of  ignor- 


352  THE  BAD  LEAVEN.  [SeEMON  XLV. 

ance,  against  God  the  Son,  wliose  special  attribute  is  wisdom.  Those  of 
malice,  against  God  the  Holy  Ghost,  whose  special  attribute  is  love.  Whether 
then  they  be  of  weakness,  of  ignorance,  or  of  malice,  they  offend  either  the 
power  of  God,  or  the  wisdom  of  God,  or  the  love  of  God ;  therefore  acknow- 
ledge secundum  magnitudinem  Dei,  magnitudinem  peccati, — confess  the  least 
sin  great  and  bad  that  hath  offended  a  majesty  so  great  and  good. 

2.  Minima  2)h('}'ima,  sins  less  heinous,  are  the  most  numerous.  Many 
littles  make  a  mickle.  Small  drops  of  rain  commonly  cause  the  greatest 
floods.  Quo  minus  violentum,  eo  magis  2^erpetuum, — The  less  violence,  the 
longer  continuance.  The  drizzling  sleet,  that  falls  as  it  were  in  a  mist,  fills 
the  channels,  they  swell  the  rivers,  the  overcharged  rivers  send  forth  their 
superfluous  waters  over  the  containing  banks ;  now  the  meadows  are  pol- 
luted, the  corn-fields  spoiled,  the  cattle  drowned ;  yea,  even  houses,  and 
towns,  and  inhabitants  are  endangered,  and  firm  continents  buried  under 
a  deluge  of  waters.  Many  little  sands,  gathered  to  a  heap,  fail  not  to 
swallow  a  great  vessel.  De  parvis  grandis  acervus  erit.  You  have  eagles, 
hawks,  kites,  and  such  great  fowls  of  rapine,  flying  always  alone;  but  the 
sparrows  and  pigeons,  that  devour  the  grain,  by  mnumerable  troops.  There 
were  not  more  grievous  plagues  to  the  Egyptians  than  came  by  the  con- 
temptiblest  creatures, — as  frogs,  lice,  flies,  locusts, — by  reason  of  the  mon- 
strous swarms,  '  covering  the  face  of  the  earth,  and  darkening  the  land,  and 
devouring  the  fruit  of  the  whole  country,'  Exod.  x.  15;  yea,  even  kiUing 
the  people,  that  '  there  was  no  remedy  found  for  their  life,'  Wisd.  xvi  9. 
Thus  great  destRiction  ariseth  from  little  causes ;  therefore,  oion  contemnenda 
quia  parva,  sed  metuenda  quia  multa, — let  us  not  despise  our  sins  because 
they  are  little,  but  fear  them  because  they  are  many,  saith  Augustine.  The 
small  drops  of  sin,  continually  falling,  have  drowned  many  souls.  As  they 
have  been  our  arms  to  fight  against  God,  so  God  will  make  them  his  armies 
to  confound  us.  Timenda  rnina  multitiulinis,  etsi  non  7nagnitudinis, — Let 
us  fear  them  for  their  number,  though  we  slight  them  for  their  nature. 

A  pace  is  but  a  little  space  of  ground ;  yet  a  thousand  paces  make  a  mile, 
and  many  miles  bring  to  hell.  Si  negligis  quia  non  pessima,  caveas  quia 
plurima, — If  they  be  not  the  worst,  they  are  the  most ;  and  is  it  not  all  to 
one  purpose  whether  one  Goliath  or  a  thousand  Phihstines  overcome  thee  ? 
The  bird  brings  so  many  little  straws  as  make  up  her  nest :  the  reprobate 
so  many  little  sticks  as  make  up  his  own  burning  pile.  Augustine  saith 
there  is  m  sin  both  weight  and  number.  Esti  non  timeas  quando  expendis, 
time  quando  numeras.  Judge  them  by  tale,  and  not  by  weight.  Put  a 
wanton  speech,  a  loose  gesture  into  the  balance,  though  Christ  found  it 
heavy,  and  every  soul  shall  for  whom  he  did  not  bear  it,  yet  it  is  censured 
vix  culpa,  a  little  faulting,  a  little  faihng  :  so  little,  that  were  it  less,  it  were 
nothing.  But  now  leave  thy  geometry,  and  come  to  arithmetic  :  begin  to 
number  thy  wanton  works,  and  unchristian  gestures,  and  carnal  thoughts ; 
now,  lo,  they  come  in  by  troops  and  herds,  thicker  than  the  frogs  into  Egypt, 
miraris  numerum.  Thou  standest  amazed  at  their  number,  and  now  criest, 
Miserere  mei  Deu^, — Lord,  have  mercy  on  me  a  most  wretched  sinner.  Yet 
when  thy  recognition  hath  done  its  best,  and  thy  memory  represented 
those  swarms  of  sins  to  thy  conscience,  thy  view  is  as  far  short  as  wiU  be 
thine  answer;  neither  can  extend  ad  millesimam,  vel  viinimam  partem: 
thou  hast  not  seen  one  of  a  thousand.  '  Who  can  understand  his  errors  ? 
O  Lord,  cleanse  thou  me  from  my  secret  faults,'  Ps.  xix.  12. 

Thus  it  is  not  trutina,  but  scrutinium,  that  will  teach  thee  the  danger  of 
these  little  sins.     Thou  didst  never  steal  thy  neighbour's  goods  by  breaking 


Gal.  V.  9.]  the  bad  leaven.  353 

into  his  house,  therefore  pleadest  not  guUty  to  that  law,  '  Thou  shalt  not 
steal.'  Examine,  thou  shalt  find  passed  from  thee  so  many  covetous  wishes 
as  make  up  a  robbery.  Thou  art  no  swearer ;  yet  through  the  door  of  thy 
lips  have  scaped  out  so  many  idle  words,  as  being  put  together  will  make  up 
a  blasphemy.  Thou  never  madest  the  member  of  Christ  a  member  of  a 
harlot  by  uncleanness ;  yet  thou  hast  given  indulgence  to  as  many  lustful 
thoughts  and  desires  as  being  summed  will  make  up  a  great  adultery.  I 
fear  that  many  who  have  forborne  the  forbidden  bed  have  yet  by  their  lusts, 
scatteringly  and  forgetfully  admitted,  framed  up  an  adultery  as  great  as 
David's.  Some  that  have  made  a  conscience  of  grand  oaths  and  impudent 
blasphemies,  yet  have  ejaculated  so  many  loud,  lewd,  and  false  attestations, 
as  have  conflated  a  blasphemy  no  less  impious  than  Kabshakeh's.  A  trades- 
man disdains  to  he,  abhors  to  oppress ;  yet  hath  uttered  so  many  commodi- 
ties by  dissimulations,  concealments,  false  warrantings,  cunning  frauds,  as 
make  up  an  oppression  equal  to  Jeconiah's.  A  Protestant  abominates  sacri- 
lege, and  downright  robbing  the  church ;  yet  hath  so  long  been  bold  to 
make  use  of  his  impropriation ;  or  if  iu  a  meaner  condition,  wi,th  his  com- 
positions, customs,  detiaies,  legal  alienations,  leases,  and  fines,  as  make  up  a 
sacrilege  not  inferior  to  Achan's.  Put  my  money  to  interest ;  no,  saith  an- 
other, I  defy  all  usurious  contracts ;  yet  by  his  pawns,  mortgages,  forfeits, 
cozenages,  and  such  tricks  known  best  to  God  his  Judge,  the  devil  his  en- 
giner,  his  scrivener,  and  himself,  he  puts  down  unconverted  Zaccheus  for 
usury.  Oh  the  incredible  souls  lost  in  the  labyrinth  of  these  unsuspected, 
and  in  their  imagination  justifiable,  sins  ! 

3.  Minima  insensihilia;  these  little  sins  are  not  so  easUy  felt,  therefore 
most  pernicious.  If  a  man  hath  dyed  his  hand  in  blood,  irrequieta  conscientia, 
a  peaceless  conscience  haunts  him  with  incessant  vexation :  let  him  hate 
his  brother,  this  little  murder  he  feels  not.  The  devil,  like  a  roaring  lion,  is 
soon  heard :  forming  himself  to  a  fox,  his  insinuation  is  not  perceived.  He 
roars  in  monstrous  iniquities,  in  treason,  murder,  sacrilege,  oppression  :  these 
be  thundering  sins,  that  will  waken  the  soul  if  it  be  not  lethargised.  But 
creeping  like  a  silent  fox,  he  devours  the  grapes  without  disturbance :  '  Take 
us  the  foxes,  the  little  foxes ;  for  they  spoil  the  vines,'  Cant.  ii.  15.  If  Satan 
hew  at  the  timber,  and  knock  at  the  foundation  of  the  house,  we  hear  the 
noise  and  preserve  the  buUding.  They  are  those  small  teredines,  little  sms, 
that  insensibly  eat  it  to  dust,  and  it  is  ruined  ere  we  are  aware.  So  long  as 
sin  comes  not  in  thunder,  it  never  wakens  men  :  if  it  do  not  enter  into  theo- 
machy,  and  denounce  open  war  against  God,  they  make  but  a  Tush  of  it.  To 
abuse  the  good  creature  is  nothing,  so  long  as  they  are  not  drunk ;  to  give 
nothing  to  the  poor  is  no  sin,  so  long  as  they  take  not  fi-om  the  poor ;  to 
sleep  out  the  sermon  is  but  a  little  drowsiness,  all  is  well  so  long  as  they 
break  not  the  Sabbath  in  absence  from  church.  These  and  such  like  are  the 
common  thoughts ;  and  so  trivial  an  estimate  they  bear  of  these  sins,  that 
they  think  God  should  do  them  wrong  to  call  them  to  any  reckoning  for 
them. 

Thus  they  sow  sins,  as  that  enemy  did  tares,  '  here  a  little,  and  there  a 
little ;'  but  grown  up,  the  whole  field  was  overgrown  with  them.  A  sin 
that  cannot  be  committed,  sine  grandi  corritptione  sni,  gravi  Icesione  proximi, 
magno  contemptu  Dei, — without  his  own  notorious  depravation,  his  brother's 
grievous  oppression,  God's  manifest  contempt  and  provocation  ;  this  quickly 
amazeth  a  man,  and  he  starts  back  from  the  devil's  first  offer.  If  Satan  at 
first  had  come  to  Judas,  Here"  is  a  hundred  pieces,  betray  thy  ]\raster  :  none, 
he  was  not  yet  hardened  enough  in  villany.     Let  Satan  first  work  him  to 

VOL.  II.  z 


354  THE  BAD  LEAVEN.  [SeEMON  XLV. 

hypocrisy,  then  to  covetousness,  and  lastly  he  shall  prevail  with  him  for 
treason  too.  He  might  refuse  a  hundred  pieces  before,  now  he  will  take 
thirty. 

When  that  good  prophet  wept  upon  Hazael,  2  Kings  viii.  11-13,  he  asked, 
'  Why  weepeth  my  lord  ? '  He  answered,  •  Because  I  know  the  evil  that 
thou  wilt  do  to  the  children  of  Israel :  their  strongholds  wilt  thou  set  on 
fire,  slay  their  young  men  with  the  sword,  dash  their  children  against  the 
stones,  and  rip  up  their  women  Avith  child;'  he  replied,  '  What,  is  thy  ser- 
vant a  dog,  that  I  should  do  this  great  thing  1 '  He  thought  it  impossible 
that  the  devil  should  ever  work  him  to  so  horrid  a  mischief.  But  he  did  it : 
ambition  brought  him  to  a  kingdom,  a  kingdom  brought  him  to  tyranny, 
tyranny  to  insolence,  insolence  not  only  to  oppression  of  his  own,  but  to 
inustion  of  other  countries,  among  which  Israel  felt  the  smart,  in  the  burn- 
ing of  her  cities,  and  massacring  her  inhabitants.  Thus  by  degrees  he  was 
wrought  to  this  self-incredited  mischief;  as  impossible  as  at  first  he  judged  it, 
at  last  he  performed  it.  Doubtless  there  be  some  that  would  shudder  at  the 
temptation  to  perjury ;  yet  fedetentim,  by  insensible  steps  they  arrive  at  it :  by 
lying  they  come  to  swearing,  by  swearing  to  forswearing.  If  the  usm-er  had 
an  oppressed  man's  widow  and  orphans  lying  and  crying  at  his  doors,  perhaps 
shame,  if  not  remorse,  would  seize  upon  him  ;  but  let  him  exact,  enhance, 
oppress,  excoriate  the  commonwealth,  and  not  hear  of  it  in  a  public  clamour, 
he  never  winceth  for  the  matter.  A  fact  that  looks  at  the  first  blush  horrid 
and  intolerable  is  presently  either  avoided,  or  within  some  modest  limits  re- 
strained; but  another  dum  j^arvum  credit iw,  securius  in  usu  retinetur, — the 
opinion  of  parvity  abates  the  opinion  of  pravity  :  that  which  is  weakly  cen- 
sured is  strongly  retained.  Our  ofiicious  lies,  soothing  adulations,  amorous 
wishes,  wanton  songs,  scoffing  at  ministers,  censuring  of  sermons,  being  re- 
proved, we  laugh  them  out.  But  these  laughing  sins  will  be  one  day  found 
crying  sins.  And  if  we  cry  not  to  God  for  mercy  by  repentance,  they  shall 
cry  to  God  agamst  us  for  vengeance. 

4.  Minima  'inaterialia  maximomm, — Little  sins  are  the  materials  of  great 
sins.  The  seeds  of  all  sins  are  naturally  in  us  :  not  so  much  as  treason, 
homicide,  perjury,  but  are  in  us  quoad  potentiam,  yea,  quoad  naturam  et 
2iropensionem, — there  is  in  our  nature  a  proclivity  to  them.  Now  the  heart 
is  so  apt  ground  to  produce  and  mature  these  innata  mala,  inbred  seeds  ta 
actuals,  that  without  the  preventing  grace  of  God  we  cannot  avoid  them. 
Thou  art  a  Christian,  and  fearest  not  that  ever  thou  shouldest  apostate  into 
the  denial  of  thy  Saviour ;  yet  let  me  say  thou  hast  the  materials  of  this  sin 
within  thee — timorousness  and  self-love.  Thou  sayest,  '  Sure  I  shall  never  be 
a  drunkard,  that  belluine  folly  shall  never  apprehend  me ; '  yet  thou  hast  the 
materials  of  this  within  thee,  and  that  naturally  and  hereditarily  from  thy 
first  gi-andmother  Eve :  a  sweet  tooth  in  thy  head,  a  liquorish  appetite  to  de- 
licate meats  and  intoxicating  wines. 

Thou  canst  not  be  a  traitor,  nor  admit  of  conspiracy  against  thy  sovereign, 
yet  the  material  of  this  wickedness  is  within  thee.  That  which  we  call  gun- 
powder is  made  of  the  salt  and  fatter  earth :  in  the  ground  are  the  materials, 
which  when  art  hath  concocted,  chimed,  prepared,  charged,  and  discharged,  it 
overturns  towers  and  towns,  ports  and  cities.  We  were  once  too  near  proving 
(by  a  woful  experience)  the  violence  of  it ;  but  the  goodness  of  our  Lord  Jesus 
averted  it.  So  in  thy  earth,  thy  heart,  there  is  this  salt  and  spumy  matter, 
the  mmeral  of  treason  ;  unless  the  reason  of  a  man,  and  religion  of  a  Chris- 
tian, keep  it  from  eruption.  Thou  art  resolved  never  to  think  bighly  of 
thine  own  worth,  yet  thou  hast  the  seed  of  pride  within  thee  :  thou  art 


Gal.  V.  9.]  the  bad  leaven.  355 

naturally  (as  Luther  said)  born  -nith  a  Pope  in  thy  belly.  There  is  the 
material — to  be  too  well  aflfected  to  thy  own  doings.  It  is  impossible,  thou 
thinkest,  for  thee  to  be  made  a  usurer,  now  thou  hast  no  money ;  yet  thou 
hast  the  seed  of  usury  within  thee,  and — • 

'  Crescit  amor  nummi  quantum  ipsa  pecunia  crescit.' 

All  the  sons  of  Adam  love  earth  too  well.  Who  shall  ever  persuade  thee  to 
bow  down  before  an  idol?  Yet  a  dainty  feast  persuades  thee  to  worship 
thine  own  belly ;  this  is  no  idolatry.  It  was  but  a  little  cloud  that  Elijah's 
servant  saw,  '  rising  out  of  the  sea  like  a  man's  hand,'  1  Kings  xviii.  44 ;  yet 
it  portended  a  great  shower.  Sin  seems  at  first  like  a  little  cloud,  but  it 
prognosticates  a  deluge  of  ensuing  wickedness.  The  careless  gallant,  by 
many  trifles  often  fetched,  runs  so  far  in  the  mercer's  books  unawares,  that 
he  cannot  endure  to  hear  of  a  reckoning.  These  little  arrearages,  taken  up 
on  trust,  i-un  our  souls  so  deep  into  God's  debt,  that  if  the  blood  of  Christ 
do  not  pay  it,  though  we  sold  wife  and  children,  and  all  we  possess,  7io)i 
Juxbemus  uncle,  we  can  never  discharge  it,  jSIatt.  xviii.  25. 

5.  Minima  i^eccata  maximas  injiciunt  virtutes, — A  little  sin  infects  a  great 
deal  of  righteousness.  The  leprosy  infected  the  garments,  and  the  very 
walls  of  the  house  ;  but  sin  hath  infected  wood,  and  wool,  and  walls,  earth, 
air,  beasts,  plants,  and  planets;  and  stuck  a  scar  on  the  crystal  brow  of 
nature  itself  :  '  For  we  know  the  whole  creation  groaneth,  and  travaileth  in 
pain  together  until  now,'  Kom.  viii.  22.  If  the  great  world  groan  for  man's 
sin,  shall  not  the  little  world,  man,  groan  for  his  own  sin  \  Send  a  Little 
temptation  in  at  the  ear  or  eye,  it  will  not  rest  working  till  it  runs  like 
poison  to  the  heart,  David  let  in  a  little  leaven  at  his  eye,  it  quickly 
wrought  to  his  heart,  gangrened  to  adultery,  to  blood ;  hardly  cured. 

A  little  coloquintida  spoils  all  the  broth  :  a  spot  in  the  face  blemisheth  aU 
the  beauty.  Naaman  the  Syrian  is  plentifully  commended  :  '  He  was  cap- 
tain of  the  host,  a  great  man  with  his  master,  and  honourable,  because  the 
Lord  by  him  had  given  deliverance  to  Syria  :  he  was  also  a  mighty  man  of 
valour,  but  he  was  a  leper,'  2  Kings  v.  1.  The  same  hut  mars  all ;  but  he 
was  a  leper.  So  in  the  soul,  one  vice  disgraceth  a  great  deal  of  virtue. 
When  he  was  cured  and  converted  by  Elisha,  first  he  is  charitable,  offers 
gold  and  garments,  but  he  excepts  '  bowing  in  the  house  of  Eimmon ;'  he 
is  devout,  and  begs  earth  for  sacrifice,  but  excepts  Rimmon ;  he  is  religious, 
and  promiseth  to  offer  to  none  but  the  Lord,  but  he  excepts  Rimmon.  This 
little  leaven,  this  '  hut  Rimmon,'  soured  all.  '  Dead  flies  cause  the  ointment 
of  the  apothecary  to  send  forth  a  stinlving  savour,'  Eccles.  x.  1.  The  apothe- 
caries' imction  is  a  thing  praised  in  the  Scriptures,  compounded  of  many  ex- 
cellent simples,  made  not  so  much  for  medicine  as  for  odour ;  yet  the  flies 
of  death  putrefy  it :  'so  doth  a  little  folly  him  that  is  in  reputation  for 
wisdom  and  honour.* 

When  one  commended  Alexander  for  his  noble  acts  and  famous  achieve- 
ments, another  objected  agamst  him  that  he  killed  Callisthenes.  He  was 
valiant  and  successful  in  the  wars ;  true,  hut  he  killed  CaUisthenes.  He 
overcame  the  great  Darius ;  so,  hut  he  killed  Callisthenes.  He  made  him- 
self master  of  the  world  ;  grant  it,  hut  still  he  killed  CalUsthcnes.  His  mean- 
ing was,  that  this  one  unjust  fact  poisoned  all  his  valorous  deeds.  Beware 
of  sin,  which  may  thus  leaven  the  whole  lump  of  our  soul.  Indeed  we  must 
all  sin,  and  every  sin  sours;  but  to  the  faithful  and  repentant  Christian  it 
shall  not  be  damnable  :  '  There  is  no  damnation  to  them  that  are  in  Jesus 
Christ,'  Eom.  viii.  1.     There  is  in  all  corruption,  to  most  affliction,  to  none 


356  THE  BAD  LEA.VEN.  SeRMON   XLV. 

damnation,  that  are  in  Christ.  Our  leaven  hath  soured  us,  but  we  are  made 
sweet  again  by  the  all-perfuming  blood  of  our  blessed  Saviour. 

6.  Minima  2}eccata  facilius  destruunt, — The  least  sins  are  the  most  fatal 
to  men's  destruction.  Anima  est  tota  in  toto  ;  so  that  if  the  toe  aches,  the 
head  feels,  the  eye  lets  fall  a  tear,  the  very  heart  mourns.  So  let  but  the 
eye  lust,  the  soul  is  in  danger  to  be  lost.  3fors  'ptr  fenestras,  saith  the 
prophet.  '  Death  comes  in  at  the  windows,  then  enters  into  the  palaces,  to 
cut  off  the  children  without,  and  the  young  men  in  the  streets,'  Jcr.  ix.  21. 
Is  it  but  an  unclean  thought  1  Mors  in  ilia ;  as  the  children  of  the  pro- 
phets cried.  Mors  in  olla, — There  is  death  in  it  and  for  it.  A  dram  of  poison 
diffuseth  itself  to  all  parts,  tiU  it  strangle  the  vital  spirits,  and  turn  out  the 
soul  from  the  tenement.  '  How  great  a  matter  a  little  fire  Idndleth  !'  James 
ui.  5.  It  is  all  one  whether  a  man  be  killed  with  the  prick  of  a  little  thorn, 
or  with  the  hewing  of  a  broad-sword,  so  he  be  killed.  We  have  seen  a  whole 
arm  imposthumated  with  a  little  prick  in  the  finger :  if  Satan  can  but  wound 
our  heel,  (as  the  poets  feign  of  Achilles,)  he  will  make  shift  to  kill  us  there  ; 
even  from  the  heel  to  send  death  to  the  heart.  Therefore  Christ  calls 
hatred  murder,  a  wanton  eye  adultery ;  besides  the  possibility  of  act,  they 
are  the  same  in  the  intention  of  heart.  The  hornet  is  a  little  fly,  yet  it 
stings  deadly. 

I  know  that  heavier  sins  shall  have  a  heavier  weight  of  punishment ;  yet 
is  the  least  heavy  enough  to  sink  the  soul  to  the  bottomless  pit.  Greater 
fury  of  iniquity  shall  have  the  hotter  fire  ;  but,  oh,  let  us  never  feel  the  heat 
of  one  !  A  little  leak  sinks  a  great  vessel.  Pope  Marcelline  being  accused 
for  idolatry,  answered  for  himself,  '  I  did  but  cast  a  few  grains  of  incense 
into  the  fire ;  that  was  little  or  nothing.'  Yet  it  was  manifest  offering  to 
idols ;  is  that  nothing  1  Christ  would  not  obey  Satan  in  his  minimis :  he 
would  not  answer  his  desire  in  the  smallest  suit  he  could  request,  of  turning 
'  stones  into  bread,'  Matt.  iv.  3,  even  whiles  he  was  so  hungry  as  forty  days' 
fasting  could  make  him ;  teaching  us  to  deny  Satan  in  his  least  motions, 
lest  custom  of  having  them  granted  make  him  so  impudent  as  to  take  no  re- 
pulse in  his  greatest  temptations. 

This  is  the  devil's  method  of  working ;  as  it  is  in  the  first  psalm  :  *  Blessed 
is  the  man  that  hath  not  walked,'  &c.  First,  he  gets  a  man  to  walk  a  turn 
or  two  with  him  in  sin,  as  it  were  to  confer  and  debate  the  matter.  After 
some  walking,  lest  he  should  be  weary,  he  prevails  with  him  to  '  stand  in  the 
way  of  sinners;'  after  admission  of  the  thought,  to  commission  of  the  act. 
Lastly,  he  persuades  him  for  his  ease  to  '  sit  down  in  the  seat  of  the  scorn- 
ful ; '  falling  to  despise  God  and  deride  all  goodness.  Thus  he  brings  him 
from  walking  to  standing,  from  standing  to  sitting  stUl ;  and  this  is  limen 
inferni,  the  very  threshold  of  hell.  We  judge  of  sin  as  of  the  sun ;  little 
because  far  off,  yet  indeed  it  is  bigger  than  the  earth.  The  nearer  we  come 
to  the  sense  of  iniquity,  the  greater  it  appears.  Was  it  such  a  sin  for  Adam 
to  eat  a  forbidden  apple  ?  Yes  ;  the  greatness  is  remonstrable  in  the  event : 
it  brought  destruction  upon  himself  and  his  posterity.  Is  it  such  a  heinous 
offence  for  David  to  know  the  number  of  his  people  ?  Do  not  princes  make 
good  their  muster-books  by  such  a  qiicere  and  numeration  1  The  plague 
witnessed  the  greatness  of  it,  and  himself  cries,  Peccavi,  '  I  have  done 
wickedly,'  2  Sam.  xxiv.  17.  Look  on  the  least  sin  in  Satan's  false  glass,  and 
it  seems  contemptible  ;  behold  it  in  the  true  glass  of  God's  law,  and  it  ap- 
pears abominable.  The  devil  stands  betwixt  wicked  men  and  their  sins  all 
their  life ;  but  placeth  their  sin  betwixt  heaven  and  themselves  in  death ; 
writes  them  in  text  letters  on  the  curtains,  that  their  amazed  souls  cannot 


Gal.  V.  9.]  the  bad  leaven.  357 

choose  but  read  them.  Thus  he  that  led  them  living  by  sin  to  presumption, 
now  drives  them  dying  by  sin  to  desperation. 

Satan  seems  modest,  and  will  be  contented  with  a  little  when  he  can  get 
no  more ;  he  wUl  jDlay  at  small  game  before  he  sit  out.  Wilt  thou  not  cut 
throats  ?  yet  quarrel  and  appoint  fields.  Not  so  ?  yet  hate  thine  enemies. 
Not  professed  hatred  ?  yet  watch  occasions  to  hinder  his  good.  If  thou  wilt 
not  injure  his  estate,  yet  at  least  scandalise  his  good  name.  He  will  take 
little  rather  than  nothing.  The  Israelites  in  the  desert  had  no  rich  and 
costly  sacrifices  to  ofi"er  to  Baal-peor,  Num.  xxv.  2.  They  had  not  such  store 
of  beasts  but  the  oblations  to  God  took  them  up.  I  cannot  see  what  they 
should  have  fit  for  this  sacrifice  to  Baal,  except  manna  and  water ;  too  good 
for  the  devU,  but  he  is  content  with  this.  Yet  it  is  evident  that  they  com- 
mitted idolatry  :  '  Neither  be  ye  idolaters,  as  were  some  of  them  :  as  it  is 
written.  The  people  sat  down  to  eat  and  drink,  and  rose  up  to  play,'  1  Cor. 
X.  7.  Rather  than  want  their  custom,  Satan  shall  take  such  as  they  had. 
Will  Naaman  worship  God?  yet  let  him  worship  Rimmon  too.  No,  he 
•mil  not  do  so  ;  yet  let  him  bow  to  Rimmon  ?  No,  nor  so  much  ;  yet  let 
him  .'  bow  before  Rimmon,'  2  Kings  v.  18.  The  devil  is  glad  of  this,  where 
he  can  get  no  more.  Thus  Pharaoh  miuceth  and  limits  with  Moses  concern- 
ing the  dismission  of  Israel,  Exod.  viii.,  x.  God's  charge  was  :  'Let  my 
people  go  three  days'  journey  in  the  wilderness,'  to  celebrate  a  feast  to  the 
Lord.  Now  mai-k  how  Pharaoh  would  compound  it.  First,  '  Sacrifice  to 
God  in  this  land.'  No,  saith  Moses ;  we  must  go  into  the  wilderness. 
Then  saith  Pharaoh,  If  there  be  no  remedy,  go,  and  go  to  the  wilderness, 
and  sacrifice  to  your  God;  but  'go  not  far.'  Nay;  we  must  go  three  days' 
journey.  Then  Pharaoh,  '  Go  ye,  the  men,  but  leave  your  children  behind 
you.'  Nay  ;  we  must  go  old  and  young,  sons  and  daughters.  Then  Pha- 
raoh, '  Go  ye,  men,  women,  and  children,  so  far  as  your  feet  can  measure  in 
three  days;  but  your  flocks  and  your  herds  shall  be  stayed.'  Nay;  'we 
will  not  leave  a  hoof  behind  us.'  So  when  the  devil  perceives  no  remedy, 
he  falls  to  indenting  with  niggardly  grants  and  allowances. 

Somewhat  hath  some  savour ;  give  him  at  least  a  thought,  a  word,  a  look, 
as  Lot's  wife,  and  that  something  pleaseth  him.  Among  the  heathen  they 
used  to  join  together  epula  and  sacrificia ;  with  solemn  sacrifices  to  their 
gods,  solemn  banquets  among  themselves.  So  the  Apostle  delivers  the  cus- 
tom of  the  Moabites,  1  Cor.  x.  7 :  in  the  midst  of  their  idolatry  '  they 
sat  down  to  eat  and  drink.'  So  the  Psalmist  writes  of  that  cursed  com- 
mixtion  of  Israel  with  Moab,  that  they  had  idolatrous  feasts :  '  They  joined 
themselves  to  Baal-peor,  and  did  eat  the  sacrifices  of  the  dead,'  Ps.  cvi.  28. 
One  nation  had  a  custom  in  these  superstitious  feasts  to  sacrifice  to  their 
idol  capita,  some  noblemen's  heads,  according  as  it  fell  to  their  lots,  together 
with  their  hearts  and  their  hvers.  It  came  to  the  turn  of  the  king's  special 
favourite  thus  to  lose  his  life  :  the  king  resolving  both  to  keep  the  custom, 
yet  to  save  his  friend,  objected  that  God  was  no  murderer,  nor  delighted  in 
the  blood  of  men.  That  if  he  were  a  God,  he  was  certainly  good,  and  good- 
ness stood  not  in  the  desire  of  his  own  creatures'  destruction.  Therefore 
instead  of  the  man's  head,  he  offered  the  head  of  an  onion  ;  and  for  blood, 
heart,  and  livers  of  men,  all  these  of  birds  or  beasts.  The  devU  must  be 
pleased  with  this  :  he  saw  that  this  little  homage  was  some  acknowledgment 
of  his  sovereignty. 

Satan  can  hold  a  man's  soul  in  by  a  little,  as  a  bird  that  hangs  in  the  net 
by  a  claw.  Perhaps  shame  and  fear  keep  some  from  eruption  into  scan- 
dalous things :  the  appearance  is  vizarded,  the  affection  is  not  mortified. 


358  THE  BAD  LEAVEN.  [SeRMON  XLV. 

Like  a  ennucli,  lie  doth  not  beget  palpable  and  gross  turpitudes,  yet  hath  a 
lust^  itch,  and  concupiscence.  This  little  serves  the  devil's  turn.  Satan 
would  keep  away  the  light  of  the  truth  from  a  man  ;  well  he  is  so  seated 
that  he  will  have  it ;  by  knowledge  he  seems  to  cast  out  Satan.  Yet  if  he 
can  but  iusmuate  into  his  affection,  this  little  cord  wUl  pull  him  in  again 
with  ease.  Must  he  lose  the  sconce  of  thy  understanding  1  Let  him  hold 
the  citadel  of  thy  desires  ;  this  little  gate  will  let  him  in  at  his  pleasure. 

I  draw  to  conclusion  ;  let  this  teach  us  aU  to  make  a  scrutiny  in  our  souls, 
and  seriously  to  repent  of  this  little  leaven.  Little  in  quantity,  great  in 
quahty  ;  little  in  estimation,  powerful  in  operation.  Little  in  the  sight  of 
men,  judging  by  outward  appearance  ;  great  in  the  sight  of  God,  judging  in 
truth.  Lot  said  of  the  city  of  Zoar,  '  Is  it  not  a  little  one  1  and  my  soul 
shall  live,'  Gen.  xix.  20  ;  thou  sayest  of  thy  sin.  Is  it  not  a  little  one  1  and 
why  should  my  soul  die  1  A  little  postern  opened  may  betray  the  greatest 
city.  Jonathan  tasted  but  '  a  little  honey  on  the  top  of  his  wand,'  1  Sam. 
xiv.  43,  and  hardly  he  escaped  death  for  it.  A  little  leaven  makes  the  head 
heavy,  and  the  heart  sick.  Eschew  this  little,  if  thou  wouldst  be  great  in 
heaven ;  for  '  whosoever  shall  break  one  of  these  least  commandments,  he 
shall  be  called  least  in  the  kingdom  of  heaven,'  Matt.  v.  19.  Minimus,  that 
is  indeed  nullus  ;  the  least  there,  because  he  shall  not  be  there  at  aU.  Let 
no  tang  of  corruption  come  to  thy  least  part,  if  thou  desirest  to  preserve 
body  and  soul  '  blameless  to  the  appearing  of  our  Lord  Jesus  Christ,'  1  Thess, 
V.  23. 

Repentance  must  be  to  all  dead  works ;  sanctification  takes  liberty  in  no 
sin.  Nullum  'peccatum  retinendum  spe  remissionis, — No  evil  must  be  re- 
served under  the  hope  of  forgiveness.  God  gave  a  law,  but  no  dispensation 
for  any  breach  of  it ;  his  general  ndes  have  no  exceptions,  unless  it  please 
the  divine  oracle  to  dispense  with  it.  Thou  shalt  not  worship  an  idol.  'No, 
not  to  save  my  life"?  Not  to  save  life,  as  those  three  servants  of  God  pro- 
fessed to  Nebuchadnezzar  :  '  If  the  God  we  serve  will  not  deliver  us,  yet  we 
wiU  not  serve  thy  gods,  nor  worship  thy  golden  image,'  Dan.  iii.  18.  Thou 
sayest,  Minimum  est,  It  is  little  ;  but  in  mvmmis  Jidelem  esse,  magnum  est, — 
to  be  fiiithful  in  a  little  is  no  little  virtue.  '  Well  done,  good  servant :  thou 
hast  been  faithful  in  a  little,  therefore  I  will  make  thee  ruler  over  much.' 
He  that  is  not  careful  in  a  little  is  not  to  be  trusted  for  more.  If  any  man 
Avill  corrupt  his  conscience  for  a  pound,  what  would  he  do  for  a  thousand  1 
If  Judas  will  sell  his  Master  for  thirty  pence,  about  some  two-and-twenty 
shillings  of  our  money,  what  would  he  have  sold  for  the  treasury  1  God 
never  gave  a  No7i  obstante  for  sin.  The  Pope  indeed  gives  bulls  and  indul- 
gences, and  pardons  for  cursed  works  before  their  perpetration ;  but  God 
never  allows  leave  to  do  ill.  The  Pojje  says,  '  Kdl  an  heretical  king ;'  God 
says,  '  Touch  him  not.'  Woe  to  that  soul  who  takes  the  Pope's  word  before 
the  Lord's  word  !  God  chargeth  a  prophet  that  '  he  should  eat  no  brejicl 
nor  drink  water  in  Bethel,'  1  ICings  xiii.  9.  Another  prophet  came,  saying, 
*  An  angel  spake  to  me '  (blessed  angels  speak  truth ;  nay,  more,  he  spake) 
'  by  the  word  of  the  Lord,  Bring  him  back,  that  he  may  eat  bread  and  drink 
water,'  ver.  1 8.  He  did  so  ;  but  mark  the  event :  returning  home,  '  a  lion 
slew  him  by  the  way,'  ver.  24.  Believe  not  a  man,  believe  not  a  Pope,  be- 
lieve not  a  prophet,  believe  not  an  angel,  against  the  word  of  the  Lord. 

Let  us  refuse  iniquity,  in  what  extenuation  of  quantity  or  C(jlour  of 
quality  soever  it  be  offered  us.  For  sin  is  like  a  bemired  dog  :  if  it  fawns 
on  us,  it  fouls  us.  And  the  least  sin  is  like  a  little  leak  in  a  shij),  which  if 
it  be  not  stopped,  will  sink  the  whole  vessel.     The  Freiv^hmen  have  a  mill- 


Gal.  V,  9.]  the  bad  leaven.  359 

tary  proverb  :  '  The  loss  of  a  nail,  the  loss  of  an  army.'  The  want  of  a  nail 
loseth  the  shoe,  the  loss  of  a  shoe  troubles  the  horse,  the  horse  endangereth 
the  rider,  the  rider  breaking  his  rank  molests  the  company  so  far  as  to  hazard 
the  whole  army.  From  slender  and  regardless  beginnings  grow  out  these 
fiital  and  destructive  effects.  The  doors  are  shut,  the  thief  cannot  enter ;  a 
little  boy  is  put  in  at  the  window,  and  he  opens  the  door  for  the  great  tliief : 
so  the  house  is  robbed.  A  charm  is  cast  in  at  the  window,  eye  or  ear ;  that 
quickly  unlocks  the  door  of  the  heart,  till  all  the  rooms  be  ransacked,  not  a 
piece  of  virtue  or  one  gem  of  grace  left. 

Pompey  marching  to  the  wars,  requested  to  lodge  his  army  in  a  certain 
city,  by  whose  borders  he  must  needs  pass ;  the  governor  answered  that  he 
would  not  trouble  his  city  with  so  numerous  and  dangerous  a  guest.  Pompey 
then  desired  but  entertainment  and  relief  for  his  sick  soldiers,  who  were 
perishing  for  want  of  succour  ;  the  governor  thought  sick  men  could  do  them 
no  mischief :  this  was  granted,  they  admitted.  Being  there  a  while,  they 
recovered  their  health,  opened  the  gates  to  the  rest ;  so  became  strong  enough, 
to  take  the  city.  If  Satan  cannot  get  leave  for  his  whole  army  of  lusts,  yet 
he  begs  hard  for  his  weak  ones,  as  sins  of  infirmity ;  but  those  sickly  soldiers 
soon  get  strength  to  surprise  the  soul. 

The  trees  of  the  forest  held  a  solemn  parliament,  wherein  they  consulted 
of  the  innumerable  wrongs  which  the  axe  had  done  them ;  therefore  made 
an  act  that  no  tree  should  hereafter  lend  the  axe  a  helve,  on  pain  of  being- 
cut  do'waL  The  axe  travels  up  and  down  the  forest,  begs  wood  of  the 
cedar,  oak,  ash,  elm,  even  to  the  poplar ;  not  one  would  lend  him  a  chip. 
At  last  he  desired  so  much  as  would  serve  him  to  cut  down  the  briars  and 
bushes ;  alleging  that  those  shrubs  did  suck  away  the  juice  of  the  ground, 
hinder  the  growth,  and  obscure  the  glory  of  the  fair  and  goodly  trees. 
Hereon  they  were  content  to  afford  him  so  much ;  when  he  had  gotten  his 
helve,  he  cut  down  themselves  too.  These  be  the  subtle  reaches  of  sin ; 
give  it  but  a  little  advantage,  on  its  fair  promises  to  remove  thy  troubles, 
and  it  will  cut  down  thy  soul  also.  Therefore  obsta  ■pi^incipiis, — trust  it  not 
in  the  least.  Consider  a  sin  (as  hideed  it  is)  a  crucifying  of  Christ ;  wilt  thou 
say,  I  may  crucify  Christ  a  little  ?  I  may  scourge  his  flesh,  wound  his  side, 
pierce  his  heart  a  httle  1  What  man  loves  the  Lord  Jesus,  who  would  either 
say  it  or  do  it  1  Consider  thy  falling  into  sin  a  hurling  of  thyself  down 
from  some  high  pinnacle ;  wilt  thou  say,  I  maj'-  break  my  neck  a  little  ? 
Consider  it  a  casting  thyself  into  unquenchable  fire ;  wilt  thou  say,  I  may 
burn  my  soul  and  body  a  little  1  As  suffei-ing,  we  think  the  least  misery  too 
great ;  so  sinning,  let  us  think  the  least  iniquity  too  great.  So  avoiding  also 
little  sins,  we  shall  find  great  favour  with  Jesus  Christ.     Amen. 


MAN'S  SEED-TIME  AND  HAEVEST; 


OB. 


LEX  TALIONIS. 


Be  not  deceived;  God  is  not  mocked  :  for  whatsoever  a  man  soweth,  that 
shall  he  also  reap. — Gal.  VI.  7. 

These  words  have  so  near  alliance  to  the  former,  that  before  we  speak  per- 
sonally of  them,  we  must  first  find  out  their  pedigree.  To  fetch  it  no  higher 
than  from  the  beginning  of  the  chapter,  the  line  of  their  genealogy  runs 
thus : — First,  '  Supportation  of  the  weak,'  ver.  1,2;  Secondly,  '  Probation 
of  ourselves,'  ver.  4  ;  Thirdly,  '  Communication  of  duties  to  our  teachers,' 
ver.  G.  The  first  is  an  action  of  charity ;  the  second  of  integrity  ;  the  third 
of  equity. 

This  last  is  the  father  of  my  text ;  and  it  is  fit  that  we,  being  to  speak  of 
the  child,  should  first  look  a  little  into  his  parentage.  PatHque  simillima 
proles.  It  is  this :  '  Let  him  that  is  taught  in  the  word  communicate  to 
him  that  teacheth  in  all  good  things.' 

This,  one  would  think,  should  stand  like  the  sun,  all  men  blessing  it ;  yet 
Mammon  hath  suborned  some  dogs  to  bark  against  it,  WiU  they  say,  Let 
him  is  only  permissive  1  They  shall  find  it  was  imperative  :  'Let  there  be 
light  and  there  was  Ught,'  Gen.  i.  3  ;  though  their  sensible  hearts  want  the 
obedience  of  these  insensible  creatures.  Or  wUl  they  except  against  taught, 
as  if  they  that  will  not  be  taught  were  not  bound  ?  Indeed  many  are  better 
fed  than  taught ;  otherwise  they  would  not  deny  food  to  his  body  that  does 
not  deny  food  to  their  souls.  Or  perhaps  they  will  plead  indignitatem  do- 
centis, — the  unworthiness  of  the  teacher.  And  what  Paul  shall  be  worthy  if 
every  barbarian  may  censure  him  ?  But  non  tollatur  divinum  debitum,  j^ropter 
humanam  debilitatem, — let  not  God  lose  his  right  for  man's  weakness.  '  You 
have  robbed  me,'  saith  God,  Mai.  iii,  8  ;  not  my  ministers. 

Wni  not  aU  this  quarrelling  serve  ?  Yet  still  Paul's  proposition  must  have 
some  opposition.  Though  we  must  give  something  to  our  teachers,  yet  this 
charge  doth  not  fetch  in  tithes.  This,  this  is  the  point ;  prove  this,  and  you 
shall  find  many  a  great  man's  soul,  as  his  impropriations  cannot  be,  in  a 
damnable  lapse.     I  would  say  something  of  it ;  but  methinks  I  hear  my 


Gal.  VI.  7.]  man's  seed-time  and  harvest.  361 

friends  telling  me  what  Sadolet  said  to  Erasmus.  Erasmus  would  prove 
that  worshipping  of  images  might  well  be  abolished.  I  grant,  quoth  Sado- 
let, thy  opinion  is  good ;  but  this  point  should  not  be  handled,  because  it 
will  not  be  granted. 

I  am  sure  God's  law  gives  tithes  to  his  church ;  but  say  they,  that  law  is 
abolished,  repealed  by  a  new  Act  of  Parliament.  Paul  in  his  epistle  frees  us 
from  the  old  law.  Indeed,  Paul,  speaking  of  our  sanctification  and  salva- 
tion, notes  our  deliverance  from  the  lusts  of  the  flesh  and  from  the  lists  of 
the  law.  From  the  ceremonial  law  wholly,  from  the  moral  only  so  far  as  it 
shall  not  condemn  those  in  Christ.  But  who,  save  an  advocate  of  Mammon, 
will  limit  tenths  to  ceremony  ?  God  requires  a  portion  of  our  time,  of  our 
goods, — the  seventh  of  our  time,  the  tenth  of  our  goods, — and  we  have  those 
that  turn  both  into  ceremony.  Such  make  the  Sabbath  itself  a  mere  cere- 
mony.    But '  be  not  deceived ;  God  is  not  mocked.' 

This  same  tusiv  dyadoT;,  '  in  all  good  things,'  is  of  some  latitude.  Many 
will  allow  some  of  their  goods,  but  they  snarl  at  Paul's  in  omnibus.  The 
minister  shall  have  the  Easter-book,  perhaps  some  other  trifles ;  it  may  be, 
against  their  wills,  wool  and  lambs ;  but  shall  the  black  coat  carry  away  the 
tithe-shock  ?  The  gummed  taffeta  gentleman  would  fret  out  at  this.  They 
plead  to  their  vicar,  '  We  give  what  the  law  allows.'  What  their  law,  not 
what  the  gospel.  Axid  yet  they  hope  not  to  be  saved  by  the  law,  but  by 
the  gospel. 

The  Apostle  saith,  'part  of  aU  ;'  why  then  not  the  tenth  part,  which  God 
at  the  first  commanded,  and  custom  in  aU  ages  commended  1  That  part  once 
assigned  of  God  should  prevent  all  arbitrary  disposing  of  men.  What  land- 
lord leaves  it  to  his  tenant  to  pay  him  what  rent  he  list  1  If  Mammon  must 
set  out  God's  portion,  he  is  sure  to  have  but  a  little.  It  was  never  well  with 
the  church  since  it  was  at  the  world's  finding.  No  man  fears  to  surfeit 
whiles  he  is  at  his  enemy's  feeding. 

I  think  the  purest  and  precisest  reformers — deformers,  I  should  say — of 
religion  can  hardly  order  this  matter  better  than  God  hath  done.  Every 
plummet  is  not  for  this  sound ;  nor  every  line  for  this  level ;  nor  out  of 
many  such  blocks  can  a  man  carve  ]\Iercury.  The  canon  law  says,  that  si 
princeps  causaiii  inter  partes  audierit,  et  sententiam  dixerit ;  lex  est  in  omni- 
bus similibus, — if  the  prince  hear  a  cause  betwixt  parties,  and  give  a  defini- 
tive sentence,  that  is  a  law  to  decide  aU  controversies  of  the  same  nature. 
But  we  have  the  Prince  of  heaven's  sentence  for  paying  of  tithes ;  before  the 
law  to  Abraham,  under  the  law  to  the  Jews;  therefore  small  reason  that  it 
should  not  hold  under  the  gospel  among  Christians,  '  Be  not  deceived ; 
God,'  &c. 

They  were  the  church's;  why  are  they  not  ?  Plead  what  you  wUl,  God 
hath  a  grievous  Quare  imjoedit  against  you.  You  say  they  were  taken  away 
from  idle  drones  and  fat-bellied  monks.  So  rapitmtur  ab  indignis,  detinen- 
tur  d  dirjnis, — from  the  unworthy  they  were  taken,  and  from  the  worthy 
they  are  detained.  But  to  whom  are  they  given  1  Possidebant  Papistce, 
possident  liapistce, — Those  kept  some  good  hospitality  with  them,  these  keep 
none.  So  that,  as  Comminseus''  observes  upon  the  battle  of  Montchlery, 
some  lost  their  livings  for  running  away,  and  they  were  given  to  them  that 
ran  ten  miles  further.  Idleness  lost,  and  oppression  hath  gained.  But  let 
me  say  with  the  Psalmist,  Ps.  xi.  3,  '  The  foundations  are  cast  down ;  but 
what  hath  the  righteous  done  1 '  The  foundations  of  the  church,  which 
should  hold  up  the  gospel,  tenths  and  maintenance,  are  cast  down  bepause  of 

*  Lib.  i.,  cap.  4. 


S62  man's  seed-time  and  harvest.        [Sermon  XL VI. 

superstitious  abusers  ;  but  '  what  hatli  the  righteous  done '  that  these  things 
should  be  taken  frona  them  1  A  bishop  coming  to  a  town,  because  the  bells 
rang  not,  suspended  the  organs*  A  strange  kind  of  revenge,  because  the 
bells  rang  not  in  the  steeple,  to  suspend  the  organs  in  the  choir.  So  because 
those  bells,  not  of  Aaron,  but  of  Antichrist,  did  not  ring  to  God's  glor}^,  you 
have  suspended  the  organs  and  means  of  living  from  them  that  take  pains, 
and  in  your  own  consciences  preach  to  you  the  sincere  gospel  of  Christ.  But 
'  be  not  deceived  ;  God  is  not  mocked.' 

Or  perhaps  you  say,  you  must  have  these  church-livings  for  hospitality's 
sake,  that  you  may  keep  the  better  houses.  So  you  make  the  clergy  poor, 
that  you  may  make  the  poor  rich. 

I  have  read  that  the  Sophy  of  Persia,  being  to  send  a  great  sum  of  money 
for  an  offering  to  Mohammed  in  Arabia,  would  send  none  of  his  own  coin, 
for  that,  he  said,  was  gotten  by  ill  means ;  but  exchanged  it  with  English 
merchants,  because  theirs  was  gotten  honestly,  and  with  a  good  conscience. 
So  it  may  be  you  think  that  your  own  unjust  moneys,  and  extorted  comings 
in  by  the  ruin  of  your  tenants,  is  no  good  offering  to  God.  But  the  church- 
man's Living  comes  honestly,  and  with  a  good  conscience,  and  therefore  you 
will  take  that  to  offer  your  sacrifice  of  alms  to  God.  But  herein  you  come 
^hort  of  the  Persian ;  you  do  not  give  your  own  lordships  and  lands  in  ex- 
change. Yet  methinks,  if  spiritual  livings  must  be  given  to  the  poor,  you 
might  suffer  the  church  to  give  her  own.  I  could  never  find  either  in  Albo 
J'rcetoruvi  or  in  Ruhrica  Martyrum  how  the  laity  was  deputed  to  this  stew- 
ardship. Sure  they  intrude  themselves  into  this  office,  and  will  be  God's 
almoners  whether  he  will  or  no.  If  they  will  give  to  the  poor,  let  them 
give  that  is  theirs.  Dona  qu(B7-it,  non  spolia  Deus,\ — God  expects  and  re- 
-spects  gifts  of  thine  own,  not  spoils  of  others.  '  Be  not  deceived;  God  is  not 
mocked.' 

But  where  is  your  hospitality  after  all  this?  You  can  tell  me  ;  nay,  I  can 
tell  you.  Bestowed  among  silk-men,  mercers,  yea,  upon  tailors,  players,  har- 
lots, and  other  insatiable  beggars  of  the  same  rank.  In  the  reign  of  Alex- 
ander Severus,  the  tipplers  and  alehouse-keepers  complained  against  the 
Christians,  that  they  had  turned  a  place  of  ground  to  some  religious  use 
which  belonged  to  them.  But  the  veiy  heathen  emperor  could  answer  (upon 
hearing  the  cause)  that  it  Avas  honest  and  fit  God  to  be  served  before  ale- 
houses. Who  would  not  judge  that  tithes  are  fitter  to  be  given  to  God,  than 
to  hounds,  harlots,  sycophants,  inventors  of  fashions,  and  such  bawds  of 
pride  and  notorious  iniquity  ] 

This  I  will  speak  boldly,  and  justify,  that  hospitality  was  at  the  same 
time  impropriated  from  the  land,  that  spiritual  livings  were  impropriated 
from  the  church.  You  have  not  robbed  Peter  to  pay  Paul,  but  to  pay  Judas. 
And  hence  misery  sets  her  black  foot  into  so  many  fair  doors  :  all  comes  to 
beggary  at  last.  They  that  swallow  churches,  like  dogs  that  eat  knot-grass, 
never  thrive  after  it.  '  Be  not  deceived;  God  is  not  mocked.'  I  have  rubbed 
this  sore  enough,  and  conclude  with  that  saying  of  Chrysostom,  Moneo 
z(t  reddaiis  Deo  sua,  ut  Deus  restituat  vobis  vestya,X — Restore  to  God  his  own, 
that  God  may  restore  to  you  your  own. 

Thus  as  he  that  had  pulled  one  of  Solomon's  curtains,  the  rest  would  fol- 
low, though  in  the  first  there  were  work  enough  for  his  admiration  ;  so  in 
this  coherence,  pardon  me  if  I  have  been  somewhat  plentiful.  It  was  the 
induction  to  my  text ;  and  the  door  thus  opened,  let  us  enter  in  to  survey  the 
building.  '  Be  not  deceived,'  &c.  The  whole  may  be  distinguished  into, 
*  Aroad.  Arcbb.  of  Cant.    See  Fox,  Martyrol.        f  Ambr.       t  Clin-sost.  in  Mai.  iii. 


Gal.  VI.  7.]  man's  seed-time  and  harvest.  3G3 

I.  A  caution ;  and,  II.  A  reason.  The  caution, '  Be  not  deceived ;  God  is  not 
mocked  : '  the  reason,  '  For  whatsoever  a  man  soweth,  that  shall  he  also 
reap.' 

I.  The  caution  is  partly  dissuasive,  '  Be  not  deceived ; '  2.  Persuasive, 
'  God  is  not  mocked.'  You  may  deceive  yourselves,  you  cannot  deceive  God. 
These  two  circumstances  make  against  two  defects:  1.  Error,  'Be  not  de- 
ceived;' 2.  Hypocrisy,  '  God  is  not  mocked.' 

1.  The  dissuasion  :  '  Be  not  deceived.'  This  is  the  voice  of  a  friend,  stu- 
dying aut  prcevenire  errori,  aut  revocare  evrantem, — either  to  prevent  a  man 
before  he  errs  or  to  recall  him  erring.  A  phrase  often  used  by  our  Aj^ostle, 
Eph.  v.  G,  '  Let  no  man  deceive  you  with  vain  words.'  KUdl  facilius  est, 
qiiam  errare, — There  is  nothing  easier  than  to  err.  There  is  no  man  but 
errs ;  sometimes  in  via  pedum,  often  in  via  viorum.  This  provision,  then, 
is  necessary,  Mi^  'rrXamadi.  Deceits  lie  as  thick  upon  the  earth  as  the  grass- 
hoppers did  in  Egypt ;  a  man  can  scarce  set  his  foot  besides  them. 

But  to  prevent  the  deceivings  of  sin  is  our  Apostle's  intention  :  Heb. 
iii.  13,  '  Lest  any  of  us  be  hardened,  through  the  deceitfulness  of  sin.'  Sin  is 
crafty  and  full  of  delusion  :  there  is  no  sin  but  hath  its  cozenage.  Usury 
walks  in  Alderman  Thrifty's  gown.  Pride  gets  the  name  of  my  Lady  De- 
cency. Idolatry,  as  if  it  dwelt  by  ill  neighbours,  praiseth  itself,  and  that  for 
the  purest  devotion.  Homicide  marcheth  like  a  man  of  valour  ;  and  Lust 
professeth  itself  nature's  scholar.  Covetousness  is  goodman  Nabal's  hus- 
bandry ;  and  Enclosing,  Master  Oppressor's  policy.  We  were  wont  to  say, 
that  black  could  never  be  coloured  into  white;  yet  the  devil  hath  some 
painters  that  undertake  it.  Evils  are  near  neighbours  to  good.  Erro7'e  sub 
illo,  pro  vitio  virtus  crimina  scepe  tulit, — By  that  means  virtue  hath  borne 
the  blame  of  vice's  faults;  yea,  and  more  than  that,  vice  hath  had  the  credit 
of  virtue's  goodness.     But  '  be  not  deceived.' 

When  men's  wits,  and  the  devil's  to  help,  have  found  out  the  fairest  pre- 
texts for  sin,  God's  justice  strikes  off  all,  and  leaves  sin  naked  and  punish- 
able. Many  pretences  have  been  found  out  for  many  sins;  besides  distinc- 
tions, mitigations,  qualifications,  extenuations,  colours,  questions,  ncces.sities, 
inconveniences,  tolerations,  ignoi'ances.  But  when  man  hath  done,  God  be- 
gins. One  argument  of  God's  now  is  stronger  than  all  ours  :  '  Thou  shalt 
not  do  this.'  Go  study  to  persuade  thyself  that  thou  mayest ;  yet  at  last 
God  takes  away  all  thy  distinctions,  when  he  pours  his  wrath  on  thy  naked 
conscience.  Then  where  is  thy  paint  1  If  it  prevail  not  against  the  sun, 
what  will  it  do  against  the  fire  1 

God  chargeth  our  first  parents  that  they  should  not  eat  of  the  forbidden 
fruit :  *  If  you  do,  you  shall  die,'  Gen.  iii.  4.  The  de\il  comes  first  with  a 
fiat  negative:  Non  moriemini, — 'Ye  shall  not  die.'  Then  with  subtle  pro- 
mises, '  Ye  shall  be  as  gods,  knowing  good  and  evil.'  But  what  is  the  event  I 
They  eat,  and  they  die ;  are  instantly  made  mortal ;  and  should  have  died  for 
ever,  but  for  a  Saviour.  God  bids  Saul  slay  all  in  Amalek,  1  Sam.  xv.  3, 
'  Smite  Amalek ;  utterly  destroy  all  that  they  have,  and  spare  them  not.' 
Yet  Saul  spares  Agag  and  the  fat  cattle.  Why  is  this  a  fiiult  ?  '  I  spared 
the  best  of  the  cattle  for  sacrifice  to  the  Lord.'  Will  not  this  serve  ?  No  ; 
God  rejects  Saul  from  being  king  over  Israel,  who  had  rejected  God  from 
being  King  over  Saul,     '  Be  not  deceived;  God  is  not  mocked.' 

Consider  we  here  the  examples  of  Uzzah  and  Uzziah.  For  Uzzah; 
1  Chron.  xiii.lO,  God  had  charged  that  none  but  the  consecrated  priests  should 
touch  the  ark.  Uzzah  seeing  the  oxen  '  shake  the  ark,  put  forth  his  hand 
to  stay  it  up.'     Was  this  a  sin,  to  stay  the  ark  of  God  from  falling?     Yes; 


364  man's  seed-time  and  harvest.        [Sermon  XLVI. 

God  proves  it :  he  lays  him  dead  by  the  ark's  side.  For  Uzziah ;  God  had 
charged,  Num.  xviii.  7,  that  none  should  invade  the  priest's  office :  '  The 
stranger  that  cometh  nigh  shall  be  put  to  death.'  Uzziah  wUl  come  to  the 
altar  with  a  censer  in  his  hand  to  offer  incense,  2  Chron.  xsvi.  18.  Why, 
is  this  an  offence  to  offer  to  the  Lord  ?  Yes ;  God  makes  it  manifest : 
Uzziah  is  a  leper  to  his  dying  day.  God  had  commanded  the  prophet  sent 
to  Bethel,  '  Thou  shalt  eat  no  bread,  and  drink  no  water  there,'  1  Kings  xiii. 
17.  Well,  he  is  going  homewards,  and  an  old  prophet  overtakes  him,  and 
persuades  him  to  refresh  himself.  No,  says  the  other,  I  must  not ;  '  for  so 
was  it  charged  me  in  the  word  of  the  Lord,  Thou  shalt  eat  no  bread,'  &c. 
But  says  the  old  prophet,  '  An  angel  spake  to  me,  saying,  Bring  him  back, 
that  he  may  eat  bread.'  WeU,  he  goes  ;  is  not  a  prophet's  word,  an  angel's 
word,  authority  enough  ?  No ;  the  Lord  proves  it :  he  gives  a  Hon  leave 
to  slay  him.     '  Be  not  deceived;  God  is  not  mocked.' 

The  Jews  knew  that  they  ought  not  to  despise  their  Messiah.  He  is 
come ;  lo,  now,  they  study  arguments  against  him  :  '  We  know  this  man 
whence  he  is ;  but  when  Christ  cometh,  no  man  knoweth  whence  he  is,' 
John  vii.  27  ;  and,  '  Search  and  look  ;  for  out  of  Galilee  ariseth  no  prophet,' 
ver.  52.  Be  these  their  cavUs  against  God's  express  charge  1  He  answers 
all,  when  he  '  leaves  their  house  unto  them  desolate.'  I  hope  I  may  take  a 
little,  says  Gehazi ;  but  enough  took  him  for  it,  a  continual  leprosy.  The 
e-\al  servant  hath  his  plea.  Matt.  xxv.  25,  '  I  knew  that  thou  wert  a  hard 
man,'  &c., '  therefore  I  hid  thy  talent  in  the  earth  :  lo,  there  thou  hast  that  is 
thine.'  But  what  follows  1  Ver.  30,  '  Cast  ye  that  unprofitable  servant  into 
utter  darkness ;  there  shall  be  weeping  and  gnashing  of  teeth.' 

To  come  fnun  example  to  application.  It  is  God's  command  concerning 
princes,  '  Touch  not  mine  anointed.'  The  Papists  will  touch  them  with  the 
hand  of  death.  Why  1  They  have  warrant  from  the  Pope.  God's  word  says 
not  so,  either  in  precept  or  precedent.  If  any  king  in  God's  book  had  been 
deposed  by  a  priest,  all  the  schools  and  pulpits  would  have  rung  of  it;  we 
should  have  had  no  rule  with  the  church  of  Rome.  But  it  falls  out  happily, 
ut  quod  'pr<xcei:)to  non  jubetur,  etiam  exemplo  caveat, — that  as  it  is  not  com- 
manded by  charge,  so  nor  commended  by  examples.  But  will  they  still 
argue  for  the  shedding  of  the  blood-royal  ?  The  gallows  confutes  them 
here;  but  their  worst  confutation  will  be  confusion  hereafter. 

God  says,  '  Thou  shalt  not  put  thy  money  to  usury.'  Thou  hast  found  out 
many  distinctions  to  satisfy  thy  conscience,  or  rather  thy  covetousness.  God's 
word  and  thy  will  are  at  odds.  He  says,  '  Thou  shalt  not ; '  thou  sayest, 
'  Thou  mayest,'  on  these  and  these  terms.  Hell-fire  shall  decide  the  ques- 
tion. '  Eeheve  the  poor,'  saith  the  Lord  :  thou  suckest  their  bloods  rather  : 
but  howsoever  wilt  give  nothing.  Why,  may  we  not  do  with  our  own  what 
we  list  ]  Well,  this  same  Ite  maledicti,  '  Go,  ye  cursed,'  is  a  fearful  and  un- 
answerable argument.  Thus  flesh  and  blood  speeds,  when  it  wUl  deal  with 
God  on  terms  of  disputation.  If  God's  one  reason,  '  Thou  shalt  not  do  this,' 
be  not  stronger  than  all  ours  now,  it  shall  be  one  day.  '  Let  no  man  de- 
ceive you  with  vain  words  :  for,  for  these  things  the  wrath  of  God  shall 
come  upon  the  children  of  disobedience,'  Eph.  v.  6.      '  Be  not  deceived.' 

As  every  particular  sin  hath  its  particular  colour,  so  there  are  general 
pretexts  for  general  sins,  whereby  many  souls  are  deceived.  I  find  this 
doctrine,  though  plain,  so  necessary,  that  I  must  be  bold  to  pursue  it. 
You  may  easily  forgive  aU  good  faults.  There  are  seven  general  pleas 
for  sin : — 

First,  Predestination  is  pleaded.     If  I  be  written  to  life,  I  may  do  this ; 


Gal.  VI.  7.]  man's  seed-time  and  hakvest.  365 

for  many  are  saved  that  have  done  worse.  If  not,  were  my  life  never  so 
strict,  hell  appointed  is  not  to  be  avoided.  These  men  look  to  the  top  of 
the  ladder,  but  not  to  the  foot.  God  ordains  not  men  to  jump  to  heaven, 
bnt  to  climb  thither  by  prescribed  degrees.  Non  ]Kr  saltum,  sed  scansum. 
Qui  ordina/vit  finem,  ordinavit  media  ad  finem, — He  that  decreed  the  end, 
decreed  also  the  means  that  conduce  to  it.  If  thou  take  liberty  to  sin,  this 
is  none  of  the  way.  Peter  describes  the  rounds  of  this  ladder  :  '  Faith,  virtue, 
knowledge,  temperance,  jjatience,  godliness,  charity,'  2  Pet.  L  G.  Thou  runnest 
a  contraiy  course,  in  the  wdld  paths  of  unbelief,  profaneness,  ignorance,  riot, 
impatience,  impiety,  malice  ;  this  is  none  of  the  way.  These  are  the  rounds 
of  a  ladder  that  goes  downward  to  hell.  God's  predestination  est  multis 
causa  standi,  nemini  labendi,''^ — helps  many  to  stand,  pusheth  none  down. 
Look  thou  to  the  way,  let  God  alone  with  the  end.  Believe,  repent,  amend, 
and  thou  hast  God's  promise  to  be  saved.  '  Be  not  deceived ;  God  is  not 
mocked.' 

Secondly,  It  is  God's  will  I  should  do  this  wickedness  •  he  saw  it,  and 
might  have  prevented  it.  It  is  unjust  to  damn  a  man  for  that  he  wiUs  him 
to  do. 

Ans. — This  is  a  blasphemous  and  most  sacrilegious  cavil.  Where  did 
God  ever  will  thee  •  to  be,  to  swear,  to  opi^ress,  to  adulterise  ?  His  will  is 
his  word ;  and  where  findest  thou  his  word  commanding  sin  1  And  shall 
God's  prescience  make  him  guilty  of  thy  evil  ?  Then  must  thy  memory 
make  thee  guUty  of  other  men's  evil.  '  As  thou  by  thy  memory  dost  not 
cause  those  things  to  have  been  done  that  are  past ;  so  God  by  his  fore- 
knowledge doth  not  cause  those  things  to  be  done  which  are  to  come.'t 

Thirdly,  Ignorance  is  pleaded  :  I  knew  not  the  deed  to  be  evil ;  or  if  evil, 
not  so  dangerous.  Indeed  ignorance  may  make  a  sin  minus,  not  nullum  ;  a 
less  sin,  but  not  no  sin.  '  I  obtained  mercy,  because  I  did  it  ignorantly  in 
unbelief,'  saith  our  Apostle,  1  Tim.  i.  13.  And,  feccata  scientium  peccatis 
ignorantium  prccponuntiir,'^ — The  sins  of  them  that  know  are  more  heinous 
than  the  sins  of  them  that  know  not.  But  if  thou  hadst  no  other  sin,  thy 
ignorance  is  enough  to  condemn  thee ;  for  thou  art  bound  to  Imow.  Qtii  ea 
quce  sunt  Domini  nesciunt,  d,  Domino  nesciuntur,\ — They  that  wUl  not  know 
the  Lord,  the  Lord  will  not  know  them.  But  I  speak  to  you  that  may 
know ;  your  ignorance  is  affected.  '  Some  of  you  have  not  the  knowledge  of 
God  :  I  speak  this  to  your  shame,'  1  Cor.  xv.  34.  Midli  ut  liherius  peccar- 
ent,  Uhenter  ignorant,  || — Many,  that  they  may  sin  the  more  securely,  are 
ignorant  wilfully.  Thus  you  may  go  blindfold  to  hell.  '  Be  not  deceived ; 
God  is  not  mocked.' 

Fourthly,  A  fourth  saith,  I  have  many  good  deeds  to  weigh  with  my  evils. 
Lideed  I  am  a  usurer,  an  adulterer,  a  swearer ;  but  I  keep  a  good  house,  I 
give  alms ;  and  I  will  do  more  when  I  am  dead.  Indeed  these  are  good 
works ;  bona  accipientibus,  non  fadentibus, — good  to  the  receivers,  not  to 
the  givers.  So  a  man  may  be  born  for  the  good  of  many,  not  for  his  own. 
Tliey  write  that  the  pyramids  of  Egypt  were  built  for  that  great  Pharaoh's 
tomb  ;  but  the  Red  Sea  disappointed  him.  ISIany  think  by  good  works  to 
build  up  a  heaven  for  themselves ;  but  leading  unsanctified  lives,  hell  prevents 
their  purpose.  And  such  a  man  as  robs  many  hundreds  to  relieve  some, 
may  at  last  for  his  charity  go  to  the  devil.     The  Papists  indeed  stand  ex- 

*  Aug.  de  Prccdest.  Saiictonim. 

+  '  Sicut  tu  memoria  tu.a  non  cogis  facta  esse,  qutc  sunt  prjeterita :  sic  Deus  prsescientia 
sua  non  cogit  facienda,  quaj  sunt  futura.' — Aug.  cic  Liber.  Arhitr.,  lib.  iii. 

X  Aug.  §  Greg,  in  Pastoral,  lib.  i.,  cap.  1.  ||  Bern,  in  11  Grad.  Humil. 


3CG  man's  seed-time  and  harvest.         [Seemon  XLVL 

tremely  for  building  of  abbeys,  colleges  for  Jesuits,  and  augmenting  the  re- 
venues of  monasteries,  that  masses  and  dirges  may  be  sung  for  their  souls; 
they  give  full  absolution  to  such  a  man,  and  seal  him  a  general  acquit- 
tance of  all  his  sins.  They  make  the  besotted  laity,  especially  some  rich 
burgher,  believe,  that  without  any  more  ado,  it  is  impossible  for  a  man  to  be 
damned  that  lives  in  such  a  profession ;  and,  which  is  strange,  here  they 
equivocate  truly,  so  long  as  a  man  lives  in  it ;  but  if  he  dies  in  it,  there  is 
the  danger.  But  we  know  the  person  must  be  justified,  or  else  the  work  is 
not  sanctified.     '  Be  not  deceived  ;  God  is  not  mocked.' 

Fifthly,  But  say  some,  God  is  merciful.  Comfortable  truth :  else  woe, 
woe  to  miserable  man  !  But  shall  God  shew  mercy  to  those  that  abuse  his 
mercy?  He  will  not  be  so  merciful  to  thee,  as  to  be  unjust  to  himself.  God 
will  be  just;  go  thou  on  and  perish.  God  sheweth  mercy  to  the  relenting,  not 
to  the  railing,  thief.  Wouldst  thou  have  him  merciful  to  thee,  that  art  un- 
merciful to  him,  to  thyself?  Misericordia  amplectenti,  non  tergiversanii 
datur.  They  that  will  lead  a  wicked  life,  sub  spe  misericordice,  in  hope  of 
mercy,  shall  meet  with  a  fearful  death,  suh  terror e  justitioe,  in  the  horror 
of  justice.  Kiss  the  mercy  of  God,  abuse  it  not.  Where  is  prcesumptio 
Venice,  will  follow  consumptio  personce, — a  presuming  of  favour  shall  be 
l^unished  with  a  consuming  wrath.     '  Be  not  deceived,'  &c. 

Sixthly,  Others  allege,  Christ  died  for  our  sms,  and  his  satisfaction  is  of 
infinite  price.  This  is  the  door  of  hope,  from  which  the  profanest  wretch 
is  angry  to  be  driven.  The  most  presumptuous  sinner  flatters  his  soul  with 
this  comfort ;  as  if  the  gates  of  heaven  were  now  set  open,  and  he  might 
enter  with  all  his  iniquities  on  his  back  Indeed  there  is  no  want  in  Christ ; 
but  is  there  none  in  thee?  In  him  is  'plenteous  redemption;'  but  how  if 
in  thee  there  be  scarce  faith  ?  Whatsoever  Christ  is,  what  art  thou  ?  '  God 
.so  loved  the  world,  that  he  gave  his  only-begotten  Son,'  John  iii.  16.  He 
did  not  let,  or  lend,  or  sell,  but  give;  not  an  angel,  nor  a  servant,  but  a  Son; 
not  another's,  but  his  oivn;  not  his  adoptive,  but  natural,  his  begotten  Son; 
not  one  of  many,  but  his  o«Zy-begotten  Son.  Many  degrees  of  love ;  but 
what  of  all  this  ?  '  That  whosoever  believeth  on  him  should  not  perish,  but 
have  everlasting  life.'  But  thou  hast  no  faith,  therefore  no  privilege  by  this 
gift,  'I  am  the  good  shepherd,'  saith  Christ,  John  x.  11.  Why?  'I  give 
my  life.'  But  for  whom  ?  '  For  my  sheep.'  Not  for  lustful  goats,  or  covet- 
ous hogs,  or  oppressing  tigers.  If  thou  be  such,  here  is  no  more  mercy  for 
thee  than  if  there  were  no  Saviour.  If  there  be  no  careful  observation  of 
the  law,  there  is  no  conservation  by  the  gospel.  No  good  life,  no  good 
faith  ;  no  good  faith,  no  Christ.     '  Be  not  deceived;  God  is  not  mocked.' 

Seventhly,  Well,  yet  repentance  makes  all  even  wheresoever  it  comes  ;  or 
God  is  not  so  good  as  his  word.  Yes,  God  wUl  be  so  good  as  his  promise ; 
but  here  is  the  doubt,  whether  thou  wait  be  so  good  as  thy  pui-pose.  Thou 
canst  charge  God  no  further  than  to  forgive  thee  repenting ;  not  to  give 
thee  repentance  sinning.  Promisit  Deus  2]oe7iitenti  veniam,  non  2}ecca7iti 
pcenitentiam, — He  hath  made  a  promise  to  repentance,  not  of  repentance. 
This  is  God's  treasure  :  what  is  the  reason  the  malefactor  went  from  the 
cross  to  heaven  ?  Dedit  poenitentiavi,  qui  dedit  et  paradisum, — God  gave 
him  repentance,  that  also  gave  him  paradise.  Art  thou  sure  God  wiU  put 
this  alms  into  thy  polluted  hand  ?  It  is  dangerous  venturing  the  soul  on 
such  an  uncertainty.  He  that  sins  that  he  may  repent,  is  like  one  that  sur- 
feits that  he  may  take  physic.  And  whether  this  physic  will  work  on  a 
dead  heart  is  a  perilous  fear.  Alas  !  what  tears  are  in  flint  ?  what  remorse 
in  a  benumbed  conscience  ?     Tutum  est  poenitenda  non  committere,  cerium 


Gal.  YI.  7.]  man's  seed-time  and  harvest.  3G7 

non  est  commissa  dejlere, — It  is  safe  not  to  do  what  thou  laayest  repent ;  it 
is  not  certain  to  repent  what  thou  hast  done.  It  is  the  fashion  of  many  to 
send  repentance  afore  to  threescore  :  but  if  they  live  to  those  years,  they  do 
not  then  overtake  it,  but  drive  it  before  them  still.  'Be  not  deceived;  God 
is  not  mocked.' 

You  see  now  what  trust  is  in  colours  :  how  easily  you  may  deceive  your- 
selves, how  unpossibly  mock  God.  Leave  then  excuses  to  the  wicked,  that 
will  be  guilty,  and  God  shall  not  know  of  it.  Bernard  reckons  up  their  mitiga- 
tions :  Non  feci,  kc* — '  I  have  not  done  it ;  or  if  I  have  done,  yet  not  done 
evil :  or  if  evil,  yet  not  very  evil ;  or  if  very  evil,  yet  not  with  an  evil  mind  ; 
or  if  with  an  evil  mind,  yet  by  others'  evil  persuasion.'  '  Be  not  deceived  ; 
God  is  not  mocked.'  If  we  ciy  with  that  servant,  '  Have  patience,  and  I 
will  pay  thee  all ;'  the  Lord  may  forbear  in  mercy.  But  if  we  wrangle,  '  I 
owe  nothing;  and  God  is  too  hasty  to  caU  me  from  my  pleasures;'  he  will 
require  the  uttermost  farthing. 

2.  I  have  held  you  long  in  this  dissuasive  part  of  the  caution.  The  per- 
suasive was  also  much  included  in  it,  and  therefore  I  Avill  but  touch  it. 

'  God  is  not  mocked.'  God  is  often  in  the  Scripture  called  the  '  searcher 
of  the  heart.'  Jer.  xvii.  9,  'The  heart  is  deceitful  above  all  things,  and 
desperately  wicked  :  who  can  know  it  ]'  Who  ']  E(jo  Dominus, — '  I  the 
Lord  know  the  heart.'  So  Solomon  in  his  prayer  :  2  Chron.  vL  30,  '  Thou 
only  knowest  the  hearts  of  all  the  children  of  men.'  So  the  apostles  abou>t 
the  election  of  one  in  Judas's  room  :  '  Thou,  Lord,  which  knowest  the  hearts 
of  all  men,'  Acts  i.  24.  Now,  he  that  knows  the  heart  cannot  be  mocked. 
It  is  hard  to  beguUe  the  eye  of  man  looking  on  us ;  how  much  more  to 
deceive  the  eye  of  God  looking  in  us  !  Therefore,  q^iood  non  audes  facere 
aspiciente  conservo,  hoc  ne  cogites  inspiciente  Deo. 

How  vain  a  thing  then  is  it  to  be  a  hypocrite,  as  if  God  had  not  a  win- 
dow in  the  heart  to  discern  it !  Hypocrites,  saith  Augustine,  have  Chris- 
tianum  nomen  ad  judicium,  non  ad  remedium,\ — the  name  of  Christians  to 
their  condemnation,  not  comfort.  Their  words  are  like  an  echo ;  they  answer 
God's  call,  but  never  come  at  him.  Good  company  they  will  admit,  to  better 
their  credit,  not  their  conscience.  Like  crafty  apothecaries,  they  have  one 
thing  written  in  their  papers  and  marks,  and  another  thing  in  their  boxes. 
But  because  every  man  is  as  hasty  to  condemn  a  hypocrite  as  David  was  to 
condemn  the  oppressor  in  the  parable,  2  Sam.  xii.  5,  when  the  Tu  es  homo 
lies  in  his  own  bosom,  I  will  touch  two  or  three  particulars. 

If  we  look  into  Popery,  we  shall  find  it  universally  a  professed  study  to 
mock  God.  They  make  show,  by  their  abundant  prayers,  of  an  abundant 
zeal ;  when  (as  if  God  saw  not  the  heart)  they  think  the  work  done  is  suffi- 
cient.    Those 

'  Qui  filo  insertis  numerant  sua  murmura  baccis,' 

keep  number  and  tale ;  no  matter  with  what  mind  :  no,  nor  yet  to  whom, 
whether  to  this  angel  or  that  saint ;  to  our  Lord,  or  to  our  Lady.  Yea,  it  is 
recorded  that  the  Papists  in  Scotland  (about  Henry  the  Eighth's  time  of 
England)  used  to  say  the  Lord's  prayer  to  saints;:}:  insomuch  that  when  a 
little  knowledge  came  into  some  men's  hearts  of  this  absurdity,  there  arose 
great  schism.  And  one  Friar  Toitis  was  gotten  to  make  a  sermon,  that  the 
Paiernoiter  might  be  said  to  sainLs.     So  were  the  people  divided,  that  it 

*  '  Non  feci ;  si  feci,  non  male  feci ;  si  male  feci,  non  multum  male ;  si  multum 
male,  non  mala  iuteutione;  si  mala  intentione,  tanien  alieiia  persuasione.' — Ber.  Tract, 
dc  Grad.  Humii,  grad.  8.  t  De  Temp.,  215.  J  Foxe,  Martyrol. 


368  man's  seed-time  and  harvest.        [Sermon  XLVI. 

was  a  common  question  :  '  To  whom  say  you  your  Paternoster  ? '  Call  you 
these  zealous  prayers ?     'Be  not  deceived;  God  is  not  mocked.' 

As  much  might  be  said  for  their  unclean  celibate.  Their  single  life  makes 
show  of  great  pureness,  as  if  their  adulteries,  sodomitry,  unnatural  brothelry, 
unmatchable  uncleannesses,  were  not  known.  They  ostent  their  chastity, 
when  urbs  est  jam  tota  lupanar.     What  would  they  but  mock  God  1 

No  less  for  their  fastings.  How  deadly  a  sin  is  it  to  eat  flesh  on  a  Friday ! 
yet  it  is  no  sin  with  them  to  be  drunk  on  a  Friday.  A  poor  labourer  ploughs 
aU  day,  at  night  refresheth  himself  with  a  morsel  of  bacon  :  he  is  a  heretic. 
A  gallant  gentleman  hawks  all  day,  at  night  sits  down  to  his  variety  of 
fishes,  curious  wines,  possets,  junkets  :  oh,  he  is  a  good  Catholic.  A  hypo- 
crite he  is  rather.  Famam  qucerunt  ahstinentice  in  deliciis, — They  seek  the 
credit  of  temperance  among  full  tables,  full  pots.  Famam  qimrunt,  but 
famem  fugiunt, — They  desire  praise,  but  they  refuse  hunger.  But  '  God  is 
not  mocked.' 

For  ourselves.  If  there  be  any  here  (because  my  text  depends  on  that 
occasion)  that  robs  his  minister  of  temporal  food,  and  yet  makes  show  to 
hunger  after  his  spiritual  food ;  though  he  may  cozen  man  unseen,  either 
by  his  gTeatness  or  craftiness,  let  him  know  that  '  God  is  not  mocked.' 

If  there  be  any  fraudulent  debtor,  that  deceives  his  brother  of  his  goods, 
then  flatters  his  conscience  that  the  merits  of  Christ  shall  acquit  him ;  so 
packs  aU  upon  Christ,  let  him  pay  it ;  let  him  know  that  '  God  is  not  mocked.' 
The  blood  of  Christ  was  not  shed  to  pay  men's  debts,  but  God's  debts.  It 
hath  virtue  enough ;  but  no  such  direction.  Thou  injurest  Christ  to  lay 
such  reckonings  on  him.  No ;  Vende,  solve,  vive  de  reliquo, — '  Sell  that  thou 
hast,  pay  that  thou  owest,  live  of  that  thou  reservest,'  2  Kings  iv.  7. 

If  there  be  any  usurer,  that  deals  altogether  in  letting  out ;  that  lets  out 
his  money  to  men,  his  time  to  Mammon,  his  body  to  pining,  his  mind  to 
repining,  his  soul  to  Satan ;  though  he  comes  to  the  church,  and  sits  out  a 
sermon,  let  him  know  that  his  mind  is  then  bound  to  his  obligations ;  and 
he  creeps  into  the  temple  for  the  same  end  the  serpent  crept  into  paradise. 
Wretched  men  that  are  bound  to  his  mercy !  for,  like  a  common  hackney 
jade,  he  will  not  bear  them  one  hour  past  his  day.  But  let  him  know, '  God 
is  not  mocked.' 

If  there  be  any  oppressor,  that  comes  to  church  in  the  shape  of  knight  or 
gentleman,  and  thinks  to  cover  all  his  exactions  of  his  poor  tenants,  all  his 
wringings  of  his  neighbours,  with  going  three  or  four  miles  to  a  sermon  ;  let 
him  know  that  '  God  is  not  mocked.'  He  prefers  mercy  before  sacrifice,  and 
would  not  have  thy  profession  countenance  thy  evil  deeds,  but  thy  good  deeds 
commend  thy  profession. 

Baldwin,  an  archbishop  of  Canterbury,  boasted  often  that  he  never  ate 
flesh  in  his  life.*  To  whom  a  poor  lean  widow  replied  that  he  said  false ; 
for  he  had  eaten  up  her  flesh.  He  demands  how.  She  replies,  by  taking 
away  her  cow.  Never  pretend  your  earnest  zeal,  fasting  or  praying,  or  tra- 
velling to  sermons,  when  you  devour  widows'  houses,  enclose  commons,  and 
so  eat  up  the  very  flesh  of  the  poor. 

If  there  be  any  that  allows  sometimes  the  church  his  body,  when  the  Pope 
always  hath  his  heart ;  who,  though  he  be  in  domo  Dei,  in  God's  house,  is 
2:>ro  domo  Antichristi,  is  for  Antichrist's  kitchen ;  or  that  keeps  a  lady  at 
home  that  wiU  not  come  two  furlongs  to  church,  whereas  our  Lady  travelled 
as  far  as  Jerusalem,  Luke  ii.  41 ;  who  must  needs  be  a  Papist  because  her 
grandam  was  so,  and  grows  sick  if  you  but  talk  of  the  communion;  and  aU 

*  Act.  and  Monum. 


Gal.  YI.  7.]  man's  seed-time  and  harvest.  3G9 

this  to  save  his  lands  on  earth,  though  he  lose  his  land  in  paradise  :  let  him 
know,  '  God  is  not  mocked.' 

If  there  be  any  here  that  hath  given  no  religion  yet  a  full  persuaded 
place  in  his  heart,  but  because  he  sees  divers  shadows,  resolves  on  no  sub- 
stance ;  and  is  like  the  bat,  that  hath  both  wings  and  teeth,  and  so  is  neither 
a  bird  nor  a  beast :  his  mind  being  like  a  pull"  of  wind,  between  two  re- 
ligions, as  that  between  two  doors,  ever  whistling.  Protestants,  he  says,  be- 
lieve well,  Puritans  say  well,  and  Papists  do  well ;  but  till  they  all  agree  in 
one,  he  will  be  none  of  them  all.  To  quit  him  in  his  own  fantasy,  let  him 
then  take  from  the  one  good  faith,  from  the  other  good  words,  and  from  the 
last  good  works,  and  he  may  be  made  a  very  good  Christian.  But  why 
then  comes  he  to  church  1  By  the  mere  command  of  the  positive  law  ;  as 
he  comes  to  the  assizes  when  he  is  warned  of  a  jury.  But  let  him  not  be 
deceived  ;  '  God  is  not  mocked.' 

If  there  be  any  luxurious,  that  serves  God  in  the  temple,  his  flesh  in  the 
chamber  ;  any  covetous,  that,  as  if  his  soul  was  divisible,  strives  to  serve  two 
masters,  though  he  doth  it  diversely — God  with  his  art,  the  world  with  his 
heart ;  if  any  blasphemer,  that  here  sings  psalms,  and  abroad  howls  oaths  and 
curses — '  If  any  man  among  you  seem  to  be  religious,  and  bridleth  not  his 
tongue,  but  deceiveth  his  own  heart,  that  man's  religion  is  in  vain,'  James  i. 
2G;  if  any  seem  xus/w  dovhsuovrss,  when  they  are  xahuj  douXsuovn;,  servers  of 
the  Lord,  when  they  are  observers  of  the  time  :  let  them  know  to  their 
horror,  non  deluditur  Deus,  '  God  is  not  mocked.' 

Gold  cannot  hide  a  rotten  post  from  God's  eye.  If  men  will  be  humiles 
sine  despectu,  and  jiauperes  sine  defedu*  he  sees  it.  Hypocrisy  is  like  a 
burning  fever,  which  drinks  fervent  heat  out  of  cold  drink.  The  h}^)ocrite 
is  nothing  else  but  a  player  on  this  world's  stage  ;  the  villain's  part  is  his, 
and  all  his  care  is  to  play  it  handsomely  and  cleanly.  He  maliceth  any  man 
that  would  take  his  part  from  him  :  not  unlike  to  him  that  being  requested 
to  lend  his  clothes  to  represent  a  part  in  a  comedy,  answered,  No  ;  he  would 
have  nobody  play  the  fool  in  his  clothes  but  himself.  He  thinks  to  cozen 
all  the  world  with  the  opinion  of  his  purity ;  but  there  is  one  above  sees 
him.     '  God  is  not  mocked.' 

11.  I  have  ended  the  caution ;  let  us  come  to  the  reason  :  '  For  whatso- 
ever a  man  soweth,  that  shall  he  also  reap  ;'  wherein  observe — 1.  The  man- 
ner ;  2.  The  matter. 

1.  In  the  manner  there  is  a  twofold  generalitj^,  of  the  thing  and  the 
person.  There  is  a  'whatsoever'  and  a  'whosoever;'  for  the  whole  speech 
is  indefinite. 

(1.)  The  person  is  indefinite  :  'a  man,'  any  man,  every  man.  This  is  the 
first  generality.  For  country,  be  he  Jew  or  Gentile,  Turk  or  Christian;  for 
degree,  high  or  low,  prince  or  subject,  the  greatest  lord  or  the  basest  groom  ; 
for  estate,,  be  they  rich  or  poor,  the  wealthiest  burgher  or  the  wretchedest 
beggar ;  for  sex,  be  they  male  or  female  ;  for  condition,  be  they  bond  oi 
free.     *  What  a  man,'  any  man,  *  sows,'  ckc. 

(2.)  The  thing  is  indefinite  :  '  whatsoever.'  This  is  the  other  generality. 
Be  it  good  or  evil,  blessing  or  cursing,  charity  or  injury,  equity  or  iniquity, 
truth  or  hypocri.sy,  deceit  or  honesty.  '  Whatsoever  a  man  soweth,'  &c.  EvU  is 
of  the  flesh  :  and,  ver.  8,  *  He  that  soweth  to  his  flesh  shall  of  the  flesh  reap 
corruption;'  and,  chap.  v.  19, '  The  works  of  the  flesh  are  manifest :  adultery,' 
&c. ;  they  which  sow  such  seed  '  shall  not  inherit  the  kingdom  of  God.'  Good 
is  of  the  Spirit :  '  And  he  which  soweth  to  the  Spirit  shall  of  the  Spirit  reap 

*  Beru. 
VOL.  II.  2  A 


370  man's  seed-time  and  harvest.        [Sermon  XLVI. 

life  everlasting;'  cliap.  v.  22,  '  The  fruit  of  the  Spirit  is  love,  joy,  peace,'  &c,; 
and  '  to  those  that  walk  after  this  Spirit  there  is  no  condemnation,'  Rom. 
viii.  1.  'Whatsoever.'  There  are  no  more  sorts  of  men  but  good  and  evil; 
nor  more  sorts  of  ends  than  jpcena  et  'prcemium,  reward  and  punishment. 
Therefore  whatsoever  whosoever  soweth,  the  same  shall  he  also  reap. 

2.  You  see  the  manner.  In  the  matter  we  must  also  consider  two  things 
— a  seeding  and  a  harvest.  '  Whatsoever  a  man  soweth '  in  his  seed-time, 
'  that  shaU  he  also  reap '  in  his  harvest.  They  that  sow  grace  shall  reap 
glory  ;  they  that  sow  corruption  must  reap  confusion. 

To  begin  with  the  wicked  :  he  that  sows  evil  shall  reap  evil ;  he  that 
soweth  malum  culpce,  the  evil  of  sin,  shall  reap  malum  poence,  the  evil  of 
punishment.  So  Eliphaz  told  Job  that  he  had  seen.  Job  iv.  8,  '  they  that 
plough  iniquity,  and  sow  vrickedness,  reap  the  same.' 

And  that  either  in  kind  or  quality,  proportion  or  quantity.  In  kind,  the 
very  same  that  he  did  to  others  shall  be  done  to  him ;  or  in  proportion,  a 
measure  answerable  to  it.  So  he  shall  reap  what  he  hath  sown,  in  quality 
or  in  quantity  ;  either  in  portion  the  same,  or  in  proportion  the  like. 

(1.)  In  kind.  The  prophet  cursing  Edom  and  Babel,  saith  thus,  Ps. 
cxxxvii.  8, '  O  daughter  of  Babylon,  happy  shall  he  be  that  rewardeth  thee  as 
thou  hast  served  us.'  The  original  is,  '  that  recompenseth  to  thee  thy  deed 
which  thou  didst  to  us.'  So  Zion  rejoiceth  over  Edom:  Obad.,  ver.  15,  'As 
thou  hast  done,  it  shall  be  done  to  thee;  thy  reward  shall  return  upon 
thine  own  head.'  So  the  Lord  to  Mount  Seir  :  Ezek.  xxxv.  15,  'As  thou 
didst  rejoice  at  the  inheritance  of  the  house  of  Israel  when  it  was  desolate,  so 
will  I  do  unto  thee  :  thou  shalt  be  desolate,  O  Mount  Seir.'  Yea,  ver.  14, 
'  When  the  whole  earth  rejoiceth,  I  will  make  thee  desolate.'  Prov.  i.. 
Wisdom  crieth,  fools  laugh ;  therefore  saith  she,  '  I  wiU  also  laugh  at  your 
calamity;  I  will  mock  when  your  fear  cometh.'  This  is,  ver.  31,  'to  be 
filled  with  their  own  devices,  to  eat  the  finit  of  their  own  way,'  to  reap  of 
their  own  sowing. 

Thus  was  God's  law  :  '  Eye  for  eye,  tooth  for  tooth; '  lex  talionis;  '  blood 
for  blood.'  So  Abel's  blood  spilt  on  the  earth  cries  for  the  blood  of  Cain, 
that  runs  in  his  murderous  veins.  Nature  is  offended  and  must  be  pacified ; 
and  no  pacification  can  wash  the  land  from  blood,  but  their  blood  that  shed 
it.  Justice  must  cause  them  that  have  sowed  blood  to  reap  blood.  The 
example  of  Adoni-bezek  is  most  observable,  Judges  i.  Judah  and  Simeon, 
warring  against  the  Canaanites,  surprised  Adoni-bezek,  and  cut  off  his 
thumbs  and  his  great  toes.  And  Adoni-bezek  said,  '  Threescore  and  ten 
kings,  having  their  thumbs  and  their  great  toes  cut  off,  gathered  their  meat 
under  my  table  :  as  I  have  done,  so  God  hath  requited  me.' 

Thus  is  wickedness  recompensed  suo  genere,  in  its  own  kind.  So  often 
the  transgressor  is  against  the  transgressor,  the  thief  robs  the  thief,  2)roditoris 
proditor;  as  in  Eome  many  unchristened  emperors,  and  many  christened 
popes,  by  blood  and  treason  got  the  sovereignty,  and  by  blood  and  treason 
lost  it.  EvU.  men  drink  of  their  own  brewing,  are  scourged  with  their  own 
rod,  drowned  in  the  pit  which  they  digged  for  others;  as  Haman  was 
hanged  on  his  own  gallows,  PerUlus  tormented  in  his  own  engine.  iVec 
enim  lex  justior  xdla  est ;  quam  neds  artifices  arte  perire  sna.  Thus  they 
reap  in  kind.     Now — 

(2.)  In  proportion.  The  punishment  is  apted  to  the  quality  of  the  sin. 
Adam  at  first  did  eat  in  wantonness ;  Adam  shall  therefore  eat  in  pain.  He 
excuseth  his  offence  vsdth  a  bold  forehead ;  therefore  in  the  sweat  of  his  fore- 
head he  shaU  eat  his  bread.     The  woman's  eye  lusted ;  therefore  in  her  eye 


Gal.  VI.  7.]  man's  seed-time  and  harvest.  371 

tears.  She  longed  then  against  grace ;  she  shall  long  now  against  nature. 
She  overruled  her  husband  before  ;  he  shall  overrule  her  now.  Man  hath 
the  pre-eminence,  and  'her  desire  shall  be  subject  to  him,' — should  be, 
though  in  all  it  is  not ;  but  lightly,  when  Eve  overrules  Adam,  the  devil  is 
in  the  business. 

To  trace  along  the  passages  of  Holy  Scriptures  in  this  point — about  pro- 
portion. The  ambition  of  Babel-builders  was  punished  with  ridiculousness. 
Ham  offending  against  natural  reverence  was  damned  to  servitude.  As  it 
was  but  an  easy  judgment  upon  Henricus  the  Fifth,  emperor  of  Germany, 
that  had  deposed  his  natural  father,  to  have  no  natural  son.  Sodom  was 
burned  with  fire  unnatural,  that  had  burned  with  lusts  unnatural.  Lot's 
wife  abusing  her  sense,  lost  her  sense ;  became  a  senseless  pillar.  She  would 
look  back,  therefore  she  shall  not  look  forward ;  she  turned  before,  therefore 
now  shall  not  stir ;  tchi  respexit,  ibi  remansit. 

Thus  Absalom's  folly  was  the  recompense  of  David's  adultery.  He  had 
slain  Uriah  with  the  sword,  and  the  sword  shall  not  depart  from  his  house. 
Solomon  divides  God's  kingdom ;  his  own  kingdom  shall  be  divided.  Be- 
cause Pharaoh  drowned  the  male  children  of  the  Hebrews  in  a  river,  Exod. 
i.  22,  himself  and  the  Egyptian  host  shall  be  drowned  in  a  Red  Sea,  chap, 
xiv.  Dives  would  not  give  Lazarus  a  crumb ;  Lazarus  shall  not  bring  Dives 
a  drop.  Dedderavit  guttam,  qui  non  declit  micam*  There  is  fit  proportion 
betwixt  a  crumb  of  bread  and  a  drop  of  water.  The  tongue  of  that  rich 
man,  that  had  consumed  so  much  belly-cheer,  and  turned  down  so  many 
tuns  of  wine,  shall  not  now  procure  one  pot  of  water,  not  a  handful,  not  a 
drop.  Li  his  tongue  he  sinned  ;  in  his  tongue  he  is  tormented.  Judas  was 
the  instrument  of  his  Master's  death ;  Judas  shall  be  the  instrument  of  his 
own  death.  Insolent  Bajazet  vowed  to  imprison  conquered  Tamerlane  in  a 
cage  of  iron,  and  to  carry  him  up  and  down  the  world  in  triumph ;  but 
Tamerlane  conquering  that  Turk,  triumphed  over  him  just  in  the  same 
fashion.  Those  two  monsters  of  the  age,  Pope  Alexander  the  Sixth  and  his 
darling  Borgias,  that  had  bathed  their  hands  in  so  much  blood,  were  at  last, 
by  the  error  of  a  cup-bearer,  poisoned  themselves  out  of  those  very  bottles 
wherewith  they  would  have  poisoned  the  cardinals.  Behold  the  proportion : 
punishments  respondent  to  the  sins. 

Here  is  sufficient  cause  to  make  the  wicked  tremble  :  God  hath  propor- 
tioned out  a  judgment  for  their  sins.  !Man  by  his  wickedness  cuts  out  a 
garment  of  confusion  for  his  own  back.  I  know  that  this  kind  of  punishing 
is  not  always  executed  in  this  world,  God's  temporal  judgments  are  (like 
our  quarter-sessions)  kept  here  and  there.  Some,  much,  yea,  most,  is  re- 
served for  another  world.  If  all  sin  were  punished  here,  we  should  look  no 
further.  But  '  Tophet  is  ordained  of  old  :  the  pUe  thereof  is  fire  and  much 
wood ;  the  breath  of  the  Lord,  Uke  a  stream  of  brimstone,  doth  kindle  it,'  Isa. 
XXX.  33.  If  no  sin  were  punished  here,  man  would  not  believe  God's  power. 
But  some  is  :  'So  that  a  man  shall  say,  VerUy  there  is  a  reward  for  the 
righteous ;  verily  there  is  a  God  that  judgeth  in  the  earth,'  Ps.  Iviii.  11. 

Think  of  that  lower  future  place,  ye  wicked,  and  the  heavy  proportion 
tha't  must  there  be  measured  you.  Here  you  have  sown  in  your  seed-time ; 
there  you  must  reap  your  harvest.  Let  the  idolater  think  of  this  :  he  hath 
thrust  God  out  of  his  throne  ;  God  will  thrust  him  out  of  his  kingdom.  The 
drunkard  that  abuseth  so  much  wine  must  there  want  a  little  water.  The 
usurer  shall  be  there  bound  faster  with  the  bonds  of  torment  than  he  hath 
formerly  bound  poor  men  with  his  obligations.     The  covetous,  that  had  no 

*  Aug. 


372  man's  seed-time  and  harvest.         [Sermon  XLYI. 

pity,  shall  not  be  pitied  :  '  Ho  shall  have  judgment  without  mercy  that  hath 
shewed  no  mercy,'  James  ii.  1 3.  The  lustful  shall  burn  with  a  new  fire  ;  the 
malicious  shall  find  no  further  cause  of  envy.  V(^  ridentibus;  they  that 
laughed  shall  now  weep ;  and  that  as  Rachel,  for  their  joys,  never  to  be  com- 
forted.    '  He  that  soweth  iniquity  shall  reap  vanity,'  Prov.  xxii.  8. 

I  list  not  to  enter  discourse  of  those  infernal  horrors.  I  may  say  with  the 
poet,  If  I  had  a  hundred  tongues,  and  a  voice  of  iron, 

'Non 
Omnia  poenarum  percurrere  nomina  possim,' — 

I  could  not  run  through  the  names  of  those  endless  torments.  It  is  a  fear- 
ful place :  God  send  us  all  never  to  know  more  of  it  than  by  hearsay  ! 
Where  spirits  are  the  tormentors,  damnation  the  fire,  the  breath  of  an  offended 
God  the  bellows,  shrieking  and  gnashing  of  teeth  the  music,  the  effect  of  im- 
patient fury ;  and  all  these  terrors  perfected  by  their  eternity.  We  com- 
monly say  in  misery,  If  it  were  not  for  hope,  the  heart  would  burst ;  here  is 
no  hope,  and  yet  the  heart  must  hold.  The  wretchedness  is,  it  cannot  burst. 
Poence  gehennales  torquent,  non  extorquent :  puniunt,  non  Jiniunt  corpora* 
It  is  called  by  Augustine,  Mors  sine  morte,  finis  sine  fine,  defedus  sine  de- 
fectu.f 

But  some  will  say,  Your  text  speaks  of  proportion  :  how  can  eternal  ven- 
geance be  proportionable  to  a  momentary  offence  1  Yes ;  first,  an  infinite 
God  is  offended,  and  a  finite  man  is  the  offender.  Because  he  cannot  be 
capable  of  an  infinite  wrath  at  once,  he  must  have  it  in  eternity ;  the  short 
dimensions  of  his  essence  cannot  answer  so  infinite  justice  but  in  the  long 
extension  of  his  punishment ;  what  wants  in  place  must  be  supplied  in 
time.  Christ  indeed  suffered  enough  in  a  short  time,  because  he  was  infi- 
nite ;  man  cannot  do  so,  and  therefore  must  be  for  ever  in  suffering.  Secondly, 
he  that  delights  in  sin  desires  it  may  ahvays  continue  :  and  velle  pecca- 
tum,  est  peccatum, — so  that  an  infinite  desire  must  needs  have  an  infinite 
punishment.  Qui  moritur  sine  poenitentia,  si  seviper  vivei'et,  semper  pec- 
caret, — He  that  dies  without  repentance,  if  he  should  ever  live,  would 
ever  sin.  So  Gregory  :  It  is  God's  just  judgment,  ut  nunquam  mortuus 
careat  supplicio,  qui  nunquam  vivus  voluit  carer e  peccato,'^ — that  the  dead 
should  have  eternal  punishment,  who  Kving  would  have  been  eternally 
wicked;  ut  nuUus  detur  iniquo  terminus  idtionis ;  qui  quamdiu  valuit, 
habere  noluit  te-)ini7mm  criminis, — that  no  end  should  be  allowed  to  his 
vengeance,  that  would  have  allowed  himself  no  end  of  wickedness.  As  the 
good  man,  if  he  should  ever  live,  would  ever  do  well.  If  thou  wilt  therefore 
offend  i7i  oeterno  tuo,  God  must  punish  in  a^terno  suo.  Thy  injustice  would 
put  no  date  to  thy  sins ;  God's  justice  shall  set  no  date  to  thy  sufferings. 
'  Thus  ye  have  ploughed  wickedness,  and  ye  have  reaped  iniquity,'  Hos.  x.  13. 

You  see  the  wicked's  seeding  and  harvest  :  God  keep  us  from  sowing 
such  seed,  that  we  may  never  reap  such  a  crop  !  The  godly  have  also  their 
seeding  and  their  harvest.  All  their  sowing  may  be  distinguished  into  piety 
towards  God,  and  charity  towards  men. 

(1.)  For  piety.  They  sow  in  faith  ;  and  God  will  bless  that  seed  :  it  shall 
grow  up  to  heaven,  for  it  is  sown  in  the  side  of  Jesus  Christ  who  is  in 
heaven.  '  He  that  beUeveth  on  God ; '  there  is  the  seed  :  '  shall  have  ever- 
lasting life,'  John  v.  24  ;  there  is  the  harvest.  Qui  credit  quod  non  videt, 
videbit  quod  credit, — He  that  believes  what  he  doth  not  see ;  there  is  the 
seed  :  shall  one  day  see  what  he  hath  believed ;  there  is  the  harvest. 

*  Prosper.  t  De  Spiiitu  et  Anima,  cap.  56.  %  lu  Moral. 


Gal.  YI.  7.]  man's  seed-time  and  harvest.  373 

They  sow  in  obedience  :  this  is  also  a  blessed  seed,  that  will  not  fail  to 
prosper  wheresoever  it  is  cast.  '  If  ye  keep  my  commandments ; '  there  is  the 
seed  :  'ye  shall  abide  in  my  love,'  John  xv.  10  ;  there  is  the  harvest.  Kom. 
\\.  22,  'Ye  are  the  servants  to  God,  and  have  your  fruit  imto  holiness  j ' 
there  is  the  solving  ;  '  and  the  end  everlasting  life ; '  there  is  the  reaping. 
Obedientia  in  terris,  regnahit  in  ccelis. — He  that  serves  God  on  earth,  and 
sows  the  seed  of  obedience,  shall  in  heaven  reap  the  harvest  of  a  kingdom. 

They  sow  in  repentance  :  and  this  seed  must  needs  grow  up  to  blessed- 
ness. Ps.  cxxvi.  5,  'They  that  sow  in  tears  shall  reap  in  joy.  He  that 
gocth  forth  and  weepeth,  bearing  precious  seed ; '  there  is  the  sowing  :  '  shall 
doubtless  come  again  with  rejoicing,  bringing  his  sheaves  with  him ;'  there 
is  the  harvest.  Many  saints  have  now  reaped  this  crop  in  heaven,  that 
sowed  their  seed  in  tears.  David,  Mary  Magdalene,  Peter ;  as  if  they  had 
made  good  the  proverb,  '  No  coming  to  heaven  with  dry  eyes.'  Thus 
nature  and  God  diflfer  in  their  proceedings.  To  have  a  good  crop  on  earth, 
we  desire  a  fair  seed-time ;  but  here  a  wet  time  of  sowing  shall  bring  the 
best  har\'est  in  the  barn  of  heaven.  '  Blessed  are  they  that  mourn  ; '  there 
is  the  seeding  :  '  for  they  shall  be  comforted,'  Matt.  v.  4  ;  there  is  the  harvest. 
Lastly,  they  sow  in  renouncing  of  the  world,  and  adherence  to  Christ : 
and  they  reap  a  great  harvest.  '  Behold,'  saith  Peter  to  Christ,  '  we  have 
forsaken  all  and  followed  thee,'  Matt.  xix.  27  ;  there  is  the  seeding.  '  What 
shall  we  have  therefore  1 '  What  ]  '  You  shall  sit  on  twelve  thrones,  judg- 
ing the  twelve  tribes  of  Israel,'  ver.  28,  29  ;  all  that  you  have  lost  shall  be 
centupled  to  you  :  and  you  '  shall  inherit  everlasting  life;'  there  is  the  harvest. 
*  Sow  to  yourselves  in  righteousness,  and  reap  in  mercy,'  Hos,  x.  12. 

(2.)  For  charity.  He  that  sows  this  seed  shall  be  sure  of  a  plentiful 
crop.  '  Whosoever  shall  give  to  drink  to  one  of  these  little  ones  a  cup  of 
cold  water  only ' — a  little  refreshing — '  in  the  name  of  a  disciple  ;  verily  I  say 
unto  you,  he  shall  in  no  wise  lose  his  reward,'  ^latt.  x.  42.  But  if  he  that 
giveth  a  little  shall  be  thus  recompensed,  then  '  he  that  soweth  bountifully 
shall  reap  bountifully,'  2  Cor.  ix,  6.  Therefore  sparse  abroad  with  a  fuU  hand, 
like  a  seedsman  in  a  broad  field,  without  fear.  Doth  any  think  he  shall  lose 
by  his  charity  ?  No  worldling,  when  he  sows  his  seed,  thinks  he  shall  lose 
his  seed  ;  he  hopes  for  increase  at  harvest.  Darest  thou  trust  the  ground, 
and  not  God  ?  Sure  God  is  a  better  paymaster  than  the  earth :  grace  doth 
give  a  larger  recompense  than  nature.  Below,  thou  mayest  receive  forty 
grains  for  one  ;  but  in  heaven,  (by  the  promise  of  Christ,)  a  hundred-fold :  a 
'  measure  heapen,  and  shaken,  and  thrust  together,  and  yet  running  over, 
'  Blessed  is  he  that  considereth  the  poor  ;'  there  is  the  seeding  :  '  the  Lord 
shall  deliver  him  in  the  time  of  trouble,'  Ps.  xli.  1  ;  there  is  the  harvest.  Is 
this  all  \  No  ;  ]\Iatt.  xxv.  35,  '  Ye  fed  me  when  I  was  hungry,  and  gave  me 
drink  thirsty,'  comforted  me  in  misery ;  there  is  the  sowing.  Venite  heati, 
'  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you ; ' 
there  is  the  harvest.  I  shut  up  tliis  pohit  with  the  Apostle's  blessing  : 
'  Now  he  that  ministereth  seed  to  the  sower,  both  minister  bread  for  your 
food,  and  multiply  your  seed  sown,  and  increase  the  fruits  of  your  righteous- 
ness,' 2  Cor.  ix.  10.     God  send  you  a  good  harvest ! 

I  conclude.  '  Whatsoever  a  man  soweth,  that  shall  he  also  reap.'  Oh 
that  this  text  might  be  true  upon  all  us  at  this  time  !  The  Lord  hath  sown 
the  seed  of  his  gosftel ;  oh  that  he  might  reap  your  souls  to  his  glory  !  But 
shall  we  hope  for  that  which  the  prophets  found  not  ?  '  I  have  laboured  in 
vain,  I  have  spent  my  strength  for  nought,'  saith  Isaiah,  chap.  xlix.  4.  Nor 
the  apostles  ]     '  I  have  fished  all  night,  and  caught  nothing,'  saith  Peter. 


374  man's  seed-time  and  harvest.        [Sermon  XLVI. 

No,  nor  Christ  himself,  '  who  spake  as  never  man  spake  ? '  Yet  himself 
teUeth  us.  Matt,  xiii.,  that  of  four  sorts  of  ground  wherein  the  seed  was 
sown,  three  were  barren,  and  returned  no  fruit.  Alas,  how  much  seed  is 
sown  among  thorns,  rocks,  and  highway  grounds  !  You  come  to  receive  this 
seed,  but  it  fructifies  not.  You  bring  forth  hedge-fruit,  like  the  heathen ; 
scarce  so  good.     We  hear  often,  and  as  often  forget. 

Yet  still,  beloved,  this  text  shaU  be  true.  God  hath  sown,  and  he  will 
reap  :  sown  his  word,  and  will  reap  his  glory.  His  glory,  either  in  your  in- 
struction or  destruction,  conversion  or  conviction,  life  or  death.  Oh,  why 
should  that  be  to  your  horror  that  is  meant  to  your  comforts  !  Turn  not 
that  to  your  desolation  which  God  sends  to  your  consolation.  Pray  you 
then  with  me,  every  one  to  the  Lord,  that  this  seed  now  sovra  may  bring 
forth  fruit  in  us  all, — in  some  thirty,  in  some  sixty,  in  some  a  hundred-fold, — 
to  the  glory  of  his  holy  name,  and  the  eternal  salvation  of  our  souls  through. 
Jesus  Christ.     Amen. 


SPIEITITAL  ETE-SALVE; 

OR, 

THE  BENEFIT   OF   ILLUMINATION. 


The  eyes  of  your  understanding  being  enlightened,  that  you  may  Jcnow  what 
is  the  hope  of  his  calling,  and  what  the  riches  of  the  glory  of  his  inheri- 
tance in  the  saints. — Eph.  I.  18. 

The  special  grace  that  liere  Paul  prays  for  his  Ephesians  is  illumination. 
Wherein  is  described  to  us — I.  An  eye ;  II.  An  object.  The  eye  is  spiritual, 
the  object  celestial;  the  instrument  is  gracious,  the  spectacle  glorious. 
'  The  eye  enlightened,'  there  is  the  organ ;  '  the  hope  of  God's  calling,  and 
the  rich  inheritance  of  the  glorified  saints,'  there  is  the  object. 

The  eye  is  described  by  its  situation  and  its  qualification.  The  site  is  'the 
understanding ;'  the  qualification  is  '  enlightened.' 

I.  The  eye  is  the  most  excellent  organ  of  sense.  St  Augustine  applies 
seeing  to  all  the  senses :  hear  and  see,  touch  and  see ;  and  the  Psalmist 
hath,  '  Taste  and  see  how  gracious  the  Lord  is.'  Other  senses  discern  only 
things  near  them ;  this,  remote  and  distant  objects.  Some  say  the  roimd- 
ness  of  the  eye  resembles  the  unity  of  the  Deity,  which  is  one  and  perfect ; 
and  the  triangular  sight,  the  trinity  of  persons.  Tiiis  is  too  curious.  Happy 
is  that  intellectual  eye,  whose  object  is  the  blessed  Unity  in  Trinity,  and 
Trinity  in  Unity ;  whose  delight  is  good,  yea,  God ! 

In  a  clear  eye,  the  looker  sees  his  owa.  image  ;  so  God,  in  a  sanctified  un- 
derstanding, sees  a  limited  resemblance  of  his  infinite  self.  And  as  some 
physicians  say,  that  if  looking  in  a  sick  man's  eyes  they  see  their  image, 
there  is  hope  of  life  ;  but  the  want  of  this  resultance  is  held  an  argument  of 
instant  death  :  whereby  they  give  themselves  a  prognostic  sign  whether  the 
patient  will  die  of  that  sickness  or  recover  it,  by  the  reflection  of  his  eyes. 
But  it  is  certain,  if  God's  image  be  not  in  the  understanding,  i7istat  mors 
animcB,  the  soul  is  in  danger  ;  if  it  sliine  there,  there  is  comfort  of  life,  yea, 
life  of  comfort.  Hence  it  is  that  the  '  god  of  this  world '  doth  so  strive  to 
'  blind  the  minds  of  them  that  believe  not,'  ne  imago  Dei,  &c.,  '  that  the 
light  of  the  glorious  gospel  of  Christ,  who  is  the  image  of  God,  should  not 
shine  into  them,'  2  Cor.  iv.  4, 


376  SPIRITUAL  EYE-SALVE.  [SeEMON   XLVII. 

God  liath  set  two  lids  to  defend  the  corporal  eye  from  annoyances.  So 
he  hath  given  the  understanding  dims  jmlpehras,  faith  and  hope,  to  shelter 
it.  For  the  eye  is  not  more  tender  to  the  body  than  the  understanding  is 
to  the  soul.  And  therefore  Satan  seeks  by  all  means  to  hurt  it,  either  by 
offering  it  violent  blows,  which  the  '  shield  of  faith '  bears  off,  or  by  throw- 
ing dust  into  it, — '  gifts  blind  the  eyes,' — which  the  other  lid  of  hope  for  bet- 
ter riches  keeps  out. 

1.  The  situation  of  this  spiritual  eye  is  in  the  soul.  God,  framing  man's 
soul,  planted  in  it  two  faculties  :  the  superior,  that  is  the  understanding, 
which  perceiveth  and  judgeth ;  the  inferior,  that  is  the  will,  which  being  in- 
formed of  the  other,  accordingly  follows  or  flies,  chooseth  or  refuseth.  The 
Scripture,  favouring  the  simplest  capacity,  compares  these  two  powers  of  the 
soul  to  two  known  parts  of  the  body  :  the  understanding  to  the  eye,  the 
affections  to  the  foot — the  eye  directing,  the  foot  walking.  Every  man  is 
naturally  born  blind  and  lame  :  as  Zedekiah,  captivated  to  the  king  of 
Babylon ;  first  they  '  put  out  his  eyes,'  2  Kings  xxv.  7,  and  then  they  lamed 
his  feet  with  fetters  of  brass.  So  is  eveiy  man  by  nature,  and  therefore 
easily  made  a  slave  to  the  king  of  infernal  Babylon,  if  the  mercy  of  Christ 
should  not  redeem  him.  This  consideration  reacheth  forth  to  us  two  uses ; 
the  one  of  instruction,  the  other  of  reprehension  : — 

Use  1. — This  teacheth  us  to  desire  in  the  first  place  the  enlightening  of 
our  eyes;  and  then  after,  the  strengthening  of  our  feet.  So  that  sweet  pro- 
phet ordereth  his  prayers,  Ps.  xxv.  4,  5  :  first,  '  Shew  me  thy  ways,  0  Lord  : 
teach  me  thy  paths ;'  then,  *  Lead  me  in  thy  truth.'  First  clear  my  eyes, 
then  enable  my  feet.  Ps.  cxix.  27,  32,  '  Make  me  to  understand  the  way  of 
thy  precepts,'  and  then  '  I  will  run  the  way  of  thy  commandments.'  He  that 
would  sail  safely  must  get  a  good  pilot,  before  good  rowers.  Swift  horses, 
without  a  skilful  waggoner,  endangers  more.  He  that  labours  for  feet  be- 
fore he  hath  eyes,  takes  a  preposterous  course ;  for,  of  the  two,  the  lame  is 
more  likely  to  come  to  his  journey's  end  than  the  blind.  Could  he  run  as 
swift  as  Hazael,*  and  overstrip  the  young  hart  on  the  mountains;  yet  being 
blind,  he  would  hardly  hit  the  way  to  heaven.  There  is  but  one  way  thither, 
bypaths  mnumerable;  it  is  a  thousand  to  one  against  him  that  he  misseth  the 
right.  If  he  be  set  into  it,  ynt  there  are  so  many  blocks,  rubs,  obstacles  put 
before  him  by  the  devil  and  the  world,  that  he  can  no  more  go  in  the  true 
way  than  he  could  discern  it  from  the  fiilse.  But  if  a  man  hath  eyes,  there 
is  hope  he  Avill  creep  to  heaven,  though  on  lame  feet.  He  sees  where  Jeru- 
salem stands,  and  hath  direction  for  the  way ;  (as  travellers  in  scrolls  :  from 
such  a  village  to  such  a  city,  &c. ;)  so  the  word  of  God  prescribes  his  jour- 
ney •  from  '  faith  to  virtue,  from  virtue  to  knowledge,  from  knowledge  to 
temperance,  from  temperance  to  patience,'  &c.,  2  Pet.  i.  5,  till  he  comes  to 
'enter  into  the  everlasting  kingdom  of  our  Lord  Jesus  Christ,'  ver.  11. 
Hence  we  see  there  is  somewhat  more  hope  of  a  vicious  person  that  hath 
a  good  understanding,  than  of  an  utterly  dark  and  blind  soul,  though  he 
walks  upon  zealous  feet.  Let  them  know  that  they  will  come  to  heaven 
without  eyes,  when  the  wicked  come  out  of  heU  without  feet. 

Which  lets  us  see  the  kind  love  of  the  Popish  clergy  to  their  people,  and 
how  unfeignedly  they  desire  their  going  to  heaven,  when  they  pluck  out 
their  eyes,  and  send  them  thither.  So  they  may  grope  for  it,  as  the  Sodom- 
ites did  for  the  door  of  Lot's  house.  That  which  they  call  the  '  mother  of 
devotion,'  ignorance,  Augustine  calls  iiesshnam  matrem,  the  worst  mother: 
Pessimce  matris  ignorauiice,  2^essimce  it  idem  duce  filice  sunt :  scilicet  falsitas, 

*  Q».  Asahel?— Ed. 


EpH.  I.  18.]  SPIRITUAL  EYE-SALVE.  377 

et  duhietas  ;  ilia  miseiior,  ista  miserahilior  ;  ilia  perniciosior,  ista  molestior^ 
— There  are  tvro  evil  daughters  of  the  most  evil  mother  ignorance  :  false- 
hood and  doubting ;  the  former  is  more  miserable,  the  latter  more  pitiable ; 
that  more  pernicious,  this  more  troublesome.  Let  them  that  plead  so  im- 
petuously their  religion  authentical  from  the  fathers,  {nos  cum  patribus 
rejicimur,)  read  the  opinion  of  a  great  father  concerning  a  main  point  of  their 
doctrine — ignorance.  ■  Chrysostom  says,  Prcecedit  scientia  virtutis  cultum, — 
Knowledge  of  virtue  must  ever  go  before  devotion  :  for  no  man  can  earnestly 
affect  the  good  he  knows  not ;  and  the  evil  whereof  he  is  ignorant,  he  fears 
not.*  So  that  true  love  to  good,  and  hatred  to  evil,  cannot  occur  to  a  heart 
nescient  of  them  both.  For  scientia  co7iscientiam  divigit,  conscientia  scien- 
tiam  perjicit, — knowledge  rectifies  conscience,  so  well  as  conscience  perfects 
knowledge.  Con  must  ever  be  in  composition  ;  and  so  kindly  uniting  know- 
ledge to  devotion,  there  ariseth  conscience. 

If  they  allow  not  then  their  people  eyes,  they  may  as  well  lame  their 
feet,  and  so  send  them  like  the  Syrian  band,  instead  of  Dothan  to  Samaria. 
They  say,  '  This  is  not  the  way '  to  heaven,  '  nor  is  this  the  city '  of  life  : 
'  follow  me,  and  I  will  bring  you  to  the  man,'  Jesus  Christ,  '  whom  ye  seek. 
But  he  led  them  to  Samaria,'  '2  Kings  vi.  1 9. 

Use  2. — This  reprehends  a  common  fashion  of  many  auditors.  ^Vllen  tho 
preacher  begins  to  analyse  his  text,  and  to  open  the  points  of  doctrine,  to 
inform  the  understanding,  they  lend  him  very  cold  attention.  That  part  of 
the  sermon  is  spent  in  slumber,  as  if  it  concerned  us  not.  But  when  he 
comes  to  apply  his  conclusions,  and  to  drive  home  the  use  of  his  inferences 
by  application,  then  they  begin  to  rouse  up  themselves,  and  lend  an  ear  of 
diligence  :  as  if  they  had  only  need  to  have  their  hearts  warmed,  and  not 
to  have  their  minds  warned  and  enlightened  with  knowledge.  But,  alas  ! 
no  eyes,  no  salvation.  Your  affections  are  stirred  in  vain  without  a  pre- 
cedent illumination  of  your  souls.  You  must  know  to  do  before  you  cau 
do  what  you  know.  And  indeed  he  that  attends  only  to  exhortation,  and 
not  to  instruction,  seems  to  build  more  upon  man's  zeal  than  God's  word. 
Both  do  well  together  :  attend  to  the  '  doctrine,'  and  suffer  also  '  the  word 
of  exhortation,'  that  you  may  have  both  clear  eyes  and  sound  feet ;  those 
which  God  hath  joined  together  let  no  man  put  asunder. 

2.  I  come  from  the  situation  to  the  cjualification  of  this  spiritual  eye  : 
'  enlightened.'  For  this  blessing  the  Apostle  prays  to  the  '  Father  of  lights, 
from  whom  comes  every  good  and  perfect  gift,'  James  i.  17  :  from  him,  and 
from  him  only,  conies  this  grace  of  illumination.  Man's  mind  is  not  only 
dark,  but  darkness,  Eph.  v.  8,  till  the  Spirit  of  knowledge  light  on  him,  and 
lighten  him.  Though  Zedekiah  was  in  Nebuchadnezzar's  court,  that  great 
monarch,  newly  delivered  of  his  monstrous  ambition,  to  whom  all  the  glories 
and  pleasures  of  the  world  came  a-gossiping,  yet  he  saw  none  of  this  pomp 
and  magnificence;  his  eyes  were  wanting,  2  Kings  xxv.  So  blind  Samson 
among  the  merry  Philistines,  Judges  xvi.,  saw  none  of  their  rich  apparel, 
costly  cheer,  and  glorious  triumphs.  When  the  natural  man  comes  into  the 
temple,  among  the  congregation  of  God's  saints,  his  soul  is  not  delighted 
with  their  prayers,  praises,  psalms,  and  service  ;  he  sees  no  comfort,  no  plea- 
.sure,  no  content  in  their  actions.  True,  he  doth  not,  he  cannot ;  for  his  un- 
derstanding is  not  enlightened  to  see  '  the  hope  of  their  calling,  and  the 
glorious  riches '  which  the  Spirit  of  grace  and  consolation  sheds  into  them. 
He  sees  no  whit  into  the  awful  majesty  of  God,  filling  all  with  his  glorious 

*  Clirys.  in  Polit.,  lib.  iii. : — '  Nemo  potest  fideliter  appetere  quod  ignorat;  et  malum 
uisi  cognitum  sit,  non  timetur.' 


378  SPIRITUAL  EYE-SALVE.  [SeEMON   XLVII. 

presence,  and  ruling  all  events  with,  liis  providence ;  even  disposing  evil  to 
his  glory.  Nothing  of  the  beauty,  mercy,  pity  of  his  Sa\dour,  sitting  at  the 
right  hand  of  his  Father ;  not  his  highness  being  in  heaven,  nor  yet  his 
nighness  to  his  brethren  on  earth.  Nothing  of  '  Mount  Sion,  the  city  of  the 
living  God,  the  celestial  Jerusalem;  nor  of  the  company  of  innumerable 
angels ;  nor  of  the  general  assembly  and  company  of  the  first-bom,  which, 
are  written  in  heaven ;  not  of  God  the  Judge  of  all ;  nor  of  the  spirits  of 
just  men  made  perfect ;  nor  of  Jesus. the  Mediator  of  the  new  testament; 
nor  the  blood  of  sprinkling,  that  speaks  better  things  than  that  of  Abel,' 
Heb.  xii.  22. 

What  more  than  a  world  of  happiness  doth  this  man's  eye  not  see ! 
Hereupon  we  call  a  mere  fool  a  natural.  The  worldlings  have  esteemed  and 
misnamed  Christians  God's  fools ;  but  we  know  them  the  fools  of  the  world. 
The  greatest  philosopher  is  but  a  sot  to  the  weakest  Christian ;  therefore 
philosophy,  unbaptized  with  grace,  is  said  to  be  monoculate,  to  have  but  one 
eye,  and  that  is  of  natural  reason  ;  a  left  eye  of  the  soul.  But  the  Christian 
hath  two  eyes  :  the  left  eye  of  reason,  whereby  he  may  see  into  the  secrets 
of  nature  as  far  as  the  philosopher ;  and  the  right  eye  of  faith,  which  the 
other  wanting,  cannot  conceive  the  'mystery  of  godliness,'  1  Tim.  iii.  16. 
This  mystery  to  him  is  but  like  a  high  candle  to  a  blind  man.  God  only 
then  must  give  Solomon  wisdom ;  and  to  his  father,  a  knowledge  above  his 
teachers.  'If  any  of  you  lack  wisdom,  let  him  ask  of  God,'  James  i.  5.  The 
first  character  our  forefathers  taught  us  was  Christ's  cross;  our  first  spell- 
ing lesson,  '  In  the  name  of  the  Father,'  &c. ;  to  teach  us  that  even  all 
human  knowledge,  much  more  divine,  is  derived  from  God's  fountain. 
There  are  two  reasons  Avhy  we  must  all  beg  of  God  for  ourselves,  as  Paul 
did  for  his  Ephesians,  this  grace  of  illumination  : — 

Beason  1. — Our  spiritual  blindness  came  upon  us  by  God's  just  curse  for 
our  sins.  As  the  Philistines  put  out  Samson's  eyes  for  his  many  mischiefs 
done  them;  so  God  on  far  greater  cause  blinded  Adam,  and  his  perpetual 
issue.  He  had  pure  and  good  knowledge ;  but  because  his  ambition  was 
a-p-petere  prohibitum,  to  desire  that  was  forbidden,  his  punishment  was  perdere 
concessum,  to  lose  that  he  had.  Now,  the  same  hand  that  laid  on  this  penalty 
must  take  it  off.  The  blind  men  in  the  gospel  recovered  not  their  sight  till 
Christ  came.  They  were  as  t3rpes  to  us,  to  teach  us  that  only  the  Spirit 
of  Christ  can  restore  our  spiritual  eyes.  Therefore  of  this  Spirit  are  we 
counselled  to  '  buy  eye-salve,  to  anoint  our  eyes,  that  we  may  see,'  Eev.  iii.  18. 

Reason  2. — ^Thls  original  defect  is  increased  by  actual  transgressions.  We 
were  born  ignorant,  we  have  made  ourselves  blind,  putting  out  even  that  re- 
maining spark  of  nature.  We  '  mind  earthly  things,'  Phil.  iii.  1 9 ;  setting 
not  only  our  '  afi'ections,'  Col.  iii.  2,  but  even  fixing  our  whole  knowledge  on 
this  world.  And  it  is  impossible  that  a  man's  eye  should  look  on  earth  and 
heaven  also  at  one  instant.  It  is  a  rule  in  philosophy  :  Nothing  receives 
anjiihing  but  that  is  empty  of  all  other  things  of  a  contrary  nature.  The 
ear  must  be  empty  of  all  sounds,  the  taste  of  aU  savours,  the  eye  of  all 
colours,  before  there  can  be  entertainment  given  to  a  new  object.  The  smell 
possessed  with  rue  cannot  scent  the  rose  ;  the  taste  infected  with  gaU  imagines 
all  morsels  bitter;  and  a  green  glass  held  before  the  eyes  presents  all  things 
looked  on  green.  So  if  the  soul's  eye  be  taken  up  with  the  gaudy  vanities 
of  this  pied  world,  it  cannot  discern  the  tilings  that  concern  everlasting 
peace.  The  understanding  then  must  be  withdrawn  fi*om  earth  that  it  may 
contemplate  heaven.  This  confutes  their  practices  that  have  vowed  a 
monkish  life,  addicted  to  speculation  and  eying  of  heaven,  yet  are  perpetu- 


EpH.  I.  18.]  SPIRITUAL  EYE-SALVE.  379 

ally  raking  in  the  mud  of  the  earth  to  get  money,  with  an  impossibility  of  re- 
conciling these  two  opposite  objects  to  their  eyes  at  once.  In  vam  they 
lift  up  ceremonial  eyes  of  a  forced  devotion,  for  the  eye  of  tlieir  heart  is  fixed 
downwards ;  unless  they  have  squint-eyed  souls,  that  can  look  two  ways  at 
once.  But  I  rather  think  that,  like  watermen,  they  look  one  way  and  row 
another ;  for  he  must  needs  be  strangely  squint-eyed  that  can  at  the  same 
instant  fasten  one  of  his  lights  on  the  light  of  glory,  and  the  other  on  the 
darkness  of  iniquity.  The  riches  above  and  below  are  remote  things ;  quo- 
Tnim  dum  aliud  contemplatim  aspicimus,  aliud  contemptim  despicimus, — 
whereof  whiles  we  admire  the  one,  we  vilipend  the  other.  This  blindness 
then  being  both  hereditary  to  our  natures,  (and  hereditary  diseases  are  not 
easily  cured,)  and  augmented  by  our  wilful  disorders,  can  be  taken  away  by 
no  hand  but  God's.  '  Since  the  world  began  was  it  never  heard  that  any 
man ' — not  man,  but  God — '  opened  the  eyes  of  one  that  was  born  blind,' 
(John  ix.  32,)  and  had  iucreased  this  caecity  by  his  own  accessive  and  ex- 
cessive wickedness. 

He  that  would  desire  inspection  into  others'  bKndness,  had  need  of  clear 
eyes  himself.  '  Cast  out  the  beam  in  thine  own  eye,  that  thou  mayest  pull 
out  the  mote  in  thy  brother's,'  saith  our  Saviour.  Let  us  take  with  us,  then, 
the  eyes  of  grace  that  we  have,  that  we  may  the  better  look  into  that  blind- 
ness of  nature  we  had.  There  is  in  this  blind  eye  diseases  and  defects. 
The  diseases  are  double ;  so  are  the  defects. 

First,  The  diseases  : — 

First,  The  cataract,  which  is  a  thickness  drawn  over  the  eye,  and  bred 
of  many  causes  :  this  especially,  either  from  the  rheum  of  vain-glory,  or 
the  inflammation  of  malice.  From  this  eye  there  is  no  reflection,  or  re- 
turning its  own  beams,  whereby  a  man  may  contemplate  himself.  But 
even  the  optic  nerves  and  the  visory  s^iirits  are  corrupted  :  the  memory 
cannot  revolve,  nor  the  mind  present  itself,  what  it  is ;  nee  in  se  descendere 
tentat.  This  dark  mind  is  the  vault  where  Satan  keeps  his  seminary,  and  sits 
hatching  a  black  brood  of  lusts. 

The  means  to  expel  this  disease  is  to  take  God's  law  into  thy  hand  and 
heart,  and  through  that  glass  to  look  into  thyself.  'Consider  your  own 
ways  in  your  hearts,'  saith  the  prophet  Haggai,  chap.  i. 

'  Teipsum. 
Concute :  tecum  liabita :  te  consule,  die  tibi  quis  sis.' 

Plumb  deep  into  thy  own  breast :  Animi  tui  cihyssum  intra.*  A  man 
offends  less  by  searching  sin  with  too  deep  than  with  too  short  an  instru- 
ment. Though  this  be,  saith  Anse]m,t  gravis  angustia,  a  hard  exigent. 
Si  me  inspicio,  meipsum  non  tolero;  si  non  inspicio,  nescio.  Si  video,  horror ; 
si  non  videro,  mors  est, — If  I  look  into  myself,  I  cannot  endure  myself;  if 
I  look  not,  I  cannot  know  myself.  If  I  see  mysclif,  there  is  horror ;  if  I  see 
not,  there  is  death.  This  inspection  is  difiicult.  Difficile  est  se  nosse,  sed 
heatum, — It  is  a  hard,  but  a  happy  thing,  to  know  one's  self.  Private  sins 
are  not  easily  spied  out.  Difficilius  est  invenire,  quam  interficere,  as  Caesar 
said  of  the  Scythians, — It  is  harder  to  find  them  out  than  to  root  them  out. 
Innumerable  sins  are  in  a  man ;  if  not  in  actual  and  ripe  practice,  yet  in 
growing  seeds.  Qui  indidget  uni  vitio,  amicus  est  omnibus, — He  that  is 
partially  indulgent  to  one  sin  is  a  friend  to  all.  It  is  a  pains  well  taken  to 
study  thyself  How  sweet  a  rest  doth  that  night  bring  whose  sleep  is  pre- 
vented with  a  recognition  of  ourselves  ! 

*  laid,  de  Sum.  Bon.,  lib.  i.  ■  t  In  Meditat. 


380  SPIRITUAL  EYE-SALVE.  [SeRMON    XLVII. 

Bernard  teacheth  man  a  threefold  consideration  of  liiniself:  Quid,  quis, 
quahs  sit* — What  by  nature,  who  in  person,  what  kind  of  man  in  conversa- 
tion. Which  particulars,  when  he  casteth  up,  he  shall  find  in  sum,  himself 
a  miserable  sinner.  Si  cupis  bonus  fieri,  primum  crede  quod  nialus  sis, — If 
thou  wouldest  be  good,  first  know  that  thou  art  evil.  Chrysostom  ampli- 
fies this  self-knowledge  by  teaching  a  man  to  consider  what  he  is  in  him- 
self, dust  and  ashes ;  what  is  within  him,  much  wickedness ;  what  above 
him,  an  offended  justice ;  what  below  him,  a  burning  lake ;  what  against 
him,  Satan  and  sin ;  what  before  him,  vain  pleasure ;  what  behind  him,  in- 
fallible death.t 

But,  alas  !  what  is  all  this  that  hath  been  said  of  the  eye,  if  God  enlighten 
not  that  mental  eye  to  see  it  1  He  must  open  our  eyes  to  behold  the  '  won- 
derful things  of  his  law.'  Otherwise  man's  sight  to  these  objects  is  but  as 
oculus  noctiiw  ad  lumen  soils.  Spiritual  joys  he  cannot  perceive  ;  and  what 
he  conceives  of  death  and  hell,  he  thinks  of  them  senselessly  like  a  beast,  or 
desperately  like  a  devil.  If  his  conscience  begins  to  wake,  he  sings  her 
asleep  again.  And  as  in  some,  the  fuliginous  vapours  arising  from  the  lower 
parts  of  the  body  blind  the  eyes ;  so  in  him  the  fumous  evaporations  of  the 
flesh's  lusts  have  caused  absolute  blindness.  The  Spirit  of  God,  with  the 
saving  instrument  of  grace,  can  only  take  away  this  Ceitaract. 

Secondly,  There  is  another  disease  called  the  pearl  in  the  eye  :  a  dangerous 
disease,  and  hereof  are  all  worldlings  sick ;  for  earthly  riches  is  such  a  pearl 
in  the  eye,  that  they  cannot  see  the  pearl  of  the  gospel,  which  the  wise 
merchant  sold  all  he  had  to  purchase.  By  the  distrusting  and  distracting 
cares  of  the  world,  this  intellectual  eye  is  not  only  depraved,  but  deprived 
of  light.  Affectio  inundi,  infedio  animi, — Our  souls  are  affected,  infected 
with  this  contagion.  We  are  easily  inclined  and  declined  from  our  supernal 
bliss,  by  the  doting  love  of  these  transient  delights.  And  iihi  amor,  ihi 
oculus, — the  eye  follows  the  heart  with  more  diligence  than  a  servant  his 
master.  Now,  it  is  no  wonder  if  that  eye  be  blind  which  the  devd  hath 
daubed  up  with  the  dirt  of  this  world !  Covetousness  is  an  engrosser,  where- 
soever it  dwells ;  and  as  it  would  engross  the  whole  universe  to  its  unsatiate 
self,  so  it  takes  up  the  whole  soul  with  all  the  affections  and  desires  of  it. 
It  gives  every  member  and  faculty  press-money,  and  binds  all  their  conten- 
tion to  get  riches.  It  leaves  not  so  much  as  an  eye  for  ourselves,  not  a 
thought  for  God.  Quicquid  de  se  intrinsecus  agatur,  oblitus  est  animus,  dum 
extrinsecus  occt/patur,X — Whiles  the  mind  is  externally  busied,  it  forgets 
Avhat  is  done  in  itself,  what  shall  become  of  itself.  This  pearl  then  must  be 
cut  out  of  the  worldling's  eye  with  the  sharp  knife  of  repentance,  otherwise 
he  is  likely  never  to  see  heaven.  For  it  may  be  well  said  to  them,  as  the 
philosopher  answered  to  some  that  asked  him  curious  questions  of  the  world, 
— whether  it  had  a  soul,  whether  it  were  round,  &c., —  Vos  de  mundo  solliciti 
estis,  et  vestram  immunditiem  non  curatis :  You  are  busy  examiners  con- 
cerning the  world,  but  idle  neglecters  of  your  unclean  selves. 

Secondly,  These  are  the  diseases ;  there  is  also  a  double  defect  in  this 
natural  eye : — 

First,  It  perceives  only  natural  and  external  things,  quce  ante  pedes  stent,, 
— which  lie  at  their  feet ;  for  '  it  cannot  see  afar  off,'  2  Pet.  i.  9.  It  beholds 
only  the  bark  or  rind,  but  not  the  inward  virtue.  It  can  perceive  what  thy 
riches  are,  thy  house  adorned,  thy  lands  tilled,  thy  grounds  stocked ;  but 

*  De  Consid. 

t  Chrys.  iu  Tract,  de  Symb.,  lib,  xiii.  :— 'Quid  intra,  infra,  supra,  contra,  ante,  post, 
se.'  +  Grep;.  in  Mor. 


EpH.  I.  IS.]  SPIRITUAL  EYE-SALVE.  381 

not  those  spiritual  blessings  and  celestial  privileges  that  belong  to  tliee  as 
thou  art  a  Christian.  It  judgeth  the  cabinet  by  the  leather  and  cover,  not 
by  the  costly  jewels  in  it.  It  may  see  Job's  outward  affliction,  not  his  in- 
ward consolation.  If  God  swells  their  garners  with  plenteous  fruits,  and 
fills  their  bones  with  marrow,  this  they  see ;  but  the  '  hope  of  God's  calling,' 
the  comforts  of  the  gospel,  the  saidng  health  of  Jesus  Christ,  and  the  pro- 
mises of  eternal  life,  they  not  see.  The  world  is  their  circumference  ;  other 
things  nee  capiunt,  nee  cupiunt ;  neque  tenent  manibus,  nee  ceniunt  oculis, 
— they  neither  comprehend  nor  covet,  neither  hold  nor  behold  them. 

A  beast  hath  one  kind  of  eye,  a  natural  man  two,  a  Christian  three.  The 
beast  hath  an  eye  of  sense ;  the  natural  man,  of  sense  and  reason ;  the  Chris- 
tian, of  sense,  of  reason,  and  of  faith.  Each  of  these  hath  its  several  objects, 
several  intentions.  The  eye  of  sense  regards  only  sensual  things  ;  the  eye  of 
reason,  only  sensible  and  natural  things ;  the  eye  of  faith,  spiritual,  supernal, 
and  supernatural  things. 

The  eye  of  sense  doth  not  extend  to  intelligible  things  and  matters  of  dis- 
course. Tell  a  brute  beast  of  pliilosophy  and  the  conclusions  of  nature,  he 
understands  you  not.  The  belly  of  sense  hath  no  ears  for  such  instructions. 
Let  it  be  fed,  nourished,  have  the  appetite  delighted ;  of  further  felicity  it 
hath  neither  notion  nor  motion.     Nee  noseit,  nee  poscit. 

The  eye  of  reason  sees  further  than  that  of  sense ;  and  hath,  more  than 
common  sense,  a  rational  and  discursive  apprehension  of  intelligible  objects. 
For  the  bodies  of  creatures,  the  brutes  see  them  as  well  as  man,  and  perhaps 
some  better ;  but  in  these  bodies  he  perceives  hidden  virtues,  objectual  to 
the  scope  of  understanding,  which  the  beast  cannot  see.  I  confess  that  many 
a  man  is  defective  in  the  gradual  ascents  of  reason.  Tell  a  rustic  or  mechanic 
that  the  sun  is  greater  than  the  whole  earth,  or  that  a  little  star  is  larger 
than  his  cart-wheel,  and  he  derides  thy  boldness,  and  thinks  thou  wouldst 
be  admired  for  telling  a  lie ;  though  this  by  the  eye  of  mature  reason  is 
discerned  perfect  truth. 

The  eye  of  faith  sees  further  than  both  the  former ;  for  it  looks  into  the 
*  hope  of  our  calling,  and  the  glorious  inheritance  of  the  saints.'  The  Christian 
hath  not  only  an  eye  of  sense  common  with  beasts,  nor  an  eye  of  reason 
common  with  men,  but  also  an  eye  of  faith  proper  to  his  profession  ; 
wherein  he  goes  beyond  the  natural  man,  further  than  the  natural  man 
goes  beyond  the  beast.  The  unregenerate  lives  all  his  days  in  a  mist  :  he 
cannot  look  up  to  heaven,  in  comparison  whereof  that  world  he  sees  is  but 
a  base  molehill,  and  himself  is  like  a  bhnd  mole  digging  in  it.  Yea,  in 
this  very  world,  his  own  proper  element,  how  little  doth  he  truly  perceive  ! 
There  is  no  herb  or  flower  he  treads  on  that  he  truly  knows.  Yea,  he  is  a 
stranger  at  home,  and  is  ignorant  of  what  is  in  his  own  bosom.  But  for 
things  that  concern  a  better  world  he  hath  no  insight.  '  The  natural  man 
perceiveth  not  the  things  of  the  Spirit  of  God,  for  they  are  foolishness  unto 
him  ;  neither  can  he  know  them,  because  they  are  spiritually  discerned,'  1  Cor. 
iL  14.  Those  things  are  incredible,  impossible  to  him,  which  we  build  our 
faiths  on.  Happy  tlien  are  their  '  eyes  that  see  these  things  !'  In  matters 
of  the  world  our  simplicity  moves  pity  or  makes  sport ;  let  it  content  us, 
that  these  losses  are  requited  by  our  spiritual  knowledge,  seeing  farther  into 
better  matters.  That  wherein  we  are  ignorant,  is  transient  and  contemptible  ; 
that  which  we  know,  is  glorious  and  eternal.  The  ignorance  of  the  former 
shall  not  hinder  our  blessedness ;  the  knowledge  of  the  other  shall  accom- 
plish it. 

Secondly,  The  second  defect  m  the  eye  is  an  insolid  levity :  it  is  roving, 


382  SPIRITUAL  EYE-SALVE.  [SeRMON   XLVII. 

like  Dinah's,  and  ravislied  abroad ;  but  wants  self-inspection.  Two  things 
exceedingly  move  men — similitude  and  example.*  When  men  judge  others 
very  evU,  they  begin  to  think  themselves  good.  Nothing  doth  sooner  blind 
us  than  comparisons.  He  that  would  mount  to  a  high  opinion  of  his  own 
worth,  by  comparing  it  to  the  base  wickedness  of  another,  ^^erincZe  est,  ac  si 
quis  ad  claudos  respiciens,  siiam  miretur  velocitatem,\ — is  like  one  that  ob- 
serving a  cripple's  lameness,  wonders  at  himself  that  he  is  so  swift.  The 
curious  man  goes  abroad,  et  extcrius  omnia  co7isiderat ;  qui  sic  interna  des- 
jncitjX — and  is  so  intentive  upon  foreign  business  that  he  forgets  his  own. 
They  are  common  questions.  Quid  ille  fecit, — What  hath  he  done  ?  and.  Quid 
ille  faciei, — '  What  shall  he  do  V  John  xxi.  21.  But  not.  What  have  I  done  ? 
'What  shall  I  do  that  I  might  be  saved?'  Acts  xvi.  30.  They  are  like 
tailors,  that  have  taken  measure  of  many  men,  never  of  themselves.  Such 
a  man  doth  not  smite  his  own  bosom  with  the  pubhcan,  but  breaks  his 
neighbour's  head  with  the  Pharisee.  It  is  good  for  a  man  to  keep  his  eyes 
at  home,  and  set  them  about  the  domestical  business  of  his  own  heart ;  lest 
at  last  omnibus  notus,  ignotus  moritur  sihi, — he  that  lived  known  to  all,  dies 
in  ignorance  of  himself. 

I  cannot  leave  this  excellent  organ,  the  eye,  tUl  I  have  shewed  you  two 
things  : — First,  The  danger  of  spiritual  blindness ;  Secondly,  The  means  to 
cure  it. 

Spiritual  blindness  shall  appear  the  more  perilous,  if  we  compare  it  with 
natural.  The  body's  eye  may  be  better  spared  than  the  soul's ;  as  to  want 
the  eyes  of  angels  is  far  worse  than  to  want  the  eyes  of  beasts.  The  want 
of  corporal  sight  is  often  good,  not  evil :  evil  in  the  sense,  and  good  in  the 
consequence.  He  may  the  better  intend  heavenly  things,  that  sees  no  earthly 
to  draw  him  away.  Many  a  man's  eye  hath  done  him  hurt.  '  The  sons  of 
God  saw  the  daughters  of  ni.en,'  Gen.  vi.  4.  David,  from  the  roof  of  his 
palace,  saw  Bathsheba.  Per  oculoricvi  heneficium,  intrat  cordis  veneficium, — 
The  hghtning  of  lust  hath  scorched  the  heart  through  those  windows.  Ma/- 
lus  oculus,  7nalus  animus, — An  evil  eye  makes  an  evil  mind.  The  Apostle 
speaks  of  '  eyes  full  of  adultery:'  it  is  a  fearful  thing  to  have  an  eye  great 
with  whoredom.  And  there  be  eyes  full  of  covetousness,  lusting  after  the 
grounds  and  goods  of  other  men  :  as  Ahab's  eye  was  full  of  Naboth's  vine- 
yard. But  non  tutum  est  conspicere,  quod  non  licitum  est  concupiscere, — 
let  not  thine  eye  be  enamoured  of  that  which  thy  heart  must  not  covet.  You 
see,  therefore,  that  sometimes  the  loss  of  corporal  sight  doth  the  soul  good ; 
and  the  eye  of  faith  sees  the  better  because  the  eye  of  flesh  sees  not  at  all. 

Besides,  the  bodily  blind  feels  and  acknowledgeth  his  want  of  sight ;  but 
the  spiritually  blind  thinks  that  none  have  clearer  eyes  than  himself.  He 
that  wants  corporal  eyes  blesseth  them  that  see ;  this  man  derides  and 
despiseth  them.  Their  bUndness  is  therefore  more  dangerous,  qui  suam 
ignorant  ignorantiam,  that  '  know  not  they  are  blind,'  as  Laodicea,  Rev.  iii. 
1 7.  This  conviction  Christ  gave  to  the  Jews  :  '  If  ye  were  blind,  ye  should 
not  have  sin  :  but  now  ye  say.  We  see  ;  therefore  your  sin  remaineth,'  John 
ix.  41.  The  blind  in  body  is  commonly  led  either  by  his  servant,  or  his 
wife,  or  his  dog  :  there  may  be  yet  some  respect  in  these  guides.  But  the 
bhnd  m  sold  is  led  by  the  world,  which  should  be  his  servant,  is  his  traitor ; 
or  by  the  flesh,  which  should  be  as  a  wife,  is  his  harlot ;  or  by  the  devil, 
which  is  a  dog  indeed,  a  crafty  cur,  not  leading,  but  misleading  him.  He 
that  is  blind  himself,  and  led  by  such  bhnd,  or  rather  blinding  guides,  how 
should  he  escape  the  rubs  of  transgression  or  the  pit  of  destruction  ! 
*  Cicero  de  Orat.,  lib.  iii.  +  Sen.  X  Bern. 


EpH.  I.  18.]  SPIRITUAL  EYE-SALVE.  383 

Now  the  means  to  clear  this  eye  is  to  get  it  a  knowledge  of  God,  of  our- 
selves.    That  the  eye  may  be  cured,  this  knowledge  must  be  procured. 
Now  God  must  be  known  by  his  works,  his  Avord,  and  his  Spirit. 

1.  By  his  works.  The  book  of  nature  teacheth  the  most  unlearned  that 
there  is  a  Deity.  This  may  be  called  natural  theology.  For  '  his  invisible 
things  may  be  understood  by  his  visible  works,'  Rom.  i.  20.  Prcesentemcjiie 
refert  qiccelibet  herba  Deura, — Not  a  pile  of  grass  we  tread  on  but  tells  us 
there  is  a  God.  '  Ask  the  beasts,  and  they  will  tell  thee ;  the  fowls  of  the 
air,  the  fishes  of  the  sea,  the  earth  will  declare  unto  thee,  that  the  hand  of 
the  Lord  hath  wrought  this,'  Job  xii.  7,  &c.  When  a  hermit  was  found 
fault  with  that  he  wanted  books,  he  answered,  that  there  could  be  no  want 
of  books,  when  heaven  and  earth  stood  before  his  eyes.  'The  heavens  de- 
clare the  glory  of  God;  and  the  firmament  sheweth  liis  handy  work.  Day 
unto  day  uttereth  speech ;  and  night  unto  night  sheweth  knowledge.  There 
is  no  speech  nor  language  where  their  voice  is  not  heard,'  Ps.  xix.  1-3.  All 
these  creatures  speak  God ;  in  whom  is  the  act  of  all  powers,  and  from  whom 
the  power  of  all  acts.  Whether  thou  have  a  carnal  affection,  filled  with  vanity ; 
or  a  curious  head,  filled  with  variety;  or  a  Christian  heart,  filled  with  verity; 
despise  not  the  psedagogy  and  manuduction  of  the  world,  leading  thee  to 
know  God. 

2.  But  this  book  reads  only  to  us  (that  ask,  An  sit)  Beus  est,  that  there 
is  a  God.  If  we  ask  further,  Qais  sit,  Who  this  God  is,  or  how  to  be  wor- 
shipped, it  cannot  expound  it.  It  brings  us  only,  like  that  Athenian  altar, 
Acts  xvii.  23,  ad  ignotum  Deum, — to  the  unknown  God.  We  must  turn 
over  a  new  leaf,  search  another  book,  to  take  out  this  lesson.  '  Search  the 
Scriptures,'  for  they  give  this  testimony.  So  Zechariah,  '  Ten  men  out  of  all 
languages  of  the  nations  shall  take  hold  of  the  skirt  of  him  that  is  a  Jew, 
saying.  We  will  go  with  you,  for  we  have  heard  that  God  is  -with  you,'  chap, 
viii.  23.  In  the  former,  the  book  is  the  world,  the  school  nature's  light, 
the  scholar  man,  quatenus  homo,  as  he  is  man.  But  here  the  book  is  the 
Scripture,  the  school  the  light  of  grace,  and  the  scholar  Christian  man,  as  he 
is  a  Christian.  There  was  the  eye  of  reason  exercised ;  here  of  faith.  There 
was  taught  God  in  his  creatures  ;  here  God  in  his  Christ. 

3.  But  this  scriptural  knowledge  (common  to  the  wicked)  is  not  sufficient; 
there  must  be  a  spiritual  knowledge  :  whereby,  though  he  sees  not  more 
than  is  in  the  word,  yet  he  sees  more  than  they  that  see  only  the  letter  of 
the  word.  '  The  anointing  which  you  have  received  teacheth  you  all  things,' 
1  John  ii  27.  Call  we  then  earnestly  upon  the  Spirit  of  illummation  for 
this  knowledge.  For  it  is  not  obtained  per  rationem,  seel  per  orationem, — 
not  by  reason,  but  by  prayers.  '  For  this  cause  I  bow  my  knees  to  the 
Father  of  our  Lord  Jesus  Christ,'  kc,  '  that  you  may  be  able  to  comprehend 
with  all  saints  what  is  the  breadth,  and  length,  and  depth,  and  height ;  and 
to  know  the  love  of  Christ,  which  passeth  knowledge,'  Eph.  iii.  18. 

Now  we  must  learn  to  see  ourselves ;  and  this  self-contemplation  must  be 
made — 1.  By  a  natural ;  2.  By  a  moral;  and,  3.  By  a  spiritual  glass. 

1.  Natiu-ally  :  by  looking  into  the  constitution  and  composition  of  our  own 
persons ;  as  Paul  distinguisheth  us  into  '  body,  soul,  spirit,'  1  Thess.  v.  23. 
For  thy  body;  it  was  not  only  '  fashioned  beneath  on  the  earth,'  Ps.  cxxxix. 
15,  but  of  the  earth.  Oiu:  first  parents  were  made  of  the  earth :  of  the  earth 
was  their  meat ;  of  their  meat  their  blood  ;  of  their  blood  their  seed ;  of  their 
seed  our  bodies.  Corrupta  et  corrumpentia  corpora, — bodies  coiTupt  of  them- 
selves, and  corrupting  the  souls.  For  thy  soul ;  it  is  a  real,  spiritual,  invisible 
and  indivisible  substance,  diffused  by  God  into  thy  body;  who  by  placing  this 


SS4  SPIRITUAL  EYE-SALVE.  [SeRMON   XLVII. 

soul  in  thy  flesh,  hath  set  thee  in  the  midway,  betwixt  the  bodiless  spirits  above 
and  the  mindless  bodies  below.  This  soul  is  preserved  by  neither  element  nor 
aliment,  but  by  him  only  that  made  her,  and  to  whom  she  resteth  not  till 
she  returns.  For  thy  sjjirit;  it  is  called  vinculum  and  vehiculum, — a  bond 
and  a  chariot.  It  is  a  bond  to  unite  a  divine  and  heavenly  soul  to  an  earthly 
elementary  body;  both  these  extremes  meet  friendly  by  this  tertium,  a 
finnamental  spirit.  It  is  called  a  chariot,  because  it  carrieth  the  soul's 
faculties  to  all  organs  and  parts  of  the  body,  and  that  with  wonderful  speed. 

2.  Morally  :  by  considering  how  frequently  we  have  transgressed  those 
virtues  to  which  the  very  heathen  gave  a  strict  obedience.  Where  is  our 
justice,  temperance,  patience?  We  have  idle  designs,  and  idler  desires;  and 
give  way  to  all  evil  that  may  be  either  thought  or  wrought ;  and  what  we 
dare  not  act,  we  dare  like.  We  loathe  (like  fond  sheep)  the  good  pastures 
of  fit  benefits,  and  bleat  after  the  browse  of  vanities.  Like  erring  planets, 
we  keep  not  the  ecliptic  line  of  virtuous  mediocrity.  As  God  hath  all  good 
in  himself,  all  evil  only  in  knowledge ;  so  we  on  the  contrary,  have  much 
good  in  knowledge,  all  evil  in  ourselves. 

3.  Spiritual  knowledge  goes  yet  further  ;  even  in  medullas,  et  penetralia 
cordis, — it  searcheth  the  heart ;  and  if  in  that  most  inward  chamber,  or  in 
any  cabinet  thereof,  it  can  find  an  idol,  it  brings  it  forth.  It  sees  when  the 
torrent  of  time  beats  thee  down  the  stream  of  custom ;  what  faintness  is  in 
thy  faith,  what  coldness  in  thy  zeal,  when  the  awe  of  man  gives  the  fear  of 
God  a  checkmate.  It  sounds  the  lowest  depth  of  the  conscience,  and  spieth 
blemishes  in  the  face  of  whitest  mnocence.  So  it  brings  the  best  soal  down 
on  her  knees,  teacheth  her  the  necessity  of  humbleness,  and  puts  this  prayer 
in  her  mouth,  '  Lord  be  merciful  to  me  a  sinner  !' 

II.  We  have  now  done  with  the  organ  of  seeing,  the  understanding,  or 
soul's  eye  :  let  us  come  to  the  object  to  be  seen,  '  the  hope  of  his  calling, 
and  the  riches  of  the  glory  of  God's  inheritance  in  the  saints.' 

The  object  is  clear  and  transparent  to  a  sanctified  eye.  The  philosophers 
propound  six  necessary  occurrences  to  our  perfect  seeing;  and  you  shall  see 
them  all  here  met : — 

1.  Firmness  or  good  disposition  of  the  organ  that  seeth.  A  rolling  eye 
beholds  nothing  perfectly.  A  Dinah's  eye  is  the  prologue  to  a  ravished 
soul.  This  must  be  a  composed  eye,  steadfastly  settled  on  the  divine  object; 
saying  with  David,  '  My  heart  is  fixed,  0  Lord,  my  heart  is  fixed.'  The  pro- 
posed glory  is  so  infinite,  that  it  may  well  take  up  the  whole  eye,  for  it 
shall  one  day  take  up  the  whole  man.  '  Enter  thou,  good  servant,  into  thy 
Master's  joy  : '  it  is  too  great  to  enter  into  thee.  This  object  is  so  immense, 
that  we  cannot  well  look  besides  it. 

2.  The  spectacle  must  be  objected  to  the  sight :  the  eye  cannot  pierce  into 
penetralia  terrce,  or  suhlimia  avli;  nor  can  the  understanding  see  into  these 
supernatural  joys,  unless  the  Lord  object  them  to  it.  Hence  it  is  that  many 
neglectfully  pass  by  (sine  lumine  lumen)  the  light,  for  want  of  eyes  to  regard 
it.  But  God  here  produceth  the  wardrobe  of  his  glory  to  the  sanctified 
eyes  ;  as  if  he  said,  Venite  et  videte,  Ps.  xlvi.  8,  '  Come,  and  see.'  So  Moses : 
*  Stand  still,  and  see  the  salvation  of  God,'  Exod.  xiv.  13.  So  Christ  to  his 
apostles:  'It  is  given  to  your  eyes  to  see  these  things;  to  others  but  by 
parables.' 

3.  That  there  be  a  proportional  distance  betwixt  the  organ  and  the  object : 
neither  too  near,  nor  too  far  ofi".  A  bright  thing  held  too  near  the  sight 
confounds  it :  be  it  never  so  bright,  if  too  far  off",  it  cannot  discern  it.  God 
hath  sweetly  ordered  and  compounded  this   deference.     Those  everlasting 


EpH.  I.  18.]  SPIKITUAL  EYE-SALVE.  385 

joys  are  not  close  by  our  eyes,  lest  the  gloiy  should  swallow  us  up ;  for 
mortal  eyes  cannot  behold  immortal  thmgs,  nor  our  con-uptiblc  sight  see 
steadfastly  that  eternal  splendour.  '  ^Yho  can  see  God,  and  live  V  And 
though  you  say  it  is  the  soul  that  sees,  yet  even  this  soul,  whiles  it  is 
prisoned  in  this  muddy  vale,  or  rather  jail,  the  flesh,  hath  by  reason  of  the 
other's  impotency  and  passibleness,  a  thick  cloud  between  itself  and  glory. 
*  For  now  we  see  through  a  glass,  darkly ;  but  then  face  to  face  :  now  I 
know  in  part;  then  shall  I  know  even  as  also  I  am  known,'  1  Cor.  xiii.  12. 
The  best  eye  upon  earth  looks  but  through  a  glass,  a  lattice,  an  obscuring 
impediment.  Now  on  the  other  side,  lest  this  object  should  be  too  far  off, 
that  the  intellectual  eye  could  not  reach  it,  behold,  God  hath  given  it  the 
first-fruits  :  '  Pdghteousness,  peace  of  conscience,  and  joy  of  the  Holy  Ghost,' 
Rom.  xiv.  17  ;  a  prelibation  of  glory.  It  sees  the  earnest  of  the  Spirit, 
'sealing  us  up  to  the  clay  of  redemption;'  a  pledge  of  those  joys  which 
otherwise  no  eye  hath  seen,  no  ear  heard,  nor  heart  on  earth  conceived. 

4.  It  is  required  that  the  objected  matter  be  substantial;  not  altogether 
diaphanous  and  transparent,  but  massy,  and  of  a  solid  being.  Otherwise 
the  sight  cannot  perceive,  nor  the  mind  well  conceive,  the  nature  Avhich  is  so 
subtle  and  sublimed ;  but  intends  itself  still  further,  tiU  it  can  acquiescere 
in  materiaiii  visibilem, — rest  itself  on  some  visible  object.  But  this  object 
here  proposed  is  no  empty  chiiyiera,  or  imaginary,  translucent,  airy  shadow, 
but  substantial :  '  the  hope  of  God's  calhng,  and  a  glorious  inheritance ;' 
which  though  nature's  dull  eye  cannot  reach,  faith's  eye  sees  perfectly.  For 
hcec  est  fides,  credere  quod  non  vides. 

And  the  subject  of  this  spectacle  is  by  demonstration  proved  solid  and 
substantial ;  because  nothing  but  that  can  give  this  intellectual  eye  firm 
content ,  and  complacency.  How  go  the  affections  of  man  in  a  rolling  and 
ranging  pace  from  one  creature  to  another !  Now  thy  heart  is  set  upon 
wealth ;  thou  wilt  have  it,  though  thou  dig  for  it  in  visceribus  both  matris 
et  fiUorum, — in  the  bowels  of  the  earth,  and  of  the  sons  of  the  earth.  Say 
wealth  is  come,  thou  art  then  for  honour ;  thy  riches  are  a  ladder,  whereby 
thou  wouldest  cUmb  to  dignity.  Dedecet  divitem  esse  ignohilem.  Nobility 
gotten  hath  not  settled  thee ;  thou  art  traversing  new  desires.  Thy  lust 
presents  thee  a  beauteous  paramour ;  unclean  desires  now  fill  up  thy  scene  ; 
and  thou  playest,  lilce  that  German,  many  parts  thyself — a  golden  ass,  a  proud 
lion,  a  luxurious  goat.  Wealth  and  greatness  command  thy  pleasure ;  thy 
lust  is  answered.  Then  thou  art  for  music,  and  so  actest  a  fourth  part ;  thou 
art  thine  own  fiddler.  Now  thy  blood  is  to  be  heated  with  deUcatcs  ;  thou 
must  be  indulgent  to  thy  throat  with  lust-provoldng  meats  :  and  so  playest 
j-et  another  part,  a  caterer  to  uncleanness.     When  all  is  done — 

'  Non  contenta  quies ;  uon  est  sedata  libido.' 

When  thou  hast  thus  wandered,  and  begged  of  every  poor  creature  a  scrap 
of  comfort,  yet  thou  art  but  clawed  and  cloyed  with  variety,  with  vanity ; 
not  contented.  It  is  all  but  one  little  crumb  to  one  half-dead  of  hunger. 
Couldst  thou  pass  over  the  vast  universe,  from  the  convex  superficies  of 
heaven  to  the  centre  of  hell,  yet  the  immense  capacity,  rapacity  of  thy 
desires  will  not  be  satisfied. 

Well,  then,  did  Augustine  confess  :  Fecisli  nos  ad  te,  et  inquietum  est  cor 
nostrum  donee  requiescat  in  te, — O  Lord,  thou  didst  make  us  for  thee,  and 
our  heart  cannot  be  quiet  till  it  rest  in  tlicc.  Nothing  but  the  Trinity  of 
persons  in  that  one  Deity  can  fill  the  triangular  concave  of  man's  own  heart. 
The  fire  flieth  to  his  own  sphere,  the  stone  fallcth  to  his  centre,  the  rivers. 
VOL.  ir.  2  B 


386  SPIRITUAL  EYE-SALVE,  [SeRMON  XLVII. 

run  to  the  sea,  as  to  their  end  and  rest,  and  are  but  violently  detained  in 
any  other  place.  The  needle,  touched  with  the  loadstone,  stands  ever  trem- 
bhng  and  quiveriug,  tUl  it  enjoy  the  full  aspect  of  the  northern  pole.  Thus 
the  Lord  is  only  our  centre,  the  very  life  of  satisfaction,  full  of  perfect  and 
infallible  comfort ;  and  he  alone  can  content  the  boundless  apj)rehension  of 
this  intellectual  eye.  All  other  are  but  shadows  and  vanities;  but  this 
matter  objected  in  my  text  satisfies.  The  Avorld  cannot,  but  this  can :  '  the 
hope  of  God's  calling,  and  his  glorious  inheritance,'  &c. 

5.  Clearness  of  space  betwixt  the  organ  and  the  object ;  for  the  interposi- 
tion of  some  thick  and  gross  body  prevents  the  faculty  of  the  eye.  The 
quickest  eye  cannot  see  through  hills ;  and  a  crass  cloud  is  able  to  hide  the 
sun  from  us  at  noonday.  On  necessity,  that  we  may  behold  with  our  under- 
standing's eyes  this  celestial  object,  '  the  hope  of  our  calluig,'  there  must  be 
a  removing  of  all  thick  and  impenetrable  obstacles : — 

(1.)  Some  have  whole  mountams  betwixt  their  eyes  and  heaven;  the 
mountains  of  vain-glory  hinder  their  sight.  They  are  ravished  with  the 
bravery  of  earth ;  they  think  there  is  no  heaven  but  at  court,  no  further 
scope  of  ambition  than  to  be  great  in  this  world.  If  you  tell  them  of  the 
glory  of  God's  inheritance  given  to  his  saints,  alas !  they  believe  not  your 
prattle ;  they  cannot  see  it.  They  cannot  mdeed ;  for  who  can  see  through 
mountains  1 

(2.)  Others,  to  make  surer  prevention  against  their  sight  of  heaven,  have 
rolled  the  whole  earth  betwixt  that  and  their  eyes.  These  are  the  covetous, 
who  are  rooting  down  to  the  centre.  If  you  tell  them  of  this  '  hope,'  &c., 
they  answer,  N'ou  videmus  nisi  tei^am, — We  see  nothing  but  earth.  Well 
may  they  say  so ;  for  what  eyes  can  see  thi'ough  the  vast  and  condensed 
body  of  the  earth  ? 

(3.)  Others  yet  have  interjected  such  obscure  and  pitchy  clouds  between 
then  sight  and  this  sun  of  glory,  that  they  cannot  see.  ^^Tiether  of  errors, 
that  darken  the  light  of  truth ;  or  of  affected  ignorance,  that  blinds  their 
own  eyes ;  or  of  blasphemous  atheism ;  they  wUl  see  nothing  but  Avhat  they 
do  see.  *  Where  is  the  promise  of  his  coming  ?  Since  the  fathers  fell  asleep, 
aU  things  continue  as  they  were  from  the  beginnmg  of  the  creation,'  2  Pet. 
iii.  4.  Nil  novi  video, — I  see  no  new  thing  :  it  was  so,  and  it  is  so.  Non 
aliud  videre  patres,  aliudve  nepotes  aspicient.  Or  of  rude  and  crude  impieties, 
which  both  blear  their  own  eyes,  and  shadow  heaven's  graces  from  them. 
Thus  the  devil  deals  with  them,  as  the  Pharisees'  servants  dealt  with  Christ : 
first  they  blind  him,  and  then  buffet  him,  and  bid  him  prophesy  '  who  smote 
him,'  Mark  xiv.  Q5.  First  he  puts  out  their  eyes  with  their  own  iniquities, 
and  then  leads  them  about  to  make  himself  sport.  They  cannot  see  the  way 
to  bliss,  they  have  blinded  themselves ;  interposed  such  clouds  betwixt  them 
and  heaven,  that  this  '  glorious  light '  cannot  shine  unto  them.  There  must 
be  then  a  clear  space;  and  this  God  grants  to  faith  :  '  Stephen,  fuU  of  the 
Holy  Ghost,  looked  up  steadfastly  into  heaven,  and  saw  the  glory  of  God,' 
&c.  '  Behold,  I  see  the  heavens  open,  and  the  Son  of  man  standing  on  the 
right  hand  of  God,'  Acts  vii.  55,  5Q.  Though  this  be  taken  for  more  than 
a  spiritual  sight,  yet  hence  we  have  this  comfort,  that  our  eyes  of  faith 
shall  see  God  now  in  grace,  and  our  eyes  of  flesh  hereafter  in  glory. 

6.  Lastly,  The  object  must  be  stable  and  firm,  for  if  it  move  too  swiftly,  it 
dazzleth  the  eye,  and  cannot  be  truly  '(according  to  the  perfect  form  of  it) 
beholden.  An  oar  in  the  river  often  seems  to  the  passengers  as  if  it  were 
broken,  by  reason  of  the  swift  and  violent  motion  of  the  water.  An  arrow 
cuts  the  air  -witli  such  quickness  that  we  can  scarce  discern  it,  which  lying 


EpH.  I.  18.]  SPIEITUAL  EYE-SALVE.  387 

at  the  mark  is  easily  seen.  God  hath  therefore  answered  our  desires,  and 
fitted  our  understanding  with  a  stable  object ;  which  Paul  calls  '  an  exceed- 
ing and  eternal  weight  of  glory,'  2  Cor.  iv.  17.  'A  weight ;'  substantial  and 
l)ermanent :  not  a  light  transient  matter,  nor  a  swift  voluble  nature ;  but 
weighty.  Therefore  let  us  '  not  look  on  the  things  which  are  seen,  but  on 
the  things  which  are  not  seen  :  for  the  things  which  are  seen  are  temporal ; 
but  the  things  which  are  not  seen  are  eternal,'  ver,  IS.  It  is  here  called  an 
inheritance,  which  none  can  take  from  us ;  that  subtle  lawyer,  Satan,  shall 
never  be  able  to  pick  cavils  against  it. 

You  must  not  expect  that  I  should  enter  into  a  particular  resolution  of 
our  objected  comforts ;  I  must  reserve  that  to  a  more  liberal  time.  Only 
now  let  us  set  them  in  our  meditation,  and  settle  om'selves  to  attain  them. 
Contemn  we,  condemn  we  the  foolish  choice  of  worldlhigs,  in  regard  of  our 
portion  and  '  better  part,  never  to  be  taken  from  us.'  AVhy  should  I  mislike 
my  gold,  because  he  prefers  his  copper  ?  The  least  dram  of  these  joys  shall 
outweigh  aU  the  pleasures  of  earth.  And  as  one  torment  in  heU  shall  make 
the  reprobate  forget  aU  earthly  vanities ;  so  the  least  drop  of  this  pleasure 
shall  take  from  us  the  remembrance  of  our  former  miseries.  We  shall  not 
think  on  our  poverty  in  this  world,  when  we  possess  those  riches ;  but  forget 
our  contemptible  baseness,  when  God  shall  give  us  that  '  glory  of  saints.' 
'  He  shall  not  much  remember  the  days  of  his  life,  because  God  answereth 
him  in  the  joy  of  his  heart,'  Eccles.  v.  20.  God  give  us  to  see  these  thhigs 
now  in  grace,  that  we  hereafter  may  see  them  in  glory  !    Amen. 


THE  SAINTS'  MEETING; 

on, 

PEOGEESS  TO  GLOEY. 


Till  we  all  meet  in  the  unity  of  the  faith,  and  of  the  hioivledge  of  the  Son  of 
God,  nnto  a  perfect  man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ— Ev^.  IV.  13. 

The  first  word  of  the  text  is  a  gate  to  let  in  our  considerations,  to  contem- 
jjlate  this  goodly  city :  whicli  indeed  is  like  Jerusalem,  '  a  city  of  peace  and 
unity;'  harmoniously  'compact  together.  Thither  the  tribes  go  up,  the 
tribes  of  the  Lord,  unto  the  testimony  of  Israel,  to  give  thanks  unto  the 
name  of  the  Lord,'  Ps.  cxxii.  4.  And  when  we  are  in,  let  us  number  and 
ponder  the  towers  and  powers  of  it :  for  every  pin  and  pinnacle  shall  afford 
us  comfort.  But  we  must  first  pass  by  this  portal,  until;  and  this  very  en- 
trance will  give  us  two  observations  : — 

Ols.  1.  Teacheth  us,  that  God  hath  ordained  the  ministry  of  the  gospel 
to  last  to  the  end  of  the  world.  '  Christ  hath  given  apostles,  prophets, 
evangelists,  teachers,  to  perfect  the  saints,  and  to  edify  his  body;'  to  con- 
tinue '  till  we  all  meet  in  the  unity  of  faith,'  &c.  So  was  his  promise  after 
his  charge.  Matt,  xxviii.  19,  20  :  his  charge,  'Go  teach  all  nations;'  his 
promise,  '  Lo,  I  am  with  you  alway,  unto  the  end  of  the  world.'  God  wiU 
send  shepherds,  till  every  lost  sheep  be  brought  to  the  folds  of  peace.  The 
minister's  voice  shall  sound  till  it  be  overtaken  by  the  archangel's  trumj). 
The  ministration  of  the  law  had  an  end ;  but  there  is  none  to  the  ministra- 
tion of  the  gospel,  before  the  end  of  the  world.  Here  may  be  given  a 
double  excellency  to  the  gospel,  and  prelation  above  the  law :  it  is  more 
gracious  and  more  glorious. 

(1.)  The  gospel  is  more  gracious.  '  God  hath  made  us  able  ministers  of 
the  new  testament ;  not  of  the  letter,  but  of  the  spirit :  for  the  letter  kiU- 
eth,  but  the  spirit  giveth  life,'  2  Cor.  iii.  6.  The  proper  oflice  of  the  law 
was  to  threaten,  terrify,  condemn  :  Lex  non  damnans  est  ficta  et  picta  lex, 
saith  Luther, — That  law  that  doth  not  condemn,  is  a  feigned  and  a  painted 
law.     But  the  power  of  the  gospel  is  to  convert  and  save  :  '  The  Lord  hath 


EpH.  IV.  13.]  THE  SAINTS  MEETING,  389 

anointed  me,'  saith  the  prophet  in  the  person  of  Christ,  '  to  preach  good 
tidings  unto  the  meek,  to  bind  up  the  broken-hearted,  to  proclaim  liberty  to 
the  captives,  and  the  acceptable  year  of  the  Lord,  to  comfort  all  that  mourn,' 
Isa.  Ixi.  1.  The  law  was  called  the  '  ministration  of  death;'  but  the  gospel, 
like  John  Baptist,  points  us  to  Christ  a  Saviour  :  '  Behold  the  Lamb  of  God 
taking  away  the  sin  of  the  world,'  John  i.  29.  The  law  menacetli  death ; 
but  the  gospel  assures  us,  '  There  is  no  damnation  to  them  which  are  in 
Christ,'  Rom.  viii.  1.  When  the  law,  like  a  stern  sergeant,  arresteth  thee, 
'  Pay  that  thou  owest;'  the  gospel  produceth  an  acquittance,  sealed  in  the 
blood  of  Jesus,  and  says  to  thy  faith,  All  is  paid.  Quod  lex  operum  minando 
imperat,  lexjidei  credendo  impetrat* — What  the  law  of  works  commanded 
threatening,  the  new  law  of  faith  obtaineth  by  believing. 

(2.)  The  gospel  is  also  more  glorious :  and  that  both  in  regard  of  the 
countenance  and  continuance.  For  beauty  more  glorious  :  because  it  is 
more  honourable  to  be  the  messenger  of  mercy  and  life,  than  to  be  the 
minister  of  terror  and  death.  A.  deathsman  is  accounted  base,  but  '  their 
feet  are  beautiful  that  bring  tidings  of  peace'  and  pardon.  '  If  the  minis- 
tration of  condemnation  be  glory,  much  more  doth  the  ministration  of 
righteousness  exceed  in  glory,'  2  Cor.  iii.  9.  For  continuance  :  ^Moses's  glory 
is  done  awaj',  but  the  glory  of  ]\Ioses's  Lord  remains  for  ever.  '  The  law 
Avas  given  by  Moses,  but  grace  and  truth  came  by  Christ  Jesus,'  John  i.  17. 
The  type  is  vanished,  banished ;  but  the  substance  abideth  ever.  '  AVhen 
that  which  is  perfect  comes,  that  which  is  in  part  is  done  away,'  1  Cor. 
siii.  10,  There  was  a  second  testament  to  succeed  the  first ;  but  after  the 
second  shall  succeed  none.  So  that  if  any  man  shall  wUfolly  and  finally 
evacuate  to  himself  the  virtue  of  this  new  covenant,  '  there  remaineth  no 
more  sacrifice  for  his  sins,'  Heb.  x.  2Q.  Therefore  the  apostle  concludes,  '  If 
that  which  is  done  away  was  glorious,  much  more  that  which  remaineth  is 
glorious,'  2  Cor.  iii.  11.  The  blood  of  Christ  doth  mystically  run  fresh  to 
the  end  of  the  world  ;  therefore  the  gospel  must  be  preached,  that  this  blood 
may  be  appHed.  The  gospel  is  that  star  that  must  bring  us  to  Christ  : 
therefore  shall  shine  till  our  souls  come  to  him  in  glory.  The  very  subject 
of  the  gospel  is  everlasting  life  :  therefore  it  shall  not  leave  us,  till  it  hath 
brought  us  thither. 

Ohs.  2. — This  xintil  gives  matter  of  exhortation  :  instructing  us  to  wait 
with  patience  for  this  blessed  time ;  to  be  content  to  stay  for  God's  xintil. 
It  is  a  sweet  mixture  of  joy  in  trouble,  the  certain  hope  of  future  ease.  Thou 
art  captived,  thou  shalt  be  freed ;  thou  art  persecuted,  shalt  triumph ;  thou 
art  fought  against,  shalt  reign ;  thou  art  derided,  but  thou  shalt  shine  in 
glory.  Only  quietly  expect  this  until.  '  Yet  a  little  while,  and  he  that 
shall  come  will  come,  and  will  not  tarry,'  Heb.  x.  37.  But  '  until  this  re- 
compense of  reward  comes,  ye  have  need  of  patience.'  Labour  not  a  violent 
extrication  of  thyself;  abide  and  wait,  'till  we  all  meet  in  tlie  imity  of 
faith,'  ikc. 

We  are  got  through  the  gate,  let  us  now  enter  the  city ;  v;hcrcin  v;e  sha'l 
find  five  principal  passages  or  streets  : — 

L  "What  1     There  shall  be  a  meeting. 

2.  Who  .^      We,  yea,  zve  cdl :  all  the  saints. 

3.  Wherein?     In  unity;  that  miity,  u;  rriv  horrjra. 

4.  AVhereof  1     Of  the  faith  and  hnowledfje  of  God's  Son. 

5.  Whereunto  ?  To  a  perfect  man,  unto  the  measure  of  the  stature  of  the 
fidness  of  Christ. 

•  All-. 


390  THE  saints'  meeting.  [Sermon  XLVIII. 

1.  What  ?  '  Meet,'  The  meeting  of  friends  is  ever  comfortable  :  'When 
the  brethren  heard  of  ns,  they  came  to  meet  us  as  far  as  Appii  Forum :  whom 
when  Paul  saw,  he  thanked  God,  and  took  courage,'  Acts  xxviii,  15.  They 
have  sullen  and  tetrical  spirits  whom  the  sight  of  good  friends  cannot  cheer. 
Fraternxmi  vere  dulce  sodalitium.  Ecce  quam  honum,  <fec., — '  Behold  how 
good  and  pleasant  it  is  for  brethren  to  dwell  together  in  unity !'  Ps.  cxxxiii.  1. 
Some  things  are  good,  but  not  pleasant :  as  afflictions ;  they  are  not  sweet, 
yet  profitable  :  '  It  was  good  for  me  that  I  have  been  afflicted,  that  I  might 
learn  thy  statutes,'  Ps.  cxix.  71.  Other  things  are  pleasant,  but  not  good  : 
'  The  wicked  take  delight  in  sin,  which  slayeth  the  soul.'  But  this  is  both 
honum  and  Jucundum, — good  and  pleasant  also. 

There  is  a  threefold  meeting  of  the  godly : — 

(1.)  In  this  life,  with  their  souls  in  their  bodies, 

(2.)  After  death,  of  their  souls  without  bodies. 

(3.)  At  the  last  day,  of  both  together  in  glory, 

(1,)  In  this  life;  and  here  the  communus  termimis  of  their  meeting  is  God's 
house ;  where  always  Christ  himself  is  one  of  the  number  :  '  Wheresoever 
two  or  three  of  you  be  gathered  together  in  my  name,  I  will  be  in  the  midst 
of  you,'  Matt,  xviii,  20,  But  to  have  his  blessed  society,  we  must  not  only 
bring  our  bodies,  but  our  minds  with  them.  Quomodo  erit  Ghristus  in  medio 
nostrum,  si  nohiscum  non  erimus  1 — How  should  Christ  be  with  us,  if  we 
be  not  with  ourselves  ?  Fins  valet  consonantia  voluntatum  quam  vocum.  The 
harmony  of  our  voices  is  not  so  pleasing  to  God  as  of  our  hearts.  This  is 
the  happiest  meeting  in  this  world.  The  denial  of  this  comfort  made  the 
soul  of  David  sick,  '  cast  down,  and  disquieted  within  him,'  Ps.  xlii.  2,  10. 
And  his  revival  was,  that  he  might  '  go  unto  the  altar  of  God,  unto  God  his 
exceeding  joy,'  Ps.  xliii,  4.  Indeed  the  ungodly  think  not  thus  :  they  are 
more  delighted  with  the  tabernacles  of  Meshech,  and  the  taverns  of  Kedar. 
In  Luke,  when  Joseph  and  Mary  had  lost  Jesus,  coming  from  Jerusalem, 
'  they  sought  him  among  their  kinsfolk  and  acquaintance,'  chap,  ii.  44,  But 
they  found  him  not  until  they  came  to  Jerusalem  ;  and  there  he  was  '  in  the 
temple.'  The  children  of  God,  when  they  seek  Christ,  find  him  not  in  the 
world,  among  their  kindred  and  friends  in  the  flesh ;  but  in  domo  Dei, — in 
the  house  of  God.  It  is  dangerous  to  be  absent  from  these  holy  meetings, 
lest  we  miss  of  our  Saviour's  company.  God  did  not  promise  to  meet  thee 
here, — thou  usurer  at  the  bank,  thou  drunkard  at  the  alehouse,  thou  sluggard 
on  thy  unseasonable  couch, — but  at  the  church,  Christ  comes  to  appear  to 
us,  and  we  are  gone,  some  about  our  farms  of  covetousness,  others  about 
carnal  pleasures.  In  vain  we  seek  God,  if  not  in  his  right  iibi,  where  he 
hath  promised  to  be  found,  Fugienti  boniim  consortium,  obvenit  corrupium 
et  corrumpens  sodalitium.  He  that  eschews  Christian  meetings,  shall  be 
met  withal,  either  by  the  devil  when  he  is  lazy,  or  by  the  devil's  jBiends 
when  he  is  busy, 

(2.)  Wlien  death  shaU  manumit  and  set  free  our  souls  from  the  prison  of 
the  body,  there  shall  be  a  second  meeting.  '  IMany  have  come  from  the  east 
and  from  the  west,'  far  remote  in  place,  and  have  '  met  with  Abraham  and 
Isaac,'  and  the  holy  patriarchs,  which  Uved  long  before  them  in  this  world, 
'  in  the  kingdom  of  heaven.'  So  already  in  Mount  Zion  are  the  '  spirits  of 
just  men  made  perfect,'  Heb,  xii,  23,  The  purer  part  is  then  glorified,  and 
meets  with  the  triumphant  church  in  bliss.  This  meeting  exceeds  the  for- 
mer in  comfort — [1.]  In  respect  that  our  miseries  are  past,  our  conflict  is 
ended,  and  '  tears  are  wiped  from  our  eyes.'  The  very  release  from  calamity 
is  not  a  little  felicity.    So  Augustine  meditates  of  this  place  negatively :  Non 


EpH.  IV.  13.]  THE  SAINTS   MEETING.  391 

est  ibi  mors,  non  luctiis*  &c., — There  is  no  death  nor  dearth,  no  pining  nor 
repming,  no  sorrow  nor  sadness,  neither  tears  nor  fears,  defect  nor  loathing. 
No  glory  is  had  on  earth  without  grudging  and  emulation ;  in  this  place 
there  is  no  envy.  Non  erit  aluixui  invidia  clisparis  claritatis,  ([uum  i-e^/na- 
bit  in  omnibus  unitas  chaiitatis,f — None  shall  malice  another's  glorious 
clearness,  when  in  all  shall  be  one  gracious  dcarness.  God  shall  then  give 
rest  to  our  desires.  In  our  first  meeting  we  have  desiderium  quietis  ;  in  this 
second,  quietem  desiderii, — here  we  have  a  desire  of  rest ;  there  we  shall  have 
rest  of  desire.  [2.]  In  regard  that  we  shall  see  God ;  behold  him  whose 
glory  filleth  all  in  all.  This  is  gi-eat  happiness ;  for  '  in  his  presence  is  the 
fulness  of  joy,  and  at  his  right  hand  are  pleasures  for  ever,'  Ps.  xvi.  11.  We 
shall  not  only  meet  with  '  the  spirits  of  just  men  made  perfect,'  Heb.  xii.  24, 
but  also  with  him  that  made  them  just  and  perfect :  '  Jesus  the  Mediator  of 
the  new  covenant ;'  even  God  himself. 

(3.)  Our  last  meeting,  which  is  called  the  '  general  assembly  and  church 
of  the  first-bom  written  in  heaven,'  is  the  great  meeting  at  the  end  of  the 
world ;  when  our  reunited  bodies  and  souls  shall  possess  perfect  glory,  and 
reign  with  our  Saviour  for  ever;  when  as  no  mountain  or  rock  shall  shelter 
the  wicked  from  doom  and  terror,  so  no  corruption  detain  one  bone  or  dust 
of  us  from  glory.  '  We  shall  be  caught  up  together  in  the  clouds,  to  meet 
the  Lord  in  the  air;  and  so  shall  we  be  ever  with  the  Lord,'  1  Thess.  iv.  17. 

2.  Who  ?■  '  We.'  There  is  a  time  when  the  elect  shall  meet  in  one  uni- 
versality. Though  now  we  are  scattered  aU  over  the  broad  face  of  the  earth, 
dispersed  and  distressed,  yet  we  shall  meet.  There  is  now  a  communion 
of  saints :  First,  as  of  aU  the  members  with  the  head ;  all  have  interest  in 
Christ.  For  he  is  not  a  garden  flower,  private  to  few ;  but  the  '  rose  of 
Sharon,  and  the  lily  of  the  valley,'  Cant.  ii.  1,  common  to  the  reach  of  all 
faithful  hands  :  so  Jude  calls  this  our  '  common  salvation,'  ver.  3.  Secondly, 
so  one  member  with  another ;  even  of  the  church  triumphant  with  this  mili- 
tant. They  sing  hosannahs  for  us,  and  we  hallelujahs  for  them  :  they  pray 
to  God  for  us,  we  praise  God  for  them  ;  for  the  excellent  graces  they  had 
on  earth,  and  for  their  present  glory  in  heaven.  We  meet  now  in  our  affec- 
tions, to  solace  one  another,  and  serve  our  God ;  there  is  a  mutual  sympathy 
between  the  parts.  '  If  one  member  suffer,  all  suffer  with  it,'  1  Cor,  xii.  26. 
But  this  meeting  shaU  be  void  of  passion,  and  therefore  needless  of  compas- 
sion ;  though  love  shall  remain  for  ever. 

This  instruction  is  full  of  comfort.  We  part  here  with  our  parents,  chil- 
dren, kindred,  friends  :  death  breaks  off  our  society  ■  yet  there  shall  be  a 
day  of  meeting.  'Comfort  one  another  with  these  words,'  1  Thess.  iv.  18, 
Hast  thou  lost  a  wife,  brother,  child  1  You  shaU  one  day  meet,  though  not 
with  a  carnal  distinction  of  sex,  or  cornxpt  relation  which  earth  afforded. 
No  man  carries  earth  to  heaven  with  him  :  the  same  body,  but  transfigured, 
purified,  glorified.  There  shaU  be  love  hereafter,  not  the  offals  of  it.  A 
wife  shall  be  known,  not  as  a  wife ;  there  is  no  marriage  but  the  Lamb's. 
Thou  shalt  rejoice  in  thy  glorified  brother,  not  as  thy  brother  according  to 
the  flesh,  but  as  glorified.  It  is  enough  that  this  meeting  shall  afford  more 
joy  than  we  have  knowledge  to  express. 

This  gives  thee  consolation  dying ;  mth  giief  thou  Icavest  those  thou 
dearly  lovest.  Yet,  first,  thou  art  going  to  one  whose  love  is  greater  than 
Jonathan's,  that  gave  his  life  to  redeem  thee ;  and  well  pondering  the 
matter,  thou  art  content  to  forsake  all,  to  desire  a  dissolution,  that  thou 
mayest  be  with  Christ.  Yet  this  is  not  all ;  thou  shalt  again  meet  those 
*  De  Symb.,  lib.  iii.  f  Idem,  in  Vita  .Sterna. 


392  THE  saints'  meeting.  [Sermon  XLVIII. 

•whom  tliou  now  departest  from,  and  that  with  greater  joy  than  thou  hast 
left  in  present  sorrow. 

This  comforts  us  all :  if  it  be  a  pleasure  for  friends  to  meet  on  earth, 
where  Satan  is  stdl  scattering  his  troubles  of  dissension,  what  is  it  to  meet 
in  heaven,  where  our  peace  is  free  from  distraction,  from  destruction  !  where 
if  there  be  any  memory  of  past  things,  meminisse  juvahit,  it  shall  rtither  de- 
light us  to  think  of  the  miseries  gone,  and  without  fear  of  returning  !  It  is 
some  deUght  to  the  merchant  to  sit  by  a  quiet  fire,  and  discourse  the 
escaped  jierils  of  ■wrecks  and  storms.  Remove  then  your  eyes  from  this 
earth, — whether  you  be  rich,  for  whom  it  is  more  hard ;  or  poor,  for  whom 
it  is  easier, — and  know  it  is  better  living  in  heaven  together  than  on  earth 
together.  So  then  run  your  race,  that  in  the  end  you  may  meet  with  this 
blessed  society — the  congregation  of  saints  in  glory. 

'We  3'  yea,  'all  we.'  In  this  world  we  must  never  look  to  see  a  universal 
church ;  but  at  that  general  day  we  shall  all  meet.  In  heaven  there  are 
none  but  good  ;  i\\  hell,  none  but  bad ;  on  earth,  both  good  and  bad  mingled 
together.  I  confess  that  the  church  militant  is  the  suburbs  of  heaven  ;  yea, 
called  the  kingdom  of  heaven,  because  the  King  of  heaven  governs  it  by  his 
celestial  laws ;  but  stiU  it  is  but  heaven  upon  earth.  In  God's  floor  there 
is  chafl'  mixed  with  the  wheat ;  in  his  field,  cockle  with  corn ;  in  his  net, 
rubbish  with  fish ;  in  his  house,  vessels  of  wrath  with  those  of  honour.  The 
church  is  like  the  moon,  sometimes  increasmg,  sometimes  decreasing ;  but 
when  it  is  at  the  fuU,  not  without  some  spots.  Now  this  mixture  of  the 
luigodly  is  suflfered  for  two  causes  :  either  that  themselves  may  be  converted, 
or  that  others  by  them  may  be  exercised.  Omnis  mains  aut  ideo  vivit,  ut 
corrigatur :  aut  ideo  ut  ^jer  ilium  bonus  exerceaUir.'^ 

First,  For  their  own  emendation,  that  they  may  be  converted  to  embrace 
that  good  which  they  have  hated.  So  Saul  a  persecutor  becomes  Paul  a 
professor.  Mary  IMagdalene,  turpissima  meretrix  fit  sanctissima  midier, — 
a  putrefied  sinner,  a  purified  saint.  Zaccheus,  that  had  made  many  rich 
men  poor,  will  now  make  many  poor  men  rich,  when  he  had  paid  every  man 
his  own,  (and  that  now  he  judged  their  own  which  he  had  fraudulently  got 
from  them) :  '  Behold,  half  my  goods  I  give  to  the  poor,'  Luke  xix.  8.  The 
thief,  after  a  long,  lewd  life,  hath  a  short,  happy  death ;  and  goes  from 
the  cross  to  paradise.  If  these  had  been  rooted  up  at  the  first,  God's  garner 
had  wanted  much  good  wheat.  He  that  is  now  cockle,  may  prove  good 
corn. 

Secondly,  For  the  exercise  of  the  godly.  For  the  reprobate  do  not  only 
'  fill  up  the  measure  of  their  sins,'  that  so,  '  not  believing  the  truth,  they 
might  be  damned  for  their  unrighteousness,'  2  Thess.  ii.  11,  making  their 
condemnation  both  just  and  great ;  but  they  serve  also  for  instruments  to 
exercise  the  faith  and  patience  of  the  saints.  Babylon  is  a  flail  to  bruise 
the  nations ;  at  last  itself  shaU  be  thrashed.  They  are  but  the  rubbish 
wherewith  the  vessels  of  honour  are  scoured ;  the  vessel  made  bright,  tho 
scouring  stuft'  is  thrown  to  the  dunghill.  They  are  apothecaries  to  make 
us  bitter  potions  for  the  recovery  of  our  spiritual  health,  but  so  that  they 
cannot  put  in  one  dram  more  than  their  allowance ;  and  when  they  come  to 
be  paid  for  their  bills,  they  find  the  sum  total  their  own  vengeance.  They 
are  like  shepherds'  dogs,  that  serve  to  hunt  the  lambs  of  Christ  to  the  sheep- 
folds  of  peace ;  but  their  teeth  are  beaten  out,  that  they  cannot  worry  us. 
Fremit  lupus,  tremit  agnus, — the  wolf  rageth,  and  the  lamb  quakcth ;  but 
'fear  not,  little  flock/  Luke  sii.  32,  he  is  greater  that  is  with  you  than  all 

*  Aug. 


Eph.  IV.  13.]  THE  saints'  meeting,  303 

they  that  are  against  you.  Illonim  malitia,  est  vestra  militia, — their  malico 
is  your  warfare;  but  'in  all  you  shall  conquer,'  Eom.  viii.  37.  They  shall 
make  you  better,  not  worse.     Hence  let  us  learn — 

(1.)  Not  to  fly  from  the  church  because  there  are  some  wicked  men  in  it, 
Xon  propter  malos  hoai  sunt  deserendi,  sed  propter  honos  mali  sunt  tolerandi,'^ 
— Forsake  not  the  good  because  of  the  evil,  but  sutier  the  evil  because  of 
the  good.  When  we  can  brook  no  imperfection  in  the  church,  know  then 
diaholum  nos  tumefacere  superbla, — that  the  devil  doth  blow  us  up  Avith 
pride,  saith  Calvin,  t  I  hold  the  church,  saith  Augustme,  fuU  of  both  wheat 
and  chaff :  '  I  better  whom  I  can  ;  whom  I  cannot,  I  suffer.'  Fugio  paleam, 
lie  hoc  sim;  lion  aream,  ne  nihil  sim, — I  avoid  the  chaff,  lest  I  become  chaff; " 
I  keep  the  floor,  lest  I  become  nothing.  '  We  sin  all  in  many  things,'  James 
iii.  2,  and  many  in  all  things  :  let  us  fly  from  aU  sins,  not  from  all  sinners  ; 
for  'then  we  must  go  out  of  the  world,'  1  Cor.  v.  10,  out  of  ourselves.  But, 
*I  believe  the  holy  catholic  church;'  I  believe  it,  though  through  the  sha- 
dow of  infirmities  I  cannot  see  it.  Intelligit  fides,  quce  non  vides, — If  it  was 
perspicuous  to  sense,  there  w-as  no  place  to  faith,  no  use  or  exercise  of  be- 
lieving. But  here  '  we  walk  by  faith,  not  by  sight,'  2  Cor.  v.  7.  AU  the 
glory  of  the  King's  daughter  is  intus,  within  :  Ps.  xlv.  14,  'She  is  glorious 
withui.'  Wretched  are  they  that  forsake  her,  and  when  they  speak  of  her, 
bless  themselves  that  they  are  fled  out  of  Babel.  Blmd  fools,  that  will  not 
know  Jerusalem  from  Babel !  Their  fault  is  the  more  heinous,  for  two 
causes :  First,  they  seemed  our  most  zealous  professors ;  and  a  lewd  servant 
is  easilier  brooked  than  an  undutiful  sou.  Secondly,  they  know  so  muchj, 
that,  their  own  conscience  tells  them,  ignorance  cannot  excuse  their  separa- 
tion. An  ignorant  injury  is  in  more  hope  both  of  amends  and  mercy.  All 
their  hot  urging  w\as  a  purging,  not  from  our  vices,  but  our  good  order ; 
which  when  they  could  not  effect,  they  purged  themselves  out  of  our  com- 
pany. And  their  very  malice  did  us  good ;  for  I  am  sure  we  have  been 
.  <;ver  since  the  cleaner. 

They  send  us  word  of  many  unreformed,  imcensured  evils  among  us,  for 
which  they  separate.  It  cannot  be  denied,  it  cannot  be  avoided,  but  that 
among  so  many  millions  of  men  there  will  be  some  lepers;  but  what !  must 
their  uncleauness  needs  infect  all  1^  Certe  nullius  crimen  inficit  nescientem.t. 
Let  me  not  participate  of  their  sin,  not  shun  the  church  because  they  are  in 
it.  Yea,  I  am  commanded  to  come,  though  they  be  there.  If  a  man  will 
come  unworthy,  the  sin  is  his  ;  but  if  I  come  not  because  he  comes,  the  sin 
is  mine.  God  says  to  the  wicked  guest,  '  How  camest  thou  in  hither  1 '  not 
to  the  prepared,  '  How  came  you  in  with  such  a  guest  ? '  His  fault  cannot 
dispense  with  my  duty ;  nor  shall  my  duty  be  charged  with  his  fault.  But 
our  evils  are  innumerable;  I  w-ould  to  God  they  w^ere  less  :  yet  I  am  sur^j 
the  gospel  is  fair,  though  our  lives  be  foul ;  our  profession  is  good,  though 
many  men's  conversation  be  full  of  evil.  And  yet  the  number  of  our  evils  is 
somewhat  abated  by  their  absence ;  we  cannot  complain  of  all  evils,  whiles 
we  Avant  them.  To  the  unclean,  they  say,  all  things  are  evil ;  yet  they  are 
content  to  take  some  evil  from  us.  They  will  eat  our  Aictuals,  yea,  and  eat 
them  up ;  as  if  for  anger,  rather  than  hunger.  They  will  purse  up  our 
moneys ;  take  advantages  of  their  forfeited  bonds,  and  plead  a  providence 
in  it, — their  own  providence  they  mean, — and  so,  though  not  pray  with  us, 
yet  prey  upon  us.  If  ii!l  our  things  be  evil,  I  perceive  they  love  some  of 
our  evil.    Let  them  go ;  they  from  us,  not  us  from  ourselves.     But  rather — 

(2.)  Seeing  there  are  wolves  among  the  lambs,  let  us  be  wise  to  save  our- 
*  Aug.  t  Adversus  Anabaptist,,  art,  2.  J  Aug.  Ep.  43. 


394  THE  saints'  meeting.  [Seemon  XLVIIL 

selves,  and  patient  to  suffer  others.  The  good  are  for  thy  comfort,  the 
v?lcked  for  thy  exercise ;  let  thy  life  be  good,  to  the  consolation  of  the  one, 
and  conviction  of  the  other.  Non  valcle  Imidabile  est,  bonum  esse  cum  bonis, 
sed  ho7mm  esse  cum  malls* — For  as  it  is  a  ■wretched  fault  not  to  be  good 
among  the  good :  so  it  is  a  worthy  praise  to  be  good  among  the  evil.  '  Let 
your  light  so  shine,  that  others  may  glorify  God '  for  your  good.  Matt.  v. 
16;  and  be  '  ashamed '  of  their  own  evU,  1  Pet.  iii.  16.  '  You  are  the  light 
of  the  world;'  if  there  be  any  dimness  in  your  shining,  the  whole  country 
is  full  of  snuffers.  In  the  temple  were  '  golden  snuffers,'  1  Kings  vii.  50  : 
we  have  not  many  of  those,  to  make  us  burn  brighter ;  but  base  stinking 
ones,  that  would  rather  put  us  out. 

(3.)  Let  us  abhor  wicked  societies,  knowing  that  they  should  be  convented 
again  in  hell.  There  may  be  some  acquaintance  with  them,  must  be  no 
familiarity.  A  mere  commerce  with  them  is  not  utterly  in  itself  unlawful, 
but  dangerous.  Factum  licitum  prohibetur,  propter  vicinitatem  illiciti. 
Thou  hadst  better  lose  a  good  bargain  at  a  worldling's  hand,  than  purchase 
some  of  his  wickedness.  The  second  chariot  of  Egypt  taught  Joseph  to 
swear  by  the  life  of  Pharaoh.  Let  them  see  thy  good  Ufe,  hear  thy  gracious 
words;  thy  true  detestation,  and  wise  reprehension  of  their  wickedness. 
God's  servants  would  have  all  serve  their  Master,  that  they  might  have  the 
more  company  with  them  to  heaven.  But  let  thy  '  delight  be  with  the 
saints  on  earth,  and  with  those  that  excel  in  virtue,'  Ps.  xvi.  3.  Let  us 
meet  now  in  sincerity,  that  hereafter  we  may  meet  in  glory.  '  I  am  a  com- 
panion of  all  them  that  fear  thee  and  keep  thy  precepts,'  Ps.  cxix.  63. 
Death  may  break  off  for  a  while  this  gracious  meeting,  but  our  glorious 
second  meeting  shall  triumph  over  death ;  it  shall  be  general,  it  shall  be 
eternal. 

3.  Wherein  1  '  In  the  unity.'  A  perfect  unity  is  not  to  be  expected  in 
this  life ;  it  is  enough  to  enjoy  it  in  heaven.  Indeed  the  church  is  ever  but 
one  :  '  There  are  threescore  queens,  and  fourscore  concubines,  and  virgins 
without  number  :  my  dove,  my  undefiled  is  but  one ;  she  is  the  only  one  of 
her  mother,'  Cant.  vi.  8.  Though  a  kingdom  have  in  it  many  shires,  more 
cities,  and  innumerable  towns,  yet  is  itself  but  one ;  because  one  king 
governs  it,  by  one  law  :  so  the  church,  though  universally  dispersed,  is  one 
Mngdom;  because  it  is  ruled  by  one  Christ,  and  professeth  one  faith. 
'  There  is  one  body,  one  Spirit,  one  Lord,  one  faith,'  Eph.  iv.  4,  5.  So  much 
unity  now. 

But  that  unity  which  is  on  earth  may  be  offended,  in  regard  of  the  parts 
subjectual  to  it.  What  famUy  hath  not  complained  of  distraction  ?  What 
fraternity  not  of  dissension  ?  What  man  hath  ever  been  at  one  with  him- 
self? '  There  must  be  divisions,'  saith  Paul,  1  Cor.  xi.  19  ;  are  and  must  be 
by  a  kind  of  necessity.  But  there  is  a  twofold  necessity.  One  absolute 
and  simple :  God  must  be  just ;  a  necessity  of  infallibility.  The  other  ex 
hypotliesi,  or  of  consequence  :  as  this,  '  There  must  be  heresies.'  Satan  will  be 
an  adversary,  man  will  be  proud;  a  necessity  upon  presupposition  of  Satan's 
malice,  and  man's  wickedness.  '  But  woe  unto  them  by  whom  offences  come; ' 
we  know  not  the  hurt  we  bring  by  our  divisions.  '  Thus  saith  the  Lord  of 
hosts,  Love  the  truth,  and  peace,'  Zech.  viii.  19.  Some  love  peace  well,  but 
they  care  not  for  truth.  These  are  secure  worldlings :  let  them  alone  in 
their  sins,  and  you  would  not  wish  quieter  men.  Pacem  quccrimi,  p)ietatem 
fugmnt ;  they  seek  peace,  but  they  fly  righteousness,  as  if  they  would  dis- 
unite those  things  which  God  hath  joined  together,  righteousness  and  peace. 

*  Greg.  Mor.  1. 


Eph.  rv.  13.]  THE  saints'  meeting.  395 

'  Eighteousness  and  peace  shall  kiss  each  other.'  Others  love  truth  well,  but 
not  peace.  Let  them  fabric  a  church  out  of  their  own  brains,  or  rather  a 
discipline  to  manage  it,  and  they  will  keep  within  the  verges  of  the  main 
truth.  They  cannot  be  content  to  have  good  nulk,  but  they  must  choose 
their  spoon  to  eat  it  with.  They  arc  wanton  children,  and  worthy  the  rod 
of  correction ;  let  them  be  whipped,  only  discipline  may  mend  them. 

I  would  our  eyes  could  see  what  hurt  the  breach  of  unity  doth  u& 
ScUurus's  axTOws,  taken  singly  out  of  the  sheaf,  are  broken  with  the  least 
finger ;  the  whole  unsevered  bundle  fears  no  stress.  We  have  made  our- 
selves weaker  by  dispersing  our  forces.  Even  the  encouraged  atheist  walks 
to  church  in  the  lane  of  our  divisions ;  and  is  still  no  less  an  atheist  than 
the  devil  was  a  devil  when  he  '  stood  among  the  sons  of  God,'  Job  i.  6,  It 
is  the  nature  of  our  controversies  to  fight  peremptorily  at  both  ends,  whiles 
truth  and  piety  is  left  in  the  middle,  and  neglected.  "Whiles  men  have  con- 
tended about  the  body  of  religion,  some  have  thought  it  quite  dead ;  as  no 
doubt  Moses's  body  was,  when  the  '  archangel  disputed  with  the  devil  about 
it,'  Jude,  ver.  9.  As  one  said  of  the  Donatists,  Betwixt  our  Licet  and  your 
Noti  licet,  many  souls  stagger,*  and  excuse  their  irresolution  by  our  want  of 
peace.  Indeed  this  is  eventually  one  good  efi'ect  of  many  controverted 
points :  the  way  is  cleansed  for  others,  though  not  for  themselves.  Thieves 
falling  out,  true  men  come  by  their  goods.  Two  flints  beaten  together, 
sparkles  out  fire ;  and  by  the  wrestling  of  two  poisons,  the  health  is  pre- 
served. So  are  some  united  to  the  truth  by  these  divisions  of  peace.  But 
others  are  more  unsettled ;  they  condemn  all  for  the  dissension  of  some. 
Our  comfort  is,  God  doth  not  so.  The  divisions  of  a  few,  and  that  about 
the  husk  of  religion,  ceremony,  cannot  redound  to  the  condemnation  of  a 
whole  church.  In  God's  judgment  it  shall  not ;  we  must  care  little,  if  in 
theirs.  Do  we  not  know,  that  Satan  by  his  good- will  would  allow  us  neither 
truth  nor  peace  ?  but  if  we  must  have  one,  will  he  not  labour  to  detain  the 
other  ?  If  he  can  keep  us  from  truth,  he  cares  not  much  to  allow  us  peace. 
The  Avicked  have  security,  the  devil  lets  them  alone.  What  fowler  sets  his 
gin  for  tame  bii-ds,  that  wiU  come  gently  to  his  hand  ?  But  if  we  embrace 
the  tnith,  then  have  at  our  peace.  Shall  the  prince  of  darkness  be  quiet, 
when  his  captives  break  loose  from  him  ?  The  good  are  soonest  tempted. 
Tnvidia  feHur  in  inagnos.  It  was  the  king  of  Syria's  command  to  his  two 
and  thirty  captains  :  '  Fight  neither  with  small  nor  great,  save  only  with 
the  king  of  Israel,'  1  Kings  xxii.  31,  It  is  the  devil's  charge  to  his  soldiers  : 
Fight  against  none  but  the  godly,  that  fight  against  me.  David  was  safe 
among  his  sheep,  and  Moses  leading  a  private  life.  No  man  lays  snares  for 
his  OAvn  bu'ds,  nor  the  devil  for  such  as  '  are  taken  captive  by  him  at  his 
wiU,'  2  Tim.  ii.  26.  But  pax  conscientice  is  helium  Satance ;  and  this  just 
war  is  better  than  an  imjust  peace. 

Let  all  this  give  condemnation  to  peace-haters,  and  commendation  to 
peace-lovers.  There  are  some  quite  gone,  not  diverse,  but  adverse  to  us ;  with 
these  war,  and  no  peace,  for  they  have  no  peace  with  Christ.  Sinews  cut  in 
sunder  can  never  be  knit,  nor  can  there  be  integralis  xinitas  in  solidlone  con- 
tinui.  They  will  be  gonej  let  them  go.  I  would  wo  were  as  well  rid  of  all 
those  whose  souls  hate  vmity.  The  Christians  of  the  first  age  were  neither 
Albinians  nor  Nigrians  ;  the  report  of  faction  was  scarce  heard.  Athanasius, 
on  whose  shoulder  our  mother  the  church  leaned,  in  her  sharpest  persecution, 
to  take  her  rest,  rejoiced  that  though  the  adversary  hate  was  violent,  the 
love  of  brethren  was  sound.  Peter  was  commanded  to  put  up  his  sword, 
•  Optat,  Cont.  Farm. 


596  THE  saints'  meeting.  [Seehon  XLVIII. 

even  when  Christ  was  r.t  his  elbow  to  heal  the  greatest  wound  he  could  make : 
whjr  do  vve  smite  and  hurt,  that  have  no  such  means  of  cure  ?  King  Richard, 
the  holy  warrior,  having  taken  a  bishop  in  coat-armour  in  the  field,  was  re- 
quested by  the  Pope  (calling  him  his  son)  to  release  him.  The  king  sent 
not  liim,  but  his  coat,  to  the  Pope;  and  asked  him,  An  hcec  esset filii  sui 
tunica  1 — •Whether  this  was  his  son's  coat  %  alluding  to  the  coat  of  Joseph, 
which  his  brethren  brought  to  their  father.  The  ashamed  Pope  answered, 
Nee  heme  esse  filii  sui  iunicam, — This  was  none  of  his  son's  coat.  These  are 
wretched  spirits ;  boldness  undertakes,  wit  contrives,  assistance  furthers, 
conscience  prepares,  scrupulosity  consents,  strength  prevails,  and  peace  suf- 
fers. And  now,  lo,  they  jjlot,  not  tollere  iinum,  but  unitatem, — not  to  single 
out  one  to  wreak  their  malice  on,  but  to  dissolve  and  undo  the  united 
strength  of  all.     Either  the  sceptre  must  stoop  to  the  mitre,  or  no  peace. 

Between  the  roots  of  Judah  and  Levi,  by  Moses's  law,  the  separations  and 
distances  were  so  wide,  that  neither  need  to  cross  another's  walk,  nor  to 
eclipse  another's  dignity.  The  rod  of  Moses  was  once  turned  into  a  serpent, 
to  give  terror ;  but  the  rod  of  Aaron  was  preserved,  not  in  campo  martio, 
in  a  field  of  war  and  sedition  ;  but  testimonii  tahernaculo,  sprouting  forth 
green  leaves  of  truth,  and  sweet  blossoms  of  peace.  Well,  let  our  enemies 
cry— 

'  Non  pacem  petimus,  superi,  date  gentibus  iram.' 

Our  voice  be  for  peace  : — 

'  Nulla  salus  bello,  pacem  te  poscimus  omnes.' 

Peace  was  that  last  and  rich  jewel,  which  Christ,  departing  to  his  Father, 
left  his  spouse  for  a  legacy  :  '  Peace  I  leave  with  you,  my  peace  I  give  unto 
you,'  John  xiv.  27.     This  peace  be  with  us  for  ever  ! 

4.  Whereof?  This  unity  hath  a  double  reference  :  first,  to  faith  ',  secondly, 
to  knowledge.     And  the  object  to  both  these  is  'the  Son  of  God.' 

(1.)  '  Of  the  faith,'  Faith  is  taken  two  ways :  either  passively  or  actively. 
Vel  pro  eo  quo  creditur-;  vel  j^i'o  eo  quod  creditur, — Either  for  that  whereby 
a  man  believes,  or  for  that  which  a  man  believes.  So  it  is  used  both  for  the 
instrument  that  apprehends,  and  for  the  object  that  is  apprehended. 

[1.]  If  we  take  it  for  the  former,  we  may  say  there  is  also  a  unity  of  faith, 
but  by  distinction.  Faith  is  one  7'atione  ohjecti,  non  ratione  suhjecti, — one 
in  respect  of  the  object  on  which  it  rests,  not  one  in  respect  of  the  subject 
in  which  it  resides.  Every  man  hath  his  own  faith  ;  every  faith  resteth  ou 
Christ :  '  The  just  shall  live  by  his  own  faith.'  Nulla  fides  pro  te,  nisi  qiicc 
in  te.  Every  man  must  see  with  his  own  eyes,  reach  with  his  own  hand, 
have  oil  ready  in  his  own  lamp.  Matt.  xxv.  9,  that  he  may  enter  in  Avith  the 
Bridegroom.  He  must  labour  in  the  vineyard  himself,  that  would  have  the 
jjenny ;  he  shall  not  have  another's  paj^  It  is  a  happy  perfection  of  faith 
when  we  shall  all  believe  hi  one  Christ,  after  one  manner.  Not  one  vntli 
a  Grecian  faith,  another  with  a  Ptoman,  a  third  with  an  Arian,  a  fourtir 
with  an  Anabaptistical ;  but  '  all  meet  in  the  unity '  of  one  holy  catholic 
faith. 

[2.]  But  if  we  rather  take  it  pro  ohjecto  quod  creditur, — for  Christ  in  whom 
we  have  believed, — we  shall  all  meet  in  the  unity  of  those  joys  and  comforts 
which  we  have  faithfully  expected.  Some  believed  before  the  law,  some 
tinder  the  law,  others  under  the  gospel ;  all  shall  '  meet  in  the  unity  of 
faith;'  'receiving  the  end  of  their  faith,  the  salvation  of  their  souls,'  1  Pet 
i.  9.  Whether  some  believed  in  Christ  to  come,  or  others  in  Christ  already 
come,  or  we  in  Christ  come,  and  gone  to  glory ;  venturus  et  veuit,  diversa  sunt 


Eph.  IV.  13.]  THE  saints'  meeting.  397 

verba,  eadem  fides, — to  come,  or  come,  are  diverse  words,  but  tliere  is  but  one 
faith.     '  One  Lord,  one  faith,'  Eph.  iv.  5, 

Now,  since  faith  must  bring  us  to  our  beloved,  and  by  that  we  shall  come 
to  the  Son  of  God,  how  precious  should  it  be  unto  us  !  Let  the  great  world- 
lings possess  their  preposterous  wishes — Epicurus  Ms  pleasure,  Alexander 
his  honour,  Midas  his  gold  :  be  our  deliglit,  desire,  prayer,  '  O  Lord,  in- 
crease our  faith.  I  believe  ;  Lord,  help  my  unbelief  Therefore  is  nothing 
more  honourable,  more  rich,  more  pleasant,  than  to  be  a  true  believer ;  for 
against  this  no  evil  on  earth,  no  devil  in  hell,  shall  be  able  to  prevail. 

(2.)  '  Of  the  knowledge.'  That  knowledge  which  we  now  have  is  shallow  in 
all  of  us,  and  dissonant  in  some  of  us.  There  is  but  one  way  to  know  God, 
that  is  by  Jesus  Christ ;  and  but  one  way  to  know  Christ,  and  that  is  by  the 
gospel.  Yet  there  are  many  that  go  about  to  know  him  by  other  ways ;  they 
will  know  him  by  traditions,  images,  revelations,  miracles,  deccivable  fables. 
But  the  samts  shall  '  meet  in  the  unity  of  the  knowledge  of  the  Son  of  God;' 
there  shall  be  iTuion  and  perfection  in  their  knowledge  at  that  day. 

But  it  is  objected  that  Paul  saith,  '  knowledge  shall  vanish  away,'  1  Cor. 
xiii.  8.  The  manner,  not  the  matter,  of  our  present  knowledge  shall  vanish : 
we  shall  not  know  by  schools,  tutors,  or  arts  in  heaven ;  so  the  manner  of 
knowmg  ceaseth.  But  the  matter  remains  ;  for  '  this  is  eternal  life,  to  know 
God,'  John  xiii.  7.  Now  Ave  know  Christ  in  some  manner  and  measure 
here  ;  but  through  a  window  or  lattice  :  '  jMy  beloved  looketh  forth  at  the 
window,  shewing  himself  throu,c;li  the  lattice,'  Cant.  ix.  2.  Thus  the  Apostle, 
'  Now  we  see  through  a  glass,  darkly;  but  then  face  to  face,'  1  Cor.  xiii.  12. 
AYhen  a  man  sees  a  map  of  Jerusalem,  wherein  is  presented  the  towers  and 
bulwarks,  he  presently  conceives  what  manner  of  city  it  is ;  but  imperfectlj^ 
as  a  man  that  only  reads  the  description  of  foreign  countries  :  but  when  he 
comes  thither,  beholds  all  the  streets,  palaces,  beauty,  and  glory,  he  esteems 
his  former  knowledge  poor,  in  respect  of  his  present  satisfaction.  We  are 
now  pilgiims,  and  know  no  more  of  the  celestial  country  than  we  can  see 
through  the  spectacles  of  faith,  in  the  glass  of  the  Scriptures.  In  this  map 
we  read  Jerusalem  above  described  to  us  :  a  city  of  gold,  whose  walls  are 
jasper,  and  her  foundation  crystal,  Eev.  xxi.  18.  We  read  that  this  '  cor- 
ruptible shall  put  on  incorruption,  and  this  mortal  immortality,'  1  Cor. 
XV.  o4 ;  that  there  is  blessedness  in  the  fountain — joys  in  show  beautiful, 
in  sense  wonderful,  in  weight  excessive,  in  dignity  Avithout  comparison,  and 
in  continuance  without  end ;  and  that  in  Christ  we  are  chosen  before  all 
worlds,  to  be  burgesses  of  this  incorporation. 

But  when  we  shall  have  '  Avhite  garments'  put  on  our  backs,  and  '  palms 
m  our  hands,'  and  shall  '  sit  with  him  in  his  throne,'  Rev.  iii.  21,  feasting 
at  Ids  table  of  glory ;  we  shall  then  say,  as  that  noble  queen  to  Solomon, 
1  Kings  X.  7,  '  It  was  a  true  report '  of  thy  glory,  O  king,  '  that  I  heard 
before  ;  but  now  lo  I  see,  one  half  Avas  not  told  me.'  x\s  worldlings  about 
a  purchase  inquire  what  seat,  what  delight,  Avhat  commodities  are  apperti- 
nent  to  it, — except,  like  that  fool  in  the  gospel,  they  will  buy  first,  aiul  see 
afterwards, — so  Ave  may  sweetly  consult  of  our  future  happiness,  Avithout 
curiosity,  Avithout  presumption  :  like  those  that  never  yet  Avere  at  home,  noAV 
after  much  hearsay  travelling  thitherwards,  Ave  ask  in  the  Avay,  what  peace, 
what  delight,  what  content  will  Ije  found  there,  and  hoAv  much  the  benefit 
of  our  standing  house  transcends  our  progress. 

There  are  three  things  busied  about  Christ — faith,  hope,  and  sight.  By 
the  two  former  we  now  live  Avithout  the  latter ;  by  the  latter  Ave  shall  then 
live  without  the  former.     '  Noav  Ave  live  by  faith,  not  by  sight,'  2  Cor.  v.  7 ; 


398  THE  saints'  meeting.  [Sermon  XLVIII. 

then  we  shall  live  by  sight,  not  by  faith.  But  for  our  faith,  the  world  would 
tread  us  down  ;  for  '  this  is  the  victory  that  overcomes  the  world,  even  our 
faith,'  1  John  v.  4.  But  for  our  hope,  '  we  were  of  all  men  most  miserable,' 
1  Cor.  XV.  19;  the  worldlings  were  far  happier.  When  these  two  have  done 
their  offices,  sight  comes  in  :  *  We  are  now  the  sons  of  God,  it  doth  not  ap- 
pear yet  what  we  shall  be  :  but  we  know  that,  when  he  shall  appear,  we 
shall  be  like  him ;  for  we  shall  see  him  as  he  is,'  1  John  iii.  2. 

Here  is  the  benefit  of  sight.  These  three  are  like  three  members  of  the 
body — the  hand,  foot,  eye.  Faith,  like  the  hand,  lays  unremoved  hold  on 
Christ.  Hope,  like  the  foot,  walks  towards  him  in  a  holy  expectation, 
patiently  enduiing  all  wrongs,  in  hope  of  sweet  issue.  Sight,  which  belongs 
to  the  eye,  shall  fully  apprehend  him,  when  it  is  glorified.  In  this  bright 
*  knowledge  we  shall  all  meet.' 

Our  present  knowledge  shall  be  excelled  by  our  future  in  five  differ- 
ences : — 

Fi?'st,  In  quality.  This  is  an  abstracted  knowledge  of  Christ  absent ;  that 
a  plenary  knowledge  of  Christ  present.  Uos  dbstractiva  fit  intuitiva  notitia* 
The  light  of  a  lamp  vanisheth  when  the  glorious  sun  appeareth.  If  our  know- 
ledge were  7iiundus  eruditionis,  a  world  of  learning,  yet  it  is  but  emditio 
mundi,  the  learning  of  the  world ;  of  narrow  bounds  in  regard  of  the  know- 
ledge in  heaven. 

Secondly,  In  quantity.  Even  that  we  know  now  shall  be  known  then  in 
a  greater  measure.  The  orbs,  elements,  planets,  plants,  the  herbs  of  the 
field,  parts  of  our  own  bodies,  we  know  now ;  but,  alas,  weakly,  in  regard  of 
that  perfection  which  this  future  life  shall  give  us.  Indeed  the  Christian,  for 
his  own  saving  health,  knows  so  much  as  is  able  to  make  him  everlastingly 
blessed ;  for  he  knows  Christ  his  Saviour,  '  and  that  is  eternal  life.'  But 
then  he  shall  know  him  in  a  higher  measure,  and  perfectly  see  those  things 
now  unconceivable.  Paul  '  heard  unsj)eakable  words '  in  his  rapture  above, 
which  below  he  confesseth  '  not  possible  for  man  to  utter,'  2  Cor.  xii.  4. 

Thirdly,  In  perfection  or  maturity.  Our  knowledge  here  grows  from 
degree  to  degree ;  there  it  shall  be  one  and  the  same,  receiving  or  requiring 
no  augmentation.  '  They  go  from  strength  to  strength.'  How  long  ?  '  Till 
they  appear  before  God  in  Zion,'  Ps.  Ixxxiv.  7. 

Fourthly,  In  continuance.  Earthly  knowledge  is  momentary ;  all  skiU 
in  tongues  and  arts  is,  like  the  authors,  mortal,  and  shall  come  to  an  end. 
The  most  famous  artists  have  often  either  met  with  a  derogate  name,  or 
been  buried  in  oblivion.  The  study  of  Christ  is  only  eternal,  and  shall  not 
be  abrogated,  but  perfected  :  '  we  shall  know  then,  as  we  are  known.' 

Fifthly,  In  imity.  Various,  dissonant,  and  not  seldom  repugnant,  is 
human  laiowledge;  indeed  not  worthy  the  name  of  knowledge,  for  it  is 
opinion.  Man  is  contrary  to  man  ;  yea,  man  to  himself :  this  same  unum 
sentire,  '  to  be  of  one  mind,'  1  Pet.  iii.  8,  is  difficult,  if  not  impossible  to  be 
found.  Though  we  aim  our  knowledge  at  one  mark,  yet  some  shoot  on  the 
right  hand,  some  on  the  left ;  some  short,  and  others  shoot  over,  having  a 
'  knowledge  that  pufteth  up,'  1  Cor.  viii.  1,  whose  learning  hath  in  it  some 
poison,  if  it  be  let  go  without  the  true  corrective  of  it.  But  at  this  expected 
day,  we  shaU  all  meet  in  a  '  unity  of  knowledge.' 

'  Of  the  Son  of  God.'  That  eternal  Son  of  God,  who  in  the  fuhiess  of  time 
became  for  us  the  Son  of  man,  shall  then  be  more  clearly  knoisTi  to  us.  We 
now  believe  his  truth  of  perfection ;  we  shall  then  see  his  perfection  of  trutk 
We  shall  brightly  apprehend  the  imconceivable  mystery  of  him,  who  is 

*  Melanct. 


Eph.  IV.  13.]  THE  saints'  meeting.  399 

Filius  Dei  sine  matre,  JilitLs  hominis  sine  patre, — the  Sou  of  God  without 
mother,  the  son  of  man  without  father. 

If  any  ask,  whether  our  knowledge  shall  extend  no  further  than  to  Christ 
our  Saviour ;  there  is  no  dou^t,  h\it  as  we  know  our  elder  Brother  set  in  his 
throne  above  all  the  powers  of  heaven,  so  we  shall  also  know  the  rest  of  our 
fi-atemity.  Love  is  a  grace  that  never  fades,  and  therefore  shall  have  know- 
ledge to  make  way  before  it.  We  shall  love  the  saints ;  I  may  infer  we  shall 
know  them.  Peter  knew  Moses  and  Elias  on  the  mount,  !Matt.  xvii.  4,  whom 
yet  before  he  never  saw  :  why  then  should  we  net  know  them  in  heaven  ? 
And  if  them,  why  not  other  of  our  glorified  friends  1  If  nothing  but  that 
which  is  earthly,  and  savours  of  corruption,  shall  cease,  and  fall  off  like 
Elijah's  mantle ;  then  knowledge  must  needs  remain,  being  a  divine  grace, 
pure  and  everlasting  as  the  soul.  But  seek  we  to  know  the  Son  of  God  here 
to  be  our  Saviour,  and  without  doubt  hereafter  we  shall  know  him  to  be  our 
glorifier. 

o.  Whereunto  ?  '  To  a  perfect  man.'  Before,  he  speaks  in  the  plural 
number  of  a  multitude,  '  We  shall  all  meet;'  now  by  a  sweet  kind  of  solecism 
he  compacts  it  into  the  smgular — all  into  one.  '  We  shall  all  meet  to  a 
perfect  man.'     Here  lie  three  notes,  not  to  be  balked : — 

First,  This  shews  what  the  unity  of  the  saints  shall  be  :  one  man.  Here 
they  are  sometimes  said  to  '  have  one  heart,  one  soul,'  Acts  iv.  32 ;  there 
they  shall  be  '  one  man.'  That  not  a  carnal,  corruptible,  sinful  man,  for  he 
may  dissent  from  himself,  but  a  '  perfect  man.'  Not  materially,  for  there  shall 
be  distinct  bodies  and  souls  still,  as  here;  but  metaphorically,  in  regard  of 
the  never-jarring  harmony.  0  sweet  music,  where  the  symphony  shall  ex- 
ceedingly delight  us,  without  division,  without  frets  ! 

Secondly,  The  whole  church  is  compared  to  a  man ;  we  have  often  read 
it  compared  to  a  body,  here  to  a  man.  As  in  other  places  to  a  body,  1  Cor. 
xii.  27,  Eph.  iv.  16,  cujus  caput  est  Christus,  whose  head  is  Christ;  so  our 
Apostle  here,  ver.  16,  speaketh  of  our  growing  to  the  'Head,  which  is 
Christ.'  So  in  this  place  to  a  man,  cujus  aninia  est  Christus,  whose  soul 
is  Christ.  Now  the  soul  in  the  body  increaseth  not  augmentatively,  but 
secundum  vigorem;  transfusing  into  the  body  her  virtual  powers  and  opera- 
tions more  strongly.  Christ  is  ever  the  same  :  Heb.  xiii.  8,  '  Jesus  Christ, 
yesterday,  and  to-day,  and  the  same  for  ever.'  In  this  soul  there  is  no 
mutation;  but  the  'body  increaseth  with  the  increase  of  God,'  Col.  ii.  19. 
For  as  Christ  increaseth  the  strength  of  his  grace  in  us,  so  we  grow  to  per- 
fection. 

Thirdly,  Full  perfection  is  only  reserved  for  heaven,  and  not  gianted  tiU 
we  meet  in  glory ;  then  shall  the  church  be  one  '  perfect  man.'  We  may  be 
now  mundi,  saith  Augustine,  yet  still  mtmdandi,  to  be  cleansed."''  Not  so 
peifect,  but  still  glad  of  mercy.  Our  purity  is  not  in  facto,  but  in  fieri;  in- 
choate, not  finished  though  begun.  All  our  righteousness  consists  in  the  not 
imputation  of  our  sins  :  '  Blessed  is  the  man  to  whom  the  Lord  imputeth  not 
iniquity.'  Summa  j^erfectio  imjoerfectionis  confessio, — Our  greatest  cleanness 
is  the  free  acknowledging  our  vileness.  The  other  immunity  shall  be  when 
there  are  no  passions  in  men,  no  lusts  capable  of  sin  :  now  it  is  wcU  if  we 
live  without  scandal;  without  eruption,  though  not  without  corruption. 
No7i  sine  cidpa,  sed  sine  querela.  And  so  the  commendation  of  Zacharias 
must  be  understood,  Luke  i  6,  which  calleth  him  '  righteous,  walking  in  all 
the  commandments  of  the  Lord  blameless.'  He  lived  blameless  in  the  world's 
eye,  not  in  the  Lord's,    '  If  thou  shouldest  mark  iniquity,  O  Lord,  who  shall 

*  Aug.  iu  JoL,  80. 


400  THE  saints'  meeting.  [Sermon  XLVIII, 

stand?'  Ps.  cxxx.  3;  especially  when  Iiis  eye  of  justice  only  shall  look  upon 
it.  Vce  etiam  laudahiU  vitce  hominum,  si  remota  misericordia  discutiatur  /* — 
Woe  to  the  most  commendable  life  of  man,  if  mercy  be  removed  "when  it  is 
examined  !  It  is  enough  to  prove  Zacharias  a  dnner,  in  that  he  was  a  priest ; 
for  it  was  imposed  on  the  priest  first  '  to  ofier  for  his  own  sins,'  Heb.  vii.  27, 
and  then  the  sins  of  the  people ;  which  had  been  needless  if  the  priest  had 
not  been  guilty  of  sin,  and  liable  to  condemnation. 

The  justification  of  David  seems  to  rise  higher :  Ps,  xvii.  3,  '  Thou  hast 
tried  me,  and  shalt  find  nothing.'  What !  hath  God  tried  him,  the  Searcher 
of  the  hearts,  that  sees  into  all  the  inward  cabins  and  hidden  concaves  of  the 
soul  ?  and  shall  he  find  nothing — not  great  impieties,  not  less  infirmities, 
nothing  !  This  phrase  seems  general,  yet  is  not  totally  exclusive  :  nothing 
against  Saul ;  no  treachery  or  injustice  against  the  Lord's  anointed.  So  it 
is  by  Euthymius,  and  must  be  restrictively  considered.  Otherwise  David 
had  many  sins  :  original,  '  I  was  conceived  in  sin,'  Ps.  li.  5 ;  actual  and  public, 
in  slaying  not  a  Philistine,  but  an  Israelite,  an  Israelite  his  subject,  his 
honest  and  worthy  subject,  and  that  by  the  sword  of  the  uncircumcised ; 
and  yet  more,  by  a  wile,  sending  for  him  home,  and  making  him  drunk. 
And  to  ripen  this  blister,  he  adulteriseth  with  his  wife  :  he  that  hath  many 
wives,  robs  his  poor  neighboiir  of  his  singular  comfort,  only  wife.  These 
were  apparent,  unjustifiable  impieties;  which  makes  him  fall  to  a  psalm  of 
mercy :  '  Have  mercy  upon  me,  O  Lord,  have  mercy  upon  me;  heal  my  soul, 
for  I  have  sinned  against  thee.' 

These  were  known  to  the  world  :  no  doubt,  divers  others  were  known  to 
his  own  heart ;  and  yet  more,  which  neither  the  world  nor  his  own  heart 
knew.  '  Who  can  tell  how  oft  he  offendeth  ?  O  clen,nse  thou  me  from  my 
secret  faults,'  Ps.  xix.  12.  Yet,  in  the  matter  of  Saul,  thou  canst  find  nothing. 
As  Bishop  Latimer  once  said,  in  his  sermon  before  King  Edward  the  Sixth, 
'  For  sedition,  methinks,  for  aught  I  know,  if  I  may  so  speak,  I  should  not 
need  Christ.'  David  was  no  traitor,  but  David  was  an  adulterer.  He  was 
in  many  personal  faults  an  offender;  but  as  a  subject  he  was  a  good  subject, 
as  a  king  an  excellent  prince. 

No  less  is  the  praise  of  Job :  '  A  perfect  and  upright  man  ;  none  like  him 
in  the  earth,'  chap.  ii.  3 ;  which  yet  is  not  to  be  taken  for  a  positive,  biit  com- 
parative commendation.  There  was  none  like  him  in  that  part  of  the  earth; 
and  he  was  perfect  in  regard  of  those  vicious  times.  Hear  himself  speak : 
'  How  shall  a  man  be  just  with  Godf  chap.  ix.  2 ;  and,  ver.  28,  '  I  know  that 
thou  wilt  not  hold  me  innocent.' 

Let,  then,  the  Pelagians  drink  never  so  deep  in  this  justifying  cup  of  their 
own  righteousness,  and  let  the  Papist  as  deeply  pledge  him ;  yet  perfection  is 
reserved  for  another  world,  when  Ave  shall  meet  to  a  perfect  man.-  Here  we 
may  have  it  partially,  there  gradually.  Here,  so  much  as  belongs  ad  viam,  to 
our  way  :  Phil.  iii.  15,  '  Let  us,  as  many  as  are  perfect,  be  thus  minded.' 
There  only,  that  is  proper  ad  2^airiam,  to  our  country:  ver.  12,  'Not  as 
though  we  were  alreacly  perfect ;  but  following  after,'  ifec.  Let  us,  (1 .)  be  humble 
in  acknowledging  our  OAvn  wants  and  sins,  who  cannot,  to  God  contending 
with  us,  'answer  one  of  a  thousand,'  Job  ix.  3.  JVec  millessimoi,  nee  minimx 
parti,  saith  Bernard.t  (2.)  Labour  to  perfection,  '  in  forgetting  those  things 
wliich  are  behind,  and  reaching  forth  unto  those  things  which  are  before,' 
Phil.  iii.  13.  (3.)  Comfort  our  endeavouring  hearts  -with  this  sweet  encourage- 
.ment :  we  shall  one  day  meet  to  a  perfect  man. 

'  To  the  measure  of  the  stature.'   The  word  iiXm'ac,  before  translated  '  age,' 
*  Aug.  Confess.,  lib.  ix.,  cap.  13.  f  De  QuacU'up.  Debito. 


Eph.  IV.  13.]  THE  saints'  meeting.  401 

is  now  better  by  our  new,  and  according  to  Baza,  '  stature.'  If  any  will  here 
ground,  that  in  heaven  we  shall  live  in  that  measure  of  Christ's  age  and 
stature  wherein  he  died,  I  subscribe  not,  but  am  silent.  It  is  not  safe 
wading  without  a  bottom.  Oijly  thus  much,  there  shall  be  nothing  wanting 
to  make  our  glory  perfect ;  and  whether  you  conceive  the  three-and-thirtieth 
year  of  a  man's  age  to  be  its  beauty  and  complete  perfection,  I  dispute  not. 
This  implies  a  spiritual  stature  whereunto  every  saint  must  grow.  Whence 
infer — 

First,  That  we  must  grow  up  so  fast  as  we  can  in  this  life,  ^joining  to  faith 
virtue,  to  virtue  knowledge,'  &c.,  2  Pet.  i.  5.  We  must  increase  our  talents,  en- 
large our  graces,  shoot  up  in  tallness,  grow  up  to  this  stature.  For  God's  family 
admits  no  dwarfs :  stunted  profession  was  never  sound.  If  the  sap  of  grace 
be  in  a  plant,  it  will  shoot  out  in  boughs  of  good  words  and  fruit  of  good 
works;  always  expected"'  the  winter  of  an  afflicted  conscience.  If  a  tabe  and 
consumption  take  our  graces,  they  had  never  good  lungs,  the  true  breath  of 
God's  Spirit  in  them. 

Secondly,  God  wiU  so  ripen  our  Christian  endeavours,  that  though  we 
come  short  on  earth,  we  shall  have  a  full  measure  in  heaven.  We  have  a 
great  measure  of  comfort  here,  but  withal  a  large  proportion  of  distress : 
there  we  shall  have  a  fuU  measure,  '  heapen  and  shaken,  and  thrust  together, 
and  yet  running  over,'  without  the  least  bitterness  to  distaste  it.  This  is  a 
high  and  a  happy  measure. 

Regard  not  what  measure  of  outward  things  thou  hast,  so  thou  get  this 
measure.  '  Trouble  not  thyself  with  many  things :'  this  one  is  sufficient,  the 
*  better  part,'  the  greater  measure,  never  to  be  lost  or  lessened.  Open  both 
thine  eyes  of  reason  and  faith,  and  see  first  the  little  help  that  lies  in  great 
worldly  riches.  '  As  the  partridge  sitteth  on  eggs,  and  hatcheth  them  not ; 
so  he  that  getteth  riches,  and  not  by  right,  shall  leave  them  in  the  midst  of 
his  days,  and  at  his  end  shall  be  a  fool,'  Jer.  rm.  11.  A  bird  that  steals 
young  ones  from  other  birds,  and  tenderly  nourisheth  them,  is  mocked  for 
her  motherly  kindness  when  they  are  fledged.  Even  now  she  had  many 
running  after ;  by  and  by  they  give  her  the  slip,  and  are  aU  gone :  pleasures, 
delights,  riches,  are  hatched  and  brooded  by  the  wicked  as  their  own.  But 
'  when  God,  at  whose  command  they  are,  calls  them  away,  they  take  them  to 
their  heels;  like  fugitives  they  are  gone,  and  no  officer  can  bring  them  back. 
The  rich  man  may  shut  up  his  wealth  for  a  season ;  but  as  a  bird  in  a  cage  if 
it  spy  a  hole  open,  it  is  gone,  and  ffies  far  enough  beyond  recovery,  towering 
like  an  eagle,  even  up  '  toward  heaven,'  Prov.  xxiii.  5.  Were  thy  measure 
never  so  ample,  as  full  as  his  barns,  Luke  xii.,  yet  but  a  night,  a  jiiece  of  a 
night,  and  all  is  gone.  '  The  first-bom  of  death  shall  devour  his  strength,' 
saith  Bildad;  and  it  '  shall  bring  him  to  the  king  of  terrors,'  Job  xviii.  13, 14, 
What  help  is  in  weakness  1  Never  talk  of  helping  thee  with  fine  flour,  and 
the  best  grapes,  and  the  richest  excrements  of  worms,  sUken  garments :  thou 
wUt  one  day  say,  This  is  no  succour.  No ;  that  is  succour  which  will  help 
thee  in  anguish  of  thy  soid  and  distress  of  thy  conscience,  calm  the  troubles 
of  thy  spirit,  and  heal  the  wounds  of  thy  broken  heart,  when  the  horror  of 
death  and  terrors  of  sin,  sharpened  with  a  keen  edge  of  God's  justice,  shall 
besiege  thee :  now  let  the  thing  be  praised  that  can  help  thee.  No  measure 
of  earthly  things  can  give  thee  case,  but  this  measure  of  grace,  that  shall 
bring  thee  to  the  full  measure  of  glory.  Grow  thou  as  high  in  this  world  as 
Jonah's  gourd,  a  wonn  shall  smite  thee,  and  thou  shalt  wither.  Grow  up  to 
this  stature  of  Christ,  so  fast  as  thou  mayest  and  so  far  as  then  canst,  and 
*  Qu.  'excepted'? — Ed. 
VOL.  II.  2  c 


402  THE  saints'  meeting.  [Sesmon  XLVIIL 

what  is  here  wautiug  to  thy  holy  endeavours  God  shall  make  up  with  his 
happy  mercies. 

'  Of  the  fulness  of  Christ.'  Adulti  Christi.  It  is  not  meant  the  full  growth 
of  Christ  in  the  flesh,  which  was  as  other  children.  Luke  ii.  40,  '  The  child 
grew,  and  waxed  stronger.'  AVe  read  him  a  babe,  sucking ;  at  twelve  years 
old,  disputing ;  at  thirty,  preaching ;  and  about  thirty-three,  dying.  His 
increasing  was  not  hahitualiter,  seel  effectualiter.  But  here  we  must  consider 
Christ  as  Head  of  his  body  the  church ;  and  so  said  to  have  meiisuram 
staturce  cuhdtce,  the  measure  of  full  stature,  when  his  body  is  perfected. 
Now  some  predestinated  members  of  this  body  are  yet  unborn,  which  must 
concur  to  the  perfection  and  making  up  of  this  '  stature  of  the  fulness  of 
Christ.'    Whence  we  have  a  sweet  and  comfortable  observation  offered  us  : — 

Till  the  church  be  fully  gathered  together,  there  is  in  some  sort  a  want  to 
the  perfection  of  Christ.  But  we  must  consider  Christ  two  ways — personally 
raid  mystically.  Personally,  or  abstractively  in  himself,  he  is  not  only  per- 
fect, but  perfection  itself.  Col.  i.  1 9,  '  For  it  pleased  the  Father  that  in  him 
should  all  fulness  dwell.'  And,  chap.  ii.  9,  '  In  him  dweUeth,'  not  passeth 
by, '  the  fulness,'  not  a  good  reasonable  measure ;  and  this  not  only  a  sufficient 
fulness,  but  '  all  the  fulness,'  not  of  any  created  nature,  but  '  of  the  God- 
head,' and  that  not  fantastically,  but  '  bodily.'  ]\Iystically,  or  m  relation  to 
his  body  the  church  :  '  Now  ye  are  the  body  of  Christ,  and  members  in  par- 
ticular,' 1  Cor,  xii.  27.  And  Christ's  will  is,  that  '  where  he  is,'  his  mem- 
bers may  be  '  there  also,'  John  xvii.  24.  So  that  till  the  whole  body  be 
gathered  to  the  head,  the  head  is  in  some  sort  not  perfect.  And  in  this 
sense  may  that,  Cant.  iii.  11,  be  understood,  'Behold  King  Solomon,  with 
the  crown  wherewith  his  mother  crowned  him  in  the  day  of  his  espousals  :' 
where  the  church  is  said  to  set  a  crown  on  Christ's  head ;  as  if  his  full  and 
perfect  coronation  were  not  come  tiU  the  day  of  his  espousals  and  marriage- 
in  heaven,  when  his  whole  church  shall  be  crowned  together  with  him. 
Time  was,  that  '  the  other  disciple  outran  Peter'  to  the  sepulchre,  and  Peter 
outwent  that  other  disciple  into  the  sepulchre,  John  xx.  6  ;  but  at  this  day, 
'  they  that  are  alive  shall  not  prevent  them  that  sleep,'  1  Thess.  iv.  15.  For 
'  God  hath  provided  better  for  us,  that  they  without  us  should  not  be  made 
perfect,'  Heb.  xi.  40.     V/e  shall  all  go  together  to  glory. 

What  a  treasure  of  joy  and  comfort  is  here  opened  us  !  Our  Saviour  so 
loves  us,  that  he  thinks  not  himself  perfect  without  its.  '  What  is  man,  O 
Lord,  or  the  son  of  man,  that  thou  so  reckonest  of  him  V  Ps.  cxliv.  3.  Thou 
hast  saints,  the  spirits  of  the  just,  blessed  and  obedient  angels,  thy  own  mfi- 
nite  self  to  delight  thee  ;  quid  opus  vermicido  ? — what  need  hast  thou  of  a 
worm  ?  What  am  I,  Saviour,  that  thou  shouldest  not  think  thyself  perfect 
without  me  ?  Well  may  this  sweeten  all  our  poverty,  misery,  disgrace,  and 
ignominy  that  the  world  casts  upon  us.  A  great  gallant  blusheth  to  see 
thee  take  acquaintance  of  him,  looks  upon  thee  betwixt  scorn  and  auger, 
thinks  himself  disparaged  by  thy  company :  be  content,  th<i  God  of  heaven 
and  earth  thinks  himself  not  perfect  mthout  thee.  He  that  can  break  thy 
contemners  to  pieces,  respecteth  thee.  Thou  art  unworthy  of  the  favour  of 
Jesus  Christ,  if  thou  canst  not  content  thyself  with  it,  without  the  world. 

What  a  terror  shall  this  be  to  the  Vtdcked,  to  see  those  men  crowned 
kings  with  Christ,  to  v/liom  they  disdained  to  give  notice  in  the  world ! 
Dives  looks  with  pitiful  eyes  on  glorified  Lazarus,  who  once  lay  at  his  gates 
without  the  relief  of  crumbs.  It  shall  be  no  small  aggravation  to  the  un- 
godly's  torments  to  say  of  the  saint,  '  This  was  he  whom  we  had  sometimes  in 
derision,  and  a  proverb  of  reproach.     We  fools  accounted  his  life  madness, 


Epil  IV.  13.]  THE  saints'  meeting.  403 

and  his  end  without  honour.     'Now  he  is  numbered  among  the  children  of 
God,  and  his  lot  is  among  the  saints,'  Wisd.  v.  3—5. 

I  conclude,  Eveiy  saint  shall  enjoy  this  full  measure  of  glory:  there 
shall  be  no  scanting,  no  limitation.  None  shall  complain  of  lack  :  there  is 
the  fountain,  drink  thy  fill ;  there  is  the  heap,  take  as  much  as  thou  wilt. 
There  shall  be  in  all  an  equality,  though  not  of  quantity,  yet  of  proportion  : 
which  ariscth  not  from  the  object,  wherein  is  plenitude ;  but  from  the  sub- 
ject, which  is  not  alike  capable.  A  vessel  thrown  into  the  sea  can  be  but 
full ;  another  is  but  full,  though  it  contain  a  greater  measure.  Every  one 
shall  possess  this  fulness ;  and  being  full,  there  is  no  want,  therefore  no 
envy.  But  let  us  take  no  thought  who  shall  sit  highest  in  this  kingdom, 
with  the  sons  of  Zebedee  :  it  is  enough  that  we  shall  be  crowned  kings. 
Trouble  not  thyself  for  order,  only  strive  for  admission.  We  cannot  desire 
to  be  more  than  blessed.  Let  us  go  into  the  city  of  glory,  and  let  God 
appoint  us  a  room. 

Here  we  see  the  great  difference  betwixt  this  life  and  the  next.  In  this 
life  we  grow  up  to  our  full  stature  ;  and  then  we  decrease  tUl  we  decease, 
we  decline  and  die.  In  the  other,  we  come  at  first  to  '  perfect  stature,'  and 
so  continue  for  ever.  We  are  here  subject  to  sorrows  and  sins ;  the  first 
grievous  to  us  as  we  are  men,  the  other  as  we  are  good  men  :  lo,  we  shall 
one  day  be  freed,  be  perfect.  It  is  a  sweet  meditation  that  fell  from  a 
reverend  divuae  :  that  many  vegetable  and  brute  creatures  do  exceed  men 
in  length  of  days,  and  in  happiness  in  their  kind,  as  not  wanting  the  thing 
they  desire.  The  oak,  the  raven,  the  stork,  the  stag  fill  up  many  years ;  in 
regard  of  whom  man  dies  in  the  minority  of  childhood.  This  made  the 
philosophers  call  nature  a  stepdame  to  man,  to  the  rest  a  true  mother.  For 
she  gives  him  least  time  that  could  make  best  use  of  his  time,  and  least 
pleasure  that  could  best  apprehend  it,  and  take  comfort  in  it.  But  here 
divuiity  teacheth  and  reacheth  a  large  recompense  from  our  God,  Other 
creatures  live  long,  and  then  perish  to  nothing ;  man  dies  soon  here,  that 
hereafter  he  may  live  for  ever.  This  shortness  is  recompensed  with  eternity. 
■Dost  thou  blame  nature,  O  philosopher,  for  cutting  thee  so  short  thou  canst 
not  get  knowledge  1  Open  thine  eyes  :  perfect  knowledge  is  not  to  be  had 
here,  though  thy  days  were  double  to  i\Iethusalem's.  Above  it  is.  Bless 
God  then  rather  for  thy  life's  shortness  :  for  the  sooner  thou  diest,  the 
sooner  thou  shalt  come  to  thy  desired  knowledge.  The  best  here  is  short  of 
the  least  there.  Let  no  man  blame  God  for  maldng  him  too  soon  happy. 
Say  rather  with  the  Psalmist,  '  My  soul  is  athirst  for  the  livhig  God  :  O 
when  shall  I  come  to  appear  m  the  glorious  presence  of  the  Lord  !'  Who 
Avould  not  forsake  a  prison  for  a  palace,  a  tabernacle  for  a  city,  a  sea  of 
dangers  for  a  firm  land  of  bliss,  the  life  of  men  for  the  life  of  angels  ?  In 
the  bed  of  tliis  joy  let  me  repose  your  souls  for  this  time  :  meditating  of  that 
eternal  glory  whereof  you  shall  have  a  'perfect  and  fuU  measure  3'  thinking 
that  the  full  coronation  of  your  Saviour  tarries  for  you  ;  and  lifting  up  your 
eyes  of  soitow  from  the  valley  of  tears  to  the  mount  of  Zion  of  blessedness, 
whereon  the  Lamb  of  God  standeth  to  gather  his  saints  about  him  to  '  a  per- 
fect man,  to  the  measure  of  the  stature  of  his  own  fulness,'  To  whicli 
place  himself,  for  his  own  merits'  and  mercies'  sake,  in  due  time  bring  us  ! 
Amen. 


THE  CHEISTIAN'S  WALK; 

OB, 

THE  KING'S  HIGHWAY  OF  CHARITY. 


Walk  in  love,  as  Christ  also  hath  loved  us,  and  hath  given  himself  for  us  an 
offering  and  a  sacrifice  to  God  for  a  siveet-smelling  savour. — Eph.  V.  2. 

Our  blessed  Saviour  is  set  forth  in  the  gospel,  not  only  a  sacrifice  for  sin, 
but  also  a  direction  to  virtue.  He  calleth  himself  the  truth  and  the  toay : 
the  truth,  in  regard  of  his  good  learning;  the  way,  in  respect  of  his  good  life. 
His  actions  are  our  instructions,  so  well  as  his  passion  our  salvation.  He 
taught  us  both  faciendo  and  2^atiendo, — both  in  doing  and  in  dying. 

Both  sweetly  propounded  and  compounded  in  this  verse.  Actively,  he 
loved  us ;  passively,  he  gave  himselfc  or  us ;  and  so  is  both  an  ensample  for 
virtue,  and  an  offering  for  sin.  He  gave  himself,  that  his  passion  might 
save  us ;  he  loved  us,  that  his  actions  might  direct  us.  '  Walk  in  love,  as 
Christ,'  &c. 

We  may  distinguish  the  whole  verse  into  a  sacred  canon,  and  a  sacred 
crucifix. 

The  canon  teacheth  us,  What;  the  crucifix,  Eoiv. 

In  the  canon  we  shall  find  a  precept ;  it  is  partly  exhortatory  :  and  a  pre- 
cedent ;  it  is  partly  exemplary. 

The  precept,  '  Walk  in  love ;'  the  precedent  or  pattern,  '  as  Christ  loved 
us.'  The  precept  holy,  the  pattern  heavenly.  Christ  bids  us  do  nothing 
but  what  himself  hath  done  before ;  we  cannot  find  fault  with  our  example. 

The  crucifix  hath  one  main  stock,  'He  gave  himself  for  us;'  and  two 
branches,  not  unlike  that  cross-piece  whereunto  his  two  hands  were  nailed ; 
1.  An  '  offering'  or  sacrifice ;  2.  '  Of  a  sweet-smelling  savour  to  God.' 

To  begin  with  the  canon :  the  method  leads  us  first  to  the  precept,  which 
shall  take  up  my  discourse  for  this  time  :  '  Walk  in  love.'  Here  is,  1.  The 
way  prescribed ;  2.  Our  course  incited.  The  way  is  love ;  our  course,  walk- 
ing. 

1.  Love  is  the  way  ;  and  that  an  excellent  way  to  heaven.  Our  Apostle 
ends  his  12th  chapter  of  First  Corinthians  in  the  description  of  many  spiri- 
tual gifts  :  '  Apostleship,  prophesying,  teaching,  worldng  of  miracles,  healing, 


Eph,  V.  2.]  THE  christian's  walk.  405 

speaking  with  tongues,'  chap.  xii.  28, — all  excellent  gifts, — and  yet  concludes, 
ver.  31,  *  But  covet  earnestly  the  best  gifts;  and  yet  shew  I  unto  you  a  more 
excellent  way.'  Now  that  excellent,  more  excellent  way,  was  charity;  and 
he  takes  a  whole  succeeding  chapter  to  demonstrate  it,  chap,  xiii.,  which  he 
spends  wholly  in  the  praise  and  prelation  of  love. 

I  hope  no  man,  when  I  call  love  a  way  to  God,  wiU  understand  it  for  a 
justifying  way.  Faith  alone,  leaning  on  the  merits  of  Christ,  doth  bring  us 
into  that  high  chamber  of  presence.  Love  is  not  a  cause  to  justify,  but  a 
way  for  the  justified.  There  is  difference  betwixt  a  cause  and  a  way.  Faith 
is  causa  justificandi ;  love  is  via  justijicati.  They  that  are  justified  by  faith, 
must  Avalk  in  charity ;  for  '  faith  worketh,'  and  walketh,  '  by  love,'  Gal.  v.  6. 
Faith  and  love  are  the  brain  and  the  heart  of  the  soul,  so  knit  together  in  a 
mutual  harmony  and  correspondence,  that  without  their  perfect  union  the 
whole  Christian  man  cannot  move  with  power,  nor  feel  with  tenderness,  nor 
breathe  with  true  Ufe.  Love,  then,  is  a  path  for  holy  feet  to  walk  in.  It 
is,  (1.)  a  clear,  (2.)  a  near,  (3.)  a  sociable  way. 

(1.)  Clear. — There  be  no  rubs  in  love.  Nee  retia  tendit,  nee  loedere  intendit. 
It  neither  does  nor  desires  another's  harm;  it  commits  no  evil,  nay,  'it 
thinks  no  evil,'  saith  our  Apostle,  1  Cor.  xiii.  5.  For  passive  rubs, '  it  passeth 
over  an  offence,'  Prov.  xix.  11.  It  may  be  moved  with  violence,  cannot  be 
removed  from  patience.  *  Charity  covers  a  multitude  of  sins,'  saith  Peter,  1 
Epist.  iv.  8, — '  all  sins,'  saith  Solomon,  Prov,  x.  12, — covers  them  partly 
from  the  eyes  of  God,  in  praying  for  the  offenders ;  partly  from  the  eyes  of  the 
world,  in  throwing  a  cloak  over  our  brother's  nakedness ;  especially  from  its 
own  eyes,  by  winking  at  many  A\Tongs  offered  it.  '  Charity  suffereth  long,' 
1  Cor.  xiii.  4.     The  back  of  love  will  bear  a  load  of  injuries. 

There  be  two  graces  in  a  Christian,  that  have  a  different  property.  The 
one  is  most  stout  and  stern ;  the  other  most  mild  and  tender.  Love  is  soft 
and  gentle;  and,  therefore,  compared  to  the  'bowels,'  Col.  iii.  12:  viscera 
miserieordice.  Faith  is  austere  and  courageous,  carrying  Luther's  motto  on 
its  shield,  Cedo  nidli, — I  yield  to  no  enemy  of  my  faith.  So  said  our  pre- 
cious Jewel :  '  I  deny  my  living,  I  deny  my  estimation,  I  deny  my  name,  I 
deny  myself;  but  the  faith  of  Christ,  and  the  truth  of  God,  I  cannot  deny.' 
But  love  is  mild,  long-suffering,  merciful,  compassionate,  and  so  hath  a  clear 
way  to  peace. 

(2.)  Near. — Love  is  also  a  very  near  way  to  blessedness,  and,  as  I  may 
say,  a  short  cut  to  heaven.  All  God's  law  was  at  first  reduced  to  ten  pre- 
cepts. The  laws  of  nations,  though  they  make  up  large  voliunes,  yet  are 
still  unperfect ;  some  statutes  are  added  as  necessary,  others  repealed  as 
hurtful.  But  the  law  of  God,  though  contained  in  a  few  Imes,  yet  contains 
all  perfection  of  duty  to  God  and  man.  There  is  no  good  thing  that  is  not 
here  commanded,  no  evil  thing  that  is  not  here  forbidden.  And  aU  this  is 
in  so  short  bounds  that  those  ten  precepts  are  called  but  ten  words.  Yet 
when  Christ  came,  he  abridged  this  law  shorter,  and  reduced  the  ten  into 
two  :  *  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  thy  neigh- 
bour as  thyself.'  St  Paul  yet  comes  after,  and  rounds  up  all  into  one.  God 
reduceth  all  into  ten ;  Christ  those  ten  into  two ;  Paul  those  two  into  one  : 
'  Love  is  the  fulfilling  of  the  law,'  Rom.  xiiL  10,  Which  is  compendium, 
non  dispendixtm  lerjis,  saith  Tcrtullian,* — an  abridging,  not  enervating  of  the 
law  of  God.  So  Augaistine,  '  God  in  all  his  law,  nihil  prcecipit  nisi  charitatem, 
nihil  cidpat  7iisi  ciipiditatem,f — commands  notliing  but  love,  condemns  no- 
thing but  lust,'  Yea,  it  is  not  only  the  complement  of  the  law,  but  also  tte 
*  Contr.  Marcion.,  lib.  v.  f  De  Doctrin.  Christ.,  lib.  iii.,  cap.  10. 


40G  THE  christian's  walk.  [Sermon  XLIX. 

supplement  of  the  gospel.  Novum  mandatum, — '  A  new  commandment  I 
give  unto  you,  that  ye  love  one  another,'  John  xiii.  34.  All  which  makes  it 
manifest  that  love  is  a  near  way  to  heaven. 

(3.)  Sociable  it  is  also  ;  for  it  is  never  out  of  company,  never  out  of  the  best 
company.  The  delight  thereof  is  '  with  the  saints  that  are  in  earth,  and  with 
the  excellent,'  Ps.  xvi.  3.  The  two  main  objects  of  envy  are  highness  and 
nighness :  the  envious  man  cannot  endure  another  above  him,  another  near 
him;  the  envious  man  loves  no  neighbour.  But  contrarily,  love  doth  the 
more  heartily  honour  those  that  are  higher,  and  embrace  those  that  are 
nigher,  and  cannot  want  society,  so  long  as  there  is  a  communion  of  saints. 

3,  Love  is  the  way,  you  hear :  our  course  is  walking.  As  clear,  near, 
and  sociable  a  way  as  love  is,  yet  few  can  hit  it ;  for  of  all  ways  you  shall 
find  this  least  travelled.  The  way  of  charity,  as  once  did  the  v/ays  of  Zion, 
mourns  for  want  of  passengers.  This  path  is  so  uncouth  and  unbeaten,  that 
many  cannot  tell  whether  there  be  such  a  way  or  not.  It  is,  in  their  opinion, 
but  via  serjjentis, — the  way  of  a  serpent  on  the  earth,  or  of  a  bird  in  the  air, 
which  cutteth  the  air  with  her  wings,  and  leaves  no  print  or  track  behind 
her ;  or  some  chimera  or  mathematical  imaginary  jDoint — an  ens  rationale, 
without  true  being.  Viam  dilectionis  ignorant,  as  the  apostle  saith,  viam 
2>acis, — '  The  way  of  peace  they  have  not  known,'  Rom.  iii.  17. 

Others  know  there  is  such  a  way,  but  they  will  not  set  their  foot  into  it. 
Their  old  way  of  malice  and  covetousness  is  delightful ;  but  this  is  ardua  et 
2yrcmmpta  via, — a  hard  and  a  harsh  way.  Indeed,  artis  tristissima  janua 
nostra',  the  entrance  to  this  way  is  somewhat  sharp  and  unpleasant  to  flesh ; 
for  it  begins  at  repentance  for  former  uncharitableness.  But  once  entered 
into  this  Idng's  highway,  it  is  full  of  all  content  and  blessedness  :  Ad  hetos 
ditcens  j^e^'  gramina  Jluctus. 

Walk  in  love. — He  doth  not  say,  talk  of  it,  but  walk  in  it.  This  precept 
is  for  course,  not  discourse.  Love  sits  at  the  door  of  many  men's  lips,  but 
hath  no  dwelling  in  the  heart.  We  may  say  truly  of  that  charity,  it  is  not 
at  home.  A  great  man  had  curiously  engraven  at  the  gate  of  his  j^alace  the 
image  of  Bounty,  or  hospitality;  the  needy  travellers  with  joy  spying  it,  ap- 
proach thither  in  hopeful  expectation  of  succour;  but  still  silence,  or  an 
empty  echo,  answers  all  their  cries  and  knocks  :  for  hospitality  may  stand  at 
the  gate,  but  there  is  none  in  the  house.  One  among  the  rest  (his  hungry 
trust  thus  often  abused)  resolves  to  pluck  doAvn  the  image,  with  these  words, 
*If  there  be  neither  meat  nor  drink  in  the  house,  what  needs  there  a  sign?' 
Great  portals  in  the  country,  and  coloured  posts  in  the  city,  promise  the 
poor  beggar  liberal  relief,  but  they  are  often  but  Images ;  rtmta  et  mtdila 
signa, — dumb  and  lame  signs ;  for  charity  is  not  at  home,  only  the  shadow 
without  spe  illectat  inani,  gives  fair  and  fruitless  hoj^es. 

We  are  too  much  wearied  with  these  shadows  of  charity.  Ambrose  makes 
two  paiis  of  liberality — benevolence  and  beneficence.*  Many  will  share  the 
former,  but  spare  the  latter ;  they  will  wish  something,  but  do  nothing  : 
they  have  open  mouths,  but  shut  hearts ;  soft  words,  but  hard  bowels.  To 
these  St  John  gives  advice,  '  Let  us  not  love  in  word,  nor  in  tongue,  but  in 
deed  and  in  truth,'  1  John  iii.  1 8  ;  opposing  works  to  words,  verity  to  vanity. 
Verbal  compliments  are  not  real  implements ;  and,  with  a  little  inversion  of 
the  philosopher's  sense,  '  The  belly  hath  no  ears,'  the  starved  soul  deUghts 
not  to  hear  charity,  but  to  feel  it.  Ocidatw  mihi  sunt  manv.s, — The  poor's 
hands  have  eyes ;  what  they  receive  they  believe.  The  gouty  usurer  hath  a 
nimble  tongue,  and  though  he  will  not  walk  in  love,  he  can  talk  of  love ; 
*  Offic,  lilo.  i.,  cap.  30. 


EpH.  Y.  2.]  THE  CHKISTIAX'S  AVALK.  407 

for,  of  all  members,  the  tongue  j)ostj'ema  smescit,  waxeth  old  last.  Lot  a  dis- 
tressed passeuger  come  to  some  of  their  gates,  and  he  shall  have  divinity 
enough,  but  no  humanity;  wholesome  counsel,  but  no  wholesome  food. 
They  can  afford  them  exhortation,  but  not  compassion  ;  charging  their  ears, 
but  in  no  wise  overcharging  their  bellies  :  they  have  Scripture  against 
begging,  but  no  bread  against  famishing.  The  bread  of  the  sanctuary  is 
common  with  them,  not  the  Ijrcad  of  the  buttery.  If  the  poor  can  be 
nourished  with  the  philosophical  supper  of  good  moral  sentences,  they  shall 
be  prodigiously  feasted ;  but  if  the  bread  of  life  will  not  content  them,  they 
may  be  packing.  But,  saith  St  James,  '  If  you  say  to  the  poor,  Depart  in 
peace,  be  warmed,  be  filled;  yet  give  them  nothing  needful  to  the  body, 
your  devotion  profits  not,'  neither  them  nor  yourselves,  James  ii.  1 6.  There 
is  difl'erence  betwixt  breath  and  bread,  between  wording  and  working,  be- 
tween mere  language  and  very  sustenance. 

The  apostle  chargeth  us  to  walk,  not  to  talk  of  love  ;  one  step  of  our  feet 
is  worth  ten  words  of  our  tongues.  The  actions  of  pity  do  gracefully  become 
the  profession  of  piety.  It  is  wittily  observed,  that  the  over-precise  are  so 
thwartingly  cross  to  the  superstitious  in  all  things,  that  they  Avill  scarce  do  a 
good  work,  because  a  heretic  doth  it ;  that  whereas  a  Papist  will  rather  lose 
a  penny  than  a  Paternoster,  these  ■will  rather  give  a  Paternoster  than  a  penny. 
They  are  devout  and  free  in  anything  that  toucheth  not  their  purses.  Thus, 
with  a  show  of  spiritual  counsel,  they  neglect  corporal  comfort ;  and  over- 
throw that  by  their  cold  deeds,  which  they  would  seem  to  build  up  by  their 
hot  words  :  that  the  poor  might  well  reply^  More  of  your  cost,  and  less  of 
your  counsel,  would  do  far  better. 

Walk  in  love. — Do  not  step  over  it,  nor  cross  it,  nor  walk  besides  it,  nor 
near  it,  but  walk  in  it.  The  doctrine  in  full  strength  directs  us  to  a  con- 
stant embracing  of  charity.  The  whole  course  of  our  living  must  be  lovmg  ; 
our  beginning,  continuance,  end,  must  be  in  charity.  Two  sorts  of  men  are 
here  specially  reprovable  :  some  that  seem  to  begin  in  charity,  but  end  not 
60  ;  others  that  seem  to  end  in  charity,  that  never  walked  so. 

First,  Some  have  had  apparent  beginnings  of  love,  whose  conclusion  hath 
halted  off  into  worldliness  :  while  they  had  little,  they  communicated  some 
of  that  little ;  but  the  multiplying  their  riches  hath  been  the  abatement  of 
their  mercies.  Too  many  have  verified  this  incongruent  and  preposterous 
observation,  that  the  fiUing  their  purses  with  money  hath  ])roved  the  empty- 
ing their  hearts  of  charity.  As  one  obsei-ves  of  Rome,  that  the  declination 
of  piety  came  at  one  instant  with  the  multiplication  of  metals.  Even  that 
clergy,  that  being  poor,  cared  only  to  feed  the  flock,  once  grown  rich,  studied 
only  to  fill  the  pail.  Ammianus  Marcellinus  saith  of  them,  that  matronarum 
oUotionihus  ditahantur, — they  were  enriched  by  ladies'  gifts.  And  here- 
upon, together  with  that  unlucky  separation  of  the  Greek  head  from  the 
Latin  body,  the  empire  began  to  dwindle,  the  popedom  to  flourish.  Now 
plenty  is  the  daughter  of  prosperity,  ambition  of  plenty,  corruption  of  ambi- 
tion. So  divitice  veniunt,  religioqiiefugit, — religion  biings  in  wealth,  wealth 
thrusts  out  religion. 

To  this  purpose,  and  to  prevent  this  ready  evil,  was  God's  charge  by  the 
pen  of  David  :  '  If  riches  increase,  set  not  your  heart  upon  them,'  Ps.  IxiL 
10.  For  till  they  increase,  there  is  less  danger.  But  saith  one,  Societas 
qucedam  est,  etiam  omnis,  vitiis  et  diviiiis, — Wealth  and  wickedness  are  near 
of  kin.  Niinict  honorum  copia,  ingens  malorum  occasio, — Plenty  of  goods 
lightly  occasions  plenty  of  evils.  Goodness  commonly  lasts  till  goods 
come ;  but  dition  of  state  alters  condition  of  persons.     How  many  had  beeu 


408  THE  CHEISTIAN's  WALK.  [SeEMON  XLIX. 

good  had  they  not  been  great !  And  as  it  was  said  of  Tiberius,  he  would 
have  made  a  good  subject,  but  was  a  veiy  ill  king ;  so  many  have  died  good 
servants,  that  would  have  lived  bad  masters.  God,  that  can  best  fit  a  man's 
estate  here,  that  it  may  further  his  salvation  hereafter,  knows  that  many  a 
man  is  gone  poor  up  to  heaven,  who  rich  would  have  tumbled  down  to  helL 
We  may  observe  this  in  Peter,  who  being  gotten  into  the  high  priest's  hall, 
sits  him  down  by  the  warm  fire,  and  forgets  his  Master,  Mark  xiv.  54.  Be- 
fore, Peter  followed  Christ  hard  at  the  heels,  through  cold  and  heat,  hunger 
and  thirst,  trouble  and  weariness,  and  promiseth  an  infallible  adherence ;  but 
now  he  sits  becking  himself  by  a  warm  fire,  his  poor  Master  is  forgotten. 
Thus  his  body  grows  warm  ;  his  zeal,  his  soul,  cold.  When  he  was  abroad 
in  the  cold,  he  was  the  hotter  Christian ;  now  he  is  by  the  fireside,  he  grows 
the  colder.  Oh  the  warmth  of  this  world,  how  it  makes  a  man  forget 
Christ !  He  that  wants  bread,  pities  them  that  be  hungry ;  and  they  that 
want  fire  have  compassion  of  the  poor,  cold,  and  naked ;  but  the  warmth 
and  plenty  of  the  world  starve  those  thoughts.  When  the  princes  are  at 
ease  in  Zion,  they  never  '  grieve  for  the  affliction  of  Joseph,'  Amos  vi  6. 

Whilst  usury  can  sit  in  furs,  ambition  look  down  from  his  lofty  turrets, 
lust  imagine  heaven  in  her  soft  embracings,  ej)icurism  study  dishes  and  eat 
them,  pride  study  fashions  and  wear  them ;  the  down-trodden  poor,  exposed 
to  the  bleak  air,  aflOiicted,  famished,  are  not  thought  on.  So  easily  are  many 
that  begin  ia  love  put  by  riches  out  of  the  way,  and  made  to  forbear  walk- 
ing in  charity,  even  by  that  which  should  enable  their  steps.  Thus  avarice 
breeds  with  wealth,  as  they  speak  of  toads  that  have  been  found  in  the  midst 
of  great  stones.  Though  the  man  of  mean  estate,  whose  own  want  instructs 
his  heart  to  commiserate  others,  say  thus  with  himself,  '  If  I  had  more  goods, 
I  would  do  more  good ;'  yet  experience  justifies  this  point,  that  many  have 
changed  their  minds  with  their  means,  and  the  state  of  their  purse  hath 
forespoken  the  state  of  their  conscience.  So  they  have  '  begun  in'  the  cha- 
rity of  '  the  Spirit,'  and  '  ended  in'  the  cares  of  '  the  flesh,'  Gral.  iiL  3. 

Every  man  hath  a  better  opinion  of  himself  than  to  think  thus.  As 
Hazael  answered  Elisha,  when  the  good  prophet  told  him  with  tears  that  he 
should  burn  the  cities  of  Israel  with  fire,  slay  the  inhabitants,  rip  up  the 
women  with  child,  and  dash  the  infants  against  the  stones :  '  Am  I  a  dog, 
that  I  should  do  this  horrid  thing  V  2  Kings  viii.  13  ;  so  you  wiU  not  think, 
that  being  now  mean,  you  relieve  the  distressed ;  if  you  were  rich,  that  you 
would  rob,  spoil,  defraud,  oppress,  impoverish  them.  Oh,  you  know  not  the 
incantations  of  the  world !  It  is  a  pipe  that  (beyond  the  siren's  singing) 
makes  many  sober  men  run  mad  upon  it.  I  have  read  of  an  exquisite  mu- 
sician, of  whom  it  was  reported  that  he  could  put  men  into  strange  fits  and 
passions,  which  he  would  as  soon  alter  again  with  vaiying  his  notes,  inclin- 
ing and  compelling  the  disposition  of  the  hearer  to  his  strains.  There  was 
one  that  would  make  trial  how  he  could  affect  him,  daring  his  best  skill  to 
work  upon  his  boasted  composedness  and  resolution.  The  musician  begins 
to  play,  and  gave  such  a  lacrym(x,  so  sad  and  deep  a  lesson,  that  the  man 
feU  into  a  dumpish  melancholy,  standing  as  one  forlorn,  with  his  arms 
wreathed,  his  hat  puUed  over  his  eyes,  venting  many  mournful  sighs.  Pre- 
sently the  musician  changeth  his  stroke  into  mirthful  and  lusty  tunes,  and 
so  by  degrees  into  jigs,  crotchets,  and  wanton  airs;  then  the  man  also 
changeth  his  melancholy  into  sprightly  humours,  leaping  and  dancing  as  if 
he  had  been  transformed  into  air.  This  passion  lasting  but  with  the  note 
that  moved  it,  the  musician  riseth  into  wild  raptures,  masks,  and  antiques  ; 
whereupon  he  also  riseth  to  shouting,  haUoing,  and  such  frantic  passages. 


Eph.  V.  2.]  OHE  christian's  walk.  409 

that  he  grew  at  last  stark-mad.  Such  a  charming  power,  said  a  worthy 
diviiie,  hath  the  musie  of  money  and  wealth,  and  such  fits  it  works  in  a 
man's  heart.  First  it  takes  him  from  peaceful  settledness,  and  from  great 
content  in  his  little,  and  puts  him  into  dumps ;  a  miserable,  carking  thought- 
fulness  how  to  scrape  together  much  dirt.  Next  when  he  hath  it,  and  begins 
with  deUght  to  suck  on  the  dugs  of  the  world,  his  purse,  his  bams,  and  all 
his,  but  his  heart,  fuU,  he  falls  to  dancing  and  singing  reqidems :  '  Soul,  take 
thine  ease,  eat,  drink,  and  be  merry,'  Luke  xii.  19.  Then  shall  his  table 
stand  fuU  of  the  best  dishes,  his  cup  of  the  purest  wine,  his  back  with  the 
richest  robes ;  and  he  conceits  a  kind  of  immortality  in  his  coffers ;  he  de- 
nies himself  no  satiety,  no  surquedry.  But  at  last  the  world's  bedlam  music 
puts  him  into  frenzy  :  he  grows  rampant ;  runs  into  oppressions,  extortions, 
depopulations,  rapes,  whoredoms,  murders,  massacres  j  spares  not  blood  or 
friendship,  authority  nor  vassalage,  widow  nor  orphan,  prince  nor  subject ; 
nee  haros,  nee  arm, — neither  poor  man's  cottage  nor  church's  altar ;  yea,  if 
the  commonwealth  had  but  one  throat,  as  Nero  wished  of  Rome,  he  would 
cut  it.  Oh  the  unpacifiable  madness  that  this  world's  music  puts  those  into 
who  will  dance  after  its  pipe  !  For  this  cause,  saith  our  Apostle,  continue 
in  the  charity  thou  hast  begun :  '  Walk  in  love.'  '  Ye  did  xxm.  well,  who  did 
hinder  you?'  Gal.  v.  7.  Doth  wealth  keep  you  from  charity?  '  This  per- 
suasion Cometh  not  of  him  that  caUeth  you,'  ver.  8.  God  never  meant, 
when  he  gave  you  riches,  tliat  you  should  then  begin  to  be  covetous.  He 
did  not  for  this  puqDose  shew  new  mercy  to  you,  that  you  should  take  away 
your  old  mercies  from  his. 

Secondly,  There  are  other  that  seem  to  end  in  love,  who  never  aU  their 
days  walked  in  this  heavenly  path.  They  have  a  will  lying  by  them,  where- 
in they  have  bequeathed  a  certain  legacy  to  the  poor — something  to  such  a 
church,  or  such  an  hospital.  But  this  will  is  not  of  force  tUl  the  testator  be 
dead,  so  that  a  man  may  say,  though  the  will  be  ready,  yet  '  to  will  is  not 
ready '  with  them ;  for  God  shall  not  have  it  so  long  as  they  can  keep  it. 
These  can  wish,  with  Balaam,  to  die  Christians,  but  they  must  live  pagans. 
Having  raised  thousands  out  of  their  sacrUegnous  and  inhospitable  impro- 
priations, they  can  bestow  the  dead  hope  of  a  little  mite  on  the  church ;  in 
memorial  whereof  the  heir  must  procure  an  annual  recitation,  besides  the 
monumental  sculpture  on  the  tomb.  Be  his  life  never  so  black,  and  more 
tenebrous  than  the  vaults  of  lust,  yet,  said  a  reverend  divine,  he  shall  And  a 
black  prophet,  for  a  black  cloak,  that  with  a  black  mouth  shall  commend  him 
for  whiter  than  snow  and  lilies.  Though  his  unrepented  oppressions,  un- 
restored  extortions,  and  blood-drawing  usuries,  have  sent  his  soul  to  the 
infernal  dungeon  of  Satan,  whose  parishioner  he  was  all  his  life ;  yet  money 
may  get  him  canonised  a  saint  at  Rome,  and  robe  liim  with  spotless  in- 
tegrity and  innocence.  So  divers  among  them,  that  lived  more  latronum,  yet 
in  death  affected  cultum  martyrum.  Hence  epitaphs  and  funeral  orations 
shall  commend  a  man's  charity,  who  never  aU  his  days  walked  two  steps  in 
love. 

But  it  is  in  vain  to  write  a  man's  charity  in  a  repaired  window,  when  his 
tyrannous  life  is  written  in  the  bloody  and  indelible  characters  of  many  poor 
men's  ruin  and  ovei-throw.  Nor  can  the  narrow  plaster  of  a  little  poor 
benevolence  hide  and  cover  the  multitude  of  gaping  wounds  made  by  extor- 
tion and  unmercifulness.  No,  God  hates  the  sacrifice  of  robbeiy :  '  their 
drink-offerings  of  blood  will  I  not  offer,'  said  David,  Ps.  xvi.  4.  The  obla- 
tion that  is  made  up  of  the  earnings  of  the  poor' is  an  abomination,  offend- 
ing God's  eye,  and  provoking  his  hand.     First  restore  the  lands  and  goods 


410  THE  christian's  WALK.  [Sermon  XLIX. 

of  others,  injuriously  or  usuriously  gotten;  let  not  an  unjust  penny  lie 
rotting  on  tliy  heap  and  heart ;  and  then  build  hospitals,  repair  ruined  holy 
places,  produce  the  fruits  of  mercy,  walk  in  love.  Otherwise,  it  is  not 
smooth  marble  and  engi-aven  brass,  A\ith  a  commending  epitaph,  that  can 
any  more  preserve  the  name  from  rotten  putrefaction  than  the  carcase.  But 
for  all  that,  the  memory  shall  stink  above  ground,  as  the  body  doth  under 
it.  It  is  a  desperate  hazard,  that  a  wicked  man  by  a  charitable  will  shall 
make  amends  for  all ;  whereas,  commonly  a  usurer's  testament  is  but  a  testi- 
mony of  his  lewd  life.  There  is  small  hope  that  they  end  in  charity  who 
would  never  walk  in  love. 

There  be  others  that  cannot  walk  in  love,  through  a  double  defect,  either 
of  eyes  or  of  feet.  Some  have  feet,  but  want  eyes ;  others  have  eyes,  but 
want  feet. 

First,  Some  have  the  feet  of  affections,  but  they  lack  eyes,  and  so  cannot 
descry  the  true  and  perfect  way  of  love.  Indeed,  no  man  can  find  it  with- 
out God.  '  Shew  me  thy  ways,  O  Lord  :  teach  me  thy  paths,'  Ps.  xxv.  4. 
For  it  is  he  that  directs  '  sinners  and  wanderers  to  the  way,'  ver.  8.  These 
xvant  him  that  should  '  lead  them  by  the  way  that  they  should  go,'  Isa. 
xlviii.  1 7.  They  think  that  by  building  up  a  ladder  of  good  works  their 
souls  shall,  on  meritorious  rounds,  climb  up  to  heaven.  They  cannot  dis- 
tinguish between  viavi  regni  and  causavi  regnandi.  They  suppose  if  they 
relieve  Seminaries,  fast  Lents,  keep  their  numbered  orisons,  prodigally  sacri- 
fice their  bloods  in  treasons  for  that  Roman  harlot,  this  is  via  dileciionis,  the 
way  of  love.  So  the  sUly  servant,  bidden  to  open  the  gates,  set  his  shoulders 
to  them,  but  with  all  his  might  could  not  stir  them ;  whereas  another  comes 
with  the  key,  and  easily  unlocks  them.  These  men,  so  confident  in  their 
good  works,  do  but  set  their  shoulders  to  heaven-gates,  alas  !  without  com- 
fort j  for  it  is  the  key  of  faith  that  only  opens  them.  These  have  nimble 
feet,  forward  affections,  hearts  workable  to  charity,  and  vrould  walk  in  love 
if  they  had  eyes.  Therefore  let  us  pray  for  them  :  '  Cause  them  to  know 
the  way,  O  Lord,  wherein  they  should  walk,'  Ps.  cxliii.  8. 

Secondly,  Others  have  eyes,  but  they  want  feet ;  they  understand  the 
%vay  of  love,  but  they  have  no  affection  to  walk  m  it.  They  know  that  false 
measures,  forsworn  valuations,  adulterate  wares,  smooth -cheeked  circum- 
ventions, painted  cozenages,  malicious  repinings,  denied  succours,  are  all 
against  love.  Noscunt  et  poscunt, — they  know  them,  but  they  will  use 
them.  They  know  that  humbleness,  kindness,  meekness,  patience,  remission, 
compassion,  giving  and  forgiving,  actual  comforts,  are  the  fruits  of  love. 
Xorunt  et  nolunt, — they  know  it,  but  they  wUl  none  of  it.  These  know, 
but  walk  not  in  love.  It  is  fabled  that  a  great  king  gave  to  one  of  his  sub- 
jects, out  of  his  own  mere  favour,  a  goodly  city,  happily  replenished  with  all 
treasures  and  pleasures.  He  does  not  only  freely  give  it,  but  directs  him  the 
way,  which  keeping,  he  should  not  miss  it.  The  rejoiced  subject  soon  enters 
on  his  journey,  and  rests  not  till  he  comes  within  the  sight  of  the  city.  Thus 
near  it,  he  spies  a  gTcat  company  of  men  digging  in  the  ground,  to  whom 
approaching,  he  found  them  casting  up  white  and  red  earth  in  abundance. 
Wherewith  his  amazed  eyes  growing  soon  enamoured,  he  desires  a  participa- 
tion of  then-  riches.  They  refuse  to  join  him  in  their  gains,  unless  he  wUl 
join  himself  in  their  pains.  Hereupon  he  falls  to  toUing,  digging,  and  delv- 
ing, tUl  some  of  the  earth  falls  so  heavy  upon  him  that  it  lames  him,  and  he 
is  able  to  go  no  further.  There  he  dies  in  the  sight  of  that  city,  to  which  he 
could  not  go  for  want  of  feet,  and  loseth  a  certain  substantial  gift  for  an  un- 
certain shadow  of  vain  hope. 


Epn.  V.  2.]  THE  CHRISTIAN'S  WALK.  411 

You  can  easily  apply  it.  God,  of  his  gracious  favour,  not  for  our  deserts, 
gives  man,  his  creature,  a  glorious  city,  even  that  whose  '  foundations  are  of 
jasper,  sapphire,  and  emerald,'  Arc,  Rev.  xxi.  19.  He  doth  more,  directs 
him  in  the  Avay  to  it :  Go  on  this  way ;  '  walk  in  love.'  lie  begms  to  travel, 
and  comes  within  the  sight  of  heaven ;  but  by  the  way  he  spies  worldlings 
toiling  in  the  earth,  and  scraping  together  white  and  red  clay — silver  and 
gold,  the  riches  of  this  world.  Hereof  desirous,  he  is  not  suffered  to  partake, 
except  he  also  partake  of  their  covetousness  and  corrupt  fashions.  Now, 
Mammon  sets  him  on  work  to  dig  out  his  own  damnation;*  where,  after  a 
while,  this  gay  earth  comes  tumbling  so  fast  upon  him,  that  his  feet  be 
maimed,  his  affections  to  heaven  lost,  and  he  dies  short  of  that  glorious  city, 
which  the  King  of  heaven  purchased  with  his  own  blood,  and  gave  him. 
Think  of  this,  ye  worldlings,  and  seeing  you  know  what  it  is  to  be  chari- 
table, put  your  feet  in  this  way :  '  Walk  in  love.' 

There  be  yet  others  whose  whole  course  is  every  step  out  of  the  way  to 
God,  who  is  love ;  and  they  must  walk  in  love  that  come  unto  him. 

First,  There  is  a  path  of  lust ;  they  err  damnably  that  call  this  the  way 
of  love.  They  turn  a  spiritual  grace  into  a  carnal  vice  ;  and  whereas  charity 
and  chastity  are  of  a  nearer  alliance  than  sound,  these  debauched  tongues 
call  uncleanness  love.  Adultery  is  a  cursed  way,  though  a  much  coursed 
way ;  for  a  whore  is  the  highway  to  the  devil. 

Secondlj^,  There  is  a  path  of  malice  ;  and  they  that  travel  in  it  are  bound 
for  the  enemy.  Their  evil  eye  is  vexed  at  God's  goodness,  and  their  hands 
of  desolation  would  vmdo  his  mercies.  Other  men's  health  is  their  sickness; 
others'  weal  their  woe.  The  Jesuits  and  their  bloody  proselytes  are  pilgrims 
in  this  way.  We  know  by  experience  the  scoj^e  of  their  walks.  Their 
malice  was  so  strong  as  scevire  in  saxa;  but  they  would  turn  Jerusalem  in 
acei-vum  lapidum,  into  a  heap  of  stones.  Yea,  such  was  their  rage,  that  nil 
reliqui  fecerunt,  ut  non  ipsis  elementis  fieret  injuria, — they  spared  not  to  let 
the  elements  know  the  madness  of  their  violence.  They  could  not  draw  fire 
from  heaven ;  (their  betters  could  not  do  it  in  the  days  of  Christ  on  earth  ;) 
therefore  they  seek  it,  they  dig  it  from  hell : — 

'  Flectere  cum  nequeunt  Superos,  Acheronta  movebuut.* 

Here  was  malicious  walking. 

Thirdly,  There  is  a  counterfeit  path ;  and  the  travellers  make  as  if  they 
walked  in  love,  but  their  love  is  dissimulation.  It  is  not  dilectio  vera,  true 
love,  Avhich  St  John  speaks  of,  1  Epist.  iii.  18;  nor  dilectio  mera,  as  Luther, 
— not  a  plain-hearted  love.  They  will  cozen  you  unseen,  and  then,  like  the 
whore  in  the  Proverbs,  wipe  their  mouths ;  and  it  was  not  they.  Their  art 
is  alius  pellere  axit  tollere, — to  give  others  a  mpe  or  a  wound ;  and,  Judas- 
like, they  salute  those  with  a  kiss,  against  whom  they  intend  most  treason. 

Fourthly,  There  is  a  way  directly  cross  to  love,  which  neither  obeys  God, 
for  love  keeps  the  commandments ;  nor  comforts  man,  for  love  hath  com- 
passion on  the  distressed.  These  have  feet  swift  enough,  but  '  swift  to  shed 
blood.  Destruction  and  misery  are  in  their  ways,'  Eom.  iii.  15,  IG.  They 
are  in  Zedekiah's  case,  2  Kings  xxv.  7  :  l)oth  their  eyes  are  put  out,  and 
their  feet  lamed  with  the  captive-chains  of  »Satan ;  so  easily  carried  down  to 
liis  infernal  Babylon. 

These  are  they  that  *  devour  a  man  and  his  heritage,'  ]\Iic.  ii.  2.  There- 
fore Christ  calls  their  riches,  not  ra  otra,  but  tu  hivra,  things  within  them, 
as  if  they  had  swallowed  them  down  into  their  bowels.  The  phrase  Ls  used 
*  *  Effodiuntur  opes  irritamenta  malorum.' — Or.  Met. 


412  THE  christian's  walk.  [Sermon  XLIX. 

by  Job, '  He  hath,  swallowed  down  riches,  and  he  shall  vomit  them  T»p  again : 
God  shall  cast  them  out  of  his  belly,'  chap.  xx.  15.  When  this  vomit  is 
given  them,  you  shall  see  strange  stuff  come  from  them.  Here  the  raw  and 
micligested  gobbets  of  usiu-y;  there  the  mangled  morsels  of  bloody  oppres- 
sions :  here  five  or  six  impropriate  churches ;  there  thousand  acres  of  decayed 
tillage  :  here  a  whole  casket  of  bribes ;  there  whole  houses  and  patrimonies 
of  undone  orphans  :  here  an  enclosure  of  commons ;  there  a  vastation  of 
proper  and  sanctified  things.  Rip  up  their  consciences,  and  this  is  the  stuff- 
ing of  their  hearts. 

These  walk  cross  to  the  cross  of  Christ ;  as  Paul  saith,  they  are  enemies, 
cursed  'walkers,'  PhU.  iii.  18.  Whereupon  we  may  conclude  with  Bernard, 
Periculosa  tempora  jam  non  instant,  seel  extant* — The  dangerous  times  are 
not  coming,  but  come  upon  us.  The  cold  frost  of  indevotion  is  so  general, 
that  many  have  benumbed  joints ;  they  cannot  walk  in  love.  Others  so 
stiff  and  obdurate,  that  they  will  meet  all  that  walk  in  this  way,  and  with 
their  turbulent  malice,  strive  to  jostle  them  out  of  it.  Therefore  David 
prays,  '  Preserve  me  from  the  violent  men,  that  have  purposed  to  overthrow 
my  goings,'  Ps.  cxL  4.  Let  us  then,  upon  this  great  cause,  use  that  depre- 
cation ua  our  Litany,  'From  pride,  vain-glory,  and  hypocrisy;  from  envy, 
hatred,  and  malice,  and  all  uncharitableness,  good  Lord,  deliver  us  !' 

I  am  loath  to  give  you  a  bitter  farewell,  or  to  conclude  with  a  menace. 
I  see  I  cannot,  by  the  time's  leave,  drink  to  you  any  deeper  in  this  cup  of 
charity.  I  will  touch  it  once  again,  and  let  every  present  soul  that  loves 
heaven  pledge  me  :  *  Walk  in  love.' 

The  way  to  life  everlasting  is  love ;  and  he  that  keeps  the  way  is  sure  to 
come  to  the  end.  '  We  know  that  we  have  passed  from  death  to  life,  be- 
cause we  love  the  brethren,'  1  John  iii  14.  For  this  are  the  works  of  mercy, 
charity,  piety,  and  pity,  so  much  commended  in  the  Scriptures,  and  by  the 
fathers,  with  so  high  titles,  because  they  are  the  appointed  way  wherein  we 
must  walk,  and  whereby  we  must  '  work  up  our  own  salvation.'  Therefore 
the  apostle  claps  in  the  neck  of  good  works  :  '  laying  up  in  store  for  them- 
selves a  good  foundation  against  the  time  to  come,  that  they  may  lay  hold 
of  eternal  life,'  1  Tim.  vi  19.  Thereby  we  lay  the  ground  of  salvation  in 
our  consciences,  and  take  assured  hold  of  eternal  life.  He  that  goes  on  in 
love  shall  come  home  to  life. 

This  comforts  us ;  not  in  a  presumption  of  merit,  but  in  confident  know- 
ledge that  this  is  the  way  to  glory :  wherein,  when  we  find  ourselves  walk- 
ing, we  are  sure  we  are  going  to  heaven,  '  and  sing  in  the  ways  of  the  Lord, 
Great  is  the  glory  of  the  Lord,'  Ps.  cxxxviii.  5.  Now,  therefore,  '  put  on 
(as  the  elect  of  God,  holy  and  beloved)  bowels  of  mercies,  kindness,  humble- 
ness of  mind,'  &c..  Col.  iii.  12.  As  you  claim  any  portion  in  those  gracious 
blessings,  election,  sanctification,  and  the  love  of  God ;  as  you  would  have 
the  sweet  testimony  of  the  Spirit  that  you  are  sealed  up  to  the  day  of  re- 
demption, '  put  on  mercy,  kindness,  meekness,  long-suffering' — let  them  be 
as  robes  to  cover  you  all  over ;  yea,  '  bowels  of  mercies' — let  them  be  as 
tender  and  inward  to  you  as  your  most  vital  parts.  Lay  forbearance  and 
forgiveness  as  dear  friends  in  your  bosoms.  Depart  from  iniquity;  for  '  the 
highway  of  the  upright  is  to  depart  from  evil ;  and  he  that  keepeth  his  way 
preserveth  his  soul,'  Prov.  xvi.  17.  And,  '  above  all  these  things,  put  on 
charity,  which  is  the  bond  of  perfectness,'  Col.  iii.  14.  'Walk  in  love.' 
*  And  as  many  as  walk  according  to  this  rule,  peace  be  on  them,  and  mercy, 
and  upon  the  Israel  of  God  !'  Gal.  vi.  IG.  Amen. 
*  De  Considerat.,  lib.  i. 


LOVE'S  COPT; 

OB, 

THE  BEST  PRECEDENT  OF  CHAEITT. 


As  Chnst  loved  us. — Eph,  V.  2. 

We  distinguislied  the  whole  verse  into  a  cajiooi  and.  a  crucifix.  The  canon 
consisted  of  a  precept  and  a  precedent.  Love  is  the  subject,  and  it  is  both 
commanded  and  commended :  commanded  in  the  charge,  which  you  have 
heard ;  commended  in  the  exam2)le,  which  you  shall  hear.  I  determined  my 
speech  with  the  jn'ecept :  '  Walk  in  love.'  The  2}recedent  or  pattern  remains 
to  be  propounded  and  expounded :  '  as  Christ  loved  us.'  Every  word  is 
emphatical ;  and  there  be  four,  signifying  four  several  natures. 

Here,  1.  w4s  is  a  word  of  quality;  3.  Christ  is  a  word  of  majesty;  3.  Loved 
is  a  word  of  mercy ;  4.  Us  is  a  word  of  misery. 

Two  of  these  words  be  vincida  or  media,  that  join  and  unite  other  things ; 
sicut  and  ddexit,  as  and  loved.  As  directs  our  love  to  God  and  man,  by  the 
exemplified  rule  of  Christ  loving  us.  '  Walk  in  love'  to  others,  '  as  Christ 
loved  us.'  Loved  is  that  blessed  reconciling  natiu'e  whereby  God's  good 
greatness  descends  to  our  bad  baseness,  and  the  Just  gives  to  the  unjust  sal- 
vation. For  what  other  nature  but  mercy  could  reconcile  so  high  majesty 
and  so  low  misery ! 

1.  As,  according  to  Zanchius's  observation  on  this  place,  is  a  note  of  qua- 
lity, not  equaUty;  of  similitude,  not  of  comparison.  We  must  love  others 
as  Christ  loved  us.  As,  for  the  manner,  not  for  the  measure.  '  His  love 
was  strong  as  death,'  Cant.  viii.  6 ;  for  to  the  death  he  loved  us.  It  was  a 
bright  and  clear  fire ;  '  many  waters  could  not  quench  it ;'  yea,  water  and 
blood  could  not  put  it  out.  '  God  so  loved  the  world,'  John  iii.  1 6,  so  freely, 
so  fatherly,  so  fully,  as  no  tongue  can  teU,  no  heart  think.  '  The  love  of 
Christ  passcth  knowledge,'  Eph.  iii.  19.  To  think  of  equalling  this  love 
would  be  an  impossible  presumption.  Our  love  is  inconstant,  weak;  a 
mingled,  and  often  a  mangled  love,  mingled  with  self-love,  and  mangled  with 
the  wounding  afi'ections  of  the  world.  Our  love  is  faint,  his  strong ;  ours 
fickle,  his  constant ;  ours  limited,  his  infinite.  Yet  we  must  follow  him  so 
fast  as  we  can,  and  so  far  as  we  may :  '  Walking  in  love,  as  he  loved  us.' 


414  love's  copy.  [Sermon  L. 

His  walking  in  love  was  strange  and  admirable ;  lie  took  large  steps — 
from  keaven  to  eartk,  and  from  eartk  to  heaven.  As  Bernard,  on  that  speech 
of  the  church  concerning  her  Beloved,  '  Behold,  he  cometh  leaping  upon  the 
mountains,  skipping  upon  the  hills,'  Cant.  ii.  8.  He  leaps  from  heaven  to 
the  virgin's  womb,  from  the  womb  to  a  manger,  from  the  manger  to  Egypt, 
from  Egypt  to  Judah,  from  thence  to  the  temple,  from  the  temple  up  to 
the  cross,  from  the  cross  down  to  the  grave,  from  the  grave  up  to  the  earth, 
and  from  the  earth  up  to  the  highest  glory.  And  he  shall  yet  have  another 
leap,  from  the  right  hand  of  his  Father  to  judge  quick  and  dead. 

These  were  great  jumps,  and  large  paces  of  love  :  when  he  made  but  one 
stride  from  the  clouds  to  the  cradle,  and  another  from  the  cradle  to  the  cross, 
and  a  third  from  tTie  cross  to  the  crown.  To  come  from  the  bosom  of  his 
immortal  Father  to  the  womb  of  his  mortal  mother  was  a  great  step.  From 
the  lowest  hell,  or  depth  of  his  humiliation,  to  the  highest  heaven,  or  top  of 
his  exaltation,  was  a  large  pace. 

We  cannot  take  such  large  steps,  nor  make  such  strides.  These  leaps  are 
beyond  our  agility,  our  ability.  Yet  we  must  follow  him  in  love ;  stepping 
so  far  as  we  can,  and  walking  so  fast  as  we  may.  Follow  Ave  carefully  and 
cheerfully;  though  non  passibus  (equis.  The  father,  that  takes  his  young 
son  into  the  field  with  bows  and  shafts,  and  bids  him  shoot  after  him,  doth 
not  expect  that  the  child  should  shoot  so  far  as  he,  but  so  far  as  he  can. 
Though  we  cannot  reach  Christ's  mark,  yet  '  if  there  be  a  willing  mind,  it  is 
accepted  according  to  that  a  man  hath,  not  according  to  that  he  hath  not,' 
2  Cor.  viii.  12.  Now,  this  particle  as  is  not  barely  similitudiuary,  but  hath 
a  greater  latitude;  and  serves,  (1.)  To  confine  the  measure;  (2.)  To  define 
the  matter  ;  and,  (3.)  To  refine  the  manner  of  our  imitation. 

(1.)  This  sicut  confines  our  imitation,  and  limits  it  to  that  circumference 
which  the  present  rule  or  compass  gives  it  We  may  not  follow  Christ  in 
all  things,  but  in  this  thing :  love,  as  he  loved  us.  Our  imitation  hath  a 
limitation,  that  it  may  not  exorbitantly  start  out  of  the  circle.  There  are 
special  works  which  God  reserves  to  himself,  and  wherein  he  did  never  com- 
mand or  commend  man's  following ;  but  rather  strikes  it  down  as  presump- 
tion. His  power,  his  majesty,  his  wisdom,  his  miracles,  cannot  without  a. 
contumacious  ambition  be  aimed  at.  When  Lucifer  aspired  to  be  like  God 
in  majesty,  he  was  thrown  out  of  heaven.  When  Adam  contended  to  be 
like  God  in  knowledge,  he  was  cast  out  of  paradise.  When  Nebuchadnezzar 
arrogated  to  be  like  God  in  power,  he  was  espulsed  his  kingdom.  When 
Simon  Magus  mounted  to  be  like  God  in  working  miracles,  and  to  fly  in  the 
air,  he  was  hurled  down,  and  broke  his  neck.  God  must  not  be  imitated  in 
his  finger,  in  his  arm,  in  his  brain,  in  his  face,  but  in  his  bowels.  Not  in 
the  finger  of  his  miracles,  nor  in  the  arm  of  his  power,  nor  in  the  brain  of 
his  wisdom,  nor  in  the  face  of  his  majesty,  but  in  the  bowels  of  his  mercy. 
*  Be  ye  merciful,  as  your  heavenly  Father  is  merciful,'  Luke  vi.  36.  And 
saith  Paul,  'put  on  the  bowels  of  mercy,'  Col,  iii.  12,  as  Chxist  put  them 
on  :  forbear,  forgive,  walk  in  love,  as  he  loved  us.  Neither  angel  nor  man 
did  ever,  or  shall  ever,  offend  in  coveting  to  be  like  God,  in  love,  grace, 
mercj',  goodness.  So  that  this  sicut  excludes  his  miracles,  and  dhccts  us  to 
his  morals.     '  Vv^alk  in  love,  as,'  &c, 

(2.)  This  sicut  defines  what  our  love  should  be  :  as  Christ's  was  to  us. 
Now,  his  love  to  us  had  an  infinite  extension,  and  is  past  the  skill  of  men 
or  angels  to  describe.  Yet  because  this  is  the  perfect  coj^y  of  our  imitation, 
and  the  infallible  rule  whereby  we  must  square  our  charity,  I  must,  accord- 
ing to  my  shallow  power,  wade  a  little  into  this  infinite  and  boundless  sea. 


Eph.  V,  2.]  love's  copy.  41 J 

I  will  only  note  four  sweet  streams  of  life  in  liis  love.  It  was,  [1.]  Holy, 
sine  merito;  [2.]  Hearty,  sine  modo;  [3.]  Kind,  sine  despectu;  [4.]  Constant, 
sine  defectu. 

[1.1  Holy.  The  love  of  Jesus  to  us  was  sanda  et  sandificans  diledio:  a 
love  holy  formaliter,  in  itself;  and  holy  effedive,  in  making  those  holy  oii 
whom  it  was  set.  He  gave  himself  to  us,  and  for  us,  and  gave  us  a  faith  to 
receive  and  embrace  him;  sine  quo  nee  dilecti,  nee  diligentes  fidssemus, — 
without  whom  we  neither  could  have  received  love,  nor  returned  love. 
Now  his  love  did  not  only  extend  to  our  bodies'  health,  but  to  our  souls' 
bhss.     So  he  loved  us,  tliat  he  saved  us. 

Our  love  should  likewise  be  holy  and  whole,  desiring  not  only  our  brother's 
external  welfare,  but  much  more  his  internal,  his  eternal  blessedness.  He 
that  pities  not  a  famished  body,  deserves  justly  the  name  of  an  unmerciful 
man ;  but  he  that  compassionates  not  an  afflicted  conscience,  hath  much 
more  a  hard  heart.  It  is  a  usual  speech  of  compassion  to  a  distressed  man, 
Alas,  poor  soul !  but  this  same  '  Alas,  poor  soul ! '  is  for  the  most  part  mis- 
taken. Neither  the  piticr  nor  the  pitied  imagines  the  soul  pitiable.  Very 
humanity  teacheth  a  man  to  behold  an  execution  of  thieves  and  traitors  with 
gTief ;  that  men,  to  satisfy  their  maUcious  or  covetoiis  affections,  should  cut 
off  their  own  lives  with  so  infamous  a  death.  But  who  commiserates  the 
endangered  soul,  that  must  then  enter  into  an  eternal  life  or  death  ? 

The  story  of  Hagar  with  her  son  Ishmael  is  set  down  by  so  heavenly  a 
pen,  that  a  man  cannot  read  it  without  tears.  She  is  cast  out  of  Abraham's 
house  witli  her  child,  that  might  call  her  master  father.  Gen.  xxi.  14. 
Bread  and  water  is  put  on  her  shoulder,  and  she  wanders  into  the  wilder- 
ness ;  a  poor  relief  for  so  long  a  journey,  to  which  there  was  set  no  date  of 
returning.  Soon  was  the  water  spent  in  the  bottle  ;  the  child  cries  for  drink, 
to  her  that  had  it  not,  and  lifts  up  pitiful  eyes,  every  glance  whereof  was 
enough  to  wound  her  soul ;  vents  the  sighs  of  a  dry  and  panting  heart;  but 
there  is  no  water  to  he  had,  except  the  tears  that  ran  down  from  a  sorrow- 
ful mother's  eyes  could  quench  its  thirst.  Down  she  lays  the  child  under  a 
shrub,  and  went,  as  heavy  as  ever  mother  parted  from  her  only  son,  and  sat 
her  down  upon  the  earth,  as  if  she  desired  it  for  a  present  receptacle  of  her 
grief,  of  herself ;  '  a  good  way  off,'  saith  the  text,  '  as  it  were  a  bow-shot,'  thiii 
the  shrieks,  yellings,  and  dying  groans  of  the  child  might  not  reach  her  ears ; 
crying  out,  '  Let  me  not  see  the  death  of  the  child.'  Die  she  knew  he  must, 
but  as  if  the  beholding  it  would  rend  her  heart,  and  wound  her  soul,  she 
denies  those  windows  so  sad  a  spectacle  :  '  Let  me  not  see  the  death  of  the 
child.  So  she  lift  up  her  voice  and  wept.'  Never  was  Hagar  so  pitiful  to 
her  son  Ishmael;  as  the  church  is  to  eveiy  Christian.  If  any  son  of  her 
womb  will  wander  out  of  Abraham's  family,  the  house  of  faith,  into  the 
wilderness  of  this  world,  and  prodigally  part  with  his  '  own  mercy,'  Jonah 
ii.  3,  for  the  gaudy,  transient  vanities  thereof,  she  follows,  with  entreaties 
to  liim,  and  to  heaven  for  him.  If  he  will  not  return,  she  is  loath  to  see  his 
death ;  she  turns  her  back  upon  him,  and  weeps.  He  that  can  with  dry 
eyes  and  unrelenting  heart  behold  a  man's  soul  ready  to  perish,  hath  not  so 
much  passion  and  compassion  as  that  Egj'ptian  bondwoman. 

_[2.J  Hearty.  The  love  of  Christ  to  us  was  hearty ;  not  consisting  of  shows 
and  signs,  and  courtly  compliments,  but  of  actual,  real,  royal  bounties.  He 
did  not  dissemble  love  to  us  when  he  died  for  us.  Exhibit io  operis,  probatio 
amoris.  He  pleaded  by  the  truest  and  most  undeniable  argument,  demon- 
stration. *  I  love  you.'  Wherein  I  '  I  give  my  life  for  you.'  Tot  ova,  qiiot 
vulnera ;  tot  verba,  qiiot  vo'lera.     So  many  wounds,  so  many  words  to  speak 


416  love's  copy.  [Sermon  L, 

actually  his  love ;  every  strii^e  he  bore  gave  sufficient  testimony  of  his  affec- 
tion. His  exceeding  rich  gift  shews  his  exceeding  rich  love.  This  hearti- 
ness must  be  in  our  love,  both  to  our  Creator  and  to  his  image. 

First,  To  God ;  so  he  challengeth  thy  love  to  be  conditioned :  with  thy 
heart,  with  all  thy  heart.  And  this,  saith  Christ,  is  p?'mM??i  et  maximum 
mcmdatum, — '  the  first  and  the  greatest  commandment,'  Matt.  xxii.  38.  The 
first,  quasi  virtualiter  continens  reliqua,'^ — as  mainly  comprehending  all  the 
rest.  For  he  that  loves  God  with  all  his  heart,  will  neither  idolatrise,  nor 
blaspheme,  nor  profane  his  Sabbaths;  no,  nor  wrong  his  creatures.  The 
greatest,  as  requiring  the  greatest  perfection  of  our  love.t  This  then  must 
be  a  hearty  love, — not  slow,  not  idle ;  but  must  shew  itself,  et  'properando  et 
operando, — in  ready  diligence,  in  fruitful  and  working  obedience.  There  are 
many  content  to  love  God  a  Uttle,  because  he  blesseth  them  much.  So  Saul 
loved  him  for  his  kingdom.  These  love  God  pro  seipsis,  not  prce  seijosis, — 
for  themselves,  not  before  themselves.  They  will  give  him  homage,  but  not 
fealty ;  the  calves  of  their  lips,  but  not  the  calves  of  their  stalls.  If  they 
feast  him  with  venison,  part  of  their  emparked  riches,  which  is  dear  to  them, 
yet  it  shall  be  but  rascal  deer,  the  trash  of  their  substance ;  they  will  not 
feast  him  with  the  heart,  that  is  the  best  deer  in  their  park.  J 

Secondly,  To  man,  whom  thou  art  bound  to  love  as  thyself;  where,  say 
some,  as  is  but  a  tarn,  not  a  tantum :  as  thyself,  not  as  much  as  thyself ;  oa 
for  the  manner,  not  for  the  measure.  But  this  is  certain,  true  love  begins 
at  home,  and  he  cannot  love  another  soundly,  that  primarily  loves  not  him- 
self. And  he  that  loves  himself  with  a  good  heart,  with  the  same  heart  wiU 
love  his  brother.  In  quo  seipsum,  et  propter  quod  seij)sum,§ — in  that  manner, 
and  for  that  cause,  that  he  loves  himself.  This,  then,  commands  the  same 
love,  if  not  the  same  degree  of  love,  to  thy  brother,  that  thou  bearest  to 
thyself. 

This  hearty  love  is  hardly  found.  More  is  protested  now  than  in  former 
times,  but  less  done.  It  is  wittily  observed,  that  the  old  manner  of  saluting 
was  to  take  and  shake  one  another  by  the  hand.  Now  we  lock  arms,  and 
join  breasts,  but  not  hearts.  That  old  handful  was  better  than  this  new 
armful.  Our  cringes  and  complimental  bowings  promise  great  humility,  but 
the  smothered  vermin  of  pride  lies  within.  We  have  low  looks  and  lofty 
thoughts.  There  are  enough  of  those  '  which  speak  peace  to  their  neigh- 
bours, but  mischief  is  in  their  hearts,'  Ps.  xxviii.  3 ;  whose  smooth  habits  do 
so  palliate  and  ornamentally  cover  their  poison,  as  if  they  did  preserve  mud 
in  crystal.  The  Romans  usually  painted  Friendship  with  her  hand  on  her 
heart,  as  if  she  promised  to  send  no  messenger  out  of  the  gate  of  her  lips, 
but  him  that  goes  on  the  heart's  errand.  Now  we  have  studied  both  tex- 
tures of  words,  and  pretextures  of  manners,  to  shroud  dishonesty.  But  one 
ounce  of  real  charity  is  worth  a  whole  talent  of  verbal.  He  loves  us  best 
that  does  for  us  most.  Many  politicians  (and  the  whole  world  now  runs  on 
the  wheels  of  policy)  use  theii*  lovers  as  ladders,  their  friends  as  scaffolds. 
When  a  house  is  to  be  erected,  they  first  set  up  scaffolds,  by  which  they 
build  it  up;  the  house  finished,  down  pull  they  the  scaffolds,  and  throw 
them  into  the  fire.  When  the  covetous  or  ambitious  man  hath  his  turn 
served  by  others,  either  for  his  advancing  or  advantaging,  for  gain  or  glory, 
he  puts  them  off  with  neglect  and  contempt.     The  house  is  bmlt,  what  care 

*  Marlorat.  +  Arctius. 

t  There  is  here  a  play  upon  the  words  '  dear '  and  '  deer,'  '  heart '  and  '  hart/  which 
our  modem  spelling  fortunately  does  not  allow  us  to  exhibit. — Ed. 
§  Jacob,  de  Vorag.  in  Luc.  x.,  Serm.  2. 


Eph.  V.  2.]  love's  copy.  417 

they  for  the  scaffold?  The  feat  is  wrought,  let  the  wise  and  honest  helpers 
be  prisoned  or  poisoned,  sink  or  swim,  stand  or  perish.  Nay,  it  is  well  if 
they  help  not  those  down  that  helped  them  up. 

[3.]  Kind.  The  Apostle  makes  kindness  one  essential  part  of  our  love. 
Col,  iii.  13;  deriving  it  from  Christ's  example,  who  was  kind  to  us,  both  in 
giving  us  much  good  and  forgiving  us  much  evil.  And  God  commendeth, 
yea,  cSommandeth,  the  inseparable  neighbourhood  of  godliness  and  brotherly 
kindness.  '  Add  to  your  godliness  brotherly  kindness,'  2  Pet.  i,  7.  For 
there  is  no  piety  towards  God,  where  there  is  no  kindness  to  our  brother. 
Now,  Christ's  kindness  to  us  consisted  in  two  excellent  effects,  corrigenda  et 
porrigendo. 

First,  In  correcting  our  errors,  directing  and  amending  our  lives.  J^fon 
minima  pars  dilectionis  est,  reprehendere  dilectum, — It  is  no  small  part  of 
kindness,  to  reprove  him  thou  lovest.  Therefore  God  saith,  '  Thou  shalt 
reprove  thy  brother,  and  not  hate  him  in  thy  heart.'  A  loving  man  will 
chide  his  erring  friend ;  and  he  that  does  not,  hates  him  in  his  heart.  Sic 
vigilet  tolerantia,  ut  non  dormiat  disciplina,* — So  let  patience  watch,  that 
discipline  sleep  not.  This  was  David's  desire,  '  Let  the  righteous  smite  me, 
it  shall  be  a  kindness;  and  let  him  reprove  me,  it  shall  be  an  excellent  oH, 
which  shall  not  break  my  head,'  Ps.  cxli.  5.  Our  Saviour  took  this  course, 
but  he  was  pitiful  in  it;  not  'breaking  the  bruised  reed,  nor. quenching  the 
smoking  flax,'  Matt.  xii.  20.  He  was  not  transported  with  passion,  but 
moved  with  tender  compassion  and  merciful  affection  :  '  He  was  moved  with 
compassion  toward  the  people,  seeing  them  as  sheep  without  a  shepherd,' 
Mark  vi.  34.  '  As  a  father  pitieth  his  children,  so  the  Lord  pitieth  them 
that  fear  him,'  Ps.  ciii.  13.  And  children  are  viscera  j?:)a7'e?2^z<«i,  saith 
Jerome, t — the  very  bowels  of  the  parents.  Therefore  his  bowels  yearned 
within  him  when  he  saw  the  weakly  blind  led  by  the  wilfully  bKnd,  and  he 
instructed  them.     It  is  no  small  mercy  in  a  father  to  con-ect  his  erring  child. 

This  is  one  office  of  love  almost  quite  forgotten  in  the  world.  Our  eyes 
and  ears  are  conscious  of  many  horrid  sins,  whereof  we  make  also  our  souls 
guilty  by  our  silence.  Like  chameleons,  we  turn  to  the  colour  of  our  company. 
Oppressions,  that  draw  blood  of  the  commonwealth,  move  us  not.  Oaths, 
that  totter  the  battlements  of  heaven,  wake  us  not.  Oh,  where  is  our  kind- 
ness !  Whilst  we  do  not  reprove,  we  approve  these  iniquities.  He  is  conscious 
of  secret  guiltiness  that  forbeareth  to  resist  open  iniquity.:};  Thou  sayest  it 
is  for  love's  sake  thou  sparest  reprehension.  Why,  if  thou  love  thy  friend, 
thou  wilt  gently  rebuke  his  faults.  If  thou  love  thy  friend  never  so  dearly, 
yet  thou  oughtest  to  love  truth  more  dearly.  Let  not,  then,  the  truth  of 
love  prejudice  the  love  of  truth. 

Secondly,  In  2'>orrigendo,  reaching  forth  to  us  his  ample  mercies :  '  Giving 
us  riclily  all  things  to  enjoy,'  1  Tim.  vi.  17.  Where  the  Apostle  describes 
God's  bounty, — that  he  gives  freely,  fully,  universally,  effectually. 

First,  Freely.  He  gives  without  exchange ;  he  receives  nothing  for  that 
he  gives.  Ungodly  men  have  honour,  wealth,  health,  peace,  plenty ;  their 
bellies  arc  filled  with  his  treasure,  and  they  do  not  so  much  as  return  him 
thanks.  His  sun  shines,  his  rain  falls  on  the  unjust  and  ungrateful  man's 
ground.  Man  when  he  gives,  et  respicit  et  recijnt  gratitudinem,  both  expects 
and  accepts  thanks  and  a  return  of  love.  God  hath  not  so  much  as  thanks. 
For  the  good,  they  are  indeed  grateful;  but  this  gratia  grati  is  gratia  grati- 
ficantis.  God  gives  them  this  grace  to  be  thankful,  ana  they  may  bless  him, 
that  he  stirs  them  up  to  bless  him. 

*  Aug.  de  Verbis  Apost.,  Scrm.  22.  t  In  Epist.  Paul  ad  Philem.  %  Greg. 

VOL.  II.  2  D 


418  love's  copy.  [Sermon  K 

Secondly,  Fully  and  richly,  as  becomes  the  greatest  king.  A  duke,  at  the 
•wedding-feast  of  his  daughter,  caused  to  be  brought  in  thirty  courses,  and  at 
every  course  gave  so  many  gifts  to  each  guest  at  the  table  as  were  dishes  in 
the  course.  And  I  have  read  of  a  queen  that  feasted  her  guests  with  wines 
brewed  with  dissolved  precious  stones,  that  every  draught  was  valued  at  a 
hundred  crowns.  Here  was  royal  entertainment ;  but  this  was  but  one  feast. 
Such  bounty  continued  would  quickly  consume  the  finite  means  of  any  earthly 
prince.  Only  God  is  '  rich  in  mercy,'  Eph.  ii.  4.  His  treasury  fills  all  the 
■world,  without  emptying,  yea,  impairing  or  abating  itself. 

Thirdly,  Universally;  all  things.  The  king  hath  his  crown,  the  great 
man  his  honour,  the  mighty  his  strength,  the  rich  his  wealth,  the  learned 
his  knowledge,  the  mean  man  his  peace;  all  at  his  gift.  He  opens  his  hand 
wide,  he  sparseth  abroad  his  blessings,  and  fills  all  things  living  with  his 
jjlenteousness. 

Fourthly,  Effectually;  he  settles  these  gifts  upon  us.  As  he  gave  them 
Tidthout  others,  so  others  without  him  shall  never  be  able  to  take  them  away. 
As  he  created,  so  he  conserveth  the  virtues, — strength  in  bread,  and  warmth 
in  clothes, — and  gives  wine  and  oil  their  effective  cheerfulness. 

Be  thou  so  land  as  this  holy  and  heavenly  pattern,  not  aiming  at  the 
measure,  which  is  inimitable,  but  levelling  at  the  manner,  which  is  charitable. 
Like  Job,  who  used  not  to  '  eat  his  morsels  alone,'  chap.  xzxi.  17 ;  neither  to 
deny  his  '  bread  to  the  hungiy,'  nor  the  '  fleece  of  his  flock '  to  the  cold  and 
naked.  Let  thy  stock  of  kindness  be  liberal,  though  thy  stock  of  wealth  be 
stinted.  Give  omni  2^6ienti,  though  not  omnia  petenti ;  as  that  father 
excellently. 

[4.]  Constant.  For  with  Christ  is  no  variableness,  '  no  shadow  of  change,' 
James  i.  17;  but  'whom  he  once  loves,  he  loves  for  ever,'  John  xiii.  L 
F'ickleness  is  for  a  Laban,  whose  '  countenance  will  turn  away  from  Jacob,' 
Gen.  xxxi.  2,  and  his  affection  fall  off  with  his  profit.  I  have  read  of  two 
entire  friends,  well  deserving  for  their  virtues,  that  when  the  one  was  pro- 
moted to  great  wealth  and  dignity,  the  other  neglected  in  obscurity;  the 
j)referred,  though  he  could  not  divide  his  honour,  yet  shared  his  wealth  to 
his  old  companion.  Things  so  altered,  that  this  honoured  friend  was  falsely 
accused  of  treachery,  and  by  the  blow  of  suspicion,  thrown  down  to  misery; 
and  the  other,  for  Ms  now  observed  goodness,  raised  up  to  a  high  place ; 
where  now  he  requites  his  dejected  friend  with  the  same  courtesy,  as  if  their 
minds  had  consented  and  contended  to  make  that  equal  which  their  states 
made  different.  Oh  for  one  dram  of  this  immutable  love  in  the  world ! 
Honours  change  manners ;  and  we  will  not  know  those  in  the  court  who 
often  fed  us  in  the  country ;  or  if  we  vouchsafe  to  acknowledge  them  as 
friends,  we  will  not  as  suitors.     Hereon  was  the  verse  made  : — 

'  Quisquis  iu  hoc  mundo  ciinctis  vult  gratus  haberi : 
Det,  capiat,  quterat,  plurima,  pauca,  nihil;' — 

'  He  that  would  be  of  worldly  men  well  thought, 
Must  always  give,  take,  beg,  much,  little,  nought.' 

Men  cannot  brook  poor  friends.  This  inconstant  charity  is  hateful,  as 
our  English  phrase  premonisheth  :  '  Love  me  little,  and  love  me  long.' 

(3.)  This  siciit  refines  our  love.  'Walk  in  love,  as  Christ  loved  us;' 
where  as  is  not  only  similitudinary,  but  causal :  '  Love,  because  Christ  loved 
us,'  1  John  iv.  19;  for  this  cause,  as  after  this  manner.  Which  serves  to 
purify  our  love,  to  purge  it  from  corruption,  and  to  make  it  perfect.  Dilectia 
Lei  710S  facit  et  diligibiles  et  diligentes, — Both  such  as  God  can  love,  and 


Eph.  V.  2.]  love's  COPY.  419 

such  as  can  love  God.  For  it  is  the  love  of  Christ  to  us  that  works  a  love 
to  Christ  in  us.  A  man  will  ever  love  that  medicine  that  hath  freed  him 
from  some  desperate  disease.  Christ's  love  hath  healed  us  of  aU  our  sores 
and  sins ;  let  us  honour  and  love  this  medicine,  compounded  of  so  precious 
simples,  water  and  blood.  And  let  us  not  only  affectionately  embrace  it 
ourselves,  but  let  us  invite  others  to  it :  '  Come  and  hearken,  all  ye  that  fear 
God,  and  I  will  declare  what  he  hath  done  for  my  soul,'  Ps.  Ixvi  IG. 

2.  Christ. — I  have  been  so  punctual  in  this  word  of  equality,  that  I  can 
but  mention  the  rest.  The  word  of  majesty  is  Christ,  who  being  Almighty 
God,  coequal  and  coeternal  with  the  Father  and  the  Spirit,  took  on  him  our 
nature,  and  was/arfi«  homo,  ut  pro  homine  pacaret  Deurn, — God  was  made 
man,  that  for  man  he  might  appease  God.  Thus  did  so  great  a  majesty 
stoop  low  for  our  love ;  non  exuendo  quod  habuif,  sed  induendo  quod  non 
hahuit, — not  by  losing  what  he  had,  but  by  accepting  what  he  had  not,  our 
miserable  nature.  Ipse  dilexit  nos,  et  tantus  et  tantuni,  et  gratis  tantillos  et 
tales,'''' — He  that  was  so  great,  loved,  so  greatly,  us  that  were  so  poor  and  un- 
worthy, freely. 

3.  Loved  is  that  word  of  mercy  that  reconciles  so  glorious  a  God  to  so 
ungracious  smners.  The  cause  which  moved  Christ  to  undertake  for  us 
was  no  merit  in  us,  but  mere  mercy  in  him.  He  loved  us,  because  he  loved 
us  :  m  our  creation,  when  we  could  not  love  him ;  in  our  redemption,  when 
w^e  would  not  love  him.  Loved  us,  not  but  that  he  loveth  us  stUl.  But 
the  Apostle  speaks  in  this  time,  to  distinguish  the  love  wherewith  he  now 
loveth  thus,  from  that  whereby  he  once  loved  us.  '  For  if,  when  we  were  ene- 
mies, we  were  reconciled  to  God  by  his  death ;  much  more,  being  reconciled, 
we  shall  be  saved  by  his  life,'  Piom.  v.  10.  Though  it  be  also  true,  that 
'  from  everlasting  he  loved  us,'  Jer.  xxxi.  3. 

4.  Us  is  the  Avord  of  misery;  us  he  loved  that  were  so  wretched.  The 
word  is  indefinite  :  us,  all  us.  Us,  be  we  never  so  unworthy ;  all  us,  be  we 
never  so  many. 

(1.)  Us  that  were  unworthy  of  his  love,  from  whom  he  expected  no  corre- 
spondence. That  he  loved  the  blessed  angels  was  no  wonder,  because  they 
with  winged  obedience  execute  his  bests,  'and  do  his  word,'  Ps.  ciiL  20. 
Yea,  that  he  loved  his  very  reasonless  and  insensible  creatures  is  not  strange  ; 
for  '  fire  and  haU,  snow  and  vapour,  stormy  wind  and  tempest,  fidfil  his 
word,'  Ps.  cxlviii.  8.  But  to  love  us,  that  were  'weak,  ungodly,  smners, 
enemies,'  Rom.  v. :  weak,  no  strength  to  deserve ;  ungodly,  no  piety  to  pro- 
cure ;  sinners,  no  righteousness  to  satisfy ;  enemies,  no  peace  to  atone,  for 
we  hated  him,  and  all  his ; — '  Ye  shall  be  hated  of  all  men  for  my  name's 
sake,'  ]\Iatt.  x.  22 ; — to  love  such  tis,  was  an  unexpectable,  a  most  merciful 
love.  He  that  wanted  nothing,  loved  us  that  had  nothing ;  immortal  eter- 
nity loved  mortal  dust  and  ashes.  Oh,  if  a  man  had  ora  mille  Jluentia  melle, 
yea,  the  tongues  of  angels,  he  could  not  sufficiently  express  this  love.  '  So 
God  loved  the  world,'  John  iii.  IG;  mundum  immunduvi,  the  unclean  world, 
that  not  only  not '  received  him,'  John  i.  1 1,  but  even  crucified  and  killed  him. 

(2.)  All  of  us,  without  exception  of  persons.  This  is  the  '  Lamb  of  God 
which  taketh  away  the  sins  of  the  world,'  John  i.  29.  The  gospel  proclaims 
a  universal  Si  qiiis  :  '  Whosoever  believes,  and  is  baptized,  shall  be  saved.' 
Qui  seipsum  excipit,  seipsum  decipit, — He  tliat  excepts  himself,  beguiles  his 
own  soul.  Hence  I  find  three  inferences  observable,  which  I  will  commend 
to  your  consciences,  and  your  consciences  to  God  : — First,  Dilecti  diligannis  ; 
Secondly,  Dilectos  diligamus;  Thirdly,  Diligentes  diligamiis. 
*  Bern.  Tract,  de  Diligendo  Deo. 


420  love's  copy.  [Sermon  L. 

First,  We  are  loved  ourselves ;  therefore  let  us  love.  He  that  bids  us  love, 
loved  us  first.  '  This  is  my  commandment,  that  ye  love  one  another.'  Why  ? 
'As  I  loved  you,'  John  xv.  12.  Non  aliud  jussit,  quam  gessit, — He  chargeth 
us  with  notMng  in  precept  which  he  performed  not  in  practice.  Therefore, 
si  tardi  sumus  ad  amandum,  non  tardi  simus  ad  redamanduni, — though  we 
have  not  been  forward  to  love  first,  let  us  not  be  backward  to  return  love. 
Dilecti  diligite.  '  If  God  so  loved  us,  we  ought  also  to  love  one  another,' 
1  John  V.  11.  Magnus  amoris  amor;  and  the  sole  requital  which  God  re- 
quires for  liis  rich  love  is  our  poor  love :  that  only  may  love  him,  but  have 
nothing  to  give  him  that  is  not  his. 

Secondly,  They  are  beloved  whom  thou  art  charged  to  love.  He  that 
bids  us  love  others,  loves  them  himself.  It  is  fit  we  should  love  those  whom 
Christ  loves.  If  thou  love  Christ,  thou  art  bound  to  love  others,  because  he 
loves  them ;  yea,  with  that  very  same  love  wherewith  he  loves  thee.  There- 
fore dilectos  diligamus. 

Thirdly,  They  also  love  God,  whom  God  commands  thee  to  love.  The 
love  of  Christ  is  so  shed  abroad  into  all  Christians'  hearts,  that  they  un- 
feignedly  affect  Jesus  their  Saviour.  They  love  him  whom  thou  lovest, 
therefore  love  them.  It  is  fit  we  should  love  them  highly  that  love  God 
heartily.     Therefore  diligentes  diligamus. 

Thus  you  have  heard  Love's  walk,  or  race ',  now,  then,  saith  Paul,  '  So 
run  that  you  may  obtain.'  I  will  end  with  an  apologue,  an  epilogue,  a 
parable.  Charity,  and  certain  other  rivals,  or  indeed  enemies,  would  run  a 
race  together.  The  prize  they  aU  ran  for  was  felicity ;  which  was  held  up 
at  the  goal's  end  by  a  bountiful  lady,  called  Eternity.  The  runners  were 
Pride,  Prodigality,  Envy,  Covetousness,  Lust,  Hypocrisy,  and  Love.  AU 
the  rest  were  either  diverse  or  adverse,  neighbours  or  enemies  to  Charity. 
I  will,  herald-like,  shew  you  their  several  equipage,  how  they  begin  the  race 
and  end  it. 

Pride,  you  know,  must  be  foremost ;  and  that  comes  out  like  a  Spaniard, 
with  daring  look,  and  a  tongue  thundering  out  braves,  mounted  on  a  spiritly 
jennet,  named  Insolence.  His  plumes  and  perfumes  amaze  the  beholders' 
eyes  and  nostrils.  He  runs  as  if  he  would  overthrow  giants  and  dragons, — 
yea,  even  the  great  Red  Dragon,  if  he  encountered  him, — and  with  his  lance 
burst  open  heaven-gates.  But  his  jennet  stumbles,  and  down  comes  Pride. 
You  know  how  wise  a  king  hath  read  his  destiny  :  '  Pride  will  have  a  fall.' 

The  next  is  Prodigality ;  and  because  he  takes  himself  for  the  true  Charity, 
he  must  be  second  at  least.  This  is  a  young  gallant,  and  the  horse  he  rides 
on  is  Luxury.  He  goes  a  thundering  pace,  that  you  would  not  think  it 
possible  to  overtake  him ;  but  before  he  is  got  a  quarter  of  the  way,  he  is 
spent,  aU  spent,  ready  to  beg  of  those  that  begged  of  him. 

Envy  will  be  next,  a  lean  meagre  thing,  full  of  malicious  mettle,  but  hath 
almost  no  flesh.  The  horse  he  rides  on  is  Malecontent.  He  would  in  his 
journey  first  cut  some  thousand  throats,  or  powder  a  whole  kingdom,  blow 
up  a  state,  and  then  set  on  to  heaven.  But  the  hangman  sets  up  a  gaUows 
in  his  way,  whereat  he  runs  full  butt,  and  breaks  his  neck. 

Then  comes  sneaking  out  Covetousness,  a  hunger-starved  usurer,  that  sells 
wheat,  and  eats  beans  :  many  men  are  in  his  debt,  and  he  is  most  in  his  own 
debt ;  for  he  never  paid  his  belly  and  back  a  quarter  of  their  dues.  He  rides 
on  a  thin  hobbling  jade  called  Unconscionableness,  which,  for  want  of  a  worse 
stable,  he  lodgeth  in  his  own  heart.  He  promiseth  his  soul  to  bring  her  to 
heaven ;  but  tarrying  to  enlarge  his  barns,  he  lost  opportunity  and  the  prize 
of  salvation,  and  so  fell  two  bows  short— faith  and  repentance. 


Eph.  V.  2.]  love's  copy.  421 

Lust  hath  gotten  on  Love's  cloak,  and  will  venture  to  run.  A  leprous 
wretch,  and  riding  on  a  trotting  beast,  a  he-goat,  was  almost  shaken  to  pieces. 
Diseases  do  so  cramp  him,  that  he  is  fain  to  sit  down  with  Vce  misero  !  and 
without  the  help  of  a  good  doctor  or  a  surgeon,  he  is  like  never  to  see  a  com- 
fortable end  of  his  journey. 

Hypocrisy  is  glad  that  he  is  next  to  Charity ;  and  persuades  that  they 
two  are  brother  and  sister.  He  is  horsed  on  a  halting  hackney — for  he  does 
but  borrow  him — called  Dissimulation.  As  he  goes,  he  is  offering  every  man 
his  hand,  but  it  is  still  empty.  He  leans  on  Charity's  shoulder,  and  protests 
great  love  to  her;  but  when  she  tries  him  to  borrow  a  little  money  of  him 
for  some  merciful  purpose,  he  pleads  he  hath  not  enough  to  serve  him  to  his 
journey's  end.  He  goes  forward  like  an  angel,  but  his  trusted  horse  throws 
him,  and  discovers  him  a  de^ol. 

The  last  named,  but  first  and  only  that  comes  to  the  prize  at  the  goal's 
end,  is  Charity.  She  is  a  humble  virtue,  not  mounted  as  other  racers,  but 
goes  on  foot.  She  spares  from  her  own  belly,  to  relieve  those  poor  pilgrims 
that  travel  with  her  to  heaven.  She  hath  two  virgins  that  bear  her  company 
— Lmoccnce  and  Patience.  She  does  no  hurt  to  others,  she  suffers  much 
of  others ;  yet  was  she  never  heard  to  curse.  Her  language  is  blessing,  and 
she  shall  for  ever  inherit  it.  Three  celestial  graces,  Glory,  Immortality,  and 
Eternity,  hold  out  a  crown  to  her.  And  when  Faith  and  Hope  have  lifted 
her  up  to  heaven,  they  take  their  leave  of  her ;  and  the  bosom  of  everlasting 
Mercy  receives  her. 


A  CEIJCIFIX; 

OR, 

A  SERMON  UPON  THE  PASSION. 


lie  hath  given  liimself  for  v$  an  offering  and  a  sacrifice  to  God  for  a  sweet- 
smelling  savour. — Eph.  V.  2, 

This  latter  part  of  the  verse  is  a  fair  and  livel}'^  crucifix,  cut  by  the  hand  of 
a  most  exquisite  carver, — not  to  amaze  our  corporal  lights  with  a  piece  of 
wood,  brass,  or  stone,  curiously  engraven,  to  the  increase  of  a  carnal  devo- 
tion ;  but  to  present  to  the  eye  of  the  conscience  the  grievous  passion  and 
gracious  compassion  of  our  Saviour  Jesus  Christ,  '  who  gave  himself  for  us,' 
&c.  This  crucifix  presents  to  our  eye  seven  considerable  circumstances : — 
1.  Who?  Christ.  2.  What  ?  Gave.  3.  Whom?  Himself  4.  To  whom  ?  To 
God.  5.  For  whom  1  For  us.  6.  After  what  manner  1  An  offering  and  sac- 
rifice.    7.  Of  what  effect  ?  Of  a  sweet  savour. 

The  points,  you  see,  lie  as  ready  for  our  discourse  as  the  way  did  from 
Bethany  to  Jerusalem ;  only  fail  not  my  speech,  nor  your  attention,  tiU  we 
come  to  the  journey's  end. 

1.  Who  1 — The  person  that  gives  is  Christ ;  the  quality  of  his  person  doth 
highly  commend  his  exceeding  love  to  us.  We  will  ascend  to  this  consider- 
ation by  four  stairs  or  degrees,  and  descend  by  four  other.  Both  in  going  up 
and  coming  down  we  shall  perceive  the  admirable  love  of  the  giver.  Ascend- 
antly : — 

(1.)  We  will  consider  him  hominem,  a  man.  '  Behold  the  man,'  saith 
Pilate,  John  xix.  5.  We  may  tarry  and  wonder  at  his  lowest  degree,  that 
a  man  should  give  himself  for  man.  '  For  scarcely  for  a  righteous  man  will 
one  die,'  Rom.  v.  7.  But  this  man  gave  himself  for  unrighteous  men,  to 
die,  not  an  ordinary,  but  a  grievous  death,  exposing  himself  to  the  wrath 
of  God,  to  the  tyranny  of  men  and  devils.  It  would  pity  our  hearts  to  see 
a  poor  dumb  beast  so  terrified ;  how  much  more  hominem,  a  man,  the  image 
of  God ! 

(2.)  The  second  degree  gives  him  hominem  innocentem,  an  mnocent  man. 
Pilate  could  say,  '  I  have  found  no  fault  in  this  man  ;  no,  nor  yet  Herod,' 
Lulvc  xxiii.  14.     No,  nor  the  devil,  who  would  have  been  right  glad  of  such 


Eph.  V.  2.]  A  cPvUCiFix.  423 

an  advantage.  So  Pilate's  wife  sent  her  husband  word,  '  Have  thou  nothing 
to  do  with  that  just  man,'  Matt,  xxvii.  19,  So  the  person  is  not  only  a 
man,  but  a  just  man,  that  gave  himself  to  endure  such  horrors  for  us.  If 
we  pity  the  death  of  malefactors,  how  should  our  compassion  be  to  one  in- 
nocent ! 

(3.)  In  the  third  degree,  he  is  not  only  homo,  a  man,  and  Justus  homo,  a 
good  man,  but  also  magnus  homo,  a  great  man,  royally  descended  from  the 
ancient  patriarchs  and  kings  of  Judah.  Pilate  had  so  written  his  title,  and 
he  would  answer,  not  alter  it.  Quod  scripsi,  scripsi.  And  what  was  that  ? 
'Jesus  of  Nazareth,  the  King  of  the  Jews,'  John  xLx.  19,  Now  as  is  the 
person,  so  is  the  passion ;  the  more  noble  the  giver,  the  more  excellent  the 
gift.  That  so  high  a  king  would  suffer  such  contempt  and  obloquy  to  be 
cast  upon  Mm,  when  the  least  part  of  his  disgrace  had  been  too  much  for  a 
man  of  mean  condition  !  That  a  man,  a  good  man,  a  great  man,  bore  such 
calumny,  such  calamity,  for  oiu-  sakes  :  here  was  an  unmatchable,  an  un- 
speakable love, 

(4.)  This  is  enough,  but  this  is  not  all.  There  is  yet  a  higher  degree  in 
this  ascent;  we  are  not  come  to  our  full  quantus.  It  is  this  :  he  was  plus 
giiam  homo,  more  than  man ;  not  only  maximus  homimtm,  but  major  homi- 
nibus,  the  greatest  of  men ;  yea,  greater  than  all  men.  Not  mere  filius 
hominis,  but  vere  films  Del, — he  was  more  than  the  son  of  man,  even  the 
Son  of  God.  As  the  centurion  acknowledged,  '  Truly  this  man  was  the  Son 
of  God,'  Mark  xv,  39.  Here  be  all  the  four  stairs  upwards  :  a  man,  a  harm- 
less man,  a  prhicely  man,  and  yet  more  than  man,  even  God  himself.  Solo- 
mon was  a  great  king,  but  here  is  a  greater  than  Solomon.  Solomon  was 
Christus  Domini,  but  here  is  Chrisius  Dominus,  He  was  the  anointed  of 
the  Lord,  but  this  is  the  Lord  himself  anointed.  And  here  all  tongues  grow 
dumb,  and  admiration  sealeth  up  every  lip.  This  is  a  depth  beyond  sound- 
ing. You  may  perhaps  drowsily  hear  this,  and  coldly  be  affected  with  it ;  but 
let  me  say,  principalities  and  powers,  angels  and  seraphims,  stood  amazed  at  it. 

We  see  the  ascent.  Shall  we  bring  down  again  this  consideration  by  as 
many  stairs  ? 

(1.)  Consider  him.  Almighty  God,  taking  upon  him  man's  nature.  This 
is  the  first  step  downwards.  '  The  V/ord  was  made  flesh,  and  dwelt  among 
xis,'  John  i.  1-1;  and,  'God  sent  forth  his  Son,  made  of  a  woman,'  Gal. 
iv.  4.  And  this  was  done,  naturam  suscipiendo  nostram,  non  mxitando 
suam,* — by  putting  on  our  nature,  not  by  putting  off  his  own.  Homo  Deo 
accessit,  non  Deus  ci  se  recessit.  He  is  both  God  and  man,  yet  but  one 
Christ ;  one,  not  by  confusion  of  substance,  but  by  unity  of  person.  Now 
in  that  this  eternal  God  became  man,  he  suffered  more  than  man  can  suffer, 
either  living  or  dead.  That  man  should  be  turned  into  a  beast,  into  a 
worm,  into  dust,  into  nothing,  is  not  so  great  a  disparagement  as  that  the 
glorious  God  should  become  man  :  '  He  that  thought  it  not  robbery  to  be 
equal  with  God,  was  made  in  the  likeness  of  man,'  Phil.  ii.  6,  He  that  is 
'  more  excellent  than  the  angels,'  became  lov/er  than  the  angels.  Even  the 
brightness  of  God's  glory  takes  on  him  the  baseness  of  our  nature  ;  and  he 
that  laid  the  foundations  of  the  earth,  and  made  the  world,  is  now  in  the 
world  made  himself     This  is  the  first  descending  degree, 

(2.)  The  second  stair  brings  hinr  yet  lower.  He  is  made  man  ;  but  what 
man  i  Let  him  be  universal  monarch  of  the  world,  and  have  fealty  and 
lioniage  acknowledged  to  him  from  all  kings  and  emperors  as  his  viceroys  ; 
let  him  walk  upon  crowns  and  sceptres,  and  let  princes  attend  on  his  court ; 

*  Aug.  Epist.  120. 


424  A  CRUCIFIX.  [Sermon  LI. 

and  here  was  some  majesty,  that  might  a  little  become  the  Son  of  God.  No 
such  matter.  Induit  formam  servi, — '  He  took  upon  him  the  form  of  a  ser- 
vant,' Phil.  ii.  7.  He  instructs  us  to  humility  by  his  own  example.  '  The 
Son  of  man  came  not  to  be  ministered  unto,  but  to  minister,'  Matt.  xx.  28. 
j '  O  Israel,  thou  hast  made  me  to  serve  with  thy  sins,'  Isa.  xliii.  24.  He  gave 
himself  for  a  minister,  not  for  a  master ;  ad  servitutem,  non  ad  dominationem. 
He  that  is  God's  Son  is  made  man's  servant.  Proudly  blind,  and  blindly 
poor  man,  that  thou  shouldest  have  such  a  servant  as  the  Son  of  thy  Maker ! 
This  is  the  second  step  downwards. 

(3.)  This  is  not  low  enough  yet :  '  I  am  a  worm,  and  no  man,'  saith  the 
Psalmist  in  his  person ;  yea,  '  the  shame  of  men  and  contempt  of  the  people.' 
He  is  called,  Ps.  xxiv.  7,  '  the  King  of  glory.'  '  Be  ye  open,  ye  everlasting 
doors,  and  the  King  of  glory  shall  come  in;'  but,  Isa.  liii.  3,  '  He  is  despised 
and  rejected  of  men :  we  hid  as  it  were  our  faces  from  him;  he  was  despised, 
and  we  esteemed  him  not.'  Oh  the  pity  of  God,  that  these  two  should 
come  so  near  together,  '  the  King  of  glory,'  and  '  the  shame  of  men  ! '  Quo 
celsior  majestas,  eo  mirahilior  humilitas.  Thus  saith  the  Apostle,  '  He  made 
himself  of  no  reputation,'  Phil.  ii.  7.  He  that  requires  all  honour  as  pro- 
perly due  to  him,  makes  himself,  not  of  little,  but  of  no  reputation.  Here 
was  dejection ;  yea,  here  was  rejection.  Let  him  be  laid  in  his  poor  cradle, 
the  Bethlehemites  reject  him ;  the  manger  must  serve ;  no  room  for  him  in 
the  inn.  Yea,  '  He  came  unto  his  own,  and  his  own  received  him  not,'  John 
ill.  All  Israel  is  too  hot  for  him ;  he  is  glad  to  flee  into  Egypt  for  pro- 
tection. Comes  he  to  Jerusalem,  which  he  had  honoured  with  his  presence, 
instructed  with  his  sermons,  amazed  with  his  miracles,  wet  and  bedewed 
with  his  tears  1  They  reject  him  :  '  I  would,  and  ye  would  not.'  Comes 
he  to  his  kindred  ?  They  deride  and  traduce  him,  as  if  they  were  ashamed 
of  his  alliance  1  Comes  he  to  his  disciples  ?  '  They  go  back,  and  will  walk 
no  more  with  him,'  John  vi.  6Q.  Will  yet  his  apostles  tarry  with  him  1  So 
they  say,  ver.  68,  '  Lord,  to  whom  shall  we  go  ?  thou  hast  the  words  of  eter- 
nal life.'  Yet  at  last  one  betrays  him,  another  forswears  him,  all  forsake 
him ;  and  Jesus  is  left  alone  in  the  midst  of  his  enemies.  Can  malice  yet 
add  some  further  aggravation  to  his  contempt  1  Yes,  they  crucify  him  with 
malefactors.  The  quality  of  his  company  is  made  to  increase  his  dishonour. 
In  medio  latronum,  tanquam  laivonum  immanissimics.  In  the  midst  of 
thieves,  as  it  were  the  prince  of  thieves,  saith  Luther.  He  that  '  thought  it 
no  robbery  to  be  equal  to  the  most  holy  God,'  is  made  equal  to  thieves  and 
murderers ;  yea,  tanquam  dux,  as  it  were,  a  captain  amongst  them.  This  is 
the  third  step. 

(4.)  But  we  must  go  yet  lower.  Behold  now  the  deepest  stair  and  the 
greatest  rejection.  Affligit  one  Deus, — '  The  Lord  hath  afficted  me  in  the 
day  of  his  fierce  anger,'  Lam.  i.  1 2.  '  It  pleased  the  Lord  to  bruise  him  ; 
he  hath  put  him  to  grief,'  Isa.  liii.  10.  No  burden  seems  heavy,  when  the 
comforts  of  God  help  to  bear  it.  When  God  will  give  solace,  vexation  makes 
but  idle  offers  and  assaults.  But  now,  to'''  the  rejection  of  all  the  former,  the 
Lord  turns  his  back  upon  him  as  a  stranger ;  the  Lord  wounds  him  as  an 
enemy.  He  cries  out,  '  My  God,  my  God,  why  hast  thou  forsaken  me  V 
How  could  the  sun  and  stars,  heaven  and  earth,  stand,  whUe  their  ]\Iaker 
thus  complained  !  The  former  degree  was  deep  ;  he  was  crucified  with  evil- 
doers, '  reckoned  amongst  the  wicked.'  Yet  thieves  fared  better  in  death 
than  he.  We  find  no  irrision,  no  insultation,  no  taunts,  no  invectives  against 
them.  They  had  nothing  upon  them  but  pain ;  he  both  contempt  and  tor- 
*  That  is,  '  in  additioa  to.'^ — Ed. 


Eph.  V.  2.]  A  CRUCIFIX.  425 

ment.  If  scorn  and  derision  can  vex  Ms  good  soul,  he  shall  have  it  in  peals 
of  ordnance  shot  against  him.  Even  the  basest  enemies  shall  give  it ;  Jews, 
soldiers,  persecutors,  yea,  suffering  malefactors,  spare  not  to  flout  him.  His 
blood  cannot  appease  them  without  his  reproach.  But  yet  the  disciples  are 
but  weak  men,  the  Jews  but  cruel  persecutors,  the  devils  but  malicious  ene- 
mies ;  all  these  do  but  their  kind :  but  the  lowest  degree  is,  God  forgets 
him,  and  in  his  feeling  he  is  forsaken  of  the  Highest.  Weigh  all  these  cir- 
cumstances, and  you  shall  truly  behold  the  Person  that  gave  himself  for  us. 

2.  What? — We  come  to  the  action,  Dedit.  Giving  is  the  argument 
of  a  free  disposition.  '  I  lay  down  my  life ;  no  man  taketh  it  from  me,  but 
I  lay  it  down  of  myself  I  have  power  to  lay  it  down,  and  I  have  power  to 
take  it  again,'  John  x.  17,  18.  He  that  gives  life  to  us,  gave  up  his  own 
life  for  us.  He  did  not  sell,  set,  let,  or  lend,  but  give.  Ohlatus  est,  quia, 
ipse  voluit, — He  was  offered,  because  he  would  be  offered.  No  hand  could 
cut  that  stone  from  the  quarry  of  heaven ;  no  violence  pull  him  from  the 
bosom  of  his  Father,  but  sua  misericordia,  his  own  mercy  :  '  he  gave.'  '  He 
cometh  leaping  upon  the  mountains,  skipping  upon  the  hills,'  Cant.  ii.  8. 
He  comes  with  willingness  and  celerity,  no  human  resistance  could  hinder 
him  ;  not  the  hillocks  of  our  lesser  infirmities,  not  the  mountains  of  our 
grosser  iniquities,  could  stay  his  merciful  pace  towards  us. 

He  gave  his  life ;  who  could  bereave  him  of  it  ?  To  all  the  high  priest's 
armed  forces  he  gave  but  a  verbal  encounter,  '  I  am  he ;'  and  they  retire 
and  '  fall  backward ;'  his  very  breath  dispersed  them  all.  He  could  as  easily 
have  commanded  fire  from  heaven  to  consume  them,  or  vapours  from  the 
earth  to  choke  them ;  he  that  controls  devils,  could  easily  have  quailed  men. 
More  than  twelve  legions  of  angels  were  at  his  beck,  and  every  angel  able 
to  conquer  a  legion  of  men.  He  gives  them  leave  to  take  him,  yea,  power 
to  kiU  him ;  from  himself  is  that  power  which  apprehends  himself.  Even 
whiles  he  stands  before  Pilate  scorned,  yet  he  teUs  him,  '  Thou  couldest  have 
no  power  against  me,'  nisi  datam  desu2:)er,  '  unless  it  were  given  thee  from 
above.'  His  own  strength  leads  him,  not  his  adversaries ;  he  could  have 
been  freed,  but  he  would  not;  constraint  had  abated  his  merit;  he  wUl 
deserve  though  he  die. 

The  loss  of  his  life  was  necessary,  yet  was  it  also  voluntary :  Qicod  amitti- 
tur  necessarmm  est,  quod  emittitur  voluntarium ;'^  therefore  'he  gave  up  the 
ghost.'  In  spite  of  all  the  world  he  might  have  kept  his  soul  within  his 
body;  he  would  not.  The  world  should  have  been  burnt  to  cmders,  and  aU 
creatures  on  earth  resolved  to  their  original  dust,  before  he  could  have  been 
enforced.  Man  could  not  take  away  his  spirit ;  therefore  he  gave  it.  Other- 
wise, if  his  passion  had  been  only  operis  and  not  voluntatis,  material  and  not 
formal,  it  could  not  have  been  meritorious,  or  afforded  satisfaction  for  us. 
For  that  is  only  done  well  that  is  done  of  our  will. 

But  it  is  objected,  out  of  Heb.  v.  7,  thjo*  '  he  offered  up  prayers  and  sup- 
plications, with  strong  crying  and  tears,  unto  him  that  was  able  to  save  him 
from  death.'  Hence  some  blasphemers  say  that  Christ  was  a  coward  in  fear- 
ing the  natural  death  of  the  body.  If  he  had  so  feared  it,  he  needed  not  to 
have  tasted  it.  Christ  indeed  did  naturally  fear  death,  othermse  ho  had 
not  been  so  affected  as  an  ordinary  man.  Yet  he  willingly  suffered  death, 
otherwise  he  had  not  been  so  well  affected  as  an  ordinary  martyr.  But  he 
prays  thrice,  '  Let  this  cup  pass.'  Divines  usually  distinguish  here.  The 
Sententiaries,  thus  :  That  there  was  in  Christ  a  double  human  or  created 
wUl,  the  one  voluntas  ut  natura,  a  natural  wiU;  the  other  voluntas  ut 

*  Ambrose. 


420  A  cEuaFix.  [Sermon  LI. 

ratio,  a  reasonable  will.  Christ,  according  to  his  natural  "will,  trembled 
at  the  pangs  of  death,  and  this  without  sin ;  for  nature  abhorreth  all  de- 
structive things.  But  in  regard  of  liis  rational  will,  he  willingly  submits 
liimself  to  drink  that  cup.  '  Not  as  I  will,  O  Father,  but  as  thou  wilt.'  A 
man,  saith  Aquinas,  will  not  naturally  endure  the  lancing  of  any  member, 
yet  by  his  reasonable  will  he  consents  to  it,  for  the  good  of  the  whole  body ; 
reason  masters  sense,  and  cutting  or  cauterising  is  endured.  So  Christ,  by 
the  strength  of  his  natural  will,  feared  death  ;  but  by  his  reason,  perceiving 
that  the  cutting,  wounding,  crucifying  of  the  Head,  would  bring  health  to  the 
whole  body  of  his  church,  and  either  he  must  bleed  on  the  cross,  or  we  must 
all  burn  in  hell ;  behold,  now  he  willingly  and  cheerfully  '  gives  himself  an 
offering  and  sacrifice  to  God  for  us.' 

But  was  it  a  mere  temporal  death  that  our  Saviour  feared  1  No ;  he  saw 
the  fierce  wrath  of  his  Father,  and  therefore  feared.  Many  resolute  men 
have  not  shrunk  at  a  little ;  divers  martyrs  have  endured  strange  torments 
with  magnanimity.  But  now  when  he  that  gave  them  strength  quakes  at 
death,  shall  we  say  he  was  a  coward  ?  Alas  !  that  which  would,  have  over- 
whelmed man,  would  not  have  made  him  shrink ;  that  which  he  feared,  no 
mortal  man  but  himself  ever  felt.  Yet  he  feared.  The  despair  of  many 
thousand  men  was  not  so  much  as  for  him  to  fear.  He  saw  that  which 
none  saw,  the  anger  of  an  infinite  God  ;  he  perfectly  apprehended  the  cause 
of  fear,  our  sin  and  torment ;  he  saw  the  bottom  of  the  cup,  how  bitter  and 
dreggish  every  drop  of  that  vial  was  ;  he  truly  understood  the  burden  which 
we  make  light  of.  Men  fear  not  heU,  because  they  know  it  not.  If  they 
could  see,  through  the  opened  gates,  the  insufferable  horrors  of  that  pit, 
trembling  and  cjuaking  would  run  like  an  ague  through  their  bones.  This 
insupportable  load  he  saw,  that  the  sponge  of  vengeance  must  be  wrung  out 
to  Mm,  and  he  must  suck  it  up  to  the  last  and  least  drop.  Every  talent  of 
our  inicjuities  must  be  laid  \\]}0\\  him,  till,  as  'a  cart,  he  be  laden  with 
sheaves,'  Amos  ii.  13.  And  with  all  this  pressure  he  must  mount  his 
chariot  of  death,  the  cross,  and  there  bear  it,  till  the  ai>peased  God  give 
way  to  a  consummatum  est, — '  It  is  finished  !' 

The  philosopher  could  say,  that  sapiens  miser,  magis  est  miser,  quam  stultus 
miser, — a  wise  man  miserable  is  more  miserable  than  a  fool  miserable,  because 
he  understands  his  misery.  So  that  our  Saviour's  pangs  were  aggravated  by 
the  fulness  of  his  knowledge.  No  marvel  then  if  he  might  justly  take  David's 
Avords  out  of  his  mouth,  '  Thy  terrors  have  I  suffered  with  a  troubled  mind.' 
This  thought  drew  from  him  those  tears  of  blood.  His  eyes  had  formerly 
wept  for  our  misdoings ;  his  whole  body  now  weeps  :  not  a  fixint  dew,  but 
he  sweat  out  solid  drops  of  blood.  The  thorns,  scourges,  nails,  fetched  blood 
from  him,  but  not  with  such  pain  as  this  sweat.  Outward  violence  drew  on 
those ;  these  the  extremity  of  his  troubled  thought.  Here,  then,  was  his 
cause  of  fear.  He  saw  our  everlasting  destruction  if  he  suffered  not ;  he  saw 
the  horrors  which  he  must  suffer  to  ransom  us.  Hinc  ilke  lachrymcc, — Hence 
those  groans,  tears,  cries,  and  sweat ;  yet  his  love  conquered  all.  By  nature 
he  could  willingly  have  avoided  this  cup ;  for  love's  sake  to  us  he  took  it  in 
a  -vnlling  hand ;  so  he  had  purposed,  so  he  hath  performed.  And  now  to 
testify  his  love,  saith  my  text,  he  freely  '  gave.' 

3.  Whom  ? — Himself.     This  is  the  third  circumstance  :  the  gift,  himself. 

Not  an  angel ;  for  an  angel  cannot  sufficiently  mediate  between  an  im- 
mortal nature  ofiended,  and  a  mortal  nature  corrupted.  The  glorious  angels 
are  blessed,  but  finite  and  limited,  and  therefore  unable  for  this  expiation. 
They  cannot  be  so  sensibly  '  touched  with  the  feeling  of  our  infirmities,'  Heb. 


Eph.  V.  2.]  A  CRUCIFIX,     •  427 

iv,  1  -5,  as  lie  tliat  was  in  our  own  nature,  '  in  all  points  tempted  like  as  we 
are,  sin  only  excepted.' 

Not  saints ;  for  tkey  have  no  more  oil  than  will  serve  their  own  lamps  : 
they  have  enough  for  themselves,  not  of  themselves ;  all  of  Christ,  but  none 
to  spare.  Fools  cry,  '  Give  us  of  your  oil ;'  they  answer, '  Not  so,  lest  there 
be  not  enough  for  us  and  you ;  but  go  ye  rather  to  them  that  sell,  and  buy 
for  yourselves,'  Matt.  xxv.  9.  They  could  not  propitiate  for  sin,  that  were 
themselves  guilty  of  sin,  and  by  nature  liable  to  condemnation.  Wretched 
idolaters,  that  thrust  this  honour  on  them  against  their  wills ;  how  would 
they  abhor  such  sacrilegious  gioiy  ! 

Not  the  riches  of  this  world ;  '  We  were  not  redeemed  with  coniiptible 
tilings,  as  silver  and  gold,'  1  Pet.  i.  18.  Were  the  riches  of  the  old  world 
brought  together  to  the  riches  of  the  new  world ;  were  all  the  mineral  veins 
of  the  earth  emptied  of  their  purest  metals  ;  tliis  pay  would  not  be  current 
with  God.  It  A\ill  cost  more  to  redeem  souls.  '  They  that  trust  in  their 
wealth,  and  boast  in  the  multitude  of  their  riches,  yet  cannot  by  any  means 
redeem  their  brother,  nor  giva  to  God  a  ransom  for  him,'  Ps.  xlix.  G,  7. 
The  servant  cannot  redeem  the  Lord.  God  made  a  man  master  of  these 
things ;  he  is  then  more  precious  than  his  slaves. 

Not  the  blood  of  bulls  or  goats,  Heb.  ix.  Alas  !  those  legal  sacrifices 
were  but  dumb  shows  of  this  tragedy,  the  mere  figures  of  this  oblation,  mys- 
tically presenting  to  their  faith  that  '  Lamb  of  God  which  taketh  away  the 
sins  of  the  world.'  This  Lamb  was  prefigured  in  the  sacrifices  of  the  law, 
and  now  presented  in  the  sacraments  of  the  gospel,  slain  indeed,  *  from  the 
beginning  of  the  world;'  who  had  power,  iwode&se,  to  profit  us,  before  he 
had  es$e,  a  human  being  himself.     None  of  these  would  serve. 

Whom  gave  he  then?  Seipsum,  himself;  who  was  both  God  and  man  : 
that  so  participating  of  both  natures,  our  mortality,  and  God's  immortality,  he 
might  be  a  perfect  mediator.  Apparuit  vjitur  inter  mortales  peccat07'es  et 
immortalem  justiun,  mortalis  cmn  hominihus,  Justus  cum  Deo,''^ — He  came  be- 
tween mortal  men  and  immortal  God,  mortal  with  men,  and  just  with  God. 
As  man  he  suffered,  as  God  he  satisfied  ;  as  God  and  man  he  saved.  He 
gave  himself,  se  totum,  se  solum, — lumself  wholly,  himseK  only. 

(1.)  All  himself,  his  whole  person,  soul  and  body,  Godhead  and  manhood. 
Though  the  Deity  could  not  sufi'er,  yet  in  regard  of  the  personal  union  of 
these  two  natures  in  one  Christ,  his  very  passion  is  attributed  in  some  sort 
to  the  Godhead.  So,  Acts  xx.  28,  it  is  called  the  '  blood  of  God ; '  and, 
1  Cor.  ii.  8,  '  The  Lord  of  glory '  is  said  to  '  be  crucified.'  The  school's  dis- 
tinction here  makes  all  plain.  He  gave  totum  Christum,  though  not  totum 
Cliristi, — all  Christ,  though  not  all  of  Christ;  Jwmo  non  valuit,  Deus  nan 
voluit, — as  God  alone  he  would  not,  as  man  alone  he  coiUd  not,  make  this 
satisfaction  for  us.  The  Deity  is  impassible  ;  yet  was  it  impossible,  without 
this  Deity,  for  the  great  work  of  our  salvation  to  be  wrought.  If  any  ask, 
how  the  manhood  could  suffer  without  violence  to  the  Godhead,  being  united 
in  one  person,  let  him  understand  it  by  a  familiar  comparison.  The  sun- 
beams shine  on  a  tree,  the  axe  cuts  down  this  tree,  yet  can  it  not  hurt  the 
beams  of  the  sun.  So  the  Godhead  still  remains  unharmed,  though  the  axe 
of  death  did  for  a  while  fell  down  the  manhood.  Corpus  pa-ssum  est  dolore 
et  gladio,  anivia  dolore  non  r/ladio,  divinitas  nee  dolore  nee  r/ladio, — His 
body  suffered  both  sorrow  and  the  sword ;  his  soul  sorrow,  not  the  sword ; 
his  Deity  neither  sorrow  nor  the  sword.  Deitas  in  dolente,  non  in  dolore, 
— The  Godhead  was  in  the  person  pained,  yet  not  in  the  pain. 
*  Aug.  Coiifes.,  lib.  x.,  cap.  43. 


428  A  CRUCIFIX,  [Sermon  LI. 

(2.)  Himself  only,  and  that  Avithout  a  partner,  and  without  a  comforter. 
[1.]  Without  a  partner,  that  might  share  either  his  glory  or  our  thanks, 
of  both  which  he  is  justly  jealous.  Christi  passio  adjutore  non  eguit* — The 
sufferings  of  our  Saviour  need  no  help.  Upon  good  cause,  therefore,  we 
abhor  that  doctrine  of  the  PajDists,  that  our  offences  are  expiated  by  the 
passions  of  the  saints.  No,  not  the  blessed  virgin  hath  performed  any  part 
of  our  justification,  paid  any  farthing  of  our  debts.  But  thus  sings  the  choir 
of  Eome — 

'  Sancta  virgo  Dorothea, 
Tua  nos  virtute  bea, 
Cor  in  nobis  novum  crea.* 

Wherein  there  is  pretty  rhyme,  petty  reason,  but  great  blasphemy ;  as  if  the 
virgin  Dorothy  were  able  to  create  a  new  heart  within  us.  No,  '  but  the 
blood  of  Jesus  Christ  cleauseth  us  from  aU  sin,'  1  John  i.  7.  His  blood,  and 
his  only.  O  blessed  Saviour  !  every  drop  of  thy  blood  is  able  to  redeem  a 
believing  world.  What  then  need  we  the  help  of  men  1  How  is  Christ  a 
perfect  Saviour,  if  any  act  of  our  redemption  be  left  to  the  performance  of 
saint  or  angel  ?  No,  our  souls  must  die,  if  the  blood  of  Jesus  cannot  save 
them.  And  whatsoever  witty  error  may  dispute  for  the  merits  of  saints,  the 
distressed  conscience  cries,  '  Christ,  and  none  but  Christ.'  They  may  sit  at 
tables  and  discourse,  enter  the  schools  and  argue,  get  up  into  the  pulpits  and 
preach,  that  the  works  of  good  men  are  the  church's  treasure,  given  by  indul- 
gence, and  can  give  indulgence,  and  that  they  will  do  the  soul  good.  But 
lie  we  upon  our  deathbeds,  panting  for  breath,  driven  to  the  push,  tossed 
with  tumultuous  waves  of  afflictions,  anguished  with  sorrow  of  spirit,  then 
we  sing  another  song — '  Christ,  and  Christ  alone ;  Jesus,  and  only  Jesus ; 
mercy,  mercy,  pardon,  comfort,  for  our  Saviour's  sake  !'  '  Neither  is  there 
salvation  in  any  other ;  for  there  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved,'  Acts  iv.  12. 

[2.]  Without  a  comforter.  He  was  so  far  from  having  a  sharer  in  his 
passion,  that  he  had  none  in  compassion,  that  (at  least)  might  anyways  ease 
his  sorrows.  It  is  but  a  poor  comfort  of  calamity,  pity ;  yet  even  that  was 
wanting.  '  Is  it  nothing  to  you,  all  ye  that  pass  hyV  Lam.  i.  12.  Is  it  so 
sore  a  sorrow  to  Christ,  and  is  it  nothing  to  you  1  a  matter  not  worth  your 
regard,  your  pity?  Man  naturally  desires  and  expects,  if  he  cannot  be  de- 
livered, eased,  yet  to  be  pitied.  '  Have  pity  upon  me,  have  pity  upon  me, 
O  ye  my  friends;  for  the  hand  of  God  hath  touched  me,'  Job  xix.  21.  Christ 
might  make  that  request  of  Job,  but  in  vain ;  there  was  none  to  comfort 
him,  none  to  pity  him.  It  is  yet  a  little  mixture  of  refreshing,  if  others  be 
touched  with  a  sense  of  our  misery ;  that  in  their  hearts  they  wish  us  weU, 
and  would  give  us  ease  if  they  could ;  but  Christ  hath  in  his  sorest  pangs 
not  so  much  as  a  comforter.  The  martyrs  have  fought  valiantly  under  the 
banner  of  Christ,  because  he  was  with  them  to  comfort  them.  But  when 
himself  suffers,  no  relief  is  permitted.  The  most  grievous  torments  find 
some  mitigation  in  the  supply  of  friends  and  comforters.  Christ,  after  his 
monomachy,  or  single  combat  with  the  devil  in  the  desert,  had  angels  to 
attend  him.  In  his  agony  in  the  garden,  an  angel  was  sent  to  comfort  him. 
But  when  he  came  to  the  main  act  of  our  redemption,  not  an  angel  must 
be  seen.  None  of  those  glorious  spirits  may  look  through  the  windows  of 
heaven,  to  give  him  any  ease.  And  if  they  would  have  relieved  hiui,  they 
could  not.  Who  can  lift  up  where  the  Lord  will  cast  down  ?  What  chir- 
urgeon  can  heal  the  bones  which  the  Lord  hath  broken  ?     But  his  mother, 

*  Ambrose. 


EpH.  v.  2.]  A  CET7CIFIX.  429 

and  other  friends,  stand  by,  seeing,  sighing,  weeping,  Alas !  what  do  those 
tears,  but  increase  his  sorrow  1  Might  he  not  justly  say  with  Paul,  '  What 
mean  ye  to  weep  and  to  break  mine  heart  ?'  Acts  xxi.  13.  Of  whom  then 
shall  he  expect  comfort  ?  Of  his  apostles  ?  Alas !  they  betake  them  to 
their  heels.  Fear  of  their  own  danger  drowns  their  compassion  of  his 
misery.  He  might  say  with  Job,  '  Miserable  comforters  are  ye  aU.'  Of 
whom,  then  1  The  Jews  are  his  enemies,  and  vie  unmercifulness  with  devils. 
There  is  no  other  refuge  but  his  Father.  No,  even  his  Father  is  angry; 
and  he  who  once  said,  *  This  is  my  beloved  Son,  in  whom  I  am  well  pleased,' 
Matt.  iii.  17,  is  now  incensed.  He  hides  his  face  from  him,  but  lays  his 
hand  heavy  upon  him,  and  buffets  him  with  anguish.  Thus  solus  2^<^iitury 
he  gave  himself,  and  only  himself,  for  our  redemption. 

4.  To  WHOM  ? — To  God ;  and  that  is  the  fourth  circumstance.  To  whom 
should  he  offer  thLs  sacrifice  of  expiation,  but  to  Him  that  was  offended  ? 
and  that  is  God.  *  Against  thee,  thee  only,  have  I  sinned,  and  done  this 
evil  in  thy  sight,'  Ps.  li.  4.  '  Father,  I  have  sinned  against  heaven,  and  in 
thy  sight,'  Luke  xv.  21.  All  sins  are  committed  against  him :  his  justice 
is  displeased,  and  must  be  satisfied.  To  God ;  for  God  is  angry.  With  what, 
and  whom  1  With  sin  and  us,  and  us  for  sin.  In  his  just  anger  he  must 
smite ;  but  whom  1  In  Christ  was  no  sin.  Now  shall  God  do  like  Annas 
or  Ananias  ?  *  If  I  have  spoken  evil,'  saith  Christ,  '  bear  witness  of  the 
evil;  but  if  well,  why  smitest  thou  me  !'  John  xvui.  23.  So  Paul  to  Ana- 
nias, '  God  shall  smite  thee,  thou  whited  waU ;  for  sittest  thou  to  judge  me 
after  the  law,  and  commandest  me  to  be  smitten  contrary  to  the  law  ?'  Acts 
xxiii.  3.  So  Abraham  pleads  to  God,  '  Shall  not  the  Judge  of  all  the  earth 
do  right  V  Gen.  xviii.  25.  Especially  right  to  his  Son,  and  to  that  Son 
which  glorified  him  on  earth,  and  whom  he  hath  now  glorified  in  heaven  ? 
We  must  fetch  the  answer  from  Daniel's  prophecy,  '  The  Messiah  shall  be 
cut  off,  but  not  for  himself,'  Dan.  ix.  26.  Not  for  himself?  For  whom,  then  ? 
For  solution  hereof  we  must  step  to  the  fifth  point,  and  there  we  shaU  find — 

5.  For  whom  X — For  us.  He  took  upon  him  our  person,  he  became 
surety  for  us ;  and,  lo,  now  the  course  of  justice  may  proceed  against  him  ! 
He  that  wlU  become  a  surety,  and  take  on  him  the  debt,  must  be  content  to 
pay  it.  Hence  that  mnocent  Lamb  must  be  made  a  sacrifice ;  '  and  he  that 
knew  no  sin'  in  himself,  '  must  be  made  sin  for  us,  that  we  might  be  made 
the  righteousness  of  God  in  him,'  2  Cor.  v.  21.  Seven  times  in  three  verses 
doth  the  prophet  Isaiah  inculcate  this :  We,  Ours,  Us,  chap.  Hii.  4-6.  We 
were  aU  sick,  grievously  sick ;  every  sin  was  a  mortal  disease.  Quot  vitia, 
tot  fehres.  '  He  healeth  our  infirmities,'  saith  the  prophet ;  he  was  our  phy- 
sician, a  great  physician.  Magnus  venit  medicus,  quia  magnus  jacehat  cegro- 
ius, — The  whole  world  was  sick  to  death,  and  therefore  needed  a  powerful 
physician.  So  was  he ;  and  took  a  strange  course  for  our  cure  :  which  was 
not  by  giving  us  physic,  but  by  taking  our  physic  for  us.  Other  patients 
drink  the  prescribed  potion ;  but  our  Physician  drank  the  potion  himself, 
and  so  recovered  us. 

*  For  us.'  Pro  me  doluit,  qiii  pro  se  nihil  habuit  qtiod  doleret* — He  suf- 
fered for  me,  that  had  no  cause  to  suffer  for  himself.  0  Domine  Jesu,  doles 
nan  tua,  sed  mdnera  mea.  So  monstrous  were  our  sins,  that  the  hand  of 
the  everlasting  justice  was  ready  to  strike  us  with  a  fatal  and  final  blow ; 
Christ  in  his  own  person  steps  between  the  stroke  and  us,  and  bore  that  a 
while  that  would  have  sunk  us  for  ever.  Nos  immortalitate  male  usi  sumiis, 
ut  moreremur ;  Christus  mortalitate  bene  usus  est,  tct  viveremus,^ — We  abused 

*  Ambr.  De  Fid.  ad  Grat.,  lib.  ii.,  cap.  3.        +  Aug.  de  Doct.  Christ,  lib.  i.,  cap.  14. 


430  .  A  CRUCIFIX.  [Sermon  LL 

the  immortality  we  liad,  to  our  deatli ;  Clirist  used  tlie  mortality  lie  had, 
to  our  life.  Dilexit  nos,  he  loved  us ;  and  such  us,  that  were  his  utter  ene- 
mies. Here  then  was  love  without  limitation,  beyond  imitation.  Unspeak- 
able mercy,  says  Bernard,  that  the  King  of  eternal  glory  should  yield  him- 
self to  be  crucified,  2^^'o  ^<^wi  despicatissimo  vernacido,  imvio  venniailo,* — for 
so  poor  a  wretch,  yea,  a  worm ;  and  that  not  a  loving  worm,  not  a  living 
worm ;  for  we  both  hated  him  and  his,  and  were  '  dead  in  sins  and  tres- 
passes.' 

Yea,  for  all  us,  indefinitely ;  none  excepted,  that  wUl  apprehend  it  faith- 
fully. The  mixture  of  ]\Ioses's  perfume  is  thus  sweetly  allegorised  :  God 
commands  him  to  put  in  so  much  frankincense  as  galbanum,  and  so  much 
galbanum  as  frankincense,  Exod.  xxx.  34.  Christ's  sacrifice  was  so  sweetly 
tempered :  as  much  blood  was  shed  for  the  peasant  in  the  field  as  for  the 
prince  in  the  court.  The  oflfer  of  salvation  is  general :  '  Whosoever  among 
you  feareth  God,  and  worketh  righteousness,  to  him  is  the  Avord  of  this  sal- 
vation sent.'  As  there  is  no  exemption  of  the  greatest  from  misery,  so  no 
exception  of  the  least  from  mercy.  He  that  will  not  believe  and  amend 
shall  be  condemned,  be  he  never  so  rich ;  he  that  doth,  be  he  never  so  poor, 
shall  be  saved. 

This  one  point  of  the  crucifix,  '  for  us,'  requires  more  punctual  meditation. 
Whatsoever  we  leave  unsaid,  we  must  not  huddle  up  this  ;  for  indeed  this 
brings  the  text  home  to  us,  even  into  our  consciences,  and  speaks  effectually 
to  us  all :  to  me  that  speak,  and  to  you  that  hear,  with  that  prophet's  appli- 
cation, '  Thou  art  the  man.'  We  are  they  for  whose  cause  our  blessed  Sa\iour 
was  crucified.  For  us  he  endured  those  grievous  jjangs ;  for  us,  that  we 
might  never  taste  them.  Therefore  say  we  with  that  father,  Toto  nobis 
Jigatur  in  corcle,  qui  totusjivo  nobis  Jixus  in  cnice,f — Let  him  be  fixed  wholly 
in  our  hearts,  who  was  whoUy  for  us  fastened  to  the  cross. 

We  shall  consider  the  uses  we  are  to  make  of  this  by  the  ends  for  which 
Christ  performed  this.     It  serves  to  save,  to  move,  and  to  mortify  us. 

Use  1. — To  save  us.  This  was  his  purpose  and  performance:  all  he  did, 
all  he  suffered,  was  to  redeem  us.  '  By  his  stripes  we  are  healed,'  Isa.  liii.  5. 
By  his  sweat  Ave  refreshed;  by  his  sorrows  we  rejoiced;  by  liis  death  we 
saved.  For  even  that  day,  which  was  to  him  dies  hctus,  the  heaviest  day 
that  ever  man  bore,  was  to  us  dies  scdutis,  '  the  accepted  time,  the  day  of 
salvation,'  2  Cor.  vi.  2.  The  day  was  e\il  in  respect  of  our  sins  and  his  suf- 
ferings ;  but  eventually,  in  regard  of  what  he  paid  and  what  he  purchased, 
a  good  day,  the  best  day,  a  day  of  joy  and  jubilation. 

But  if  this  salvation  be  wrought  for  us,  it  must  be  applied  to  us,  yea,  to 
every  one  of  us.  For  that  some  receive  more  profit  by  his  passion  than 
others  is  not  his  fault  that  did  undergo  it,  but  theirs  that  do  not  undertake 
it;  to  apply  it  to  their  own  consciences.  We  must  not  only  believe  this  text 
in  gross,  but  let  every  one  take  a  handful  of  this  sheaf,  and  put  it  into  his 
own  bosom.  So  turning  this  for  tis  into  for  me.  As  Paul,  '  I  live  by  the 
faith  of  the  Son  of  God,  who  loved  me,  and  gave  himself  for  me,'  Gal.  ii.  20. 
Blessed  faith,  that  into  the  plural,  tw,  puts  m  the  singular  soul,  me  !  Se  dedit 
pro  me.  Every  one  is  a  rebel,  guilty  and  convicted  by  the  supreme  law; 
death  Avaits  to  arrest  us,  and  damnation  to  receive  us.  What  should  Ave  do 
but  pray,  beseech,  cry,  weep,  till  we  can  get  our  pardon  sealed  in  the  blood 
of  Jesus  Christ,  and  every  one  find  a  sure  testimony  in  his  OAvn  soul,  that 
Christ  '  gave  himself  for  me.' 

Use  2. — This  should  move  us.     Was  all  this  done  for  us,  and  shall  we 

*  Ser.  cle  Quadruplici  Debito,  f  Aug.  cle  Saucta  Virg.,  cap.  55. 


EpH.  v.  2.]  A  CRUCIFIX.  431 

not  be  stirred  1  Have  ye  no  regard  ?  '  Is  it  nothing  to  you  that  I  suffer 
such  sorrow  as  was  never  suffered?'  Lam.  i.  12.  All  his  agony,  his  cries, 
and  tears,  and  groans,  and  pangs,  were  for  us ;  shall  he  thus  grieve  for  us, 
and  shfill  we  not  grieve  for  ourselves  1  For  ourselves,  I  say  ;  not  so  much 
for  him.  Let  his  passion  move  us  to  compassion,  not  of  his  sufferings, — 
alas  !  our  pity  can  do  him  no  good, — but  of  our  sins  which  caused  them. 
*  Daughters  of  Jerusalem,  weep  not  for  me,  but  weep  for  yourselves,  and  for 
your  children,'  Luke  xxiii.  28.  For  ourselves ;  not  for  his  pains  that  are 
past,  but  for  our  own  that  should  have  been,  and,  except  our  foith  sets  him 
in  our  stead,  shall  be.  Shall  he  weep  to  us,  for  us,  and  shall  we  not  mourn  ? 
Shall  he  drink  so  deeply  to  us  in  this  cup  of  sorrow,  and  shall  we  not  pledge 
him  1  Doth  the  -uTath  of  God  make  the  Son  of  God  shriek  out,  and  shall 
not  the  servants  for  whom  he  suffered  tremble  ?  Omnis  creatura  compatitur 
Christo  7n,orienii* — Every  creature  seems  to  suffer  with  Christ :  sun,  earth, 
rocks,  sepulchres.  Sohts  miser  homo  non  co77ipatitur,  pi-o  quo  solo  Christus 
2X(titur, — Only  man  suffers  nothing,  for  whom  Christ  suffered  all.  Doth  his 
passion  tear  the  vail,  rend  the  stones,  cleave  the  rocks,  shake  the  earth,  open 
the  graves ;  and  are  our  hearts  more  hard  than  those  insensible  creatures, 
that  they  cannot  be  penetrated  1  Doth  heaven  and  earth,  sun  and  elements, 
suffer  with  him,  and  is  it  nothing  to  us  1  We,  wretched  men  that  we  are, 
that  were  the  principals  in  this  murder  of  Christ ;  whereas  Judas,  Caiaphas, 
Pilate,  soldiers,  Jews,  were  aU  but  accessaries  and  instrumental  causes.  We 
may  seek  to  shift  it  from  ourselves,  and  derive  this  heinous  fact  upon  the 
Jews  ;  but  the  executioner  doth  not  properly  Idll  the  man.  Solum  peccatum 
Jwmicida  est, — Sin,  our  sins,  were  the  murderers.  Of  us  he  suffered,  and 
for  us  he  suffered  :  unite  these  in  your  thoughts,  and  tell  me  if  his  passion 
hath  not  cause  to  move  us. 

And  yet,  so  obdurate  are  our  hearts,  that  we  cannot  endure  one  hours 
discourse  of  this  great  business.  Christ  was  many  hours  in  dying  for  us ; 
we  cannot  sit  one  hour  to  hear  of  it.  Oh  that  we  should  find  fault  with 
heat  or  cold  in  hearkening  to  these  heavenly  mysteries,  when  he  endured  for 
us  such  a  heat,  such  a  sweat,  such  agony,  that  through  his  flesh  and  skin  he 
sweat  drops  of  blood.  Doth  he  weep  tears  of  gore-blood  for  us,  and  cannot 
we  weep  tears  of  water  for  ourselves  ?  Alas  !  how  would  we  die  for  him,  as 
he  died  for  us,  when  we  are  weary  of  hearing  what  he  did  for  us  ? 

Use  3. — This  should  mortify  us.  Christ  delivered  himself  to  death  for 
our  sms,  that  he  might  deliver  us  from  death  and  our  sins.  He  came  not 
only  to  destroy  the  devil,  but  to  '  destroy  the  works  of  the  devil,'  1  John 
iii.  8.  Neither  doth  he  take  only  from  sin,  damnancU  vim,  Eom.  viii.  1,  the 
power  to  condemn  us;  but  also,  dominandi  vim,  Rom.  vi.  6,  12,  the  poAver 
to  rule  and  reign  in  us.  So  that  Christ's  death,  as  it  answers  the  justice  of 
God  for  our  misdeeds,  so  it  must  kill  in  us  the  will  of  misdoing.  Christ  in 
all  parts  suffered,  that  we  in  all  parts  might  be  mortified.  His  sufferings 
were  so  abundant,  that  men  cannot  know  their  number,  nor  angels  their 
nature,  neither  men  nor  angels  their  measure.  His  passion  found  an  end, 
our  thoughts  cannot.  He  suffered  at  aU  times;  in  all  i^laces;  in  all  senses; 
in  all  members ;  in  body  and  soul  also :  all  for  us. 

First,  At  all  times.  In  his  childhood,  by  poverty  and  Herod ;  in  the 
strength  of  his  days,  by  the  powers  of  earth,  by  the  powers  of  hell,  yea,  even- 
by  the  powers  of  heaven.  In  the  day  he  lacks  meat,  in  the  night  a  pillow. 
Even  that  holy  time  of  the  great  passover  is  destined  for  his  dying.  When 
they  should  kill  the  paschal  lamb  hi  thankfulness,  they  slay  the  L?.mb  of 

*  Hieron.  in  Math, 


432  A  CRUCIFIX.  [Sekmon-  LI. 

God  in  wickedness.  They  admire  the  shadow,  yet  condemn  the  substance. 
All  for  us;  that  all  times  might  yield  us  comfort.  So  the  Apostle  sweetly, 
*  He  died  for  us,  that,  whether  we  wake  or  sleep,  we  should  live  together 
with  him,'  1  Thess.  v.  10. 

Secondly,  In  all  places.  In  the  cradle  by  that  fox;  in  the  streets  by 
revilers;  in  the  mountain  by  those  that  would  have  thrown  him  down  head- 
long; in  the  temple  by  them  that  'took  up  stones  to  cast  at  him,'  John  viiL 
59.  In  the  high  priest's  hall  by  buffeters,  in  the  garden  by  betrayers;  by 
the  way,  laden  with  his  cross.  Lastly,  in  Calvary,  a  vile  and  stinking  place, 
among  the  bones  of  malefactors,  crucified.  Still  all  for  us,  that  in  all  places 
the  mercy  of  God  might  protect  us. 

Thirdly,  In  all  senses.  For  his  taste,  lo,  it  is  afflicted  with  gall  and 
vinegar — a  bitter  draught  for  a  dying  man !  His  touch  felt  more  :  the  nails 
driven  into  his  hands  and  feet;  places  most  sensible  of  pain,  being  the  most 
sinewy  parts  of  the  body.  His  ears  are  fuU  of  the  blasphemous  contumelies 
which  the  savage  multitude  belched  out  against  him.  Not  him,  but  Barab- 
bas,  they  cry  to  Pilate ;  preferring  a  murderer  before  a  Saviour.  Will  you 
read  the  speeches  objectual  to  his  hearing  ?  (See  Matt,  xxvii.  29,  39,  42, 
44,  49.)  In  all,  consider  their  blasphemy,  his  patience.  For  his  eyes, 
whither  can  he  turn  them  without  spectacles  of  sorrow  ?  The  despite  of  his 
enemies  on  the  one  side,  shewing  their  extremest  malice;  the  weeping  and 
lamenting  of  his  mother  on  the  other  side,  whose  tears  might  wound  his 
heart.  If  any  sense  were  less  afflicted,  it  was  his  smelling ;  and  yet  the 
putrefied  bones  of  Calvary  could  be  no  pleasing  savour. 

Thus  suffered  aU  his  senses.  That  taste  that  should  be  delighted  with 
the  wine  of  the  vineyard,  that  '  goeth  down  sweetly,'  Cant.  vii.  9,  is  fed  with 
vinegar.  He  looks  for  good  grapes,  behold  '  sour  grapes,'  Isa.  v.  4 ;  he  ex- 
pects wine,  he  receives  vinegar.  That  smell  that  should  be  refreshed  with 
the  odoriferous  scent  of  the  '  beds  of  spices,'  Cant.  vi.  2,  the  piety  of  his 
saints,  is  filled  with  the  stench  of  iniquities.  Those  hands  that  sway  the 
sceptre  of  the  heavens,  are  fain  to  carry  the  reed  of  reproach,  and  endure  the 
nails  of  death.  Those  eyes  that  were  as  a  'flame  of  fire,'  Eev.  i.  14,  in  re- 
spect of  which  the  very  sun  was  darkness,  must  behold  the  afflicting  objects 
of  shame  and  tyranny.  Those  ears,  which  to  delight  the  high  choristers  of 
heaven  sing  their  sweetest  notes,  must  be  wearied  with  the  taunts  and  scofis 
of  blasphemy. 

And  all  this  for  us;  not  only  to  satisfy  those  sins  which  our  senses  have 
committed,  but  to  mortify  those  senses,  and  preserve  them  from  those  sins. 
That  our  eyes  may  be  no  more  full  of  adulteries,  nor  throw  covetous  looks 
on  the  goods  of  our  brethren.  That  our  ears  may  no  more  give  so  wide  ad- 
mission and  welcome  entrance  to  lewd  reports,  the  incantations  of  Satan. 
That  sin  in  aU  our  senses  might  be  done  to  death;  the  poison  exhausted,  the 
sense  purified. 

FouHhly,  In  all  members.  Look  on  that  blessed  body,  conceived  by  the 
Holy  Ghost,  and  born  of  a  pure  virgin ;  it  is  all  over  scourged,  martyred, 
tortured,  mangled.  What  place  can  you  find  free  ?  Caput  angelicis  spiiiti- 
hiis  tremehundmn,  densitate  s^nnarum  pungitur.  Fades  pulchra  pr(B  jiliis 
hominum,  Judceorxim  sputis  deturpatur.  Oculi  lucidiores  sole,  in  moHe  cali- 
gantur,  &c.  ;* — To  begin  at  his  head;  that  head,  which  the  angels  reverence, 
is  crowned  with  thorns.  That  face,  which  is  '  fairer  than  the  sons  of  men,'  Ps. 
xlv.  2,  must  be  odiously  spit  on  by  the  filthy  Jews.  His  hands,  that  made 
the  heavens,  are  extended  and  fastened  to  a  cross.     The  feet,  which  tread 

*  Bernard. 


Eph.  V.  2.j  A  CRUCIFIX.  433 

upon  the  necks  of  his  and  our  enemies,  feel  the  like  smart.     And  the  mouth 
must  be  buffeted,  which  '  spake  as  never  man  spake,'  John  vii.  4G. 

Still  all  this  for  us.  His  head  bled  for  the  wicked  imaginations  of  our 
heads.  His  face  was  besmeared  with  spittle,  because  we  had  spit  impudent 
blasphemies  against  heaven.  His  lips  were  afflicted,  that  our  lips  might 
henceforth  yield  savoury  speeches.  His  feet  did  bleed,  that  our  feet  might 
not  be  swift  to  shed  blood.  All  his  members  suffered  for  the  sins  of  all  our 
members,  and  that  our  members  might  be  no  more  servants  to  sin,  but  '  ser- 
vants to  righteousness  unto  holiness,'  Rom.  vi.  19.  Conspui  voluit,  ut  nos 
lavaret;  velari  voluit,  ut  velamen  ignorantiai  a  meniibus  nostris  auferret;  in 
capite  percuti,  ut  corpori  sanitatem  restitueret ;* — He  would  be  polluted  with 
their  spittle,  that  he  might  wash  us ;  he  would  be  bhndfolded,  that  he  might 
take  the  vail  of  ignorance  from  our  eyes ;  he  suffered  the  head  to  be  wounded, 
that  he  might  renew  health  to  all  the  body. 

(Six  times  we  read  that  Christ  shed  his  blood :  First,  when  he  was  circum- 
cised; at  eight  days  old  his  blood  was  spilt.  Then  in  his  agony  in  the 
garden,  where  he  sweat  drops  of  blood.  Then  in  his  scourging,  when  the 
merciless  tormentors  fetched  blood  from  his  holy  sides.  Next  when  he  was 
cro\vned  with  thorns;  those  sharp  prickles  raked  and  harrowed  his  blessed 
head,  and  drew  forth  blood.  Then  in  his  crucifying ;  when  his  hands  and 
feet  were  pierced,  blood  gushed  out.  Lastly,  after  his  death,  '  one  of  the 
soldiers  with  a  spear  pierced  his  side,  and  forthwith  came  there  out  blood 
and  water,'  John  xix.  34.  All  his  members  bled,  to  shew  that  he  bled  for 
all  his  members.  Not  one  drop  of  this  blood  was  shed  for  himself,  all  for 
us;  for  his  enemies,  persecutors,  crucifiers,  ourselves.  But  what  shall  become 
of  us,  if  all  this  cannot  mortify  us  ?  '  How  shall  we  live  with  Christ,  if  with 
Christ  we  be  not  dead?'  Eom.  vi.  8.  Dead  indeed  unto  sin,  but  living 
unto  righteousness.  As  Elisha  revived  the  Shunammite's  child,  '  He  lay 
upon  it ;  put  his  mouth  upon  the  chUd's  mouth,  and  his  eyes  upon  his  eyes, 
and  his  hands  upon  his  hands,  and  stretched  himself  upon  the  child,  and 
the  flesh  of  the  child  waxed  warm,'  2  Kings  iv,  34  :  so  the  Lord  Jesus,  to 
recover  us  that  were  dead  in  our  sins  and  trespasses,  spreads  and  applies  his 
whole  passion  to  us ;  lays  his  mouth  of  blessing  upon  our  mouth  of  blas- 
phemy; his  eyes  of  holiness  upon  our  eyes  of  lust;  his  hands  of  mercy  upon 
our  hands  of  cruelty;  and  stretcheth  his  gracious  self  xipon  our  wretched 
selves,  till  we  begm  to  wax  warm,  to  get  life,  and  the  (holy)  spkit  returns 
into  us. 

Fifthly,  In  liis  soul.  All  this  was  but  the  outside  of  his  passion :  '  Now 
is  my  soul  troubled,  and  what  shall  I  say  ?  Father,  save  me  from  tliis  hour; 
but  for  this  cause  came  I  unto  this  hour,'  John  xii.  27.  The  pain  of  the 
body  is  but  the  body  of  pain ;  the  very  soul  of  sorrow  is  the  sorrow  of  the 
soul.  All  the  outward  afflictions  were  but  gentle  prickings,  in  regard  of 
that  his  soul  suffered.  '  The  spirit  of  a  man  will  sustain  his  infirmity ;  but 
a  wounded  spirit  who  can  bear?'  Pro  v.  xviii.  14.  He  had  a  heart  within, 
that  suffered  unseen,  unknown  anguish.  This  pain  drew  from  him  those 
strong  cries,  those  bitter  tears,  Heb.  v.  7.  He  had  often  sent  forth  the 
cries  of  compassion ;  of  passion  and  complaint  not  tUl  now.  He  had  wept 
the  tears  of  pity,  the  tears  of  love,  but  never  before  the  tears  of  anguish. 
When  the  Son  of  God  thus  cries,  thus  weeps,  here  is  more  than  the  body 
distressed;  the  soid  is  agonised. 

StiU  all  this  for  us.  His  soul  was  in  our  souls'  stead;  what  would  they 
have  felt  if  they  had  been  in  the  stead  of  his?     AU  for  us;  to  satisfaction, 

*  Hierou. 
VOL.  n.  2  E 


434  A  CRUCIFIX.  [Sekmon  LI. 

to  emendation.  For  iky  drunkenness  and  pouring  down  strong  drinks,  lie 
drank  vinegar.  For  thy  intemperate  gluttony,  lie  fasted.  For  thy  sloth,  he 
did  exercise  himself  to  continual  pains.  Thou  sleepest  secure,  thy  Saviour 
is  then  waking,  watching,  praying.  Thy  arms  are  inured  to  lustful  em- 
bracings  ;  he  for  this  embraceth  the  rough  cross.  Thou  deckest  thyself  with 
proud  habiliments,  he  is  humble  and  lowly  for  it.  Thou  ridest  in  pomp,  he 
journeys  on  foot.  Thou  wallowest  on  thy  down  beds,  thy  Saviour  hath  not 
a  pillow.  Thou  surfeitest,  and  he  sweats  it  out,  a  bloody  sweat.  Thou 
fiUest  and  swellest  thyself  with  a  pleurisy  of  wickedness.  Behold  incision 
is  made  in  the  Head  for  thee;  thy  Saviour  bleeds  to  death.  Now,  judge 
whether  this  point  (for  us)  hath  not  derived  a  near  application  of  this  text 
to  our  own  consciences.  Since,  then,  Christ  did  all  this  for  thee  and  me, 
pray  then  with  Augustine :  0  Domine  Jesu,  da  cordi  meo  te  desiderare,  desi- 
derando  qucerere,  qucerendo  invenire,  inveniendo  amare,  amando  mala  mea 
redempta  non  iterare* — Lord,  give  me  a  heart  to  desire  thee ;  desiring,  to  seek 
thee;  seeking,  to  find  thee;  finding,  to  love  thee;  loving,  no  more  to  offend 
thee! 

There  are  two  main  parts  of  this  crucifix  yet  to  handle.  I  must  only 
name  them,  being  sorry  that  it  is  still  my  hap  to  trouble  you  with  prolixity 
of  speech : — 

6.  The  next  is  the  manner  :  '  an  offering  and  sacrifice.'  His  whole  life 
was  an  offering,  his  death  a  sacrifice.  He  gave  himself  often  for  us  an 
eucharistical  oblation,  once  an  expiatory  sacrifice.  In  the  former,  he  did  for 
us  all  that  we  should  do;  in  the  latter,  he  suffered  for  us  all  that  we  should 
suffer.  '  Who  his  own  self  bare  our  sins  in  his  own  body  on  the  tree,' 
1  Pet.  ii.  24.  Some  of  the  Hebrews  have  affirmed,  that  in  the  fire  which 
consumed  the  legal  sacrifices,  there  always  appeared  the  face  of  a  Hon.'h 
Which  mystery  they  thus  resolve,  that  the  Lion  of  Judah  should  one  day 
give  himself  for  us,  a  perfect  expiatory  sacrifice.  Thus,  '  once  in  the  end  of 
the  world  hath  he  appeared,  to  put  away  sin  by  the  sacrifice  of  himself,* 
Heb.  ix.  26. 

7.  The  last  point  is  the  effect  :  '  of  a  sweet-smeUing  savour.'  Here  is  the 
fruit  and  efficacy  of  all.  Never  was  the  Lord  pleased  with  sinful  man  till 
now.  Were  he  never  so  angry,  here  is  a  pacification,  a  sweet  savour, 
the  whole  world  were  quintessenced  into  one  perfume,  it  could  not  yield  sc 
fragrant  a  smell.  We  are  aU  of  ourselves  pidida  et  jnitrida  cadavera, — dead 
and  stinking  carcases.  The  pure  nostrils  of  the  Most  Holy  cannot  endure 
us :  behold  the  perfume  that  sweetens  us,  the  redeeming  blood  of  the  Lord 
Jesus.  This  so  fills  him  with  a  delightful  scent,  that  he  wUl  not  smell  out 
noisome  wickedness. 

Let  me  leave  you  with  this  comfort  in  your  bosoms  -  How  unsavoury 
soever  our  own  sins  have  made  us,  yet  if  our  hand  of  faith  lay  hold  on  this 
Saviour's  censer,  God  wiU  scent  none  of  our  corruptions,  but  we  shall  smel 
sweetly  in  his  nostrils.  Bernard  for  all  r  O  dear  Jesus,  mori  debemus,  e 
tu  solvis;  nos  peccavimm,  et  tic  litis.  Opus  sine  exemplo,  gratia  sine  meritOj 
charitas  sine  modo, — We  should  die,  and  thou  payest  it ;  we  have  offended^ 
and  thou  art  punished.  A  mercy  without  example,  a  favour  without  meril^ 
a  love  without  measure.  Therefore  I  conclude  my  sermon,  as  we  all  shul 
up  our  prayers,  with  this  one  clause,  '  Through  our  Lord  Jesus  Christ.'  0 
Father  of  mercy,  accept  our  sacrifice  of  prayer  and  praise  for  his  sacrifice  ol 
pain  and  merit;  even  for  our  Lord  Jesus  Christ's  sake  !  To  whom,  with 
the  Father  and  blessed  Spirit,  be  all  glory,  for  ever !     Amen. 

*  Medit.,  cap.  1.  t  Paul,  Tagius,  cap.  4» 


I 


A  DIVINE  HEEBAL 

OS., 

GAKDEN  OF  GRACES. 


For  the  earth  which  drinketh  in  ilie  rain  that  cometh  oft  iqoon  it,  and  bnngeth 
forth  herbs  meet  for  them  by  whom  it  is  dressed,  receiveth  blessing  from 
God ;  but  that  ivhich  beareth  thorns  and  briers  is  rejected,  and  is  nigh 
unto  cursing ;  whose  end  is  to  be  burned. — Heb,  VI.  7,  8. 

I  PRESUME  here  is  no  atheist  to  hear  and  deny,  '  the  gospel  is  the  power  of 
God  to  salvation,'  Rom.  i.  1 6.  I  hope  here  is  no  libertine ;  if  there  be, 
let  him  hear  also  :  it  is  the  power  of  God  to  confusion.  It  is  a  double- 
edged  sword,  Heb.  iv.  12,  and  gives  either  instruction  or  destruction.  It  is 
fire,  that  doth  melt  wax  to  repentance,  and  harden  clay  to  vengeance.  It  is 
here  a  rain  or  dew  falling  on  the  ground  of  man's  heart,  causing  one  soil  to 
be  fertile  in  good  works,  another  to  abound  with  weeds  of  impiety :  '  for  it 
returneth  not  back  to  him  that  sent  it,  in  vain.'  That  it  conveys  grace  to 
us,  and  returns  our  fruitful  gratitude  to  God,  is  a  high  and  happy  mercy. 
That  it  offers  grace  to  the  wicked,  and  by  their  corrupt  natures  occasions 
greater  impiety,  is  a  heavy  but  holy  judgment. 

Not  to  travel  far  for  division,  here  lies  earth  before  us.  And  as  I  have 
seen  in  some  places  of  this  land,  one  hedge  parts  a  fruitfid  meadow  and  a 
barren  heath,  so  of  this  earth,  man ;  the  same  substance  for  nature's  consti- 
tution, clay  of  the  same  heap  in  the  creating  hand  of  the  potter ;  for  matter, 
mass,  and  stuff,  none  made  de  meliore  luto ;  though  in  respect  of  eternity's 
ordination,  some  vessels  of  honour,  of  dishonour  others.  Here  be  two  kinds, 
a  good  and  a  bad  soil ;  the  one  a  garden,  the  other  a  desert :  the  former  an 
enclosure  of  sweet  herbs,  excellent  graces;  the  latter  a  wild  and  savage 
forest  of  briers  and  thorns,  scratching  and  wounding  offences. 

For  the  better  ground  we  will  consider — 1.  The  operative  means  or  work- 
ing cause  of  the  fertility,  'the  rain  that  cometh  often  upon  it;'  2.  The 
thankful  returning  of  expected  fruit,  '  it  bringeth  forth  herbs  meet  for  them 
by  whom  it  is  dressed ;'  3.  The  reward  of  mercy,  *  it  receiveth  blessing  from 
God.' 

All  is  an  allegory.    I.  The  earth  is  man ;  II.  The  rain,  God's  word;  III. 


436  A  DIVINE  HERBAL,  [SeRMON   LII. 

Tlie  herbs  are  graces;   and^  IV.  The  blessing  is  a  sweet   retribution  of 
mercy. 

I.  The  earth  is  the  best  ground  that  lies  betwixt  heaven  and  earth,  man ; 
the  noblest  part  of  tliis  world ;  the  worthiest  creature,  that  hath  earth  for 
its  pavement,  and  heaven  for  its  ceiling ;  the  Creator's  image,  and  as  some 
read,  his  shadow,  which  moves  as  the  body  doth  whose  it  is.  When  the 
body  puts  forth  an  arm,  the  shadow  shews  an  arm,  &c. ;  so  man  in  his 
actions  and  courses  depends  upon  the  disposition  of  God,  as  his  all-powerful 
Maker  and  Mover.  The  blessed  Deity  (which  hath  in  it  a  trinity  of  most 
equal  and  eternal  Persons)  is  the  first  and  best  of  all  beings ;  the  holy  angels 
next ;  et  a  Jove  tertius  Ajax,  man  next  them. 

Ardens  conceiteth  upon  Mark  xvi.,  in  the  apostles'  commission,  '  Go  ye 
into  all  the  world,  and  preach  the  gospel  to  every  creature,'  that  by  this 
'  every  creature,'  is  meant  man.  For  to  lifeless,  senseless,  or  reasonless 
things,  God  never  enjoined  to  preach  the  gospel.  But  man  is  called  '  every 
creature,'  because  he  hath  a  participation  of  the  best  in  all  creatures.  Stones 
have  a  being,  not  life ;  plants  have  a  being  and  life,  not  sense  ;  beasts  have 
a  being,  life,  and  sense,  but  not  understanding ;  angels  have  both  being,  life, 
sense,  and  understanding.  Man  participates  with  aU  these  in  their  best. 
He  hath  a  being  with  stones,  life  with  plants,  sense  with  beasts,  under- 
standing with  angels  :  a  sweet  abstract  or  compendium  of  all  creatures' 
perfections. 

Let  not  aU  this  make  man  proud.  Even  this  word  earth,  though  here 
used  in  a  spiritual  sense,  puts  him  in  mind  that  this  excellent  man  is  a  mor- 
tal creature.  Earth  must  to  earth  :  hot  earth  to  cold  earth ;  that  earth 
Avhich  hath  now  a  life  in  it,  to  that  earth  which  hath  no  life  in  it.  There- 
fore I  will  say  from  the  prophet,  '  0  earth,  earth,  earth,  hear  the  word  of 
the  Lord,'  Jer.  xxii.  29.  Bestow  not  too  much  pains  in  adorning  this  perish- 
able earth,  thy  flesh  :  the  earth  thou  must  be  careful  of,  and  which  God 
here  waters  from  heaven  mth  his  holy  dews,  is  thy  heart,  thy  conscience. 

I  could  willingly  step  out  a  little  to  chide  those,  tliat,  neglecting  God's 
earth,  the  soul,  fall  to  trimming  with  a  curious  superstition  the  earth's  earth, 
clay  and  loam  :  a  body  of  corruption  painted,  till  it  shuie  like  a  lily,  (like  it 
in  whiteness,  not  in  humility,  the  candour  of  beauty,  for  the  lily  grows  low : 
lilium  convaUmm,  Cant.  ii.  1,  a  flower  of  the  valleys  and  bottoms;)  a  little 
shme  done  over  with  a  pasteboard ;  rottenness  hid  under  golden  leaves ; 
stench  lapped  up  in  a  bundle  of  silks;  and,  by  reason  of  poison  sucked  from 
sin  and  hell,  worthy  of  no  better  attribute  than  glorious  damnation.  Is 
there  no  sickness,  is  there  no  disgrace,  is  there  no  old  age,  is  there  no 
death,  that  you  make  so  much  of  this  earth  ?  Or  do  you  desperately  re- 
solve to  dote  on  it  living,  as  if  you  never  hoped  to  find  it  again  bemg  dead  ? 
Fear  not,  you  shall  meet  with  it  again ;  perhaps  when  you  would  not.  God 
hath  struck  as  gallant  as  you  can  make  or  thmk  yourselves,  with  sudden, 
sore,  and  sure  judgments.  Believe  it,  his  hand  is  his  own.  His  arm  wasj 
never  yet  broken,  luxate,  or  manacled. 

Woe  worth  them  that  have  put  pride  and  covetousness  feUow-commonersJ 
among  us,  for  they  outeat  us  aU,  and  starve  the  whole  house  of  our  land  !J 
Covetise  would  be  charitable,  but  there  is  that  other  sum  to  make  up.  Pride  j 
would  give,  or  at  least  forbear  to  extort,  but  there  is  a  ruff  of  the  new] 
fashion  to  be  bought.  Dignity,  a  carriage,  or  strange  apparel  is  to  be  pur- 
chased; and  who  but  the  poor  tenants  must  pay  for  it? — upon  whom  theyj 
(once  so  accoutred)  afterward  look  bet-wixt  scorn  and  anger,  and  go  as  if  thej 
were  shut  up  in  wainscot. 


HeB.  VI.  7,  8.]  A  DIVINE  HERBAL.  437 

'  Sed  vitate  viros  ciiltum  formasque  professes ; 
Qiiique  suas  pommt  in  statione  comas.' 

Such  a  one  will  not  give,  lest  his  Avhite  hand  should  touch  the  poor 
beggar's,  who  perhaps  hath  a  hand  cleaner  than  his ;  I  mean  from  aspersions 
of  blood,  rapine,  injury,  bribery,  lust,  and  filthiness.  He  cannot  intend  to 
pray,  for  he  is  called  to  dinner  just  when  his  last  lock  is  hung  to  his  mind. 
Oh  the  monstrous  curiosity  of  tricking  up  this  earth  of  earth  !  Yet  from  the 
courtier  to  the  carter,  from  the  lady  to  the  inkle-beggar,  there  is  this  excess, 
and  going  beyond  their  calling. 

But  I  have  sti'ayed  out  of  my  way  to  cut  off  a  lap  of  pride's  garment.  I 
conclude  this  earth  with  this  caution  :  Respice,  aspice,  prospice, — Look  back 
upon  what  thou  wast ;  behold  what  thou  art ;  consider  what  thou  must 
be.  liecole  primordia,  attende  media,  pnevideio  novissima.  Hcec  pudorem 
adducimt,  ilia  dolorem  ingenmt,  ista  timorem  incutiunt ;  * — Call  to  mind 
former  things,  see  the  present,  foresee  the  last.  The  first  will  breed  in  thee 
shame,  the  other  grief,  these  fear.  Remember  thou  wert  taken  out  of  tlie 
earth ;  behold  thy  strength  of  life  subject  to  diseases,  manifold,  manifest, 
sensible  ones :  foresee  that  thou  must  die ;  this  earth  must  to  earth  again. 

But  the  earth  here  meant  is  a  divine,  spiritual,  immortal  nature, — called 
earth  by  a  metaphor, — incapable  of  sufl'ering  terrene  ft-agility.  This  is  God's 
earth,  and  that  in  a  high  and  mystical  sense,  though  proper  enough.  Indeed. 
Domini  ieira,  '  The  earth  is  the  Lord's,  and  the  fulness  thereof,'  saith  the 
Psalmist.  But  he  hath  not  such  respect  to  the  earth  he  made,  as  to  this 
earth  for  whom  he  made  it.  This  is  terra  sigillata,  earth  that  he  hath 
sealed  and  sanctified  for  himself,  by  setting  his  stamp  and  impression  upon 
it.     Now,  the  good  man's  heart  is  compared  to  earth  for  divers  reasons  : — 

1.  For  humility.  Humus,  quasi  humilis.  The  earth  is  the  lowest  of  all 
elements,  and  the  centre  of  the  world.  The  godly  heart  is  not  so  low  in 
situation,  but  so  lowly  in  its  own  estimation.  God  is  said  to  hang  the  earth 
upon  nothing  :  Job  xxvi.  7,  'He  strctcheth  out  the  north  over  the  empty 
place,  and  hangeth  the  earth  upon  nothing,'  that  it  might  wholly  depend  on 
himself  So  a  true  Christian  heart,  in  regard  of  itself,  is  founded  upon 
nothing,  (hath  a  humble  vilipending  and  disprizing  of  its  own  worth,)  that 
it  may  wholly  and  safely  rely  on  God.  O  man  of  earth,  why  exaltest  thou 
thyself?  This  is  the  way  to  prevent  and  frustrate  the  exaltation  of  God. 
Keep  thyself  lowly  as  the  earth,  reject  aU  o])inion  of  thy  own  worth,  and 
thou  shalt  one  day  overtop  the  clouds.  The  earth  is  thy  mother,  that  brought 
thee  forth  when  thou  wert  not ;  a  stage  that  carries  thee  whiles  thou  art ;  a 
tomb  that  receives  thee  when  thou  art  not.  It  gives  thee  origuial,  harbour, 
sepulchre.  Like  a  Idnd  mother,  she  bears  her  ofi'spring  on  her  back ;  and 
her  brood  is  her  perpetual  burden,  till  she  receive  them  again  into  the  same 
womb  from  whence  she  delivered  them.  She  shall  be  yet  more  kind  to  thee, 
if  her  baseness  can  teach  thee  humility,  and  keep  thee  from  being  more  proud 
of  other  things,  than  thou  canst,  with  any  reason,  be  of  thy  parentage.  Feu- 
are  proud  of  their  souls,  and  none  but  fools  can  be  proud  of  their  bodies ; 
seeing  here  is  all  the  dift'erence  betwixt  him  that  walk.?,  and  his  floor  ho  walks 
on  :  li\'ing  earth  treads  upon  dead  earth,  and  shall  at  last  be  as  dead  as  his 
pavement.  i\Iany  are  the  favours  that  the  earth  doth  us  ;  yet  amongst  them 
all  there  is  none  greater  than  the  schooling  us  to  humilit}',  and  working  iu 
\is  a  true  acknowledgment  of  our  own  vileness,  and  so  directing  us  to  heaven, 
to  find  that  above  which  she  cannot  give  us  below. 

2.  For  patience.     The  earth  is  called  terra,  quia  teritur  ;  and  this  is  the 

*  Bernard. 


438  A  DIVINE  HERBAL.  [SeRMON   LII. 

natural  earth.  For  tliey  distinguisli  it  into  tliree  sorts  :  terra  quam  teri- 
mus ;  terra  quam  gerimus ;  terra  quam  qucerimus,  which,  is  the  glorious 
land  of  promise.  That  earth  is  cut  and  wounded  with  culters  and  shares, 
yet  is  patient  to  suffer  it,  and  returns  fruits  to  those  that  ploughed  it.  The 
good  heart  is  thus  rent  with  vexations  and  broken  with  sorrows ;  yet  offers 
'  the  other  cheek  to  the  smiter,'  endureth  all  with  a  magnanimous  patience, 
assured  of  that  victory  which  comes  by  suffering :  Vincit  qui  patUur.  Nei- 
ther is  this  aU  :  it  returns  mercy  for  injury,  prayers  for  persecutions,  and 
blesseth  them  that  cursed  it.  *  The  ploughers  ploughed  upon  my  back  : 
they  made  long  their  furrows,'  Ps.  cxxix.  3.  '  They  rewarded  me  evil  for 
good  to  the  spoiling  of  my  soul.  Yet  when  they  were  sick,  my  clothing  was 
sackcloth  :  I  humbled  my  soul  with  fasting  j  I  was  heavy,  as  one  that 
mourned  for  his  friend  or  brother;  and  my  prayer  returned  into  mine 
own  bosom,'  Ps.  xxxv.  12, 13.  When  the  heart  of  our  Saviour  was  thus 
ploughed  up  with  a  spear,  it  ran  streams  of  mercy,  real  mercy ;  which  his 
vocal  tongue  interpreted,  '  Father,  forgive  them  :  they  know  not  what  they 
do.'  His  blood  had  a  voice,  a  merciful  voice,  and  '  spake  better  things  than 
the  blood  of  Abel,'  Heb.  xii.  24.  That  cried  from  the  caverns  of  the  earth 
for  revenge ;  this  from  the  cross,  in  the  sweet  tune  of  compassion,  for  forgive- 
ness. It  is  a  strong  argument  of  a  heart  rich  in  grace,  to  wrap  and  embrace 
his  injurer  in  the  arms  of  love ;  as  the  earth  quietly  receives  those  dead  to 
burial,  who  living  tore  up  her  bowels. 

3.  For  faithful  constancy.  The  earth  is  called  solum,  because  it  stands 
alone,  depending  on  nothing  but  the  Maker  s  hand  :  '  One  generation  passeth 
away,  and  another  generation  cometh  ;  but  the  earth  abideth  for  ever,'  Eccles. 
i.  4.  She  often  changeth  her  burden,  without  any  sensible  mutation  of  her- 
self :  '  Thy  faithfulness  is  to  aU  generations ;  thou  hast  established  the  earth, 
and  it  standeth,'  Ps.  cxix.  90.  The  Hebrew  is,  '  to  generation  and  genera- 
tion ;'  inferring,  that  times,  and  men,  and  the  sons  of  men,  posterity  after 
posterity,  pass  away ;  but  the  earth,  whereon  and  whereout  they  pass,  abideth. 
The  parts  thereof  have  been  altered ;  and  violent  earthquakes,  begot  in  its 
own  bowels,  have  tottered  it.  But  God  hath  laid  '  the  foundations  of  the 
earth,'  (the  original  is,  '  founded  it  upon  her  bases,')  '  that  it  should  not  be 
removed  for  ever,'  Ps.  civ.  5  j  the  body  of  it  is  immovable.  Such  a  constant 
solidity  is  in  the  faithful  heart,  that  should  it  thunder  buUs  from  Rome,  and 
bolts  from  heaven,  impavidmn  ferient  ruince.  Indeed,  God  hath  sometiaies 
bent  an  angry  brow  against  his  own  dear  ones ;  and  then  no  marvel  if  they 
shudder,  if  the  *  bones  of  David  tremble,'  and  the  '  teeth  of  Hezekiah  chatter.' 
But  God  will  not  be  long  angry  with  his ;  and  the  balances,  at  first  putting  in 
of  the  evenest  weights,  may  be  a  little  swayed,  not  without  some  show  of 
inequality,  which  yet,  after  a  little  motion,  settle  themselves  in  a  just  poise. 
So  the  first  terror  hath  moved  the  godly,  not  removed  them ;  they  return  to 
themselves,  and  rest  in  a  resolved  peace.  Lord,  do  what  thou  wilt :  '  if  thou 
kill  me,  I  will  trust  in  thee.'  Let  us  hear  it  from  him  that  had  it  from  the 
Lord  :  Ps.  cxii.  6,  '  Surely  he  shall  not  be  moved  for  ever :  the  righteous 
shall  be  in  everlasting  remembrance.  He  shall  not  be  afraid  of  evil  tid- 
ing :  his  heart  is  fixed,  trusting  in  the  Lord.  His  heart  is  established,'  &c. 
O  sweet  description  of  a  constant  soul ! 

They  give  diverse  causes  of  earthquakes.  Aristotle,  among  the  rest,  admits 
the  eclipse  of  the  sun  for  one  ;  the  interposition  of  the  moon's  body  hinder- 
ing some  places  from  his  heat.  I  know  not  how  certain  this  is  in  philoso- 
phy :  in  divinity  it  is  most  true,  that  only  the  eclipse  of  our  sun,  Jesus 
Christ,  raiseth  earthquakes  in  our  hearts ;  when  that  inconstant  and  ever- 


HeB.  VI.  7,  8.]  A  DIVINE  HEEBAL.  439 

changing  body  of  (the  moon)  the  world  steps  betwixt  our  sun  and  us,  and 
keeps  us  from  the  kindly  vital  heat  of  his  favour ;  then,  oh  then,  the  earth  of 
our  heart  quakes ;  and  we  feel  a  terror  in  our  bones  and  bowels,  as  if  the 
busy  hand  of  death  were  searching  them.  But  no  eclipse  lasts  long ;  espe- 
cially not  this  :  our  sun  will  shine  on  us  again ;  we  shall  stand  sure,  even  as 
'Mount  Zion,  which  cannot  be  removed,  but  abideth  for  ever.'  Ps.  cxxix.  1. 

4.  For  charity.  The  earth  brmgs  forth  food  for  all  creatures  that  live  on 
it.  Green  herb  for  the  cattle ;  oil  and  wuie  for  man  :  '  The  valleys  stand 
thick  with  com ;  the  mower  fOleth  his  scythe,  and  the  binder  up  of  sheaves 
his  bosom,'  A  good  man  is  so  full  of  charity,  he  relieves  all,  without  im- 
providence to  himself.  He  gives  plentifully,  that  all  may  have  some  ;  not 
indiscreetly,  that  some  have  all.  On  the  earth  stand  many  glorious  cities, 
and  goodly  buildings ;  fair  monuments  of  her  beauty  and  adornation.  The 
sanctified  soul,  in  a  happy  respondency,  hath  manifold  works  of  charity, 
manifest  deeds  of  piety;  that  sweetly  become  the  faith  which  he  professeth. 

5.  For  riches.  The  earth  is  but  poor  without :  the  surface  of  it,  especially 
when  squalid  winter  hath  bemired  it,  seems  poor  and  baiTen ;  but  within  it 
is  full  of  rich  mines,  ores  of  gold,  and  quarries  of  precious  minerals.  For 
medals  and  metals,  it  is  abundantly  wealthy.  The  sanctified  heart  may  seem 
poor  to  the  world's  eye,  which  only  beholds  and  judgeth  the  rind  and  husk, 
and  thinks  there  is  no  treasure  in  the  cabinet,  because  it  is  covered  with 
leather.  But  within  he  is  full  of  golden  mines  and  rich  ores,  the  invisible 
graces  of  faith,  fear,  love,  hope,  patience,  holiness ;  sweeter  than  the  spices 
of  the  East  Indies,  and  richer  than  the  gold  of  the  West.  Omnis  decor  Jilice 
Sion  ah  intus, — '  The  King's  daughter  is  all  glorious  within,'  Ps.  xlv.  13. 
It  is  not  the  superficial  skin,  but  the  internal  beauty,  that  moves  the  King 
of  heaven  to  be  enamoured  of  us,  and  to  say,  '  Thou  art  all  fair,  my  love ; 
there  is  no  spot  in  thee,'  Cant.  iv.  7. 

6.  Lastly,  for  fertility.  The  earth  is  fruitful :  when  the  stars  have  given 
influence,  the  clouds  showered  down  seasonable  dews,  and  the  sun  bestowed 
his  kindly  heat ;  lo,  the  thankful  earth  returns  fruits,  and  that  in  abundance. 
The  Christian  soul,  having  received  such  holy  operations,  inspirations,  and 
sanctifying  motions  from  above,  is  never  found  without  a  grateful  fertility. 
Yea,  as  the  earth  to  man,  so  man  to  God,  returns  a  blessed  usury  :  ten  for 
one  ;  nay,  sometimes  thirty,  sometimes  sixty,  sometimes  a  hundred-fold. 

But  the  succeeding  doctrine  wiU  challenge  this  demonstration.  I  have 
been  somewhat  copious  in  the  first  word ;  the  brevity  of  the  rest  shall  re- 
compense it.  The  operative  cause  that  worketh  the  good  earth  to  this  fruit- 
fulness  is  a  heavenly  '  rain  that  falls  often  upon  it ;'  and  the  earth  doth  '  drink 
it  up.'  Wherein  is  observable,  that  the  rain  doth  come,  that  it  is  welcome ; 
God  sends  it  plenteously,  and  man  entertains  it  lovingly.  It  comes  oft,  and 
he  drinks  it  up.  God's  love  to  man  is  declared  in  the  coming ;  in  the  wel- 
coming, man's  love  to  God.  In  the  former  we  will  consider — 1.  The  matter; 
2.  The  manner.  The  matter  that  cometh  is  rain.  The  manner  consists  in 
three  respects: — 1.  There  is  mercy;  'it  cometh.'  It  is  not  constrained, 
deserved,  pulled  down  from  heaven  ;  'it  cometh.'  2.  Frequency;  'it  cometh 
often.'  There  is  no  scanting  of  this  mercy;  it  flows  abundantly,  as  if  the 
windows  of  heaven  were  opened  :  'often.'  3.  Direction  of  it  right;  'upon' 
this  earth.     It  foils  not  near  it,  nor  beside  it,  but  upon  it. 

II.  To  begin  \viih.  the  rain  : — 

1.  God's  word  is  often  compared  to  rain  or  dew.  ]\Ioscs  begins  his  song 
with,  '  My  doctrine  shall  drop  as  the  rain,  my  speech  shall  distil  as  the  dew, 
as  the  small  rain  upon  the  tender  herb,  and  as  the  showers  upon  the  grass,' 


440  A  DIVINE  HERBAL.  [SeRMON   LII. 

Deut.  xxxii.  2.  Therefore  in  the  first  verse,  he  calls  to  the  earth  to  hear  his 
voice.  Man  is  the  earth,  and  his  '  doctrine  the  rain.'  '  Prophesy  ye  not,' 
Micah  ii.  G ;  the  original  \yord  is,  '  Drop  ye  not,'  &c.  '  Thou  sayest,  Pro- 
phesy not  against  Israel,  drop  not  thy  word  agamst  the  house  of  Isaac,'  Amos 
vii.  1 6.  *  Son  of  man,  set  thy  face  toward  Jerusalem,  and  drop  thy  word 
toward  the  holy  places,'  Ezek.  xxi.  2.  The  metaphor  is  usual;  wherein 
stands  the  comparison  ?     In  six  similitudes : — 

(1.)  It  is  the  property  of  rain  to  cool  heat.  Experience  tells  us  that  a 
sweltering  fervour  of  the  air,  which  almost  fries  us,  is  allayed  by  a  moderate 
shower  sent  from  the  clouds.  The  burning  heat  of  sin  in  us,  and  of  God's 
anger  for  sin  against  us,  is  quenched  by  the  gospel.  It  cools  our  intemperate 
heat  of  maUce,  anger,  ambition,  avarice,  lust ;  which  are  burning  sins. 

(2.)  Another  effect  of  rain  is  thirst  quenched.  The  dry  earth  parched  with 
heat,  opens  itself  in  refts  and  crannies,  as  if  it  would  devour  the  clouds  for 
moisture.  The  Christian  soul  '  thirsts  after  righteousness,'  is  dry  at  heart 
till  he  can  have  the  gospel :  a  shower  of  this  mercy  from  heaven  quencheth 
his  thirst ;  he  is  satisfied.  '  Whosoever  drinketh  of  the  water  that  I  shall 
give  him  shall  never  thirst ;  but  it  shall  be  in  him  a  well  of  water  springing 
up  into  everlasting  life,'  John  iv.  14. 

(3.)  Rain  doth  allay  the  winds.  When  the  air  is  in  an  uproar,  and  the 
stoutest  cedars  crouch  to  the  ground  before  a  violent  blast,  even  towers  and 
cities  tremble ;  a  shower  of  rain  sent  irom  the  clouds  mitigates  this  fury. 
When  the  potentates  of  the  world,  tyrants,  little  better  than  devils, — Gog  and 
!Magog,  ^loab  and  Ammon,  Turkey,  Rome,  hell, — storm  against  us,  God  quiets 
all  our  fears,  secures  us  from  all  their  terrors  by  a  gracious  rain,  drops  of 
mercy  in  the  never-failing  promises  of  the  gospel. 

(4.)  Rain  hath  a  powerful  efiicacy  to  cleanse  the  air.  When  infectious 
fogs  and  contagious  vapours  have  filled  it  full  of  corruption,  the  distilling 
showers  wash  away  the  noisome  putrefaction.  We  know  that  too  often 
filthy  fumes  of  errors  and  heresies  surge  up  in  a  land,  that  the  soul  of 
faith  is  almost  stifled,  and  the  uncleanness  of  corrupt  doctrine  gets  a  pre- 
dominant place  :  the  Lord  then  drops  his  word  from  heaven  ;  the  pure  rain 
of  his  holy  gospel  cleanseth  away  this  putrefaction,  and  gives  new  life  to 
the  almost-smothered  truth.  Woe  to  them,  then,  that  would  deprive  men's 
souls  of  the  gospel,  and  'withhold  the  truth  in  unrighteousness!'  When 
they  '  lock  up  the  gates  of  grace,'  as  Christ  reproved  the  la\vj'ers,  and  labour 
to  make  the  '  heavens  brass,'  they  must  needs  also  make  the  '  earth  iron.' 
How  should  the  earth  of  man  s  heart  bring  forth  fruits,  when  the  rain  is 
'v\-ithheld  from  it  1     No  marvel  if  their  air  be  poisoned. 

(5.)  Rain  hath  yet  another  working :  to  mollify  a  hard  matter.  The 
parched  and  heat-hardened  earth  is  made  soft  by  the  dews  of  heaven.  Oh, 
how  hard  and  obdurate  is  the  heart  of  man  till  this  rain  falls  on  it !  Is  the 
ieart  covetous  ?  No  tears  from  distressed  eyes  can  melt  a  penny  out  of  it. 
Is  it  malicious  1  No  supplications  can  beg  forbearance  of  the  least  wrong. 
Is  it  given  to  drunkenness  ?  You  may  melt  his  body  into  a  dropsy,  before 
his  heart  into  sobriety.  Is  it  ambitious?  You  may  as  well  treat  with 
Lucifer  about  humiliation.  Is  it  factious  ?  A  choir  of  angels  cannot  sing 
him  into  peace.  No  means  on  earth  can  soften  the  heart;  whether  you 
anoint  it  with  the  supple  balms  of  entreaties,  or  thunder  against  it  the 
bolts  of  menaces,  or  beat  it  with  the  hammer  of  mortal  blows.  Behold  ! 
God  showers  this  rain  of  the  gospel  from  heaven,  and  it  is  suddenly  softened. 
One  sermon  may  '  prick  him  at  the  heart ;'  one  drop  of  a  Saviour's  blood 


HeB.  VL  7,  8.]  A  DIVINE  HERBAL.  441 

distilled  on  it  by  the  Spirit,  in  the  preaching  of  the  word,  melts  him  like  war. 
The  drunkard  is  made  sober,  the  adulterer  chaste,  Zaccheus  merciful,  and 
raging  Paul  as  tame  as  a  lamb. 

They  that  have  erst  served  the  devil  with  an  eager  appetite,  and  were 
hurried  by  him  with  a  voluntary  precipitation,  have  all  their  chains  eaten 
off  by  this  aquafortis  :  one  drop  of  this  rain  hath  broken  theii*  fetters  ;  and 
now  all  the  powers  of  hell  caimot  prevail  against  them.  There  is  a  legend 
— I  had  as  good  say  a  tale — of  a  hermit  that  heard,  as  he  imagined,  all  the 
devUs  of  hell  on  the  other  side  of  the  wall  lifting,  and  blowing,  and  groaning, 
as  if  they  were  a-removing  the  world.  The  hermit  desires  to  see  them. 
Admitted,  behold  they  were  aU  lifting  at  a  feather,  and  could  not  stir  it. 
The  application  may  serve,  yield  the  fable  idle.  Satan  and  his  armies, — 
spirits,  lusts,  vanities,  sins, — that  erst  could  toss  and  blow  a  man  up  and 
doAvn  like  a  feather,  and  did  not  sooner  present  a  wickedness  to  his  sight 
but  he  was  more  ready  for  action  than  they  for  instigation  ;  now  they  cannot 
stir  him :  they  may  sooner  remove  the  world  from  its  pillars  than  him  from 
the  grace  and  mercy  of  God.  The  dew  of  heaven  hath  watered  him,  and 
made  him  grow,  and  the  power  of  hell  shall  not  supplant  him.  The  rain  of 
mercy  hath  softened  his  heart,  and  the  heat  of  sin  shall  never  harden  it. 

(G.)  Lastly,  ram  is  one  princijjal  subordinate  cause  that  aU  things  fructify. 
This  holy  dew  is  the  operative  means,  next  to  the  grace  of  God  in  our  Lord 
Jesus  Christ,  that  the  souls  of  Christians  should  bring  forth  the  fruits  of 
faith  and  obedience.  I  know  God  can  save  without  it :  we  dispute  not  of 
his  power,  but  of  his  work ,  of  ordinary,  not  extraordinary  operations.  God 
usually  worketh  this  in  our  hearts  by  his  word. 

3.  Thus  far  the  matter;  the  manner  is — (1.)  It  cometh/  (2.)  'often/  (3.) 
*  upon  it.' 

(1.)  '  It  cometh.'  It  is  not  forced,  nor  fetched,  but  comes  of  his  own 
mere  mercy  whose  it  is.  )So  saith  the  Apostle,  '  Every  good  gift  and  every 
perfect  gift  is  from  above,  and  cometh  down  from  the  Father  of  lights,' 
James  i.  17.  They  that  v/ant  it  have  no  merit  of  congruity  to  draw  it  to 
them ;  they  that  have  it  have  no  merit  of  condignity  to  keep  it  with  them. 
It  is  the  mercy  and  gratuital  fiivour  of  God  that,  this  gospel  cometh  to  us. 
For,  if  ipsum  mimis  be  7nunus,  how  highly  is  this  great  gift  to  be  praised ! 
What  deserve  we  more  than  other  nations  ?  They  have  as  pregnant  wits, 
as  proportionable  bodies,  as  strong  sinews,  as  we ;  and  perhaps  would  bring 
forth  better  fruits.  Yet  they  want  it ;  with  us  it  is.  We  need  not  travel 
from  coast  to  coast,  nor  journey  to  it ;  it  is  come  to  us.  Venit  ad  liminci 
virtus :  will  you  step  over  j- our  thresholds  and  gather  manna  ?  When  the 
gospel  was  far  off  from  our  fathers,  yet  in  them  siudiwii  audiendi  superahat 
icc-diuvi  accedendi, — the  desire  of  hearing  it  beguiled  the  length  of  the  way. 
But  we  will  scarce  put  forth  our  hand  to  take  this  bread ;  and,  as  in  some 
ignorant  country  towns,  be  more  eager  to  catch  the  rain  that  fiiUs  from  the 
outside  of  the  church  in  their  buckets,  than  tliis  rain  of  grace  preached  in  it, 
in  their  hearts.  Oh,  you  wrong  us  ;  we  arc  fond  of  it ;  we  call  for  preach- 
ing. Yes,  as  your  forefathers  of  the  blind  times  would  call  apace  for  holy 
water ;  yet  when  the  sexton  cast  it  on  them,  they  would  turn  away  their 
faces,  and  let  it  fall  on  their  backs.  Let  God  sow  as  thick  as  he  will,  you 
will  come  \\\)  thin.  You  wiU  admit  frequency  of  preaching,  but  you  have 
taken  an  order  with  yourselves  of  rare  practising.  You  are  content  this  raiii 
should  come,  as  the  next  circumstance  gives  it — 

(2.)  '  Often.'     God  hath  respect  to  our  infirmities,  and  sends  us  a  plcnti- 


442  A  DIVINE  HERBAL.  [SeRMON  LII. 

f'ul  rain.    One  shower  will  not  make  us  fruitful;  it  must  come  *  oft  upon  us.' 

*  Gutta  cavat  lapidem,  non  vi,  sed  SEcpe  cadendo,' — 

The  rain  dints  the  hard  stone,  not  by  violence,  but  by  oft-falling  drops. 
Line  must  be  added  to  line  ;  '  here  a  little,  and  there  a  Uttle.'  God  could 
pour  a  whole  flood  on  us  at  once ;  but  man's  imderstanding 

'  Is  like  a  vial,  narrow  at  the  top ; 
Not  capable  of  more  than  drop  by  drop,' 

says  the  poet.  If  much  were  poured  at  once,  a  great  deal  would  fall  besides, 
and  be  spUt.  Like  children,  we  must  be  fed  by  spoonfuls,  according  to  the 
capacity  of  our  weak  natures.  It  is  not  an  abundant  rain  falling  at  once 
that  makes  the  plants  grow,  but  kindly  and  frequent  showers.  One  sermon 
in  a  year  contents  some  thoroughly;  and  God  is  highly  beholden  to  them  if 
they  will  sit  out  that  waking.  You  desire  your  fields,  your  gardens,  your 
plants  to  be  often  watered ;  your  souls  will  grow  well  enough  with  one  rain. 
How  happy  would  man  be  if  he  were  as  wise  for  his  soul  as  he  is  for  his 
body !  Some  there  are  that  would  hear  often,  maybe  too  often,  till  edifica- 
tion turn  to  tedification ;  and  get  themselves  a  multitude  of  teachers ;  but 
they  will  do  nothing.  You  shall  have  them  run  ten  miles  to  a  sermon,  but 
not  step  to  their  own  doors  with  a  morsel  of  bread  to  a  poor  brother.  They 
wish  well  to  the  cause  of  Christ,  but  they  wiU  do  nothing  for  it,  worth 
'  God-a-mercy.'  The  world  is  full  of  good  wishes,  but  heaven  only  full  of 
good  works.  Others  would  have  this  rain  fall  often,  so  it  be  such  as  they 
desire  it.  Such  a  cloud  must  give  it,  and  it  must  be  begotten  in  thunder — 
faction  and  innovation  :  tiU  evangelium  Ghristi  jit  evangelium  hominis;  aut 
quod  2:>ejiis  est,  diaboli* — ^till  the  gospel  of  Christ  be  made  man's  gospel,  or, 
which  is  worse,  the  devil's.  If  the  rain,  as  it  falls,  do  not  smell  of  novelty, 
it  shall  fall  besides  them.  They  regard  not  so  much  heaven,  whence  it 
comes,  as  who  brings  it.  I  have  read  of  two,  that,  meeting  at  a  tavern,  fell 
a-tossmg  their  religion  about  as  merrily  as  their  cups,  and  much  drunken 
discourse  was  of  their  profession.  One  professed  himself  of  Doctor  Martin's 
religion ;  the  other  swore  he  was  of  Doctor  Luther's  reUgion ;  whereas 
Martin  and  Luther  was  one  man.  No  ram  shall  water  them,  but  such  a 
man's ;  otherwise,  be  it  never  so  wholesome,  they  spew  it  up  again.  As  if 
their  conscience  were  so  nice  and  delicate  as  that  ground  at  Cologne,  where 
some  of  St  Ursula's  eleven  thousand  virgins  were  buried ;  which  wUl  cast  up 
again  in  the  night  any  that  have  been  interred  there  in  the  day,  except  of 
that  company,  though  it  were  a  chUd  newly  baptized.  For  ourselves,  Umits 
of  sobriety  being  kept,  desire  we  to  hear  the  gospel  often ;  and  let  our  due 
succeeding  obedience  justify  the  goodness  of  our  thirst.  When  Christ  spake 
of  the  '  bread  of  life,'  the  transported  disciples  beseech  him,  '  Lord,  evermore 
give  us  this  bread,^  John  vi.  34.  So  pray  we :  Lord,  evermore  shower  down 
upon  us  this  rain  ! 

(3.)  '  Upon  it.'  God  so  directs  this  dew  of  his  word  that  it  shall  fall  on 
our  hearts,  not  besides.  The  rain  of  the  gospel,  like  the  rain  of  the  clouds, 
hath  sometimes  gone  by  coasts  :  '  I  have  withholden  the  rain  fi-om  you,  and 
I  have  caused  it  to  rain  upon  one  city,  and  caused  it  not  to  rain  upon  another 
city :  one  piece  was  rained  upon,  and  the  piece  Avhereupon  it  rained  not 
withered,'  Amos  iv.  7.  But  I  have  wetted  your  fields,  moistened  your 
hearts  with  the  dews  of  heaven,  given  you  '  my  statutes  and  ordinances,' 
saith  the  Lord :  '  I  have  not  dealt  so  with  every  people ; '  there  be  some 
*  Hier,  iu  Ep.  ad  Galat. 


HeB.  VI.  7,  8.]  A  DIVINE  HERBAL.  443 

that '  liave  not  the  knowledge  of  my  laws,'  Ps.  cxlvii.  20.  The  sun  shines 
on  many  nations  where  this  spiritual  rain  falls  not.  This  is  not  all ;  but  as 
at  the  last  clay  '  two  in  one  bed '  shall  be  divorced,  so  even  now  one  seat 
in  the  church  may  hold  two,  upon  one  whereof  this  saving  rain  may  fall, 
not  on  the  other.  The  '  Spirit  blows  where  it  pleaseth  ; '  and  though  the 
sound  of  the  rain  be  to  all  open  cars  alike,  yet  the  spiritual  dew  drops  only 
into  the  open  heart.  Many  come  to  Jacob's  well,  but  bring  no  pitchers  with 
them  wherewith  to  draw  the  water.  A  good  shower  may  come  on  the  earth, 
yet  if  a  man  house  himself,  or  be  shrouded  under  a  thick  bush,  or  burrowed 
in  the  ground,  he  will  be  dry  still.  God  sends  down  his  rain  :  one  houseth 
himself  in  the  darkness  of  security — he  is  too  drowsy  to  be  tolled  in  with  the 
bells ;  another  sits  dallying  -with  the  delights  of  lust  under  a  green  bush ; 
a  third  is  burrowed  in  the  ground,  mining  and  entrenching  himself  m  the 
quest  of  riches.  Alas,  how  should  the  dew  of  grace  fall  upon  these !  Thou 
wouldest  not  shelter  the  ground  from  the  clouds,  lest  it  grow  barren  :  oh, 
then,  keep  not  thy  soul  from  the  rain  of  heaven  ! 

You  have  heard  how  the  rain  is  come  ;  now  hear  how  it  is  made  welcome. 
The  good  ground  drinks  it;  nay,  drinks  it  in :  imbibit.  The  comparison 
stands  thus  :  the  thirsty  land  drinks  up  the  rain  greedily,  which  the  clouds 
pour  upon  it.  You  would  wonder  what  becomes  of  it;  you  may  find  it  in 
your  fruits.  When  your  vines  hang  full  of  clusters,  your  gardens  stand 
thick  mth  flowers,  your  meadows  with  grass,  your  fields  with  corn ;  you  will 
say,  the  earth  hath  been  beholden  to  the  heaven.  That  hath  rained  mois- 
ture, this  hath  drunk  it  in ;  we  see  it  in  our  fruits.  '  The  Lord  saith,  I  will 
hear  the  heavens,  and  they  shall  hear  the  earth ;  and  the  earth  shall  hear  the 
corn,  and  the  wine,  and  the  oil ;  and  they  shall  hear  Jezreel,'  Hos.  ii.  21. 
The  fruits  of  com,  wine,  oU,  witness  that  the  earth  hath  heard  them,  that 
heaven  hath  heard  the  earth,  and  that  the  Lord  hath  heard  the  heaven. 
The  heavens  give  influence  to  the  ground,  the  ground  sap  to  the  plants,  the 
plants  nourishment  to  us,  the  Lord  a  blessing  to  all.  The  Lord  '  watereth 
the  lulls  from  the  chambers  :  the  earth  is  satisfied  with  the  fruit  of  thy  works. 
He  causeth  the  grass  to  grow  for  the  cattle,  and  herb  for  the  service  of  man  : 
wine  to  make  glad  his  heart,  and  oil  to  make  his  face  shine,  and  bread  to 
strengthen  man's  heart,'  &c.,  Ps.  civ.  13-15.  With  such  thirsty  appetite, 
and  no  less  happy  success,  doth  the  good  soul  swallow  the  dew  of  grace.  If 
you  perceive  not  when  the  faithful  take  it,  you  may  see  they  have  it ;  for 
their  fruits  testify  it.  It  is  a  most  evident  demonstration  that  they  have 
been  beholden  to  the  gospel,  they  have  a  sanctified  life.     '  Drinks  it  in.' 

There  be  very  many  great  drinkers  in  the  world.  The  main  drunkenness, 
that  gives  denomination  to  all  the  rest,  is  that  throat-drunkenness,  whereof 
the  prophet,  Vce  fortibus  ad  pofcmdum  !  These  are  they  that  will  not  drink 
this  mystical  wine  in  the  church,  so  mllingly  as  be  drunk  in  the  taphouse. 
Wine-worshippers,  that  are  at  it  on  their  knees,  protesting  from  the  bottom 
of  their  hearts  to  the  bottom  of  their  cups ;  if  the  health  be  not  pledged, 
actum  est  de  amicitia,  farewell  friendship.  I  have  read  of  a  street  in  Rome, 
called  Vicus  sobrius,  Sober  Street.  Find  such  a  street  in  any  city  or  popul- 
ous town  in  England,  and  some  good  nmn  will  put  it  in  the  chronicle. 

It  hath  been  said,  that  the  Germans  are  great  drinkers ;  and  therefore  to 
carouse  is  held  to  be  derived  from  them,  the  word  being  originally  to  gar- 
rowse,  which  is  to  drink  off  all  :  gar  signifj-ing  totum.  So  the  Germans  are 
called  by  themselves  Germanni,  quasi  toti  hojnines,  as  if  a  German  were 
Allr-man  ;  according  to  another  denomination  of  their  countiy,  Allemand. 
And  so  we  are  grown  to  think  him  that  can  tipple  soundly,  a  tall  man,  nay. 


444  A  DIVINE  HERBAL.  [SeRMON   LII. 

all-man  from  top  to  toe.  But  if  England  plies  her  liquor  so  fast  as  she  be- 
gins, Germany  is  like  to  lose  her  charter.  I  have  heard  how  the  Jesuits 
outstripped  the  Franciscans.  Indeed  St  Francis  at  the  first  meeting  saw 
six  thousand  friars.  Ignatius,  because  he  could  not  begin  liis  order  with  so 
many,  made  up  the  number  in  devils.  The  Germans  had  of  us  both  priority 
and  number  for  drunkards.  Our  English  beggars  first  got  the  fashion  ;  but " 
because  their  number  was  short,  and  it  was  like  that  the  nation  would  be 
disgraced,  it  was  agreed  to  make  it  up  in  gallants. 

No  marvel  if  the  Lord  for  this  threaten  us  with  the  rod  of  famine,  and  to 
scourge  us  with  that  most  smarting  string  of  his  whip.  God  hath  laid  him- 
self fair  in  his  bow  already,  and  is  ready  to  draw  this  arrow  up  to  the  head, 
and  send  it  singing  into  our  bosoms.  Fer7'o  scevior  fames ;  it  is  one  of  God's 
sorest  judgments.  Beasts  and  sword  kill  quickly;  and  the  plague  is  not 
long  in  despatching  us  ;  but  dearth  is  a  lingering  death.  '  They  that  be  slain 
with  the  sword  are  better  than  they  that  be  slain  with  hunger ;  for  these 
pine  away,  stricken  through  for  want  of  the  fruits  of  the  field,'  Lam.  iv.  9. 
We  see  how  our  seasons  are  changed,  because  we  can  find  no  season  for  re- 
pentance. Our  springs  have  been  gi-aves  rather  than  cradles ;  our  summers 
have  not  shot  up,  but  withered  our  grass  ;  our  autumns  have  taken  away  the 
flocks  of  our  sheep ;  and  for  our  latest  harvest,  we  have  had  caiise  to  invert 
the  words  of  our  Saviour,  Luke  x.  2.  He  saith,  '  The  harvest  is  great,  but 
the  labourers  are  few :  joray  ye  therefore  the  Lord  to  send  forth  more 
labourers  into  his  harvest.'  But  we  might  have  said,  '  The  labourers  are 
many,  and  the  harvest  is  small :  pray  ye  therefore  the  Lord  to  send  a  greater 
harvest  for  the  labourers.'  God  hath  thus,  as  it  were,  pulled  the  cup  from 
the  drunkard's  lips ;  and  since  he  will  know  no  measure,  the  Lord  will  stint 
him.  If  there  will  be  no  voluntary,  there  shall  be  an  enforced  fast.  We 
have  other  great  drinkers  besides. 

What  say  you  to  those  that  drink  up  whole  towns,  unpeople  countries, 
depopulate  villages,  enclose  fields  1  that,  Pharisee-like,  swallow  up  poor 
men's  houses,  drink  their  goods,  though  mingled  with  tears  of  dam  and 
young  ones,  mother  and  children  1  Are  not  these  horrible  drinkers  1  Sure 
God  will  one  day  hold  the  cup  of  vengeance  to  their  lips,  and  bid  them  drink 
their  fills. 

The  proud  man  is  a  great  drinker.  It  is  not  his  belly,  but  his  back,  that 
is  the  drunkard.  He  pincheth  the  poor,  racks  out  the  other  fine,  enhanceth 
the  rent,  spends  his  own  means,  and  what  he  can  finger  besides,  upon 
clothes.  If  his  rent-day  make  even  with  his  silk-man,  mercer,  tailor,  he  is 
well.  And  his  white  madam  drinks  deeper  than  he.  The  walls  of  the  city 
are  kept  in  reparation  with  easier  cost  than  a  lady's  face,  and  the  appurte- 
nances to  her  head. 

The  ambitious  is  a  deep  drinker.  Oh,  he  hath  a  dry  thirst  upon  Mm.  He 
loves  the  wine  of  promotion  extremely.  Put  a  whole  monopoly  into  the  cup, 
and  he  will  carouse  it  off.  There  is  a  time  when  other  drunkards  give  over 
for  a  sleeping-while  :  this  drinker  hath  never  enough. 

Your  grim  usurer  is  a  monstrous  drinker.  You  shall  seldom  see  him 
drunk  at  his  own  cost ;  yet  he  hath  vowed  not  to  be  sober  till  his  doomsday. 
His  brains  and  his  gown  are  lined  \\ith  fox ;  he  is  ever  a-foxing.  It  may 
be,  some  infernal  spirit  hath  put  love-powder  in  his  drink,  for  he  dotes  upon 
the  devil  extremely.  Let  him  take  heed ;  he  shall  one  day  drink  his  own 
obligations,  and  they  will  choke  him. 

The  rol>altar  is  a  huge  drinker.  He  loves,  like  Belshazzar,  to  drink  only 
in  the  goblets  of  the  temple.     Woe  unto  him,  he  carouses  the  wine  he  never 


IlfiB.  VI.  7,  8.]  A  DIVINE  HERBAL.  445 

sweat  for,  and  keeps  the  poor  minister  thirsty !  The  tcntli  sheaf  is  his  diet ; 
the  tenth  fleece  (oh,  it  is  a  golden  fleece,  he  thinks)  is  his  drink ;  but  the 
wool  shall  choke  him.  Some  drink  down  whole  churches  and  steeples ;  but 
the  bells  shall  ring  in  their  bellies. 

Every  covetous  worldling  is  a  great  drinker ;  he  swallows  aunrni  potahile 
as  his  diet-drink.  And  like  an  absolute,  dissolute  drunkard,  the  more  he 
drinks,  the  drier  he  is ;  for  he  hath  never  enough.  It  may  be  said  of  him 
as  it  was  of  Bonosus,  whom  the  emperor  Aurelian  set  to  drink  with  the 
German  ambassador  :  Not  a  man,  but  a  rundlet  filled  with  vnwa. 

And  my  fine  precise  artisan,  that  shuns  a  tavern  as  the  devil  doth  a  cross, 
is  often  as  drunk  as  the  rankest.  His  language  doth  not  savour  of  the  pot ; 
he  swears  not,  but  '  indeed !'  But  trust  him,  and  indeed  he  will  cozen  you  to 
your  face.  The  love  of  money  hath  made  him  drunk.  And  though  tlie 
proverb  be,  In  vino  Veritas;  yet  as  drunk  as  he  is,  you  shall  never  have 
truth  break  out  of  his  lips. 

And  the  unconscionable  lawyer,  that  takes  fees  on  both  hands,  as  if  he 
could  not  drink  but  with  two  cups  at  once,  is  not  he  a  great  drinker  1  If 
what  is  wanting  in  the  goodness  of  the  cause  be  supplied  in  the  greatness  of 
the  fees,  oh  these 

'Foecundi  calices,  quem  non  fecere  clisertum?' 

Let  all  think  these  ebrieties  must  be  accounted  for.  How  fearful  v/ere  it 
if  a  man's  latter  end  should  take  him  drunk  !  '  Take  heed  to  yourselves, 
lest  at  any  time  your  hearts  be  overcharged  with  surfeiting  and  drunkenness, 
and  so  that  day  come  upon  you  unawares,'  Luke  xxi.  34.  In  corporal 
ebriety  the  soul  leaves  a  drunken  body;  in  spiritual,  the  body  leaves  a 
drunken  soul :  both  desperately  fearful. 

There  is  yet  a  last,  and  those  a  blessed  sort  of  drinkers,  which  drink  in 
this  sweet  rain  of  grace  and  mercy.  They  do  not  only  taste  it  •  so  do  the 
wicked  :  ver.  4,  '  They  have  tasted  of  the  heavenly  gift ;  they  have  tasted 
of  the  good  word  of  God,  and  of  the  powers  of  the  world  to  come.'  Nor 
drink  it  only  to  their  throat,  as  if  they  did  gargarise  the  word,  as  carnal 
politicians  and  fonual  professors  do.  They  must  attend,  they  must  admit, 
but  no  further  than  their  throats ;  they  wiU  but  gargarise  the  gospel.  It 
shall  never  come  into  their  stomachs,  never  near  their  hearts.  But  these 
drink  it  in,  digest  it  in  their  consciences,  take  liberal  draughts  of  it,  and  do 
indeed  drink  healths  thereof.  Common  health-maintainers  drink  their  sick- 
ness.    Therefore  says  the  modem  poet  honestly : — 

*  Una  salus  sanis  nullam  potare  salutem.' 

But  this  is  a  '  saving  health  : '  such  as  our  Saviour  began  to  us,  when  he 
drank  to  us  in  his  own  blood,  '  a  saving  health  to  aU  nations.'  And  we  are 
bound  to  pledge  him  in  our  faith  and  thanlcfulness,  as  David  ;  *  I  will  take 
the  cup  of  salvation,  and  bless  the  name  of  the  Lord.'  This  is  a  hearty 
draught  of  the  waters  of  life ;  the  deeper  the  sweeter.  Blessed  he  is  that 
drinks  soundly  of  it,  and  ■o'ith  a  thirsty  appetite  !  There  is,  as  divines  say, 
sancta  ebrielas/^  such  as  fell  on  the  blessed  apostles  on  Whitsunday,  Acts 
ii.  They  were  drunk,  not  with  new  ■^^•ine,  but  with  the  Holy  Ghost.  This 
holy  plenitude  doth,  as  it  were,  inebriate  the  s(mls  of  the  saints  :  *  They 
shall  be  abundantly  satisfied  witli  the  fiitness  of  thy  house ;  and  thou  shalt 
make  them  drink  of  the  river  of  thy  pleasures,'  Ps.  xxxvi.  8.  The  spouse 
sings  of  her  kindness :  '  He  brought  me  to  the  banqueting-house,  and  his 

*  Ardens. 


446  A  DIVINE  HERBAL.  [SerMON   LIL 

banner  over  me  was  love.  Stay  me  with  flagons,  and  comfort  me  with 
apples,  for  I  am  sick  of  love,'  Cant.  ii.  4,  5.  In  the  original  it  is  called, 
'  house  of  wine.'  Christ  hath  broached  to  his  church  the  sweet  wine  of  the 
gospel,  and  our  hearts  are  cheered  with  it;  our  souls  made  merry  with  flagons 
of  mercy.  Come  to  this  wine,  Bibite  et  inebriamini, — '  Eat,  0  friends;  drink, 
yea,  drink  abundantly,  0  beloved,'  Cant.  v.  1  :  drink  and  be  drunk  with  it. 
God  will  be  pleased  with  this,  and  no  other  but  this,  drunkenness.  The 
vessel  of  our  heart  being  once  thus  filled  with  grace,  shall  hereafter  be  re- 
plenished with  glory. 


THE  PEAISE  OF  FEETILITY. 


For  the  earth  which  drinketh  in  the  rain  that  cometh  oft  upon  it,  and 
h'ingeth  forth  herbs  meet  for  them  hy  ivhom  it  is  dressed,  receiveth  bless- 
ing from  God. — Heb.  VI.  7. 

That  difference  which  the  philosophers  put  between  learning  and  metals  we 
may  truly  find  between  human  writings  and  God's  Scriptures  conferred. 
They  that  dig  in  the  one  find  parvum  in  magna,  a  little  gold  in  a  great  deal 
of  ore  ;  they  that  dig  in  this  rich  field — which  the  wise  merchant  sold  all 
he  had  to  purchase — find  magnum  in  parvo,  much  treasure  in  a  few  words. 
III.  We  have  heard  how  the  good  earth  is  beholden  to  God  for  his  holy 
rain ;  the  next  circumstance  objects  to  our  meditation  this  earth's  thankful 
fertility  :  '  It  bringeth  forth  herbs  meet  for  them  by  whom  it  is  dressed.' 
Every  word  transcends  the  other ;  and  as  it  excludes  some  vicious  defect,  so 
demonstrates  it  also  some  gradual  virtue. 

1.  '  It  brings  forth.'  It  is  not  barren,  like  a  dead  ground  that  yields 
neither  herbs  nor  weeds.  This  is  no  idle  heart,  that  doth  neither  good  nor 
harm ;  that,  like  a  mere  spectator  of  the  world,  sits  by  with  a  sUent  contem- 
plation ;  for  whom  was  made  that  epitaph  : — 

*  Here  lies  he,  was  bom  and  cried. 
Lived  threescore  years,  fell  sick,  and  died ; ' 

doing  neither  profit  nor  prejudice  to  the  country  he  lived  in.     Here  is  no 
such  stupid  neutrality,  nor  infructuous  deadness  :  '  It  brings  forth.' 

2.  They  are  not  weeds  it  produceth,  but  '  herbs.'  A  man  had  as  good  do 
nothing  as  do  naughty  things.  It  is  less  evil  to  sit  still  than  to  run  swiftly 
in  the  pursuit  of  wickedness.  They  that  forbear  idleness  and  fall  to  lewd- 
ness, mend  the  matter,  as  the  devil,  in  the  tale,  mended  his  dame's  leg : 
when  he  should  have  put  it  in  joint,  he  broke  it  quite  in  pieces.  It  is  not 
enough  that  this  ground  bring  forth,  but  that  it  yield  herbs.  Of  the  two, 
the  barren  earth  is  not  so  evil  as  the  wicked  earth ;  that  men  pity,  this  they 
curse.     '  It  brings  forth  herbs.' 

3.  Neither  is  it  a  paucity  of  herbs  this  ground  afforded,  but  an  abund- 
ance :  not  one  herb,  but  herbs ;  a  plural  and  plentiful  number.  There  is 
neither  barrenness  nor  bareness  in  this  ground;  not  no  fruits,  not  few  fruits, 
but  many  herbs. 

4.  Lastly,  they  are  such  herbs  as  are '  meet  for  the  dresser  :'  such  as  God 


443  THE  PEAISE  OF  FERTILITY.  [SeRMON   LIII. 

expects  of  the  garden,  who  planted  it ;  such  as  he  will  accept,  not  in  strict 
justice  for  their  own  worth,  but  in  great  mercy  for  Jesus  Christ,  '  Meet  for 
them  by  whom  it  is  dressed. 

"We  have  now  opened  the  mine,  let  us  dig  for  the  treasure.  Four  demon- 
strations commend  this  good  ground  : — 

1.  It  is  fruitful. 

2.  It  is  fruitful  in  good. 

3.  It  is  fruitful  in  much  good. 

4.  It  is  fruitful  in  such  good  as  the  dresser  loolcs  for. 

1.  Fertilitj':  *It  brings  forth.'  Barrenness  hath  ever  been  held  a  curse,  a 
shame,  rejjroach.  So  the  mother  of  John  Baptist  insinuated  :  '  Thus  hath 
the  Lord  dealt  with  me  in  the  days  wherein  he  looked  on  me,  to  take  away 
my  reproach  among  men,'  Luke  i.  25.  When  God  will  bring  the  gospel, 
and  with  it  salvation  to  the  Gentiles,  he  is  said  to  take  away  their  barren- 
ness. So  was  it  prophesied,  Isa.  liv.  1  ;  so  was  it  accomplished,  Gal.  iv.  27  : 
'Rejoice,  thou  barren  that  bearest  not;  break  forth  and  cry'  with  joy,  'thou 
that  travaUest  not :  for  the  desolate  hath  many  more  children  than  she  that 
hath  a  husband.'  The  primordial  praise  of  this  good  ground  is,  that  it  is 
not  barren.  This  fertility  in  the  Christian  heart  doth — (1.)  conclude  thank- 
fulness ;  (2.)  exclude  idleness. 

(1.)  For  the  former.  God  hath  given  him  rain  for  this  purpose,  that  he 
should  bring  forth  fruit ;  if  he  should  take  the  rain,  and  not  answer  the 
sender's  hopes,  he  were  unthankfid.  The  good  man  considers  the  end  why 
he  received  any  blessing,  and  examines  what  God  meant  in  conferring  on 
him  such  a  benefit.  Hath  God  given  him  wisdom  1  Solomon  hath  taught 
him  to  '  let  his  fountains  be  dispersed  abroad,  and  his  rivers  of  waters  in 
the  streets,'  Prov.  v.  16.  Whether  thy  knowledge  be  great  in  divine  things, 
ianquam  lummare  majiis,  or  in  human,  tanqiiam  luminare  minus,  remember 
our  Saviour's  lesson,  Matt,  v.,  '  Put  not  your  light  under  a  bushel,  but  upon 
a  candlestick,  that  it  may  give  light  to  all  that  are  in  the  house.  Let  your 
light  shine  before  men,'  &c.  They  that  are  God's  lights,  must  waste  them- 
selves to  give  light  to  others.  Non  licet  habere  ^^Tivatum,  ne  2yrivemur  e«,* 
— To  keep  it  private  is  the  way  to  be  deprived  of  it.     So  the  old  verse — 

'  Scire  tuum  nihil  est,  nisi  te  scire  hoc  sciat  alter/ — 

As  we  miLst  not  be  wise  in  ourselves,  so  nor  only  wise  to  ourselves.  He 
that  conceals  his  knowledge,  cancels  it,  and  shall  at  last  turn  fool.  Do  not 
enclose  that  for  several  which  God  hath  meant  common.  The  not  employ- 
ing will  be  the  impairing  of  God's  gifts. 

This  is  the  fruit  which  the  good  ground  must  send  forth,  for  all  the  seeds 
of  grace  sown  in  it.  Neither  doth  this  instruction  bound  itself  with  our 
spiritual,  but  extends  also  to  our  temporal  gifts.  Hast  thou  riches  1  When 
God  scattered  those  blessings  upon  thee,  in  the  seed-time  of  his  bounty, 
he  intended  thou  shouldst  return  him  a  good  crop  at  the  harvest.  Be 
thankful  then,  in  doing  that  with  them  for  which  God  gave  them.  Custos  e$ 
tuariim,  non  dominus,  facidtatum, — Thou  art  a  deputed  steward,  not  an  in- 
dependent lord,  of  thy  wealth,  God  meant  them  to  promove  and  help  for- 
ward thy  journey  to  heaven  ;  let  them  not  retard  thy  course,  or  put  thee 
quite  out  of  the  way.  Thou  art  a  thankful  ground,  if  thou  suffer  thy  riches 
to  bring  forth  those  fruits  which  the  hand  of  God  looks  to  gather  from 
them.  Be  merciful,  be  charitable,  be  helpful.  Slips  pauperum,  thesaurus 
divitum, — The  rich  man's  treasure  is  the  poor  man's  stock.  The  distressed 
*  Aug.  Conf.,  lib.  xii.,  cap.  25. 


HeB.  VI.  7.]  THE  PRAISE  OP  FEETILITY.  44:9 

soul  .asks  but  his  own.  Christ  may  say  to  thee  in  the  beggar's  person, 
*  Pay,'  not  give,  '  me  a  penny  thou  owest  me.'  Da  viihi  ex  eo  quod  tibi  dedi : 
de  meo  qxiocro,  non  de  tuo :  da  et  redde,''' — Give  me  of  that  which  I  gave 
thee :  I  demand  some  of  my  own,  not  of  thine  :  it  is  more  properly  a 
restoring  than  a  gift.  Feiimusque  damusque  vicissim.  Thou  askest  the 
Lord,  and  he  giveth  thee;  but  on  this  condition,  that  thou  give  him  some 
of  it  back  again.  Thou  art  more  truly  the  beggar,  and  God  but  a  demander 
of  a  just  and  easy  retribution.     This  is  not  aU. 

God  did  also  mean  that  thyself  should  take  comfort  in  these  things.  It 
is  a  part  of  that  blessedness  wliich  the  Psalmist  promiseth  to  him  that  feareth 
the  Lord  :  '  Thou  shalt  eat  the  labour  of  thine  hands ;  happy  shalt  thou  be, 
and  it  shall  be  well  with  thee,'  Ps.  cxxviii.  2.  For  God  gave  wine  for  this 
purpose,  *  to  make  glad  the  heart  of  man,  and  oil  to  make  his  face  shine, 
and  bread  to  strengthen  his  heart,'  Ps.  civ.  15.  How  doth  man  divert 
God's  goodness,  when  he  turns  his  blessing  into  a  curse,  and  puts  his  good 
creatures  from  their  intended  uses  !  '  The  lambs  are  for  thy  clothing,  and 
the  goats  are  the  price  of  thy  field,'  saith  the  wise  man,  Prov.  xxvii.  25, 
Thou  must  wear  the  wool,  and  drink  the  milk  of  thy  own  flock.  Neither 
be  so  sparing  as  to  starve  thyself  in  the  midst  of  thine  own  plenty ;  as  the 
covetous  wretch  that  dares  not  eat  an  egg  lest  he  should  lose  a  chicken. 
Nor  so  profuse  to  thy  own  lusts,  that  thou  shouldst  give  all,  vel  veneri,  vel 
i)entri.  Not  that  surfeits  or  wine  should  sluice  out  thy  estate  into  thy  belly. 
Not  that  with  unnecessary  quarrels  of  law,  thou  shouldst  afflict  and  weary 
thy  neighbours.  O  madness  !  that  to  put  out  both  thy  brother's  eyes,  thou, 
shouldst  put  out  one  of  thine  own;  nay,  both  thine  own  for  one  of  his. 
Ungrateful  men  for  God's  great  mercy :  that  what  they  get  by  peace  with 
foreign,  vainly  spend  it  in  civil  wars;  where  the  lawyers  set  them  together, 
as  men  clap  on  unwilling  mastiffs  !  IMost  commonly  they  fight  at  the  long 
■weapon;  a  tedious,  wearying,  weather-beaten  suit.  Sometimes  they  fight 
close  :  poniard  and  pistol,  killing  quarrels ;  laying  trains  for  one  another, 
tni  both  be  blown  up.  Can  the  back  of  charity  bear  no  load  ?  Are  the 
sinews  of  love  grown  so  feeble  1  Alas,  fools  !  you  get  both  nothing  but  the 
blows ;  the  lawyer  goes  away  with  the  A^ctory.  He  fills  his  purse,  and  you 
come  home  both  well  beaten. 

Well,  the  good  ground  knows  no  such  end  for  God's  blessings.  He  sees 
with  the  eye  of  faith  another  intentional  meaning  for  such  bounty.  He  doth 
not  say  of  his  riches,  as  the  atheists  of  their  tongues,  '  They  are  our  own,' 
Ps.  xii.  4.  What  hath  magistrate  on  the  bench,  or  preacher  in  the  pulpit, 
or  friend  in  private,  to  do  with  it  1  I  waste  none  of  theirs ;  let  me  do  with 
my  own  as  I  list.  But  saith  the  Apostle,  '  Fool,  what  hast  thou  that  thou 
hast  not  received?'  And  wherefore  hast  thou  received  them ?  To  satiate 
thy  own  lusts  ?  or  to  '  bring  forth  fruit  meet  for  them  by  whom  thou  art 
dressed  V  There  is  nothing  that  a  man  can  properly  and  in  district  terms 
call  his  own  but  his  sins.  His  impieties,  Aveaknesses,  ignorances,  vices,  lusts; 
these  are  his  own.  All  good  things  are  God's  gifts,  James  i.  17.  Be  thank- 
ful then,  and  after  the  rahi  of  mercy,  bring  forth  the  herbs  of  obedience. 
You  see  what  this  fertility  concludes — thankfulness.  Hear  now  what  it 
excludes  : — 

(2.)  Idleness.  This  good  ground  lies  not  dead  and  barren,  nor  returns 
all  heaven's  rain  with  a  naked  and  neutral  acceptation  :  it  brings  forth. 
You  read,  Luke  xix.,  of  a  servant,  to  whom,  when  his  lord  had  entrusted  a 
talent,  he  hid  it  in  the  ground,  as  a  hoarder  his  money,  to  keep  it  safe. 

*  Chrj-s. 
VOL.  II.  2  F 


450  THE  PRAISE  OP  FERTILITY.  [SeRMON   LIIL 

And  at  his  Lord's  return,  Lomine  ecce  tuum;  he  answered  his  account  with, 
'  Lord,  behold  thine  own.'  I  knew  that  thou  wert  severus  magister,  '  a  hard 
master;'  therefore  I  thought  it  my  securest  course  to  make  good  thine  own 
again.  But  the  lord  replied,  £Jx  ore  tuo, — '  0  evil  servant,  out  of  thy  own 
mouth  I  condemn  thee.'  Thou  shouldst  then  have  answered  my  austerity 
with  thy  laborious  care  of  my  advantage.  Therefore  hear  his  doom  :  '  Cast 
ye  the  unprofitable  servant  into  outer  darkness ;  there  shall  be  weeping  and 
gnashing  of  teeth,'  Matt.  xxv.  30.  He  did  not  evil  with  his  talent ;  no,  it 
was  enough  to  condemn  him,  he  did  nothing.  There  is  abundance  of  this 
dead  ground  in  the  world,  which  brings  forth  nothing.  Idle  wretches,  that 
sleep  out  time  and  admonition ;  but  their  '  damnation  sleepeth  not,'  2  Pet. 
ii.  3.  It  was  never  said,  '  Samson  hath  lost  his  strength,'  till  he  slept  in  the 
lap  of  Delilah.  Idleness  doth  neither  get  nor  save ;  there  is  nothing  more 
empty  of  good  fruits,  nor  more  abundantly  pregnant  with  evU.  That  man 
doth  Ul  that  doth  nothing,  and  he  loseth  whiles  he  gains  not.  Many  be- 
holding, with  cowardly  and  carnal  eyes,  what  a  long  and  troublesome  journey 
it  is  to  heaven,  sit  them  down  and  fall  fast  asleep.  0  barren  ground  !  wUl  ye 
bring  forth  nothing  ?  Is  difficulty  made  your  hindrance,  that  should  be  a 
spur  to  your  more  eager  contention  ?  Know  you  not  that  the  violent  shall 
get  the  kingdom  of  heaven  ?  Some  can  follow  their  dogs  all  day  in  the  field; 
others  hunt  Mammon  dry-foot  in  their  shops  year  after  year,  and  never  com- 
plain of  weariness.  Only  an  hour  or  two  in  the  church  puts  an  ache  into 
our  bones ;  as  if  nothing  wearied  us  so  soon  as  well-doing.  Is  it  fear  of  too 
much  labour  that  keeps  you  from  God  1  Why  doth  not  the  same  reason 
deter  you  from  serving  the  devil  ?  His  laws  are  true  burdens,  and  his  ser- 
vice drudgery;  but  '  Christ's  yoke  is  easy,  and  his  burden  light,'  Matt. 
3d.  30. 

I  may  boldly  affirm  it :  your  covetous  man  takes  more  pains  to  go  to  heU, 
than  the  godly  ordinarily  to  get  to  heaven.  He  riseth  early,  and  resteth 
late,  and  eats  the  coarse  bread  of  sorrow ;  and  after  tedious  and  odious 
misery,  goes  to  the  devil  for  his  labour.  Shall  we  refuse  easier  pains  for  a 
far  better  recompense  ?  It  is  but  Satan's  subtlety  that  makes  men  believe 
the  passage  to  life  so  extremely  difficult,  that  it  is  impossible.  Herein  the 
devU  doth  like  the  inhospitable  savages  of  some  countries,  that  make  strange 
fires  aijd  a  show  of  dismal  terrors  upon  the  shores,  to  keep  passengers  from 
landing.  The  sluggard,  says  Solomon,  doth  but  feign  bears  and  lions  (as 
the  superstitious  doth  bugs*)  in  the  way,  as  apologies  for  idleness,  that  he 
may  sit  still  and  be  at  ease.  The  slothful  person  is  the  devil's  shop,  wherein 
he  worketh  engines  of  destruction.  He  is  most  busy  in  the  lazy.  'But 
whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might ;  for  there  is  no 
work,  nor  knowledge,  nor  device,  nor  wisdom  in  the  grave,  whither  thou  goest,' 
Eccles.  ix.  10.  If  thy  soul  be  watered  with  the  dew  of  heaven,  thou  must 
needs  bring  forth.     What  1 

2.  *  Herbs.'  There  is  fertility  in  goodness.  The  eldest  daughter  of  idle- 
ness is  to  do  nothing ;  the  next-born,  to  do  something  to  no  purpose.  But 
the  good  man  is  not  only  doing,  but  well-doing  :  '  Blessed  is  that  servant, 
whom  his  lord  when  he  cometh  shall  find  so  doing,'  Matt.  xxiv.  46.  This 
so  consists  in  doing  honum  and  bene;  as  the  former  verse  may  seem  to  inti- 
mate. He  'gives  them  meat,'  there  he  doth  good;  'in  due  season,'  there  he 
doth  it  well.  The  forbearance  of  wickedness  is  not  enough  to  acquit  the 
soul,  but  the  performance  of  righteousness.  The  rich  glutton  is  tormented 
ia  heU,  not  because  he  did  hurt,  but  because  he  did  not  help,  Lazarus.  Non 
*  That  is,  *  bugbears.'— Ed. 


Heb.  VI.  7.]  the;  praise  of  fertility,  451 

quod  ahstulerit  alienct,  sed  quod  non  donarit  sua,  saith.  St  Chrysostom, — Not 
for  takiiif  away  another  man's,  but  for  not  giving  his  own.  He  would  not 
give  the  poor  the  crumbs  that  fell  from  his  board,  and  so  facere  damna 
lucrum,  make  a  gain  of  his  losses ;  for  they  were  lost  that  fell  from  his 
libertine  table,  and  yet  would  have  refreshed  the  hungry  and  famished  souL 
But  Dives  would  not  give  a  cmmb  to  get  a  crown.  He  wore  fine  linen,  but 
it  was  his  own ;  he  was  clothed  in  rich  purple,  but  it  was  his  own ;  he  fared 
sumptuously  every  day,  but  he  did  eat  liis  own  meat :  he  took  none  of  all 
this  from  Lazarus.  Yet  he  went  to  hell.  God  condemned  him  because  he 
did  not  give  some  of  this  to  Lazarus.  Thus  it  is  not  only  the  commission 
of  lewdness  that  sinks  men  to  hell,  but  even  also  the  omission  of  goodness. 
Dost  thou  hear,  0  earth  ?  unless  thou  bring  forth  herbs,  thou  shalt  be  con- 
demned. The  fig-tree  had  no  bad  fruit  on  it ;  yet  was  it  cursed,  because  it 
had  none  at  aU.  The  axe  that  is  laid  to  the  root.  Matt.  iii.  10,  shall  hew 
down  even  *  that  tree  which  brings  not  forth  good  fruit,'  though  it  bring 
forth,  no  evil.    Fire  shall  take  the  barren,  as  well  as  the  weedy  ground. 

'  Except  your  righteousness  shall  exceed  the  righteousness  of  the  scribes 
and  Pharisees,  ye  shall  not  enter  into  the  kingdom  of  heaven,'  Matt.  v.  20. 
Wherein,  methinks,  our  Saviour  implieth  a  threefold  gradation  to  heaven  : — 
First,  there  must  be  justitia,  righteousness  ;  a  habitual  practice  of  godliness ; 
an  uncorrupt  Hfe,  which  shall  only  be  entertained  to  God's  hill,  Ps.  xv.  2. 
But  the  ground  must  be  made  good  before  it  can  produce  good  herbs ;  for 
the  person  must  be  accepted  before  the  work.  And  this  work  must  be  good, 
both  quoad  fontem  and  quoad  finem,;  we  must  derive  it  from  an  honest 
heart,  and  drive  it  to  a  right  end.  In  the  next  place,  this  righteousness 
must  be  a  man's  own.  Nisi  justitia  vestra.  Here  that  ground  which  'brings 
forth  herbs  receiveth  blessing;'  not  that  borrows  them  of  another.  For  so, 
as  stony  and  barren  a  heart  as  Cheapside  may  be  a  far  richer  garden  than 
some  of  those  where  those  herbs,  brought  thither,  naturally  grew.  The  Pope 
hath  a  huge  garden  of  these  herbs,  wherewith  he  can  store  as  many  as  wiU 
pay  for  them.  John  Baptist  fasted  more  than  he  was  commanded ;  and 
Mary  lived  more  strictly  than  God  required.  Now  the  church  of  Kome 
keeps  an  herbal  of  these  superabundant  works ;  and  money  may  have  store 
of  them.  But  heaven  and  Ptome  stand  a  great  way  asunder.  And  as  God 
never  gave  the  Pope  authority  to  make  such  bargains,  so  he  never  means  to 
stand  to  them.  It  is  not  only  spoken,  but  commanded  to  be  written  of  the 
dying  saints,  that  'their  works  follow  them,'  Eev.  xiv.  13  :  their  own  works, 
not  the  works  of  others.  No  righteousness  of  friend  living,  or  of  saint  dead, 
shall  do  thee  good ;  but  the  herbs  of  thy  own  garden  shall  be  accepted  of 
God.  Lastly,  this  righteousness  must  excel,  nisi  ahundaverit.  If  it  come 
short  of  those  that  come  short  of  heaven,  what  hope  have  you  ?  It  must 
exceed  innocence,  and  come  to  real  goodness. 

We  have  not  sufficiently  discharged  our  duties  in  being  painful  unless  we 
be  profitable.  Some  will  take  no  pains  unless  the  devil  set  them  on  work. 
They  must  be  their  own  carvers  in  their  employment,  or  they  will  sit  idle. 
But  so  a  man  may  work  and  have  no  thanks  for  his  labour.  It  is  not  then 
simply  and  only  bringing  forth  commends  a  ground,  but  bringing  forth 
herbs. 

The  fruit  of  Peter's  repentance  is  not  to  deny  his  Master  no  more,  but  to 
stand  to  him  to  the  death.  We  think,  if  we  forbear  our  wonted  notorious 
sins,  we  are  on  the  sudden  excellent  Christians,  As  if  God  were  beholden 
to  us  for  not  wounding  his  name  with  oaths,  for  not  playing  out  Sabbaths, 
for  not  railing  on  his  gospel,  for  not  oppressing  his  poor  members ;  when  we 


452  THE  PRAISE  OF  FERTILITV.  [SeRMON   LIII. 

neither  relieve  tlie  poor,  nor  obey  the  gospel,  nor  hallow  his  Sabbaths,  nor 
honour  his  name.  Perhaps  a  usurer,  when  he  hath  gotten  enough,  will 
cease  that  damned  trade  ;  now  he  is  sure  of  heaven  in  a  trice.  Alas  !  how 
repents  Zaccheus  if  he  restores  not  1  Shall  I  go  a  step  higher  ?  If  he  give 
not  liberally,  and  shew  compassion  to  the  afflicted  saints  1  Perhaps  an  old 
adulterer,  when  his  sap  is  grown  to  cinders,  breaks  off  his  uncleanness.  "When 
the  envious  loseth  his  object,  he  may  suspend  his  malice.  But  where  are 
the  returned  fruits  of  penitence,  manifest  and  visible  obedience  ?  Say  the 
weeds  are  gone,  where  be  the  herbs  ?  To  root  up  the  weeds  is  but  the  first 
step  to  heaven ;  and  some  are  forty,  threescore  years  taking  this  step.  How 
long  will  it  be  ere  their  garden  be  set  mth  good  growing  herbs  1  But  '  curse 
ye  Meroz,  said  the  angel  of  the  Lord,  curse  ye  bitterly  the  inhabitants  thereof; 
because  they  came  not  to  the  help  of  the  Lord,' — and  that  it  might  fully 
appear  that  this  curse  came  not  on  them  for  taking  part  with  God's  enemies 
and  fighting  against  him,  but  only  for  denial  of  succour,  the  song  doubles  it, 
— '  to  the  help  of  the  Lord  against  the  mighty,'  Judges  v.  23.  The  offended 
Lord  delivered  that  servant  to  the  tormentors,  that  did  not  extort  from  his 
fellow  that  he  had  no  right  to,  nor  wrest  away  another's  goods,  but  did  only 
say,  '  Pay  me  that  thou  owest ;'  and  in  a  harsh  manner,  or  nnmerciful  mea- 
sure, required  his  own  due.  Matt,  xviii.  34.  It  is  the  form  of  the  last  doom, 
'I  was  hungry,  and  ye  gave  me  no  meat,'  Matt.  xxv.  42  ;  though  you  took 
not  away  mine,  yet  for  not  giving  your  own,  '  Go,  ye  cursed.' 

But  if  that  ground  be  near  unto  cursing  that  brings  not  forth  herbs,  what 
shall  we  say  to  tlia,t  which  brings  forth  weeds  ?  What  hell,  and  how  many 
torments  are  provided  for  oppressing  Dives,  when  Dives  that  but  denied  his 
own  shall  be  tormented  in  endless  flames  !  If  he  were  bound  to  an  everlast- 
ing prison  that  rigorously  prosecuted  his  own  right,  challenged  his  own  debt, 
whither  shall  they  be  cast  that  unjustly  vex  their  neighbours,  quarrel  for 
that  which  is  none  of  theirs,  and  lay  title  to  another  man's  property  ?  If  he 
that  gives  not  his  coat  to  the  naked  shall  lie  naked  to  the  vengeance  of  God, 
then  he  that  takes  away  the  poor  man's  coat  shall  be  clad  with  burning  con- 
fusion. If  he  that  gives  not  wring  his  hands,  he  that  takes  away  shall  rend 
Ms  heart.  The  old  world  did  but  eat  and  drink,  build  and  plant,  marry  and 
be  merr}^,  and  were  swept  away  with  the  besom  of  a  universal  deluge  ;  which 
things  were  in  themselves  lawful :  what  shall  become  of  liars,  swearers, 
adulterers,  idolaters,  malicious,  monstrous,  scandalous  sinners,  whose  works 
are  in  themselves  simply  unlawful  1  There  are  three  sorts  of  ground  men- 
tioned, Mark  iv.,  and  the  very  worst  of  them  receives  the  seed,  yet  aU 
damned :  whither  shall  the  tempest  of  God's  Avrath  drive  them  that  would 
never  give  the  gospel  a  religious  ear  ?     0  beloved,  weigh  it ! 

Our  '  idle  words '  must  come  to  judgment ;  what  shall  be  our  answer  for 
unlawful  deeds  1  If  omission  of  good  works  be  whipped  with  rods,  com- 
mission of  impieties  shall  be  scourged  with  scorpions.  If  they  that  stand  in 
a  lukewarm  neutrality  shall  be  spewed  up,  sure  the  palpable  and  notorious 
offender  shall  be  trodden  under  foot  of  provoked  justice.  Indifferency  shall 
not  scape ;  and  shall  extreme  presumption  be  spared,  that,  like  dogs,  sup 
up  the  dregs  they  have  vomited'?  I  have  read  of  a  Popish  saint,  Henry  the 
Dane,  that  in  a  mad  and  harebrained  devotion,  when  worms  crawled  out  of 
a  corrupt  ulcer  in  his  knee,  did  put  them  in  again.  There  are  such  frantic 
wretches,  that  when  the  word  hath  squeezed  some  poison  out  of  their  con- 
sciences, and  driven  forth  lusts,  like  crawling  worms,  they  in  a  voluntary 
madness  piit  them  in  again.  As  the  serpent  casts  out  her  poison  when  she 
goes  to  the  water  to  drink  ;  when  she  hath  drunk,  sups  it  up  again.     Adam 


HeB.  VI.  7.]  THE  PEAISE  OF  FERTILITY.  453 

lost  himself,  and  all  his  posterity,  by  one  transgression ;  and  do  we  think, 
can  we  hope,  that  our  infinite  sins  shall  scape  judgment  1  Or  do  we  ex- 
tenuate our  iniquities  with  such  self-flattering  mitigation,  that  if  they  be  not 
innumerable,  they  are  pardonable ;  and  that  a  few  shall  bring  no  man  to 
judgment?  And  what  call  we  this  paucity?  As  the  gloss  deals  with  a 
piece  of  Gratian's  Decretum :  the  text  says,  Meretrix  est,  quce  multorum 
libidini  patet, — She  is  a  whore  Avho  serves  many  men's  turns.  Now  the 
gloss  brings  this  indefinite  number  to  a  certain ;  and  gives  multorum  a  rea- 
sonable latitude,  saying,  The  name  of  whore  should  not  be  given  her  till  she 
hath  lain  with  three-and-twenty  thousand  men  !  So  till  we  have  doubled, 
iterated,  and  multiplied  our  lies,  oaths,  oppressions,  lusts,  unto  thousands 
and  thousands,  we  do  not  think  that  we  merit  the  names  of  liars,  swearers, 
oppressors,  or  luxurious  persons.  Beloved,  these  things  must  be  reckoned 
for ;  and  if  nescience  be  beaten  with  stripes,  wilful  impiety  shall  be  burned 
with  fire.  Blessed  ground,  then,  that  '  brings  forth  herbs ; '  and  that  not  in 
scarcity,  but  in — 

3.  Plenty  :  many  herbs.  The  good  ground  is  plentiful  in  fruits.  It  bears 
fruit,  good  fruit,  much  good  fruit.  Multiplicity  of  grace  is  requisite,  though 
not  perfection.  What  garden  is  only  planted  with  one  singular  kind  of 
herb  ?  The  Christian  hath  need  of  many  graces,  because  he  is  to  meet  with 
many  defects,  to  answer  many  temptations,  to  fight  with  many  enemies. 
Therefore,  2  Pet.  i.  5,  '  Join  with  your  faith  virtue,  and  with  virtue  know- 
ledge, and  with  knowledge  temperance,'  &c.  One  jewel  will  not  serve; 
Christ's  spouse  must  have  divers  to  adorn  her.  Cant.  iv.  One  piece  of 
armour  will  not  secure  us ;  we  know  not  which  way  the  blow  will  come,  nor 
•where  it  will  light.  Therefore,  '  Put  on  the  whole  armour  of  God,  that  ye 
may  be  able  to  stand  against  all  the  wiles  of  the  devil,'  Eph.  vi.  11.  The 
loins,  the  breast,  the  head,  the  feet ;  all  parts  must  be  armed.  The  '  fruit 
of  the  Spirit ' — those  happy  fruits  which  the  Spirit  of  God  worketh  in  us 
and  bringeth  out  of  us — is  manifold  :  '  love,  joy,  peace,  long-suffering,  gen- 
tleness, goodness,  faith,  meekness,'  &c.,  Gal.  v.  22.  The  Apostle  chargeth 
us  to  be  *  rich  in  good  works,'  1  Tim.  vi.  18  ;  and  'for  this  cause  bows  his 
knees  unto  the  Father  of  our  Lord  Jesus  Christ,  that,  according  to  the  riches 
of  his  glory,  we  might  be  filled  with  all  the  fulness  of  God,'  Eph.  iii.  14,  16. 
The  reason  is  given  by  Christ :  '  To  whom  much  is  given,  of  them  shall  much 
be  required.'  And  it  was  his  commendation  of  Llary  Magdalene,  that  be- 
cause '  she  had  much  forgiven  her,  therefore  she  loved  much.' 

Happy  then  is  that  ground  wliich  abounds  with  good  herbs  ;  the  fruits  of 
faith,  patience,  content,  charity  !  Not  our  riches,  but  our  '  works  shall  fol- 
low us.'  Goodness  shall  only  give  pulchrum  sepidclirum ;  and  as  we  use  to 
stick  dead  bodies  vAth.  herbs,  so  these  herbs,  our  fruitful  good  works,  shall 
adorn  and  beautify  our  memorials,  when  '  the  name  of  the  wicked  shall  rot.' 
I  know  England,  inveigh  the  Papists  till  their  galls  burst,  is  full  of  pious 
and  charitable  works.  It  is  a  garden  full  of  good  herbs.  '  Not  to  us,  but 
to  God  be  the  ])raise,'  who  hath  moved  such  instruments  to  works  of  his 
glorj'.  Yet  qnxe  non  fecimus  ipsi,  vix  ea  nostra  voco, — let  every  man  quiet 
his  own  conscience  with  the  good  herbs  his  ow-n  garden  produccth. 

The  rich  man  grows  easily  richer;  so  the  good  man  easily  better.  It  is 
the  custom  of  most  men  to  be  pleased  with  a  very  little  religion.  For  the 
world,  we  are  enraged  and  transported  with  such  a  hunger  that  the  grave  is 
sooner  satisfied;  but  a  very  little  godliness  contents  us.  But  if  we  would 
not  be  'barren  nor  inifruitful  in  the  knowledge  of  our  Lord  Jesus  Christ,' 
we  must,  saith  the  Apostle,  '  abound  with  these  herbs,'  2  Pet.  i.  8.     And 


454  THE  PRAISE  OF  FERTILITY.  [SeEMON   LIIL 

then,  for  a  proportionate  reward,  '  an  entrance  sliall  be  ministered  unto  us 
abundantly  into  the  everlasting  kingdom  of  our  Saviour  Christ,'  ver.  11. 
Blessed  is  he  that  brings  forth  herbs,  many  herbs ;  and,  lastly,  such  as  are — 

4.  '  Meet  for  them  by  whom  he  is  dressed.'  The  word  hj  luhom  may  as 
weU  be  translated  for  xvhom,  hi  oZg  jiuoysTrai.  Two  instructions  are  here 
necessarily  offered  us  : — (1.)  By  whom  this  goodness  comes;  (2.)  For  whom 
it  must  be  intended. 

(1.)  By  whom  it  is  dressed.  God  is  the  husbandman  that  dresseth  this 
ground,  and  causeth  in  it  fertility.  It  was  the  Pelagian  error,  A  Deo  habe- 
mus  quod  homines  sumus,  d  nobis  ipsis  autem  quod  justi  sumus* — We  are 
beholden  to  God  that  we  are  men,  to  ourselves  that  we  are  good  men.  But 
the  contrary  is  here  evident.  God  doth  not  only  make  the  ground,  but  he 
makes  the  ground  fruitful :  he  rains  upon  it,  he  dresseth  it,  he  blesseth  it. 
Christ  said  not.  Sine  me  2'>ciruni  potestis  facer  e,  sed  sine  me  nihil.  'Without 
me  can  ye  do  nothing,'  saith  our  Saviour,  John  xv.  5,  and  to  the  best  men, 
even  the  apostles  ;  not  a  little,  but  nothing.  If  God  had  only  made 
thee  a  man,  and  thou  made  thyself  a  good  man,  then  is  thy  work  greater 
than  God's  work.  For,  melius  est  justuvi  esse,  quam  hominem  esse,^ — our 
mere  being  is  not  so  happy  as  our  better  being.  No ;  this  text  convinceth 
that  lie.  For,  according  to  that  distinction  of  grace,  here  is  gratia  operans, 
God  begins  the  work ;  he  makes  the  ground  good,  sanctifies  the  person. 
Here  is  gratia  co-operans,  God  that  begins,  performs  the  work ;  he  raineth 
upon,  he  dresseth  the  heart,  and  so  causeth  it  to  produce  herlDS.  Here  is 
gratia  salvans,  whereby  he  crowneth  our  will  and  work  in  the  day  of  our 
Lord  Jesus.     '  It  receiveth  blessing  from  God.'     So — 

'  Qui  viret  in  foliis,  venit  Ji  radicibus  liumor.' 

The  sap  of  grace  which  appears  green  and  flourishing  in  the  branches  and 
fruit,  comes  from  the  root.  Now  in  all  this  Deus  non  necessitat,  sed  fadlitat, 
— God  induceth  the  good  to  good  by  alacrity,  not  enforceth  against  their 
wills.  Quoniam  probitate  coada,  gloria  nidla  venit ;%  for  God  doth  not 
work  upon  us  as  upon  blocks  and  stones,  in  all  and  every  respect  passive  ; 
but  converts  our  wills  to  will  our  own  conversion.  Qui  fecit  te  sine  te,  non 
justificabii  te  sine  te.  Fecit  nescientem,  justifcat  volentem,^ — He  that  made 
thee  without  thyself,  will  not  justify  thee  without  thyself;  without  thy  merit 
indeed,  not  without  thine  act.  He  created  thee  when  thou  knewest  it  not, 
he  doth  justify  thee  with  the  consent  of  thy  own  will.  Let  this  considera- 
tion lay  us  all  prostrate  before  the  footstool  of  God,  kissing  the  feet  of  his 
mercy,  who  is  the  'beginner  and  finisher  of  our  faith,'  Heb.  v.  23;  who 
hath  made  the  ground  good,  and  increased  the  number  of  herbs  with  his 
holy  dews  from  heaven,  dressed  it  with  his  graces,  and  promised  to  reward 
it  with  his  blessings. 

(2.)  Thus  by  tvhom;  now /or  whom. 

Meet  for  them  who  dressed  it.  And  is  it  possible  that  man  should  produce 
herbs  meet  for  the  acceptation  of  God  %  Hath  he  not  pure  eyes,  which  see 
uncleanness  and  imperfection  in  all  our  works  %  Is  there  any  man  so  happy 
as  to  be  justified  in  his  sight  %  No ;  but  it  pleaseth  him  to  look  upon  our 
works  in  the  crystal  glass,  Christ ;  and  because  they  are  the  effects  of  a  true 
faith  in  him,  to  esteem  them  meet.  St  Peter  saith,  '  This  is  thankworthy,  if 
a  man  for  conscience  toward  God  endure  grief,  suffering  wi-ongfiilly,'  1  Pet. 
ii.  19.  Do  even  our  sufferings  then  merit  ?  ToDro  yao  yf^iiii  even  this  is 
grace.     '  To  you  it  is  given,  not  only  to  believe  in  him,  but  even  to  suffer 

*  Aug.  Tract.  81  in  Job.  f  Aug.  %  Prud.  §  Aug. 


HjEB.  VI.  7.]  THE  PRAISE  OF  FERTILITY.  455 

for  his  sake.'  Tixis  was  none  of  yours,  but  given  you.  And  when  you  have 
suffered,  yet  you  must  truly,  with  Paul,  reckon  that  '  the  afflictions  of  this 
present  world  are  not  worthy  of  that  high  inestimable  weight  of  glory,'  Eom. 
viii.  18.  There  are  no  works  acceptable,  quce  'prcecedunt  jiistificandum,  sed 
quce  sequuntur  justijicatum, — which  go  before  justification,  but  these  that  fol- 
low it,  AH  of  us,  as  Luther  was  wont  to  say,  have  naturally  a  Pope  bred  in 
our  bellies ;  a  mountebank  opinion  of  our  own  worth.  Narcissus-hke,  we 
dote  upon  our  own  forms,  and  think  our  works  acceptable  enough  to  God, 
If  we  have  prayed,  relieved,  believed  the  history  of  the  gospel,  or  attentively 
heard  the  word,  these  are  works  meet  for  God.  The  monk  had  but  one  hole 
in  his  cell,  and  though  it  was  in  the  top,  upward  to  heaven,  yet  the  devil 
made  a  shift  to  creep  in  there.  The  serpent  thrusts  in  his  head  often  in 
some  crack  of  our  good  works.  Luther  paradoxically :  Omnium  injusti- 
tiarum  fere  sola  causa  justitia, — Almost  the  only  cause  of  all  unrighteous- 
ness is  a  too  well-conceited  righteousness.  We  are  easily  induced  to  think 
ourselves,  every  one,  as  Simon  Magus,  '  some  great  man,'  Acts  viii,  9,  There 
must  be  a  dejection  of  this  thought,  an  annihilation  of  our  own  worth,  that 
we  can  do  nothing  meet  for  God,  or  worthy  his  just  acceptance.  For  sordet 
in  distinction e  judicis,  quodfulget  in  opinione  operantis, — That  is  often  foul 
in  the  sentence  of  the  judge  which  shines  in  the  imagination  of  him  that 
doth  it. 

But  as  physicians  say,  no  man  dies  of  an  ague,  or  without  it ;  so  seldom 
any  soul  dies  of  pride,  or  without  pride  :  not  mere  of  pride,  for  though  that 
sickness  were  enough  to  kill  it,  yet  it  is  ever  accompanied  with  some  other 
disease  and  vicious  wickedness ;  nor  without  it,  for  it  is  so  inherent  unto 
man's  nature,  that  pride,  if  it  doth  not  provoke,  yet  at  least  holds  the  door 
whiles  any  iniquity  is  doing.  Hence  flow  so  many  errors,  and  factions,  and 
.singularities. 

For  as  in  the  body,  a  raw  stomach  makes  a  rheumatic  head,  and  a  rheu- 
matic head  a  raw  stomach  :  so  in  the  soul,  an  indigested  conceit  of  some 
good  thing  in  us  makes  the  head  run  of  some  rheumatic  opinion  or  mad  fac- 
tious singularity ;  and  this  petulant  rheum  in  the  brain  keeps  the  conscience 
raw  still,  that  the  physic  of  repentance,  or  good  diet  of  peaceable  obedience, 
cannot  help  it.  Let  us  correct  these  exorbitant  and  superfluous  conceits, 
which  are  like  proud  flesh  upon  us,  and  know  we  are  able  to  do  nothing  of 
ourselves,  but  God  is  fain  to  put  even  good  thoughts  in  us.  And  if  we  do 
good  from  him,  how  good  soever  it  be  as  from  him,  yet  running  through  us, 
it  gets  some  pollution. 

Neither  let  us  run  into  the  contrary  error,  as  if  in  a  stupid  wilfuluess,  what 
good  soever  we  did,  we  could  not  hope  that  God  in  Jesus  Christ  would  accept 
it.  There  is  a  threshold  of  despair  below  to  stumble  at,  as  well  as  a  post  of 
high  presumption  to  break  our  heads  at.  There  is  al^ase  dejection,  a  sordid 
humility.  Barcena  the  Jesuit  told  another  of  his  order,  that  when  the  devil 
appeared  to  him  one  night,  out  of  his  profound  humility  he  rose  up  to  meet 
him,  and  prayed  him  to  sit  down  in  his  chair,  for  he  was  more  worthy  to 
sit  there  than  he.  This  did  appear  a  strange  kind  of  dejcctedness.  Surely, 
I  think,  a  man  should  by  God's  word  and  warrant  take  comfort  in  his  well- 
doing, £^d  be  cheered  in  the  testimony  which  a  good  conscience,  on  good 
cause,  beareth  to  him.  So  David  heartened  himself  against  all  the  malicious 
slanders  of  his  enemies :  '  0  Lord,  thou  knowest  my  innocence.'  Good  works 
are  the  necessary  and  inseparable  efi"ects  of  a  true  faith.  We  are  by  nature 
all  dead  in  sin,  and  by  sin  concluded  under  death.  Our  Saviour  bore  for  us 
this  death,  and  by  his  passion  freed  us  from  eternal  damnation.     It  was  not 


456  THE  PRAISE  OF  FERTILITY.  [SeRMON   LIIL 

enough  to  scape  hell,  how  shall  we  get  to  heaven?  Lo,  we  are  clothed  with 
the  garment  of  his  righteousness,  hung  with  the  jewels  of  his  merits.  So 
not  only  hell  is  escaped  by  his  sufferings,  but  heaven  got  by  his  doings. 
Why  should  we  then  work  1  What  need  our  gardens  stand  so  full  of  herbs  ? 
Good  reason.  Shall  God  do  so  much  for  us,  and  shall  we  do  nothing  for 
him,  for  ourselves  1  If  the  lord  of  a  forest  gives  me  a  tree,  it  is  fit  I  should 
be  at  the  cost  to  cut  it  down  and  bring  it  home,  if  I  will  have  it.  I  cannot 
say  that  I  deserved  the  tree,  it  was  another's  gift ;  but  my  labours  must 
lead  me  to  enjoy  that  which  was  freely  given  me.  Neither  can  the  conscience 
have  assurance  of  eternal  life,  so  frankly  bestowed  in  Christ,  without  a  good 
conversation.  Faith  doth  justify,  and  works  do  testify  that  we  are  justified. 
In  a  clock,  the  finger  of  the  dial  makes  not  the  clock  to  go,  but  the  clock 
it ;  yet  the  finger  without  shews  how  the  clock  goes  within.  Our  external 
obedience  is  caused  by  our  inward  faith ;  but  that  doth  manifest  how  truly 
the  clock  of  our  faith  goes.  As  a  man's  corporal  actions  of  sleeping,  eating, 
digesting,  walking,  declare  his  recovery  from  sickness,  and  present  health ; 
so  his  life  witnesseth  by  infallible  symptoms  that  the  disease  and  death  of 
sin  is  mortified  in  him,  and  that  he  hath  taken  certain  hold  of  eternal  life. 
It  is  meet,  then,  that  we  should  do  good  works ;  but  all  our  works  are  made 
meet  and  worthy  in  him  that  bought  us.  I  wUl  conclude,  then,  with  that 
anthem,  made  by  a  sweet  singer  in  our  Israel :  Fendemus  ct  te,  credimus  in 
te,  tendimus  ad  te,  non  nisi  per  te,  optime  Christe.     Amen. 


A  CONTEMPLATION  OF  THE  HEEBS. 


For  the  earth  which  drinketh  in  the  rain  that  cometh  oft  upon  it,  and  hrinj- 
eth  forth  herbs  meet  for  them  hy  tvhom  it  is  dressed,  receiveth  blessing 
from  God. — Heb.  VI.  7. 

That  the  herbs  of  our  graces  may  be  meet  for  the  dresser, — contentful  to 
God,  who  hath  planted,  watered,  husbanded  the  garden  of  our  hearts, — we 
will  require  in  them  four  virtues: — 1,  Odour;  2.  Taste;  3.  Ornament; 
4.  Medicinal  virtue. 

1.  That  they  have  a  good  odour.  God  is  delighted  with  the  smell  of  our 
graces  :  '  My  beloved  is  gone  down  into  his  garden,  to  the  beds  of  spices, 
to  feed  in  the  gardens,  and  to  gather  lilies,'  Cant.  vi.  2.  The  virtues  of 
Christ  are  thus  principally  pleasant ;  and  all  our  herbs  only  smell  sweetly 
in  his  garden  :  '  Because  of  the  savour  of  thy  good  ointments,  thy  name  is 
as  ointment  poured  forth,  therefore  do  the  virgins  love  thee,'  Cant.  i.  3. 
This  savour  is  sweetly  acceptable  in  the  nostrils  of  God  :  '  All  thy  garments 
smell  of  myrrh,  aloes,  and  cassia,'  Ps.  xlv.  8.  It  is  his  righteousness  that 
gives  all  our  herbs  a  good  odour ;  and  in  him  it  pleaseth  God  to  judge  our 
works  sweet.  When  Noah  had  built  an  altar,  and  sacrificed  burnt-offerings 
on  it,  '  the  Lord  smelled  a  sweet  savour,  and  said,  I  will  not  again  curse  the 
ground  for  man's  sake,'  Gen.  viii.  21.  Myrrh  and  frankincense  were  two  of 
the  oblations  which  the  wise  men  offered  to  Christ  being  an  infant,  Matt.  IL 

'  Trea  reges,  regum  Regi  tria  dona  tulerunt ; 

Myrrham  homiui,  uncto  aurum,  thiira  dedere  Dec. 
Tu  tria  fac  itidem  doues  pia  luunera  Cliristo, 

Muneribus  gratus  si  cupis  esse  tuis. 
Pro  myrrha  laerymas,  pro  auro  cor  porrige  purum, 

Pro  thure,  ex  humili  pectore  funde  preces ; ' —  ' 

*  Three  kings  to  the  great  King  three  offerings  bring. 
Incense  for  God,  myrrh  for  man,  gold  for  king. 
Thy  incense  be  the  hands  a  white  soul  rears ;  * 
For  gold  give  a  pure  heart,  for  myrrh  drop  tears.' 

The  way  to  make  our  herbs  smell  sweetly  is  first  to  purge  our  garden  of 
weeds.     For  if  sin  be  fostered  in  our  hearts,  all  our  works  will  be  abomi- 

*  Referring  to  the  apostolic  precept, '  lifting;  up  holy  hands,'  1  Tim.  ii.  8. — Ed. 


458  A  CONTEMPLATION  OF  THE  HERBS.  [SeKMON   LIV. 

nated.  God  heareth  not  the  prayers  of  tlie  wicked  :  '  If  ye  will  walk  con- 
trary to  me,'  saith.  the  Lord,  '  I  will  bring  your  sanctuaries  unto  desolation, 
and  I  wUl  not  smell  the  savour  of  your  sweet  odours,'  Lev.  xxvi.  3 1 .  But  being 
adopted  by  grace  in  Christ,  and  sanctified  to  holiness,  our  good  works  smell 
sweetly  :  '  I  have  received  of  Epaphroditus  the  things  which  were  sent  from 
you,  an  odour  of  a  sweet  smell,  a  sacrifice  acceptable,  well-pleasing  to  God,' 
Phil.  iv.  18.  It  seems  God  liighly  esteems  the  herb  charity  in  our  gardens. 
He  that  serveth  the  Lord  shall  smell  as  Lebanon :  '  He  shall  grow  as  the 
vine,  and  his  scent  shall  be  as  the  wine  of  Lebanon,'  Hos,  xiv.  6,  7. 

Man  is  naturally  delighted  with  pleasant  savours,  and  abhors  noisome 
and  stinking  smells.  But  our  God  hath  purer  nostrils,  and  cannot  abide  the 
polluted  heaps  of  iniquities.  The  idle  man  is  a  standing  pit,  and  hath  an 
ill-savoured  smell,  an  ill-favoured  sight.  The  drunkard  is  like  a  bog,  a  fog, 
a  fen  of  evil  vapours ;  God  cannot  abide  him.  Your  covetous  wretch  is  like 
a  dunghill ;  there  is  nothing  but  rottenness  and  infection  in  him.  Omnis 
malitia  eructat  fumum, — AU  wickedness  belcheth  forth  an  evil  savour. 
Wonder  you,  if  God  refuse  to  dwell  with  the  usurer,  swearer,  idolater,  adul- 
terer ?  There  is  a  poison  of  lust,  a  leprosy  of  putrefaction  in  them ;  no 
carrion  is  so  odious  to  man  as  man's  impieties  are  to  God.  Yea,  the  very 
oblations  of  defiled  hands  stink  in  his  presence  :  '  He  that  sacrificeth  a  lamb 
is  as  if  he  cut  oif  a  dog's  neck,'  &c.,  Isa.  Ixvi.  3.  As  if  assafcetida  was  the 
only  plant  of  their  gardens.  But  good  herbs  give  a  double  savour — one  out- 
ward to  man,  another  inward  to  God.  The  sweet  smoke  of  a  holy  sacrifice, 
like  a  subtle  air,  riseth  up  to  heaven ;  and  is  with  God  before  man  sees  or 
smeUs  it.  It  also  cheers  the  hearts  of  Christians  to  behold  Christian  works. 
Eeverence  to  the  word,  hallomng  the  Sabbaths,  relieving  the  poor,  deeds  of 
mercy,  pity,  piety,  give  a  delightful  scent ;  solacing  the  souls  of  the  saints, 
and  pleasing  him  that  made  them  both  men  and  saints.  Therefore, '  Hearken 
unto  me,  ye  holy  children,  and  bud  forth  as  a  rose  growing  by  the  brook  of 
the  field.  Give  ye  a  sweet  savour,  as  frankincense,  and  flourish  as  a  lily, 
send  forth  a  smell,  sing  a  song  of  praise,  and  bless  the  Lord  in  all  his  works,' 
Ecclus.  xxxix.  13. 

2.  That  they  taste  well.  Many  a  flower  hath  a  sweet  smell,  but  not  so 
wholesome  a  taste.  Your  Pharisaical  prayers  and  alms  smelt  sweetly  in  the 
vulgar  nostrils ;  taste  them,  and  they  were  but  rue,  or  rather  wormwood. 
When  the  Pharisee  saw  the  publican  in  the  lower  part  of  the  temple,  stand- 
ing, as  it  were,  in  the  belfry,  he  could  cry,  Foh  this  publican  !  But  when 
they  were  both  tasted  by  his  palate  that  could  judge,  the  publican  hath  an 
herb  in  his  bosom,  and  the  Pharisee  but  a  gay,  gorgeous,  stinking  weed.  The 
herbs  that  the  passover  was  eaten  with  were  sour  ;  yet  they  were  enjoined 
with  sweet  bread.  Sour  they  might  be,  but  they  were  wholesome.  Herbs 
have  not  only  their  savour,  but  their  nutriment :  '  He  causeth  the  grass  to 
grow  for  the  cattle,  and  herb  for  the  service  of  man,  that  he  may  bring  food 
out  of  the  earth,'  Ps.  civ.  14.  Herbs  then  are  food,  and  have  an  alimental 
\drtue.  So  we  may  both  with  the  herbs  of  charity  feed  men's  bodies,  and 
with  the  herbs  of  piety  feed  their  souls.  A  good  life  is  a  good  salad ;  and 
in  the  second  place  to  precepts  are  usefully  necessary  good  examples.  The 
blood  of  martyrs  is  said  to  have  nourished  the  church.  The  patience  of  the 
saints,  in  the  hottest  extremity  of  their  afilictions,  even  when  the  flames  of 
death  have  clipped  them  in  their  arms,  have  been  no  less  than  a  kindly  nour- 
ishment to  many  men's  faith.  It  is  expounded  by  a  universal  consent  of 
divines  that  one  of  those  three  feedings,  which  Christ  imposed  on  Peter,  is 
Pasce  exemplo :  Let  thy  life  feed  them.    Blessed  gardens,  that  yield  herbs,  like 


HeB.  VI.  7.]  A  CONTEMPLATION  OF  THE  HERBS.  459 

Jotliam's  vine,  that  '  cheer  the  heart  both  of  God  and  man,'  Judges  ix.  1 3. 
The  poets  feigned  that  nectar  and  ambrosia  were  the  food  of  their  gods  : — 

'  Jupiter  ambrosia  satiir  est,  est  nectare  plenus.' 

But  the  true  God's  diet  is  the  virtues  of  his  saints,  ■wherewith  he  promiseth 
to  sup  when  he  comes  into  their  hearts.  Rev.  iii.  20.  Faith,  love,  patience, 
meekness,  honesty,  these  dishes  are  his  dainties. 

If  thou  wouldest  make  Christ  good  cheer  in  the  parlour  of  thy  conscience, 
bring  him  the  herbs  of  obedience.  Do  not  say,  I  would  have  laeen  as  kind 
and  liberal  to  my  Saviour  as  the  best,  had  I  lived  in  those  days  when  he 
blessed  the  world  with  his  bodily  presence ;  but  now  I  may  say  with  Mary 
Magdalene,  '  They  have  taken  away  the  Lord,  and  I  know  not  where  to  find 
him.'  Damn  not  thyself  with  excuses.  Wheresoever  his  church  is,  there  is 
he  :  exercise  thy  piety.  Wheresoever  his  membei's  are,  there  is  he  :  ex- 
ercise thy  charity.  Thou  art  very  niggardly  if  thou  wilt  not  afford  him 
a  salad,  a  dinner  of  herbs.  Yet,  saith  tSolomon,  '  A  dinner  of  green  herbs 
with  love,  is  better  than  a  fat  ox  with  hatred.' 

3.  That  they  be  fit  to  adorn.  Herbs  and  flowers  have  not  only  their  use 
in  pleasing  the  nostrils  and  the  palate,  but  the  eye  also.  They  give  delight 
to  aU  those  three  senses.  Good  works  are  the  beauty  of  a  house,  an'd  a 
better  sight  than  fresh  herbs  strewed  in  the  windows.  The  chamber  where 
Christ  would  eat  his  passover  was  trimmed  ;  and  the  palace  of  our  princely 
Solomon  'is  paved  with  love  of  the  daughters  of  Jerusalem,'  Cant.  iii.  10. 

There  is  no  ornature  in  the  world  like  good  deeds  ;  no  hanging  of  tapestry 
ov  arras  comes  near  it.  A  stately  building  where  an  idolater  dwells  is  but  a 
gaudy  coat  to  a  Sodom-apple.  When  you  see  an  oppressor  raising  a  great 
house  from  the  ruins  of  many  less,  depopulating  a  country  to  make  up  one 
family,  building  his  parlours  with  extortion,  and  cementing  his  walls  with 
the  mortar  of  blood,  you  say.  There  is  a  foul  Minotaur  in  a  fair  labyrinth. 
Be  a  man  dead,  it  is  a  foolish  hope  to  rear  immortality  with  a  few  senseless 
stones.  Perhaps  the  passenger  will  be  hereby  occasioned  to  comment  upon 
his  bad  life,  and  to  discourse  to  his  company  the  long  enumeration  of  such 
a  man's  vices.  So  a  perpetual  succession  of  infamy  answers  his  gay  sepulchre ; 
and  it  had  been  better  for  him  to  have  been  utterly  inglorious  than  inex- 
cusably infamous.  The  best  report  that  can  be  drawn  from  him  is  but  this : 
Here  lies  a  fair  tomb,  and  a  foul  carcase  in  it. 

These  things  do  neither  honest  a  man  living,  nor  honour  him  dead.  Good 
works  are  the  best  ornaments,  the  most  lasting  monuments.  They  become  the 
house  wherein  thy  soul  dwelleth,  whiles  it  dwells  there ;  and  bless  thy  memory, 
when  those  two  are  parted.  A  good  life  is  man's  best  monument,  and  that  epi- 
taph shall  last  as  if  it  were  written  with  a  pen  of  iron  and  claw  of  a  diamond, 
which  is  made  up  of  virtuous  actions.  Good  herbs  beautify  more  than  dead 
stones.  Wheresoever  thou  shalt  be  buried,  obscurity  shaU  not  swallow  thee. 
Every  good  heart  that  knew  thee  is  thy  tomb ;  and  every  tongue  writes  happy 
epitaphs  on  thy  memorial.  Thus  height  up  your  souls  ^vith  a  treasure  of  good 
works.  Let  your  herbs  smell  sweetly,  let  them  taste  cheerfully,  let  them  adorn 
beauteously.     So  God's  palate,  his  nostrils,  his  sight,  shall  be  well  pleased. 

4.  That  they  be  medicinable,  and  serve  not  only  as  antidotes  to  prevent, 
but  as  medicaments  to  cure  the  soul's  infirmities.  The  poor  man's  physic 
lies  in  liis  garden  ;  the  good  soul  can  fetch  an  herb  from  his  heart,  of  God's 
planting  there,  that  can  help  him.  Pliny  writes  of  a  certain  herb,  which  he 
calls  thelygomim ;  we  in  English,  *The  grace  of  God.'  A  happy  herb,  and 
worthy  to  stand  in  the  first  place,  as  chief  of  the  garden.     For  it  is  the  prin- 


460  A  CONTEMPLATION  OF  THE  HERBS,  [SeRMON   LIV, 

cipal,  and,  as  it  were,  tlie  genus  of  all  tlie  rest.  We  may  say  of  it,  as  some 
write  of  the  carduus  henedictus,  or  holy  thistle,  that  it  is  herba  omni  morba, 
— an  herb  of  such  virtue  that  it  can  cure  all  diseases.  This  may  heal  a  man 
who  is  otherwise  mdlis  viedicabilis  herbis.  Wretched  men,  tliat  are  without 
this  herb,  the  grace  of  God,  in  their  gardens  ! 

Hl/ssop,  and  Humility/. — Is  a  man  tempted  to  pride, — and  that  is  a  saucy 
sin,  ever  busy  among  good  works,  like  a  Judas  among  the  apostles, — let 
him  look  into  his  garden  for  hyssop,  humility  of  spirit.  Of  which  herb  it  is 
written : — 

*  Est  humilis,  petrseque  suis  radicibus  hseret.' 

Let  him  be  taught  by  this  herb  to  annihilate  his  own  worth,  and  to  cleave 
to  the  Rock  whereout  he  grows,  and  whereof  he  is  upholden,  Jesus  Christ, 
Or  let  him  produce  the  camomile,  which  smells  the  sweeter  the  more  it  is 
trodden  on.  Humility  is  a  gracious  herb,  and  allays  the  wrath  of  God ; 
whereas  pride  provokes  it.  It  is  recorded  of  an  English  king,  Edward  the 
First,  that  being  exceeding  angry  with  a  servant  of  his,  in  the  sport  of  hawk- 
ing, he  threatened  him  sharply.  The  gentleman  answered,  It  was  well  there 
was  a  river  between  them.  Hereat  the  king,  more  incensed,  spurred  his 
horse  into  the  depth  of  the  river,  not  without  extreme  danger  of  his  life,  the 
water  being  deep,  and  the  banks  too  steep  and  high  for  his  ascending.  Yet 
at  last  recovering  land,  with  his  sword  drawn,  he  pursues  the  servant,  who 
rode  as  fast  from  him.  But  finding  himself  too  ill-horsed  to  outride  the 
angry  king,  he  reined,  lighted,  and  on  his  knees  exposed  his  neck  to  the  blow 
of  the  king's  sword.  The  king  no  sooner  saw  this  but  he  puts  up  his  sword, 
and  would  not  touch  him.  A  dangerous  water  could  not  withhold  him  from 
violence ;  yet  his  servant's  submission  did  soon  pacify  him.  Whiles  man 
flies  stubbornly  from  God,  he  that  '  rides  upon  the  wings  of  the  wind '  posts 
after  him  with  the  sword  of  vengeance  drawn.  But  Avhen  dust  and  ashes 
humbles  himself,  and  stands  to  his  mercy,  the  wrath  of  God  is  soon  ap- 
peased. 

This  camomile  or  hyssop  grows  very  low.  Humbleness  roots  downward, 
yet  no  herb  hath  so  high  branches.  We  say,  that  proud  men  have  high 
minds  :  they  have  not ;  for  their  minds  only  aspire  to  some  earthly  honours, 
which  are  but  low  shrubs  indeed.  The  humble  man  aspires  to  heaven,  and 
to  be  great  in  the  eternal  King's  favour ;  and  this  is  the  true,  but  good 
height  of  mind.  His  desires  have  a  high  aim,  though  their  dwelling  be  in 
the  vale  of  a  humble  heart.  There  are  engines  that  raise  water  to  fall,  that 
it  may  rise  the  higher.  A  lowly  heart,  by  abasing  itself  in  the  sight  of  God 
and  men,  doth  mount  all  the  other  graces  of  the  soul  as  high  as  heaven,  and 
the  eye  of  mercy  accepts  them.  Pride  is  a  stinking  weed  ;  and  though  it  be 
gay  and  garish,  is  but  like  the  horse-flower.  In  the  field,  it  is  of  glorious 
show  :  crop  it,  and  you  cannot  endure  the  savour.  At  the  best,  the  proud 
man  is  but  like  the  bird  of  paradise  or  the  ostrich  :  his  feathers  are  more 
worth  than  his  body.  Let  not  thy  garden  be  without  this  herb  humility. 
It  may  be  least  respected  with  men,  and  among  other  herbs  overlooked,  but 
most  acceptable  to  God.  Respexit  humilitatem  ancillce  suce,  sings  the  virgin 
Mary, — '  He  bad  regard  to  the  lowliness  of  his  handmaiden.'  It  shall  not 
want  a  good  remembrance,  a  good  recompense.  For  the  last,  the  least,  and 
the  lowest,  may  come  to  be  the  first,  the  greatest,  and  the  highest.  This  is 
a  necessary  herb. 

It'iUapathum ;  the  herb  Patience. — Is  a  man,  through  multitudes  of 
troubles,  almost  wrought  to  impatience,  and  to  repine  at  the  providence  of 


HeB.  VI.  7.]  A  CONTEMPLATION  OF  THE  HERBS,  461 

God,  that  disposeth  no  more  ease  1  Let  him  fetch  an  herb  out  of  the  garden 
to  cure  this  malady  :  hulapathum,  the  herb  patience.  The  adamant  serves 
not  for  all  seas  ;  but  patience  is  good  for  all  estates.  God's  purpose  cannot 
be  eluded  with  impatience,  and  man  under  his  hand  is  like  a  bird  in  a  net  : 
the  more  he  struggles,  the  faster  he  is.  Impatience  regards  not  the  highest, 
but  secondary  causes;  and  so  bites  the  stone  instead  of  the  thrower.  If  our 
inferior  strike  iis,  we  treble  revenge.  If  an  equal,  we  requite  it.  If  a  su- 
perior, we  repine  not ;  or  if  we  mutter,  yet  not  utter  our  discontent.  Think 
whose  hand  strikes  :  it  is  God's,  whether  by  a  pleurisy,  or  a  fever,  or  a 
sword,  or  whatever  other  instrument.  The  blow  was  his,  whatsoever  was 
the  weapon.  And  this  wound  will  not  be  cured,  unless  by  applying  the  herb 
patience. 

The  good  man  hath  such  a  hand  over  fortune,  knowing  who  guides  and 
disposeth  all  events,  that  no  miseries,  though  they  be  sudden  as  well  as 
sharp,  can  unheart  him.  If  he  must  die,  he  goes  breast  to  breast  with  vir- 
tue. If  his  life  must  tarry  a  further  succession  of  miseries,  he  makes  absent 
joys  present;  wants,  plentitudes;  and  beguiles  calamity,  as  good  company 
does  the  way,  by  patience.  '  A  certain  man  drew  a  bow  at  a  venture,  and 
smote  the  king  of  Israel  between  the  joints  of  the  harness,'  1  Kings  xxii.  34. 
The  man  shot  at  random,  or,  as  the  Hebrew  hath  it,  '  in  his  simplicity ;'  but 
God  directed  the  arrow  to  strike  Ahab.  So  David  spake  of  Shimei :  '  Let 
him  alone,  and  let  him  curse  ;  for  the  Lord  hath  bidden  him.  It  may  be  that 
the  Lord  will  look  on  mine  affliction,  and  requite  me  good  for  his  cursing  this 
day,'  2  Sam.  xvi.  IL  Consider  we  not  so  much  how  unjust  man  is  that  giveth 
the  wrong,  as  how  just  God  is  that  guideth  it.  Non  venit  sine  merito,  quia 
Deus  est  Justus  :  nee  erit  sine  commodo,  quia  Deus  est  bonus, — It  comes  not 
without  our  desert,  for  God  is  just :  nor  shall  be  without  our  profit,  for  God 
is  merciful.  God  hath  an  herb  which  he  often  puts  into  his  children's  salad, 
that  is  rue  :  and  man's  herb,  wherewith  he  eats  it,  must  be  lapathum,  pa- 
tience. 

This  rue  is  affliction,  which  hath  a  profitable  effect  in  those  tliat  quietly 
digest  it.  Of  all  the  herbs  in  the  garden,  only  rue  is  the  herb  of  grace. 
How  much  virtue  is  wrought  in  the  soul  by  this  bitter  plant !  It  is  held 
by  some  a  sickness :  it  is  rather  physic,  a  sharp  and  short  medicine,  that 
bringeth  with  it  much  and  long  health.  This,  if  they  will  needs  have  it  a 
sickness,  may  be  compared  to  the  ague.  The  ague  shakes  a  man  worse  than 
another  disease  that  is  mortal.  At  last  it  gives  him  a  kind  farewell,  and 
says,  '  I  have  purged  thy  choler,  and  made  thee  healtliful,  by  consuming  and 
spending  out  that  humour  which  Avould  have  endangered  thy  life.'  Afflic- 
tion in  the  taste  is  often  more  bitter  than  a  judgment  that  kills  outright ; 
but  at  last  it  tells  the  soul,  '  I  have  purged  away  thy  foulness,  wrought  out 
thy  lusts,  and  left  thee  a  sound  man.'  So  the  good  physician  procureth  to 
his  patient  a  gentle  ague,  that  he  may  cure  him  of  a  more  dangerous  disease : 
Ut  curet  spasmum,  j^'oairat  fehrim.  Christ,  our  best  Physician,  deals  a 
little  roughly  with  us,  that  he  may  set  us  straight.  And  howsoever  the  fever 
of  affliction  disquiet  us  a  while,  we  shall  sing  in  the  conclusion  with  the 
Psalmist,  '  It  is  good  for  me  that  I  have  been  afflicted,  that  I  might  learn 
thy  statutes,'  Ps.  cxix.  71. 

Sa^pefacit  Deus  opus  quod  non  estsuum;  ui  facial  optis  quod  est  suum, — 
God  by  a  work,  that  is  none  of  his,  effecteth  a  work  in  us  that  is  his.  He 
molests  us  with  vexations,  as  he  did  Job, — which  is  Satan's  work  immedi- 
ately, not  his, — that  thereby  he  might  bring  us  to  patience  and  obedience, 
which  is  his  work  immediately  and  wholly,  not  Satan's.     '  So  we  are  chas- 


462  A  CONTEMPLATION  OP  THE  HEEBS,  [SeRMON   LIV. 

tened  of  the  Lord,  tliat  we  miglat  not  be  condemned  with  the  world,'  1  Cor. 
xi.  32. 

Bees  are  drowned  in  honey,  but  live  in  vinegar;*  and  good  men  grow  the 
better  aflSected  the  more  they  are  afflicted.  The  poor  man  for  his  ague  goes 
to  his  garden,  and  plucks  up  thyme.  The  remedy  for  this  spiritual  fever  is 
true,  but  sensible  patience.  Men  should  feel  God's  strokes,  and  so  bear 
them.  It  is  dispraisable  either  to  be  senseless  or  fenceless ;  not  to  know  we 
are  stricken,  or  not  to  take  the  blows  on  the  target  of  patience. 

Many  can  lament  the  effects,  but  not  the  cause,  and  sorrow  that  God 
grieves  them,  not  that  they  grieve  God.  They  are  angry  with  heaven  for 
being  angry  with  them.  They  with  heaven  for  justice,  that  is  angry  with 
them  for  injustice.  But  moei'eamus,  quod  mereamur  2yoenam, — let  not  the 
punishment,  but  the  cause  of  it,  make  thy  soul  sorrowful.  Know  thou  art 
whijjped  for  thy  faults,  and  apply  to  the  prints  the  herb  patience. 

Heari's-ease,  and  /Spiritual  Joy. — -Doth  sorrow  and  anguish  cast  down  a 
man's  heart,  and  may  he  complain  that  his  '  soul  is  disquieted  within  him  ?' 
Ps,  xlii.  Let  him  fetch  an  herb  out  of  this  garden,  called  heart's-ease ;  an 
inward  joy  which  the  Holy  Ghost  worketh  in  him.  Though  all  '  the  days 
of  the  afflicted  be  evil,  yet  a  merry  heart  is  a  continual  feast,'  Prov.  xvi  5. 
This  is  heaven  upon  earth  :  '  Peace  of  conscience,  and  joy  of  the  Holy  Ghost,' 
Rom.  xiv.  1 7.  His  conscience  is  assured  of  peace  with  God,  of  reconciliation 
in  the  blood  of  Jesus,  and  that  his  soul  is  wrapped  up  in  the  bundle  of  life. 

This  may  be  well  called  heart's-ease  :  it  is  a  holy,  a  happy  herb  to  comfort 
the  spirits.  When  worldly  joys,  either,  like  Rachel's  children,  are  not,  or, 
like  EU's,  are  rebellious,  there  is  heart's-ease  in  this  garden,  that  shall  cheer 
him  against  all  sorrows — certainty  of  God's  favour.  Let  the  world  frown, 
and  all  things  in  it  run  cross  to  the  grain  of  our  minds ;  yet  '  with  thee,  0 
Lord,  is  mercy,  and  plentiful  redemption.'  And,  if  nobody  else,  yet  '  God 
will  be  still  good  to  Israel,  even  to  those  that  are  of  a  pure  heart,'  Ps. 
Ixxiii.  1.  Those  which  we  call  penal  evils,  are  either  past,  present,  or  to  come; 
and  they  cause  in  the  soul,  sorrow,  pain,  fear.  Evils  past,  sorrow ;  present, 
pain;  future,  fear.  Here  is  heart's-ease  for  all  these.  Miseries  past  are 
solaced,  because  God  hath  turned  them  to  our  good,  and  we  are  made 
the  better  by  once  being  worse.  Miseries  present  find  mitigation ;  and  the 
infinite  comfort  that  is  with  us,  within  us,  sweetens  the  bitterness  that  is 
without  us.  Miseries  future  are  to  us  contingent ;  they  are  uncertain,  but 
our  strength  is  certain:  God.  Novi  in  quern  credidi, — 'I  know  whom  I 
have  trusted.'    Here  is  abundant  ease  to  the  heart. 

Balsamum,  or  Faith. — Hath  the  heart  got  a  green  wound  by  committing 
some  offence  against  God  1  for  actual  iniquity  makes  a  gash  in  the  soul. 
The  good  man  runs  for  halsamum,  and  stancheth  the  blood :  faith  in  the 
promises  of  Jesus  Christ.  He  knows  there  is  '  balm  at  Gilead,  and  there  are 
physicians  there;  and  therefore  the  health  of  liis  soul  may  easily  be  re- 
covered,' Jer.  viii.  22.  He  is  sure  that  if  the  blood  of  Christ  be  applied,  it 
will  soon  stanch  the  blood  of  his  conscience,  and  keep  him  from  bleeding 
to  death ;  and  that  the  wounds  of  his  Saviour  will  cure  the  wounds  of  his 
soul.  And  though  this  virtual  healing  herb  be  in  God's  own  garden,  yet  he 
hath  a  key  to  open  it — prayer ;  and  a  hand  to  take  it  out,  and  to  lay  it  on  his 
sores — faith.  This  is  a  sovereign  herb ;  and  indeed  so  sovereign  that  there 
is  no  herb  good  to  us  without  it.  It  may  be  called  panaces;  which 
physicians  say  is  an  herb  for  all  manner  of  diseases,  and  is  indeed  the  prin- 
cipal herb  of  grace ;  for  it  adorns  the  soul  with  all  the  merits  and  righteous- 
ness of  Jesus  Christ. 


HeB.  VI.  7.]  A  CONTEMPLATION  OF  THE  HERBS.  463 

St  JohrCs-wcyrt,  or  Charity. — Doth  the  world,  through  sweetness  of  gaiu, 
that  comes  a  little  too  fast  upon  a  man,  begin  to  carry  away  his  heart  to 
covetousncss  ?  Let  him  look  in  this  garden  for  the  herb  called  St  John's- 
ivort,  charity  and  brotherly  love.  It  is  called  St  John's  herb  not  uuproperly ; 
for  he  spent  a  whole  epistle  in  commending  to  us  this  grace,  and  often  incul- 
cated, *  Little  children,  love  one  another.'  And  he  further  teacheth  that 
this  love  must  be  actual :  '  For  he  that  hath  this  world's  goods,  and  seeth 
his  brother  hath  need,  and  shutteth  up  his  bowels  of  compassion  from  him, 
how  dwelleth  the  love  of  God  in  him?'  1  John  iii.  17.  He  hath  no  such 
herb  as  St  John's-wort  in  his  garden.  The  good  Christian  considers  that  he 
hath  the  goods  of  this  world  to  do  good  in  this  world ;  and  that  his  riches 
are  caUed  bona,  goods,  non  quodfadant  honum,  sed  U7ide  faciat  bonum* — 
not  that  they  make  him  a  good  man,  but  give  him  means  to  do  good  to 
others. 

He  learns  a  maxim  of  Christ  from  the  world,  which  the  world  teacheth, 
but  followeth  not ;  that  is,  to  make  sure  as  much  wealth  as  he  can :  as  it 
were  madness  to  leave  those  goods  behind  him,  which  he  may  carry  with 
him.  This  pohcy  we  all  confess  good ;  but  fail  in  the  consecution.  The 
world  thinks  that  this  assurance  is  got  by  purchasing  great  revenues,  or  by 
locking  up  gold  in  coffers.  The  Christian  likes  well  to  save  what  he  can ; 
but  he  thinks  this  not  the  way  to  do  it.  He  considers  that  the  richest 
hoarder  leaves  all  behind  him,  and  carries  nothing  but  a  windmg-sheet  to 
his  grave.  But  he  finds  out  this  policy  in  the  Scriptures,  as  David  was  re- 
solved of  his  doubt  in  the  sanctuary,  Ps.  Ixxiii.  :  that  what  he  charitably 
gives  alive,  he  shall  carry  with  him  dead ;  and  so  resolves  to  give  much, 
that  he  may  keep  much.  Therefore  what  he  must  lose  by  keeping,  he  wUl 
keep  by  losing;  and  so  proves  richer  under  ground  than  ere  he  was  above  it. 
The  poor  man's  hand  he  sees  to  be  Christ's  treasury;  there  he  hoards  up, 
knowing  it  shall  be  surely  kept,  and  safely  returned  him.  His  garden  shall 
stand  full  with  St  John's-wort ;  and  charity  is  his  herb  to  cure  all  the  sores 
of  covetousness. 

Penny-royal,  and  Content. — Doth  poverty  fasten  her  sharp  teeth  in  a  man's 
sides,  and  cannot  all  his  good  industry  keep  want  from  his  family '?  Let 
him  come  to  this  garden  for  a  httle  fenny-royal,  content.  This  wiU  teach 
him  to  think  that  God  who  feeds  the  ravens,  and  clothes  the  hlies,  wall  not 
suffer  him  to  lack  food  and  raiment.  The  birds  of  the  aii'  neither  plough 
nor  sow,  yet  he  never  sees  them  lie  dead  in  his  way  for  want  of  provision. 
They  sleep,  and  smg,  and  flj^  and  play,  and  lack  not.  He  gathers  hence 
infalUbly,  that  God  wUl  bless  his  honest  endeavours ;  and  whiles  he  is  sure 
of  God's  benediction,  he  thinks  his  penny-royal,  his  poor  estate,  rich.  No 
man  is  so  happy  as  to  have  all  things ;  and  none  so  miserable  as  not  to  have 
some.  He  knows  he  hath  some,  and  that  of  the  best  riches ;  therefore  resolveth 
to  enjoy  them,  and  want  the  rest  with  content.  He  that  hath  this  herb  in 
his  garden,  penny-royal,  contentation  of  heart,  be  he  never  so  poor,  is  very 
rich. 

Af/nus  castus,  and  Continence. — Doth  the  rebellious  flesh,  upon  a  little  in- 
dulgence, grow  wanton  ;  and  would  concupiscence  enkindle  the  fire  of  lust  ? 
The  good  soul  hath  in  this  garden  an  herb  called  agnus  castus,  the  chaste 
herb,  and  good  store  of  lettuce,  which  physicians  say  cool  this  natm-al  in- 
temperate heat.  His  agnns  castus  and  lettuce  are  prayer  and  fasting.  He 
knows  that  if  this  kind  of  devil  get  possession  of  the  heart,  it  '  goes  not  out 
but  by  prayer  and  fasting.'    It  is  fasting  spittle  that  must  kill  that  serpent, 

*  Aug. 


464  A  CONTEMPLATION  OF  THE  HERBS.  [SeEMON    LIV. 

Mistress  Venus  dwells  at  tlie  sign  of  the  ivy-busli ;  and  where  the  beUy  is 
made  a  barrel,  stuffed  with  delicious  meats  and  heating  drinks,  the  con- 
cupiscence will  be  luxurious  of  turpitudes.  Sine  Cerere  et  Baccho  friget 
Venus, — Venery  will  freeze,  if  wine  and  junkets  do  not  make  her  a  fire. 
Lust  will  starve,  if  flesh  pampering  shall  not  get  her  a  stomach.  Where 
there  is  thin  diet  and  clean  teeth,  there  will  follow  chastity. 

Barley-ivater,  or  Cool-anger. — Doth  the  heat  of  anger  boil  in  a  man's  heart, 
and  enrageth  him  to  some  violent  and  precipitate  courses  1  Let  him  extract 
from  this  garden  the  juice  of  many  cooling  herbs ;  and  among  the  rest  a 
■drink  of  barley-water  :  a  tysan  of  meekness  to  cool  this  fire.  He  that  hath 
proceeded  to  anger  is  a  man ;  he  that  hath  not  proceeded  to  sinful,  harmful 
anger  is  a  Christian.  Irasci  homijiis,  injuriam  non  facere  Christiani* 
The  most  loving  man  will  chide  his  friend  sweetly ;  and  he  that  doth  not, 
'  hates  him  in  his  heart.'  Sic  vigilet  tolerantia,  ut  non  dormiat  discipUna.f 
But  he  will  not  be  transported  with  anger,  to  the  loss  of  his  friends,  of  him- 
self. He  considers  that  God  is  '  provoked  every  day,  yet  is  long-suffering, 
and  of  great  goodness.'  He  hears  that  others  speak  ill  of  him  ;  he  judgeth 
not  without  certain  knowledge.  Knowing,  he  suffers  not  himself  to  be 
abused.  It  were  silliness  to  believe  all ;  suUenness  to  believe  none.  The 
wrong  done  to  God  and  a  good  conscience  must  move  him. 

'  Non  patitur  ludum  fama,  fides,  oculus,' — 

A  man's  name,  his  faith,  and  his  eye,  must  not  be  jested  withal.  Yet 
when  he  is  most  angry  he  recollects  himself,  and  claps  upon  his  head  a 
tysan  of  meekness. 

Parsley,  or  Frugality. — Declines  a  man's  estate  in  this  world,  as  if  his  hand 
had  scattered  too  lavishly,  there  is  an  herb  in  this  garden ;  let  him  for  a 
while  feed  on  it — parsley,  parsimony.  Hereon  he  will  abridge  himself  of 
some  superfluities ;  and  remember  that  moderate  fare  is  better  than  a  whole 
coUege  of  physicians.  He  wiU  wear  good  clothes,  and  never  better,  knowing 
there  is  no  degree  beyond  decency.  It  was  for  Pompey  to  wear  as  rich  a 
scarf  about  his  leg  as  other  princes  wore  on  their  heads.  But  the  frugal 
man  can  clothe  himself  all  over  decently  with  half  the  cost  that  one  of  our 
gallant  Pompeys  caseth  his  leg.  He  that  would  not  want  long,  let  him 
practise  to  want  somewhat  before  he  extremely  needs.  I  have  read  of  an 
English  martyr,  that  being  put  into  a  prison  at  Canterbury,  tried  (when  she 
had  liberty  of  better  fare)  to  live  on  a  spare  diet,  as  preparing  and  pre- 
arming  herself  with  ability  to  brook  it  when  necessity  should  put  her  to  it.  J 
Frugality  puts  but  three  lingers  into  the  purse  at  once  :  prodigality  scatters 
it  by  heaps  and  handfuls.  It  is  reported  that  Caesar's  host  lived  a  long  time 
at  Dyrrhachium  with  coleworts,  whereof  arose  the  proverb,  Lajysana  vivere, 
to  live  sparingly.  That  stock  lasts  that  is  neither  hoarded  miserably  nor 
dealt  out  indiscreetly.  We  sow  the  furrow,  not  by  the  sack,  but  by  the 
handful.  The  Avise  man  knows  it  is  better  looking  through  a  poor  lattice- 
window  than  through  an  iron  gate ;  and  though  he  will  lend  what  he  may, 
he  will  not  borrow  till  he  must  needs. 

Liver-ivort,  or  Peaceable  Love. — Is  a  man  sick  in  his  liver  by  accession  of 
some  distemperature  1  Doth  his  charity  and  love  to  some  neighbours,  for  their 
mahgnancy  against  him,  fail  and  faint  in  his  heart  ?  For  they  say,  Cogit 
amare  jecur.  I  stand  not  here  on  the  distinction  betwixt  amare  and  dili- 
gere.  Then  let  him  step  to  this  garden  for  some  jecur  aria  ;  we  call  it  liver- 
wort. He  asks  of  his  heart  for  his  old  love,  his  wonted  amity.  If  his 
*  Jerom,  f  Aug.  J  Martyrol. 


HeB.  VI.  7.]  A  CONTEMPLATION  OF  THE  HERBS.  4G5 

reason  answer  that  the  persecutions  of  such  and  such  calumnies  have  fled 
her  into  another  country,  he  is  not  at  quiet  tUl  affection  fetch  it  home  again. 
He  thinks  that  night  he  sleeps  without  charity  in  his  bosom,  his  pillow  ia 
harder  than  Jacob's  was  at  Bethel,  Gen.  xxviiL  If  carnal  respects  can  draw 
him  to  love  his  friend  for  his  profit,  or  his  kinsman  for  blood,  he  will  much 
more  love  a  Christian  for  his  Father's  sake,  for  his  own  sake. 

There  is  a  story  (nothing  worth  but  for  the  moral)  of  a  great  king,  that 
married  his  daughter  to  a  poor  gentleman  that  loved  her.  But  his  grant 
had  a  condition  annexed  to  it,  that  whensoever  the  gentleman's  left  side 
looked  black,  or  he  lost  his  wedding-ring,  he  should  not  only  lose  his  wife, 
but  his  life.  One  day,  pursuing  his  sports,  he  fell  into  a  quarrel,  where  at 
once  he  received  a  bruise  on  his  left  breast,  and  lost  his  ring  in  the  scuffling. 
The  tumult  over,  he  perceived  the  danger  whereinto  his  own  heedlessness 
had  brought  him,  and  in  bitterness  of  soul  shed  many  tears.  In  his  sorrow 
he  spied  a  book,  which  opening,  he  found  therein  his  ring  again,  and  the 
first  words  he  read  were  a  medicine  for  a  bruised  side.  It  directed  him 
three  herbs,  whereof  a  plaster  applied  should  not  fail  to  heal  him.  He  did 
so  :  was  cured,  was  secured. 

The  apphcation  is  this  :  The  great  King  of  heaven  marries  to  man,  poor 
man,  his  own  daughter,  mercy  and  everlasting  kindness ;  but  threatens  him 
that  his  side  must  not  look  black,  his  heart  must  not  be  polluted  with 
spiritual  adulteries,  nor  must  he  lose  his  wedding-ring,  love  to  God  and  his 
saints,  lest  he  forfeit  both  God's  mercy  and  his  own  salvation.  Man,  in  the 
pursuit  of  worldly  affairs,  quarrels  with  his  neighbours,  and  scuffles  with 
contention.  So  his  heart  takes  a  bruise,  and  looks  black  with  hatred ;  and 
charity,  his  wedding-ring,  is  lost  in  these  wilful  turbulencies  and  vexations. 
What  should  he  do  but  mourn  1  Lo,  God  in  his  goodness  directs  him  to  a 
book,  the  holy  Gospel.  There  the  Spirit  helps  him  to  his  ring  again,  his 
former  love;  and  to  heal  his  bruise,  prescribes  him  three  herbs  : 

First,  rue,  or  herb  of  grace,  which  is  repentance  :  this  teacheth  him  to 
sorrow  for  his  strife  and  emulation,  and  purgeth  away  the  bruised  blood. 

The  second  is  the  flower  de  luce,  thankfulness :  he  considers  how  infinitely 
God  hath  loved  him ;  therefore  he  must  needs  love  God,  and  in  him  his. 
Beatus  qui  amat  te,  et  amicuvi  in  te,  et  inimicum  propter  te.  He  knows  it 
impossible  to  love  him  he  hath  not  seen,  and  to  hate  his  image  which  he 
hath  seen. 

The  third,  camomile,  which  will  grow  the  faster  for  injuries.  Many 
wrongs  hereafter  shall  not  put  him  out  of  charity.  A  good  plaster  of  these 
herbs  will  draw  his  bosom  white  again;  and  when  it  is  so,  let  him  use 
jecuraria,  Uver-wort,  a  continual  application  of  love  to  his  heart :  that  he, 
keeping  his  ruig  of  faith  sure  from  losing,  and  his  breast  from  the  self- 
procured  blows  of  contention,  he  may  hold  also  his  wife  for  ever,  that  beauti- 
ful daughter  of  the  King,  God's  eternal  mercy. 

Lily,  or  Pureness  of  Heart. — Doth  a  man  perceive  his  heart  a  little  be- 
gilded  with  ostentation,  and  desires  he  to  seem  better  than  he  is  ?  And 
how  easily  is  man  won  to  answer  his  commenders'  speculation  ?  Let  him 
fetch  the  lily,  pureness  of  heart,  which  is  an  herb  of  grace,  growing  in  the 
humble  valley  of  a  meek  spirit,  yet  is  white  and  lovely.  He  knows  God 
can  unmask  the  vizarded  face,  and  turn  the  inside  outward.  If  a  man  be  a 
Herod  within  and  a  John  without,  a  wicked  politician  in  a  ruff  of  i^recisian 
Bet,  God  can  distinguish  him.  There  are  too  many  of  these,  that  stand  up 
in  the  fabric  Uke  pyramids :  it  were  better  for  us,  for  themselves,  if  they 
were  but  good  honest  pillars.   Plain-dealing  is  a  good  plain-song,  and  makes 

VOL.  II.  2  G 


4G6  A  CONTEMPLATION  OP  THE  HEEBS.  [SeRMON   LIV. 

l)etter  music  than  a  forced  squeaking  treble,  that  troubles  us  all  with  novel- 
ties. Shallow  honesty  is  more  commendable  than  the  profound  quicksands 
of  subtlety;  and  one  leaf  of  the  plane-tree  is  better  than  many  handfuls  of 
the  pricking  holly.  '  They  search  out  iniquities;  they  accomplish  a  diligent 
search :  both  the  inward  thought  of  every  one  of  them,  and  the  heart,  i& 
deep,'  Ps.  Ixiv.  6.  But  when  God  shall  wound  them  with  his  arrow,  '  they 
shall  make  their  tongue  fall  upon  themselves.'  Such  a  man's  own  wit  shall 
snare  him,  and  he  shall  sing,  or  rather  sigh,  Ingenio  'perii.  They  are  glad  of 
Christ's  cross;  not  to  suffer  for  it,  but  to  enjoy  plenitude  of  riches  by  it;  and 
so,  like  many  in  great  funerals,  rejoice  to  be  mourners,  that  they  may  get  some 
of  the  blacks.  Put  them  to  no  charges,  and  they  will  make  you  believe  they 
are  strongly,  strangely  religious.  But  '  shall  we  offer  burnt-sacrifices  to  the 
Lord  our  God  of  that  which  cost  us  nothing  1'  2  Sam.  xxiv.  24.  Christ  com- 
pares this  man  to  '  a  painted  sepulchre.'  Sepiilchrum  quasi  semi-pulchruni, 
saith  one.  Extra  nitidum,  intus  foetidiim.  But  let  them  be  the  men  they 
seem,  and  not  nettles  in  the  midst  of  a  rose-cake.  The  good  great  man, 
though  he  be  able  securely  to  do  much  mischief,  regards  more  the  sin's 
indignity  than  his  own  indemnity. 

Enula  campana,  or  Obedience. — Perhaps  evil  example  hath  suddenly, 
and  without  provided  consideration,  led  a  man  into  evil.  Let  him  run  to« 
this  garden  for  enula  campana.  This  herb  is  that  Christ  enjoined  us ; 
'  Search  the  Scriptures ;'  add  hereto  the  word  of  the  Lord.  This  shall  give 
decision  of  all  doubts,  and  teach  thee  what  path  to  fly,  what  way  to  take. 
It  is  written  of  tliis  herb,  Enula  camjyajia  reddit  pjwcordia  sana.  It  is 
true  of  our  constant  cleaving  to  the  word,  that  it  shall  purge  the  heart  of 
what  corruption  soever  bad  precedents  have  put  into  it.  Of  all  the  herbs 
in  thy  garden  lose  not  this.  Forego  not  the  '  sword  of  the  Spirit :'  it  is  thy 
best  weapon. 

Heart-wort,  or  Affiance  in  God's  Promises. — It  may  be  sorrow  of  heart  for 
sin  hath  cast  a  man  down,  and  he  is  swallowed  up  of  too  much  heaviness. 
There  is  an  herb  to  comfort  him  called  heart-wort,  affiance  in  the  merciful 
promises  of  God,  passed  to  him  by  word,  oath,  seal,  scriptures,  sacraments ; 
and  therefore  infallible.  '  At  what  time  soever,  what  sinner  soever  repents 
of  what  sin  soever,  God  will  put  all  his  wickedness  out  of  his  remembrance.' 
He  will  not  let  that  promise  fall  to  the  ground,  but  accomplisheth  it  with 
peace  and  joy  :  *  Blessed  are  they  that  mourn,  for  they  shall  be  comforted," 
Matt.  V.  4.  He  believes  that  his  wet  seed-time  shall  have  a  glad  harvest : 
*  for  they  that  sow  in  tears  shall  reap  in  joy,'  Ps.  cxxvi.  5,  He  persuades 
himself  that  the  days  of  mourning  will  pass  away,  as  the  wind  blows  over 
the  rain;  and  then  '  God  will  wipe  away  all  tears  from  his  eyes,'  Eev.  vii.  17^ 
with  the  hand  of  mercy.  This  confidence  in  the  midst  of  all  sorrows  is  his 
heart-wort. 

Hyacinth,  or  following  Christ. — Say  that  the  Christian  hath  met  with 
some  gilded  pill  of  corruption,  some  poisonous  doctrine,  yet  plausible  to  flesh 
and  blood-  Let  him  search  his  garden  for  hyacmth,  or  solseqimt,m,  turnsol ;. 
an  herb  that  duly  and  obediently  follows  the  sun.  Do  thou  follow  the  Sun 
of  righteousness,  Mai.  iv.  2,  and  let  his  bright  beams  guide  thy  course,  who 
hath  promised  to  teach  all  those  that  with  a  humble  heart  and  earnest 
prayer  seek  it  at  his  hands.  Follow  the  Sun,  and  he  will  bring  thee  where 
he  is,  to  heaven,  at  the  right  hand  of  his  Father.  Let  no  wandering  planet 
err  thee,  but  adhere  to  the  Sun  with  a  faithful  imitation. 

Care-atvay. — If  worldly  troubles  come  too  fast  upon  a  man,  he  hath  an 
herb  called  care-away.     >Tot  that  he  bequeathes  himself  to  a  supine  negli- 


HeB.  YI.  7.]  A  CONTEMPLATION  OF  THE  HERBS.  4G7 

gence,  as  if  God  would  fill  his  liouse  with  provision,  while  he  sits  and  sings 
care  away;  but  as  he  is  free  from  idleness,  so  also  from  distrust.  lie  con- 
siders the  ravens  and  lUies,  and  knows  that  the  Lord  is  the  '  preserver  of 
men,'  as  well  as  of  fowls ;  that  he  respects  man  above  those,  and  his  own 
above  other  men.  Therefore  he  throws  all  his  cares  upon  God,  as  if  they 
were  too  heavy  a  load  for  himself.  Solicitous  thoughtfulness  can  give  him 
no  hurt,  but  this  herb  care-away  shall  easily  cure  it. 

Holy  Thistle,  or  Good  Resolution. — Yield  that  he  is  pressed  with  injuries; 
as  '  who  will  live  godly  in  Christ,  and  shall  not  suffer  persecution  1 '  He  is 
oppressed  by  force  or  fraud,  might  or  subtlety,  and  cannot  help  himself 
He  hath  a  good  herb  in  this  garden,  called  carduus  henedictus,  holy  thistle,  a 
godly  resolution,  that  through  many  miseries  he  must  enter  heaven.  Ho 
rests  himself  on  God,  and  rather  wisheth  his  harmlessness  should  suffer  than 
himself  not  to  give  passive  and  patient  obedience  to  lawful  authoritj^ 
'  Our  God  whom  we  serve  is  able  to  deliver  us  from  the  burning  fiery  fur- 
nace, and  he  will  deliver  us  out  of  thine  hand,  O  king.  But  if  not,  be  it 
known  to  thee,  0  king,  that  we  will  not  serve  thy  gods,  nor  worship  thy 
golden  image,'  Dan.  iii.  17. 

There  are  many  other  herbs  in  this  garden :  as  if  he  be  to  deal  with  crafty 
adversaries,  let  him  fetch  some  sage,  honest  policy,  and  such  as  may  stand 
with  an  untrcnched  conscience.  For  Christ  gave  us  this  allowance,  to  be 
'  wise  as  serpents;'  though  withal  a  cohibition,  that  we  be  '  harmless  as  doves,' 
Matt.  X.  1 6.  If  he  be  tempted  to  ebriety,  he  hath  in  this  garden  coleivorts, 
moderate  abstinence.  Matthiolus,  on  the  preface  of  Dioscorides,  notes  such 
a  natural  enmity  betwixt  this  herb  and  drunkenness,  that  if  you  plant  cole- 
wort  near  to  the  roots  of  the  vine,  of  itself  it  flieth  from  them.  But  I  excuse 
myself. 

'  Non  ego  cuncta  meis  amplecti  versibus  opto.' 

I  would  not  leave  nothing  unsaid.  Thus  I  have  walked  you  through  a 
sacred  garden  of  many  gracious  herbs.  I  will  stay  you  no  longer  than  to 
hear  your  blessing. 

lY.  *  It  receiveth  blessing  from  God,  The  reward  gives  a  happy  conclu- 
sion to  this  good  ground.  So  it  pleaseth  the  Lord  to  accept  our  labours, 
that  he  will  reward  them ;  not  after  our  own  merit,  for  that  is  not  an  atom, 
but  after  his  own  mercy,  which  exceeds  heaven  and  earth.  Receive  this 
blessing  with  a  thankful  heart ;  thou  hast  not  earned  it.  It  is  objected  that 
here  it  is  said,  their  '  works  are  meet  for  God,'  therefore  deserve  this  bless- 
ing. And,  Wisd.  iii.  5, '  God  proved  them,  and  found  them  meet  for  himself,' 
as  if  they  could  stand  God's  trial.  And  Paul  exhorts  us  to  '  walk  worthy  of 
the  vocation  wherewith  we  are  called,'  Eph.  iv.  1.  I  answer,  Deus  coronat 
dona  sua,  non  menta  nostra,* — God  rewards  his  own  works,  not  our  worth. 
It  is  given,  non  meritis  operantis,  sed  7mseratione  donantis, — not  for  the 
deserts  of  the  doer,  but  for  the  mercy  of  the  giver.  Datur  operatoribus,  non 
pro  operibus.     Luke  xii.  33,  '  It  is  my  Father's  wall  to  give  you  a  kingdom.' 

Do  we  good  ?  From  whom  is  it  ]  Doth  not  God  work  in  us  to  will  and 
to  do?  Thou  hast  done  well;  be  comforted,  be  not  proud.  It  was  God's 
work,  not  thine.  Omnia  merita  Del  dona  sunt ;  et  ita  homo  propter  ipsa 
magis  J)eo  debitor  est,  quani  Deus  hoviini,f — All  our  good  works  are  God's 
gifts :  and  therefore  man  is  more  beholden  to  God  for  them,  than  God  to 
man.  If  in  this  garden  any  good  herb  spring  over  the  wall,  and  saucily 
challenge  to  itself  a  prerogative  of  merit,  deal  with  it  as  the  gardener  with 
*  Aug.  +  Bern. 


468  A  CONTEMPLATION  OF  THE  HERBS.  [SeEMON  LIV. 

superfluous  brandies — prune  it  off.  Or  as  Torquatus  with  his  over-venturous 
son ;  cut  it  short  with  the  sword  of  the  Spirit  for  daring  beyond  its  commission. 
Our  adversaries  oppose  this  truth  very  violently,  both  in  the  schools  and  in 
the  pulpits ;  but  come  they  to  their  deathbeds,  to  argue  it  between  God  and 
their  own  souls,  then  grace  and  grace  alone,  mercy  and  only  mercy,  Jesus 
and  none  but  Jesus, 

And  this  even  their  great  Bell-wether*  is  forced  to  acknowledge,  P roister 
incertitiulinem  proprice  justitice,  et  periculum  inanis  glorice,  tutissimum  est 
fidudam  totam  in  sola  Dei  misericordia  et  benignitate  reponere.  I  will 
translate  his  words  truly  :  '  By  reason  of  the  uncertainty  of  our  own  right- 
eousness, and  the  danger  of  vainglory,  the  safest  course  is  to  put  our  whole 
trust  and  confidence  in  the  only  favour  and  mercy  of  God.'  But  perhaps 
Bellarmine  spoke  this  as  a  mere  Jesuit;  and  now  made  palpable,  he  may  be 
willing  to  recant  and  unsay  it. 

This  blessing  then  comes  not  for  the  ground's  merit,  but  for  the  dresser's 
mercy.  It  is  said,  Gen.  vi,,  that  God  would  destroy  the  world  with  a  flood, 
'  because  the  imaginations  of  man's  heart  were  only  evil  continually,'  And, 
Gen,  Aoii.,  it  is  said  that  God  will  no  more  curse  and  destroy  the  ground  for 
man's  sake,  '  because  the  imaginations  of  his  heart  are  only  evil  from  his 
youth.'  The  same  reason  that  is  alleged  why  God  will  not  spare  the  world 
is  also  alleged  why  God  will  spare  the  world. 

It  serves  plentifully  to  demonstrate  that  not  for  man's  merit,  but  for  God's 
mercy,  confusion  is  withholden,  '  I  am  the  Lord,  I  change  not :  therefore 
ye  sons  of  Jacob  are  not  consumed.' 

'  It  receiveth.'  Such  is  the  immense  goodness  of  God  that  he  will  add  grace 
to  grace,  and  when  he  hath  shewn  mercy  he  will  shew  more  mercy.  As  if  he 
expected  no  other  argument  of  future  bounty  but  his  former  bounty.  *  Whom 
he  did  predestinate,  them  also  he  called ;  and  whom  he  called,  them  also  he 
justified ;  and  whom  he  justified,  them  he  also  glorified,'  Kom.  viii.  30.  Man 
is  to  be  considered  in  a  fourfold  estate — confectionis,  infectionis,  refectionis, 
perfectionis.  First,  God  made  him  happy ;  without  misery,  without  iniquity : 
'  God  hath  made  man  upright ;  but  they  have  sought  out  many  inventions/ 
Eccles.  vii.  29.  If  a  glorious  heaven  above  him,  a  fruitful  earth  under  him, 
serviceable  creatures  about  him,  could  give  him  solace  and  felicity,  he  was 
not  scanted.  Here  is  man's  first  draught  of  God's  bounty — his  original 
state.  Then  man  fell  from  holiness,  and  so  from  happiness,  and  lost  the 
favour  of  the  Creator  with  the  good  of  the  creature,  that  a  general  curse 
fell  on  the  earth  for  his  sake.  Lo,  now  he  lies  weltering  in  his  gore,  who 
shall  heal  him,  who  shall  revive  him  ?  God  promised  him  a  Saviour,  and 
kept  his  word.  Look  on  his  own  only  Son,  hanging,  bleeding,  dying  on  an 
accursed  cross.  A  Eedeemer  is  come ;  what  is  man  the  better  for  it  that 
hath  no  power  to  believe  on  him  1  Faith  he  hath  none,  but  what  God  must 
put  into  him.  Again,  Lord,  help ;  let  us  receive  yet  a  third  mercy :  make 
us  believers,  or  we  are  never  the  better.  We  had  as  good  have  no  Saviour 
as  not  to  have  him  our  Saviour ;  and  ours  he  cannot  be  unless  the  Lord 
make  us  his.  Lastly,  the  Lord  gives  us  faith  :  and  so  we  shall  receive  a 
happiness  by  this  believed  Saviour,  better  than  ever  our  first  creation  gave 
us — a  kingdom,  a  kingdom  of  life,  an  eternal  kingdom  of  life,  that  can 
never  be  taken  from  us.  Thus  we  are  still  receivers,  and  God  is  the  giver, 
*We  receive  blessing  from  God,' 

/  Blessing,'  This  word  is  of  a  great  latitude.  What  good  is  there  which 
will  not  be  brought  within  this  compass?  This  blessing  hath  a  double 
*  Bellar.  de  Justif.,  lib.  v.,  cap.  7. 


HeB.  VI.  7.J  A  CONTEMPLATIOIf  OF  THE  HEEBS.  469 

extent.     There  is  heatitudo  vice,  and  beatitudo  patrice :  1,  A  blessing  of  the 
way;  and,  2.  A  blessing  of  the  country;  one  of  grace,  the  other  of  glory. 

1.  The  former  is  either  outward  or  inward. 

(1.)  Outward.  'I  will  abundantly  bless  her  provision:  I  M-ill  satisfy  her 
poor  with  bread/  Ps.  cxxxii.  15  :  '  Blessed  in  the  field,  blessed  in  the  city ; 
the  fruits  of  thy  body,  of  thy  ground,  of  thy  cattle,  shall  be  blessed ;  thy 
basket,  thy  store,  thy  going  out  and  coming  in,  shall  be  blessed,'  Deut. 
xxviii.  4.  Which  things  do  often  come  to  the  godly  even  on  earth,  and  that 
in  abundance.  For  as  all  have  not  riches  that  exceedingly  love  them,  so 
many  have  them  that  do  not  much  care  for  them.  Wealth  is  like  a  woman 
— the  more  courted,  the  further  off. 

(2.)  Inward.  The  godly  on  earth  is,  as  it  were,  in  the  suburbs  of  heaven, 
whose  '  kingdom  consists,  not  in  meat  and  drink,  but  righteousness,  peace  of 
conscience,  and  joy  of  the  Holy  Ghost,'  Eom.  xiv.  17.  Could  his  life  be  as 
fuU  of  sorrows  as  ever  Lazarus  was  full  of  sores,  yet  he  is  blessed  The  sun- 
shine of  mercy  is  still  upon  him,  and  the  blessing  of  God  makes  him  rich. 
Let  the  air  thunder,  and  the  earth  quake,  and  hell  roar,  yet  '  he  that  walketh 
uprightly,  walketh  surely,'  Prov.  x.  9.  Qui  vadit  plane,  vadit  sane.  I 
have  read  it  storied  of  a  young  vii'gin,  that  at  a  great  prince's  hands  had  the 
choice  of  three  vessels ;  one  whereof  should  be  freely  given  her,  even  that 
she  should  choose.  The  first  was  a  vessel  of  gold,  richly  wrought,  and  set 
with  precious  stones,  and  on  it  written,  '  Who  chooseth  me  shall  have  what 
he  deserveth.'  The  second  was  of  silver,  superscribed  thus,  '  Who  chooseth 
me  shall  have  what  nature  desireth.'  The  third  was  of  lead,  whose  motto 
was  this,  '  Who  chooseth  me  shall  have  what  God  hath  disposed.'  The  for- 
mer pleased  her  eye  well,  but  not  her  understanding  :  it  offered  what  she 
deserved.  She  knew  that  was  just  nothing;  therefore  refused  it.  The 
second  considered,  offered  what  nature  desires.  She  thought  that  could  be 
no  sohd  good,  for  nature  desires  such  things  as  please  the  carnal  lust.  This 
she  also  refused.  The  third  had  a  coarse  outside,  but  the  sentence  pleased 
her  well — offering  what  God  had  disposed.  So  she  faithfully  put  herself 
upon  God's  ordinance,  and  chose  that.  This  virgin  is  man's  souL  The 
golden  vessel  is  the  world's  riches;  contentful  to  an  avarous  eye.  Too 
many  choose  this ;  but,  being  opened,  it  was  full  of  dead  men's  bones  and  a 
fool's  bauble  :  to  testify  them  fools  which  cleave  to  the  world,  and  at  last 
all  their  hopes  shall  be  rewarded  with  a  bauble.  ^Neither  is  this  all : 
though  '  their  inward  thought  be,  that  their  houses  shall  continue  for  ever ; 
yet  they  shall  be  laid  in  the  grave  like  sheep,  and  death  shall  feed  on  them,' 
Ps.  xlix.  11,  14.  The  silver  vessel  is  the  lusts  of  the  flesh,  those  fond  and 
vain  delights  which  concupiscence  seeks.  So  saith  the  motto,  '  It  gives  what 
nature  desireth ; '  but  corrupt  nature  affects  nothing  but  what  gives  com- 
placency to  the  flesh.  This  vessel,  opened,  was  fuU  of  wild-fire  and  an  iron 
%vhip.  God  shall  scourge  the  lustful  here  with  the  whip  of  judgments — 
diseases  of  body,  infamy  of  name,  overthrow  of  estate,  vexation  of  conscience. 
And  Satan  shall  hereafter  burn  them  in  wUd-fire,  such  flames  as  can  never 
be  quenched.  The  leaden  vessel  is,  as  the  sense  and  sentence  declare  it,  the 
blessing  of  God,  The  chooser  of  it  shall  have  what  God  hath  disposed  for 
him.  Blessed  soul  that  makes  this  election  !  for,  opened,  it  was  found  full 
of  gold  and  most  precious  jewels,  every  one  more  worth  than  a  world — the 
immortal  graces  of  Gods  Spirit. 

The  virgin  chose  this,  and  she  was  married  to  the  king's  son.  Choose 
this  vessel,  O  my  soul,  and  Jesus  Christ,  the  King  of  heaven,  shall  marry  thee. 
No  matter  though  it  seems  lead  without,  and  gUster  not  with  earthly 


470  A  CONTEMPLATION  OF  THE  HERBS.      [SeRMON  LIV. 

vanities,  it  is  rich  within ;  the  wealth  thereof  cannot  be  valued,  though  all 
the  arithmeticians  of  the  world  go  about  to  sum  it,  '  There  be  many  that 
say,  AVho  will  shew  us  any  good?  Lord,  lift  thou  up  the  light  of  thy 
countenance  upon  us,'  Ps.  iv.  G. 

2.  This  blessing  hath  yet  a  further  extent,  to  the  blessedness  of  our 
country  :  when  we  shall  hear,  '  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the  world,'  Matt.  xxv.  3-i. 
For,  AS'i  sic  bonus  es  sequentibus  te,  qualis  futurus  es  consequentibus* — If  thou, 
Lord,  be  so  good  to  those  that  follow  thee,  what  Avilt  thou  be  to  those  that 
hnd  thee  !  If  there  be  such  blessing  in  this  world,  what  shall  that  be  in 
the  life  to  come  !  If  the  first-fruits  of  our  inheritance  and  the  earnest  of 
the  Spirit  be  so  graciously  sweet  here,  surely  when  that  infinite  mass  of 
glory  shall  be  broken  up  and  communicated  to  us,  we  shall  be  wonderfully 
ravished.  '  When  that  which  is  perfect  is  come,  then  that  which  is  in  part 
shall  be  done  away,'  1  Cor.  xiii.  10.  This  is  beata  vita  in  fonte,  saith 
Augustine, — a  blessed  life  indeed.  jEterna  sine  successione,  distributa  sine 
diminutione,  communis  sine  invidia,  sufficiens  sine  indigentia,  jucunda  sine 
iristitia,  beata  sine  omni  oniseria.  '  Thou  wilt  shew  me  the  path  of  life  :  in 
thy  presence  is  the  fulness  of  joy;  at  thy  right  hand  there  are  pleasures  for 
evermore,'  Ps.  xvi.  11. 

No  tongue  can  declare  tliis  blessing  :  happy  heart  that  shall  feel  it ! 
whose  glorified  eye  shaU  one  day  behold  all,  and  ten  thousand  times  more 
than  we  have  spoken;  who  shall  say,  as  it  is  in  the  psalm,  Sicut  audivimus, 
ita  et  vidimus, — '  As  we  have  heard,  so  we  have  seen  in  the  city  of  our 
God.'  As  we  have  heard  it  preached  on  earth,  we  now  find  it  true  in 
heaven  ;  though  the  city  we  enjoy  doth  far  excel  the  map  we  saw. 

Well,  this  is  God's  blessing,  and  he  will  give  it  to  the  good  ground. 
Labour  we  then  to  be  fruitful  gardens,  and  to  abound  with  gracious  herbs, 
that  God  may  in  this  world  shower  upon  us  the  dews  of  his  mercy,  and  after 
this  life  transplant  us  to  his  heavenly  paradise.  Let  not  the  pleasures  of 
sin,  the  lusts  of  the  wanton  flesh,  the  riches,  snares,  cares  of  the  world ;  nor 
fill  those  transient  delights  whose  taste  is  only  in  the  sense,  the  operation  in 
the  conscience,  that  tickle  men  for  an  hour,  and  wound  them  for  ever ;  nor 
all  those  vain  desires  of  carnal  complacency  which  shall  one  day  be  laid 
upon  God's  cold  earth,  intercept  us  to  the  privation  of  this  blessing. 

Let  us  not  be  hunting  after  sports,  as  Esau  for  venison,  and  lose  our 
blessing,  lest  we  cry,  howl,  roar,  when  it  is  too  late  to  recover  it.  Think, 
oh,  think,  there  is  a  heaven,  a  God,  a  Jesus,  a  kingdom  of  glory,  society  of 
angels,  communion  of  saints,  joy,  peace,  happiness,  and  eternity  of  all  these, 
which  it  will  be  a  fearful  thing  to  lose  for  the  base  pleasures  and  short  de- 
lights of  this  world. 

O  great  God  of  all,  and  sweet  Father  of  thy  chosen,  pour  upon  us  thy 
holy  dews  of  grace ;  make  our  souls  to  stand  thick  with  sanctified  herbs, 
that  we  may  receive  thy  blessing ;  that,  honouring  thee  in  the  day  of  grace, 
we  may  be  honoured  by  thee  in  the  day  of  glory  !  Grant  this  for  thy  loved 
Son,  and  our  lo\ing  Saviour,  even  Jesus  Chiist's  sake  !     Amen. 

*  Bern.  Serm.  47  in  Cant. 


THE  FOEEST  OF  THOENS. 


But  that  which  beareth  thorns  and  briers  is  rejected,  and  is  nigh  tinto  cursing ; 
ivhose  end  is  to  be  burned. — Heb.  VI.  8. 

This  verse  begins  with  a  word  of  disjunction,  Bid.  The  rain  of  grace  falls 
upon  the  good  ground  :  it  returneth  herbs,  it  receiveth  blessing ;  '  but  that 
which  beareth  thorns  and  briers  is  rejected,  and  is  nigh  unto  cursing,'  &c. 
It  is  undeniably  true,  that  St  Paul  knew  no  purgatory :  otherwise,  he  that 
'  shunned  not  to  declare  to  men  all  the  counsel  of  God,'  Acts  xx.  27,  would 
not  in  a  voluntary  silence  have  omitted  this  mystery.  He  delivers  two  sorts 
of  grounds,  the  good  and  the  bad ;  the  one  blessed,  the  other  near  unto 
cursing.  He  knew  no  mean,  either  betwixt  good  and  evil  men,  or  betwixt 
reward  and  punishment,  blessing  and  cursing.  It  seems  that  Christ  himself 
was  ignorant  of  that  point,  which  the  Papists  know  so  soundly  and  believe 
so  roundly.  For  he  says,  In  God's  field,  whatsoever  grows  is  either  corn  or 
cockle,  ;Matt.  xiii.  24 ;  for  the  one  whereof  a  barn  is  provided,  for  the  other 
unquenchable  fire.  A  third  sort,  between  herbs  and  weeds,  had  either  the 
Master  or  the  servant  known,  they  would  have  acknowledged. 

This  first  word  of  the  text,  bid,  is  a  strong  engine  set  to  the  walls  of  purga- 
tory, to  overturn  them,  and  overbum  them  with  the  fire  of  hell.  For  they 
arc  imaginary  pales,  that  divide  hell  and  purgatory ;  take  away  your  conceit, 
and  they  are  both  one — all  is  hell.  For  surely  hell  was  raked  when  purga- 
tory was  found ;  and  it  is  nothing  else  but  a  larder  to  the  Pope's  kitchen. 
What  fivncy  soever  founded  it,  their  wits  are  foundered  that  labour  to  main- 
tain it.  For  they  cannot  tell  us  vel  quid  sit,  vel  ubi, — what  it  is,  nor  where 
it  is.  They  cavil  with  us  for  want  of  unity  and  consent  in  judgment.  Yet 
Bellamiine*  recites  eight  several  opinions  amongst  them  about  the  place ; 
and  concludes  at  last,  that  it  must  remain  among  those  secrets  quce  sua  tem- 
pore aperientur  nobis, — which  shall  be  unfolded  to  us  in  their  times.  Some 
think  the  torments  of  it  to  consist  in  fire,  others  in  water ;  some  that  the 
afflicters  are  angels,  other  that  they  are  devils.  So  they  teach  07n7ii  modo, 
that  which  is  nullo  modo;  and  because  it  is  ubigiie,  is  therefore  nidlibi. 
Howsoever,  it  being  the  Pope's  peculiar,  and  in  his  power  to  command  the 
angels  to  fetch  out  whom  he  list,  methinks  the  Popes  are  strangely  unmerci- 
ful, that  in  all  this  time  none  of  them  hath  made  a  general  gaol-delivery. 
*  De  Purgat.,  lib.  ii.,  cap.  6. 


472  THE  FOREST  OF  THORNS.  [SeRMON   LV. 

But  our  purgatory  is  '  the  blood  of  Jesus  Christ,'  which  '  cleanseth  us  from 
sin/  1  John  i.  7.  And  they  that  have  no  portion  in  this  blood  shall  be  rejected, 
are  nigh  unto  cursing,  and  their  end  is  to  be  burned. 

The  barren,  or  rather  evil-fruited  ground,  is  the  ground  of  my  discourse  : 
and  according  to  the  common  distinction  of  evil,  here  is  a  double  evil  in  the 
text :  uniim,  quod  malus  facit,  alterum,  quod  malus  2^ciiiiur, — an  evil  which 
the  wicked  man  doth,  and  an  evil  which  he  suflfers ;  an  evil  that  is  sin,  and 
an  evil  that  is  punishment  for  sin.  In  the  former,  the  wicked  are  agents  ; 
in  the  latter,  patients.  The  one  evil  is  done  by  them,  the  other  upon  them. 
They  offend  God's  justice,  and  God  in  his  justice  offends  them.  '  They  have 
loved  cursing,  and  cursing  shall  be  unto  them  :  they  desired  not  blessing, 
and  it  is  far  from  them.'  They  produce  thorns,  and  the  end  of  thorns  is  to 
be  burned.  The  first  and  worst  evil  (for  the  other,  though  evil  to  them,  is 
good  in  God's  good  justice)  is  sin.  Herein  the  wicked  are  compared  to  bad 
ground ;  their  iniquities  to  thorns  and  briers ;  and  the  manner  how  so  ill 
weeds  arise  from  this  ground  is  said  to  be  bearing  :  '  The  earth  that  beareth 
thorns,'  &c.     Here  first  observe — 

1.  The  different  word  the  Apostle  useth.  For  the  good  earth,  he  says,  it 
is  TixTovda  (Sordvrjv,  bringing  forth  herbs.  For  the  evil,  it  is  sxips^ouaa,  bear- 
ing, not  bringing  forth.  As  if  good  works  were  brought  forth  like  children, 
not  without  pain  and  travail :  evil  works  but  cast  out  like  froth  or  scum ; 
as  easily  vented  as  invented.  Therefore  the  earth  is  said  ehullire,  to  bubble 
or  boil  out  such  things  as  mere  excretions.  Our  proverb  says.  An  evil  weed 
grows  apace.  Herbs  grow  not  without  preparing  the  ground,  planting,  and 
watering  them  by  seasonable  dews  and  diligence.  Weeds  are  common  :  it  is 
hard  to  set  the  foot  besides  them.  The  basest  things  are  ever  most  plentiful. 
Plurima,  pessima.  I  have  read  of  a  kind  of  mouse  that  breeds  six  score 
young  ones  in  one  nest ;  whereas  the  offspring  of  the  lioness  or  elephant  is 
but  single.  You  shall  find  your  furrows  full  of  cockle  and  darnel,  though 
you  never  sow  them.  The  earth,  saith  the  philosopher,  is  now  an  own 
mother  to  weeds,  and  naturally  breeds  and  feeds  them ;  but  a  stepmother 
to  good  herbs.  Man,  by  a  proclivity  of  his  own  natural  inclination,  is  apt  to 
produce  thorns  and  briers ;  but  ere  he  can  bring  forth  herbs,  graces,  God 
must  take  pains  with  him.  No  husbandman  so  labours  his  ground  as  God 
doth  our  hearts.  Happy  earth,  that  yields  him  an  expected  harvest !  But 
that  which  beareth  thorns  is  near  to  be  cursed  and  burned. 

2.  Observe  that  a  wicked  man  is  compared  to  bad  earth,  and  that  fitly, 
in  five  respects  : — 

(1.)  For  baseness.  The  earth  is  the  heaviest  of  all  elements,  and  doth 
naturally  sink  downwards ;  as  if  it  had  no  rest  but  in  the  centre,  which 
itself  is.  A  wicked  man  is  base-minded,  and  sinks  with  a  dull  and  ponderous 
declination ;  not  regarding  the  things  above,  but  those  below.  He  hath 
commune  with  men  sursum  os,  but  with  beasts,  deorsicm  cor.  AU  his  affec- 
tions have  a  low  object,  not  of  humility,  but  base  dejection.  His  hope, 
desire,  love,  joy,  are  set  on  these  iixferior  things ;  and,  like  a  mole,  he  digs 
still  downward,  till  he  come  to  his  centre,  '  his  own  place,'  Acts  i.  15 — hell. 
Telluris  inutile  pondus. 

(2.)  For  coldness.  Experience  teacheth  that  the  earth  is  cold  ;  and  cold- 
ness is  a  natural  quality  pertaining  to  it,  though  accidentally  there  be  bred 
in  it  fiery  vapours.  The  wicked  man  hath  a  cold  heart,  frozen  up  in  the 
dregs  of  iniquity;  though  there  be  an  unnatural  heat  sometimes  flaming  in 
him,  the  fire  of  lust  and  malice  tormenting  his  bowels  :  but  this  is  no  kindly 
heat  to  warm  his  conscience.     That  is  derived  from  the  fire  of  the  temple, 


HeB.  VI.  8.]  THE  FOREST  OP  THORNS.  473 

that  never  goes  out,  and  only  given  by  Jesus  Christ,  that  '  baptizeth  with 
the  Holy  Ghost,  and  with  fire.' 

(3.)  For  foulness.  The  squalid  earth  (for  we  speak  not  here  of  any  good 
ground)  is  called  lutulenta  terra,  miry  and  noisome ;  yet  is  it  neat  and  clean 
in  comparison  of  a  sin-contaminated  soul.  The  body  was  taken  from  the 
earth,  not  the  soul ;  the  body  shall  resolve  to  the  earth,  not  the  soul ;  yet 
the  polluted  soul  is  more  sordid  than  either  a  leprous  body  or  a  muddy 
earth.  In  the  eye  of  God,  there  is  no  beauty  so  acceptable,  no  foulness  so 
detestable,  as  the  soul's.  The  dove  carried  the  praise  of  beauty  from  the 
peacock,  by  the  eagle's  judgment :  because  though  the  peacock  living  had 
the  fairer  plumes,  yet  dead  he  hath  but  a  black  liver.  God's  judgment 
of  all  men's  fairness  is  by  the  liver,  the  '  cleanness  of  the  heart  in  his  eye- 
sight.' 

(4.)  For  obscurity  and  darkness.  The  earth  is  called  a  'place  of  black 
darkness,  the  land  of  forgctfidness.'  So  Job  and  David  term  it.  The  wicked 
sold  is  fuU  of  darkness,  thickness  of  sight,  caecity  of  understanding ;  not 
*  seeing  the  glorious  liberty  of  the  sons  of  God.'  *  Our  gospel  is  hid  to  those 
that  are  lost :  whose  minds  the  god  of  this  world  hath  blinded,'  1  Cor.  iv. 
4.  There  is  in  them  hebetudo  mentis,  which  is  acutce  ratioyiis  obtusio,  carnalis 
intemperantia  crassis  sensibits  inducta*  They  are  so  utterly  ignorant  of 
heaven  that,  as  it  is  in  the  proverb,  ne  pictiim  quidem  viderunt, — they  have 
not  seen  it  so  much  as  in  the  map  or  picture ;  as  to  men  shut  up  in  the  low 
caverns  of  the  earth,  not  so  much  as  the  sun,  and  stars,  and  the  lights  of 
heaven's  lower  parts  have  appeared.  Tolevabilor  est  poena,  vivere  non  jjosse, 
quam  nescire.  Ignorance  is  a  heavier  punishment  than  death,  saith  the 
philosopher. t  Darkness  is  their  desire,  'because  their  deeds  are  evil.' 
Perhaps  at  last,  after  a  long  dotage  on  their  dark  delight,  earth,  they  come 
to  hear  of  a  better  and  richer  country,  and  then  take  only  with  them  the 
lantern  of  nature  to  find  it.  But  so  erepto  lumini  candelabrum  qucerunt,-^ 
having  lost  the  light,  they  grope  for  the  candlestick.  A  man  that  comes 
into  his  house  at  midnight  sees  nothing  amiss ;  in  the  daylight  he  finds 
many  things  misplaced.  Nature  is  but  a  dark  lantern,  when  by  it  we  en- 
deavour to  ransack  the  conscience.  Only  the  light  of  grace  can  demonstrate 
aU  the  sluttish  and  neglected  misorders  in  our  souls. 

(5.)  The  main  resemblance  between  an  evil  ground  and  worse  man  con- 
sists in  the  ill  fruits  that  they  both  produce  :  briers  and  thorns,  and  such 
not  only  unhelpful,  but  hurtful  vices.  This  is  the  principal  analogy  which 
our  Apostle  intends ;  the  pith  and  marrow  of  this  comjDarison.  But  before 
we  come  to  a  particular  survey  of  this  Avood,  some  observable  doctrines  fall 
profitable  to  our  instruction.     Observe  therefore — 

[1.]  The  word  of  God  will  work  some  way.  It  falls  not  upon  any  ground 
in  vain ;  but  will  produce  herbs  or  weeds.  It  is  such  physic  as  will  either 
cure  or  kill.  It  mollifies  one,  makes  another  more  hard.  Some  hearts  it 
pricks.  Acts  ii. ;  others  it  terrifies,  though  converts  not,  as  it  made  Felix 
tremble.  None  ever  heard  it,  but  they  are  either  better  or  worse  by  it. 
'We  preach  Christ  crucified,  unto  the  Jews  a  stumblingblock,  unto  the 
Gentiles  foolishness ;  but  unto  them  which  are  called,  both  of  Jews  and 
Greeks,  the  power  of  God,  and  the  wisdom  of  God,'  1  Cor.  i.  23.  It  is 
either  a  converting  or  convincing  power ;  sealing  receivers  to  redemption, 
contemners  to  rejection,  Heb.  iv.  12.  'The  word  which  I  have  preached 
shall  judge  you  in  the  latter  day,'  John  xii.  48. 

If  this  doctruie  were  considerately  digested  in  hearers'  hearts,  what  a  zeal- 
*  Hugo.  f  Sen. 


474  THE  FOEEST  OP  THORNS.  [SeEMON  LV. 

ous  preparation  would  it  work  in  their  souls  !  It  would  bring  us  to  these 
seats  with  other  minds,  if  we  remembered  that  we  return  not  back  to  our 
own  doors  the  very  same  we  came  out,  but  either  somewhat  better  or  mucli 
worse.  Sergius  Paulus  was  turned,  Elymas  obdurated,  at  one  sermon,  Acts 
xiii.  7,  8.  After  our  Saviour's  heavenly  sermon,  John  vi.  66,  '  some  went 
back,  and  walked  no  more  with  him  ;'  that  Christ  bespake  his  apostles, 
*  Will  ye  also  go  away  1 '  Others  stuck  more  close  :  '  Lord,  to  whom  shall 
we  go  ?  thou  hast  the  words  of  eternal  life,'  ver.  68.  The  prophet  Isaiah, 
speaks  fully  to  this  purpose  :  '  As  the  rain  cometh  down,  and  returneth  not 
back,  but  watereth  the  earth,  and  maketh  it  bring  forth  and  bud,  that  it 
may  give  seed  to  the  sower,  and  bread  to  the  eater ;  so  shall  my  word  be 
that  goeth  forth  out  of  my  mouth  :  it  shall  not  return  unto  me  void,  but 
it  shall  accomplish  that  which  I  please,  and  it  shall  prosper  in  the  thing 
whereto  I  sent  it,'  Isa,  Iv.  10. 

The  word  that  we  have  preached  shall  either  save  you  or  judge  you.  It 
shall  be  either  a  copy  of  your  pardon  or  a  bill  of  your  indictment  at  the  last 
day.  John  Baptist  calls  the  gospel  a  fan,  that  will  distinguish  between  true 
and  false  children,  between  wheat  and  chaff.  Matt.  iii.  12.  It  will  make 
known  the  faithfulness  of  those  that  with  honest  hearts  embrace  it,  and 
.scatter  hypocrites  like  chaff,  by  reason  of  their  insolid  levity.  Simeon  so 
prophesied  to  Mary  the  virgin  of  her  Son,  that  '  he  should  be  the  fall  and 
the  rising,'  Luke  ii.  34,  the  reparation  and  ruin,  of  many  ;  and  whiles  '  he  is 
set  for  a  sign  which  shall  be  spoken  against,'  by  this  means  '  the  thoughts  of 
many  hearts  shall  be  revealed.'  The  word  is  like  fire,  that  hath  a  double 
operation  upon  the  several  subjects  it  works  on — stubble  or  gold.  It  fires 
the  one  and  fines  the  other.  Some  hearts  it  inflames  with  zeal  to  it ;  other 
it  sets  on  fire  to  impugn,  persecute  it.  It  is  to  conversion,  if  believed ;  to 
confusion,  if  despised.  Lo,  Christ  himself  preaching,  some  faithfully  enter- 
tain, others  reject,  as  the  Gergesenes,  that  had  rather  have  their  hogs  saved 
than  their  souls.  Matt.  viii. 

[2.]  That  thorns  are  produced,  the  fault  is  not  in  the  good  rain,  but  the 
ill  ground.  '  What  could  I,'  saith  God,  *  have  done  more  to  my  vineyard  V 
Isa.  V.  4  :  I  have  done  enough  to  make  it  bear  good  grapes ;  '  wherefore 
then,'  or  from  what  cause,  '  brings  it  forth  wild  grapes  V  The  earth  desires 
the  influence  of  heaven  and  showers  from  the  clouds  to  make  it  fruitful.  It 
is  granted  :  the  sun  shines,  the  dews  fall.  The  garden  hereupon  brings  fortli 
herbs,  the  desert  thorns.  If  these  blessings  of  heaven  were  the  proper  cause 
of  the  weeds,  why  hath  not  then  the  good  ground  such  cursed  effects  1  The 
everlasting  lamp  of  heaven  sends  forth  his  saving  rays ;  and  the  sacred  dews  of 
the  gospel  fall  on  the  pure  and  unclean  heart.  There  it  is  requited  with  a 
fertile  obedience  ;  here  with  an  impious  ingratitude.  Let  not  the  mercy  of 
God  be  blamed  for  this  man's  misery.  Perditio  ex  se;  God  hath  done 
<;nough  to  save  him.  St  Augustine  directly  to  this  purpose  :  Simid  pluit 
Dominus  super  segetes,  et  super  spinas.  Sed  segeti  jyhdt  ad  hoireiim,  spinis 
ad  igneni  et  tamen  U7ia  est  jjltcvia.'^  God  at  once  rains  upon  the  herbs 
and  the  thorns  :  upon  the  herbs  or  good  seed,  to  shoot  it  up  for  his  bam, 
for  himself;  upon  the  thorns,  to  fit  them  for  the  fire  :  yet  is  it  one  and  the 
same  rain. 

This  shall  cover  the  faces  of  libertines  with  everlasting  confusion,  who  are 

evermore  rubbing  their  own  filthiness  on  God's  purity,  and  charging  him  as 

the  author  of  their  sins.     If  the  devils  in  hell  should  speak,  what  could  they 

say  more  1     We  have  fallen  from  our  happiness,  and  God  caused  it.     Eepro- 

*  De  Benedict.  Esau  et  Jacob. 


HeB.  VI.  8.]  THE  FOREST  OF  THORNS.  475 

bate  thoughts !  Men  have  spilt  blood,  defiled  forbidden  beds,  struck  at 
princes  with  treasons,  ruined  countries  with  depopulations,  filled  the  earth 
with  rapes,  and  shot  at  heaven  with  blasphemies ;  and  lay  their  damnation 
on  their  Maker,  deriving  from  his  purpose  excuses  of  their  wickedness. 
The  inevitable  decree  of  God's  counsel  is  charged ;  the  thought  of  that  hath 
made  them  careless:  so  with  good  food  they  poison  themselves.  Willing 
fools,  rack  not  your  belief  with  impossibilities.  Behold,  God  is  so  far  from 
authorising  your  sins  and  falls,  that  he  rains  on  you  the  holy  dews  of  his 
word  to  mollify  your  hearts  ;  justifying  himself  by  this  proffered  means  of 
your  salvation  that  he  would  not  the  death  of  a  sinner.  Oh,  but  his  hidden 
■vvill  is  to  damn  us  !  !Madmen !  that  forsake  that  signed  will,  written  iu 
tables,  published  with  trumpets,  commanded  with  blessings,  cursings,  pro- 
mises, menaces,  to  which  every  soul  stands  bound,  and  fall  to  prying  into 
those  unsearchable  mysteries,  covered  with  a  curtain  of  holy  secrecy,  not  to 
be  drawn  aside  till  the  day  comes  wherein  we  shall  know  as  we  are  known. 

Cease,  aspiring  man,  to  root  thy  wickedness  in  heaven,  and  to  draw  iu 
God  as  an  accessary  to  thy  profaneness.  God  would  have  thee  saved,  but 
thou  wilt  bear  thorns  and  briers,  though  thou  endangerest  thyself  to  cursing. 
Is  this  the  requital  for  his  mercy  1  Are  all  his  kindnesses  to  thee  thus 
taken  1  That  when  he  hath  done  so  much  to  bring  thee  to  heaven,  thou 
wilt  tax  him  for  casting  thee  to  hell  1  when  he  hath  so  laboured  to  make 
thee  good,  thou  wilt  lay  to  his  charge  thy  own  voluntary  badness  1  No  ; 
justify  God,  and  magnify  his  mercy.  Accuse  thine  own  corrupt  heart,  that 
turns  so  good  and  alimental  food  into  off'ensive  crudities.  Say,  heaven  is 
good,  but  thy  ground  is  naught.  Fatness  and  juice  hath  been  bestowed  on 
thee,  but  thou  hast  yielded  pestilent  and  noisome  fruits.  Lay  not  the  fault 
on  heaven,  but  on  the  native  corruption  of  thy  own  heart,  that  hath  decocted 
the  goodness  of  God  into  venom. 

[3.]  This  observation  shall  make  way  and  give  place  to  another :  That 
the  gix)und  is  very  imthankful  which  answers  the  kindness  of  heaven  iu 
raining  on  it,  with  briers  and  thorns.  Wretched  man,  that  receives  so  blessed 
dews  from  the  fountain  of  mercy,  and  returns  an  ungrateful  wickedness  ! 
Unthankful  it  is,  as  failing  in  both  those  essential  parts  of  gratitude,  ac- 
knowledging and  requiting  a  benefit ;  and  so  guilty  both  of  falsehood  and 
injustice.  Say  the  wicked  did  confess  God's  mercies,  yet  where  is  their  obe- 
dience ?  True  thankfulness  is  called  gratiarum  actio,  non  dictio.  Whiles 
for  holy  dews  they  render  unholy  weeds,  this  disobedience  is  the  gi-eatest 
ingratitude.  The  silence  of  our  tongues,  the  not  opening  our  lips  to  let  our 
'  mouth  shew  forth  his  praise,'  is  a  grievous  unthankfulness.  He  is  of  an 
evil  disposition  that  conceals  or  dissembles  a  benefit.  This  is  one  branch  of 
ingratitude.  But  our  speech  hitherto  keeps  but  low  water  :  let  us  rise  up 
to  view  the  mountainous  billows  of  that  ingratitude  here  taxed — a  real,  ac- 
tual, sensual,  senseless  unthankfulness ;  if  it  be  not  a  degree  beyond  it,  and 
unthankfuhiess  too  poor  a  word  to  express  it.  Mere  ingratitude  returns 
nothing  for  good  ;  but  this  sin  returns  evil  for  good.  Silence  in  acknowledg- 
ing is  too  short :  we  must  think  of  a  contumacious  and  contumelious  retri- 
bution. God,  after  his  merciful  rain,  loolvs  for  some  herbs  of  grace,  when  he 
walks  down  into  liis  '  garden,  to  see  whether  the  vine  flourished,  and  the 
pomegranates  budded,'  Cant.  vi.  11.  And,  behold,  weeds,  stinking  weeds, 
stinging  weeds,  thorns  and  briers  !  Here  is  ingi-atitude  in  fuU  proportion, 
with  all  the  dimensions  of  his  ugly,  stigmatic  form.  This  is  that  wickedness 
which  brings  the  ground  here  to  rejection,  malediction,  combustion.  Ob- 
serve further  that — 


k 


476  THE  FOREST  OP  THORNS,  [SeRMON   LV. 

[4,1  Wicked  men  prove  commonly  so  much  the  worse  as  they  might  have 
been  better,  and.  divert  the  means  of  their  conversion  to  their  confusion. 
The  more  rain  of  the  gospel  they  receive,  the  more  abundantly  they  thrust 
forth  the  thorns  of  iniquities.  The  roots  of  these  briers  are  earthed  in  their 
hearts,  and  do  boil  out  at  the  warm  dews  of  the  word.  It  fares  with  them 
as  with  a  man  of  a  surfeited  stomach  :  the  more  good  meat  he  eats,  the  more 
he  increaseth  his  corruption.  The  former  crudities  undigested,  unegested, 
having  the  greater  force,  turn  the  good  nutriment  into  themselves.  There 
is  such  an  antipathy  betwixt  the  good  word  of  God  and  the  heart  of  a  re- 
probate, that  the  more  it  wrestles  to  bring  him  to  heaven,  the  more  he 
wrestles  against  it  that  he  might  be  damned.  Tully  mentions  a  country 
wherein  a  great  drought  and  heat  maketh  abundance  of  mire  and  dirt,  but 
store  of  rain  causeth  dust.  It  is  here  experimentally  true  :  the  plentiful 
rain  of  God's  blessed  word  is  answered  with  the  dusty  and  sandy  barrenness 
of  men's  evil  lives.  So  the  sun,  shining  upon  unclean  dunghills,  is  said  to 
cause  a  greater  stench ;  yet  no  wise  man  blames  the  beams  of  the  sun,  but 
the  filthiness  of  those  putrefied  heaps,  for  such  offence.  The  Sun  of  right- 
eousness hath  sent  down  the  glorious  rays  of  his  gospel  among  us ;  the 
wicked  hereupon  steam  out  the  more  noisome  and  stenchful  fruits.  Upon 
whom  shall  the  accusation  light  ?  God's  comfortable  heat  of  mercy,  or  our 
putrid  and  rank  iniquities?  Sometimes  the  sun's  heat  working  upon  a 
muddy  and  baneful  object  breeds  horrid  serpents.  No  wonder,  then,  if  this 
rain  of  the  gospel  engender  in  reprobate  miuds  weeds  and  prickles.  The 
Cicones  have  a  river  that  doth  harden  the  bowels,  and  make  the  entrails 
stony  :*  a  strange  operation  in  them  that  drink  it !  But  if  the  water  of  life 
do  harden  the  hearts  of  Pharaohs,  and  exasperate  the  mischiefs  of  a  malici- 
ous Elymas,  let  the  imputation  of  fault  light  where  it  is  deserved.  It  was 
a  strange  protestation  that  God  had  against  Israel,  '  I  have  nourished  and 
brought  up  children,  and  they  have  rebelled  against  me,'  Isa.  i,  2 ; — I  have 
brought  them  up  in  my  house,  and  taught  them  my  precepts,  and  yet  (as  if 
my  instructions  and  favours  had  made  them  worse)  they  have  rebelled  against 
me.  Thus  when  the  sun  is  hottest,  the  springs  are  coldest ;  and  the  more 
fervent  the  love  of  God  is  to  us,  the  more  cold  is  our  charity  to  him,  and  to 
others  for  him.  As  if  the  sweet  dews  of  Hermon  had  made  the  hill  of  Zion 
more  barren. 

It  is  written  of  the  Thracian  flint,  that  it  burns  with  water,  and  is 
quenched  with  oil ;  a  fit  emblem  of  those  wicked  souls  that  are  the  worse 
for  God's  endeavour  to  better  them.  But  such  coiatrary  efi"ects  hath  the 
gospel  in  contrary  natures.  As  by  the  heat  of  the  sun  wax  is  softened, 
and  yet  clay  is  hardened :  so  by  the  preaching  of  the  word  the  hearts  of 
such  as  shall  be  saved  are  mollified ;  but  the  hearts  of  the  lost  are  further 
obdurate.  God  in  his  wise  justice  will  be  even  with  men  :  since  they 
wiU  not  be  the  better  for  his  favours,  they  shall  be  the  worse.  Seeing 
they  will  not  bring  forth  herbs,  they  shall  cast  forth  weeds ;  and  he  that 
might  not  in  their  salvation,  will  be  glorified  in  their  subversion.  For  ap- 
plication : — 

This  rain  hath  fallen  upon  us  all :  how  have  we  entertained  it  ?  where 
be  our  herbs  ?  It  is  objected  against  us  that  our  forefathers,  who  wanted 
this  rain,  brought  forth  more  herbs  than  we  that  have  it.  That  they,  in  the 
days  of  ignorance,  did  more  than  they  knew ;  that  we,  in  the  light  of  the 
gospel,  know  more  than  we  do,  Apollonius,  among  other  wonders,  writes 
one  most  wonderful :  that  there  was  a  people  which  could  see  nothing  in  the 

*  Ovid. 


HeB,  VI.  8,]  THE  FOEEST  OF  THOKNS.  477 

day,  but  all  in  tlie  night.  What !  hath  the  sun  blinded  us  1  Cannot  we 
see  to  serve  God  so  well  in  the  light  as  they  did  in  the  dark  ? 

It  was  once  said,  Ignoti  nulla  cupido  ;  but  now  it  may  be  inverted,  Noti 
nullus  amor ;  we  little  esteem  the  gospel,  because  it  is  frequent  amongst 
us.  The  long  enjoying  it  hath  dulled  our  estimation.  Full  children  are 
weary  of  then'  bread,  and  play  with  it;  like  the  Indians,  that  have  such 
store  of  gold  and  precious  stones,  that  they  truck  them  away  for  glasses  and 
rattles.  Perhaps  the  cold  legs  of  custom  will  bring  us  to  church,  and  we  are 
content  to  hear  the  preacher  taxing  our  frauds,  usuries,  oaths,  oppressions. 
Maybe  for  some  show  of  devotion,  we  will  ask  counsel  at  his  lips ;  but  say 
what  he  will,  we  will  not  part  with  our  sins. 

The  princes  of  Israel  came  to  Jeremiah,  and  entreat  him  to  inquire  of  the 
Lord  for  them,  Jer.  xHi.,  promising  that  whatsoever  direction  the  Lord 
should  send  they  would  obey.  The  prophet  accordingly  j^resents  their  sup- 
plication to  God.  God  answers,  '  You  shall  not  go  unto  Egypt,  lest  you  be 
destroyed  :  but  abide  still  in  Judah,  and  you  shall  be  safe,'  Jer.  xliii,  \Vhen 
they  heard  this  oracle,  because  it  was  not  to  their  humours,  they  replied, 
'  We  will  go  into  Egypt.'  This  was  their  purpose  from  the  beginning, 
(though  they  dissembled  a  will  to  know  God's  mind,)  which  if  God's  com- 
mand crosseth  they  will  cross  his  command  :  they  will  go  into  Egypt.  So 
people  will  be  content  to  hear  what  God  saith  to  them  by  his  ministers  ;  but 
if  he  speak  not  what  pleaseth  them,  they  will  foUow  their  own  affections. 
We  are  such  nice  and  froward  pieces,  that  the  more  God  woos  us  we  are  the 
further  off.     As  it  is  with  some  shallow  professor  of  music,  saith  the  poet — 

*  Omnibus  hoc  vitium  cantoribns,  inter  amicos, 
Ut  nunquam  inducant  animum  cantare  rogati.'  * 

When  they  are  most  earnestly  entreated,  they  make  most  dainty  to  sing  or 
play.  So  the  more  the  Lord  calls  for  our  praises,  the  more  hoarse  are  our 
voices,  the  more  harsh  our  notes ;  or  perhaps  we  will  not  sing  at  all.  But 
if  God  hath  given  us  music,  and  we  will  not  dance,  as  Christ  reproved  the 
Jews,  we  shall  mourn  in  sadness  for  our  obstinate  refusal  of  proffered  mirth. 
You  have  heard  Herodotus's  tale  of  the  piper.  He  came  to  the  water  side, 
and  piped  to  the  fishes ;  they  would  not  dance.  He  took  his  net,  and  caught 
some  of  them;  and  being  thrown  upon  dry  land,  they  began  to  leap  and 
skip  up.  *  Nay,'  quoth  the  piper,  '  I  offered  you  music  before,  and  you 
would  none ;  now  you  shall  dance  without  a  pipe.'  Men  commonly  regard 
the  songs  of  Zion  as  they  do  music  heard  late  at  night  in  the  streets,  whiles 
they  are  in  bed.  Perhaps  they  will  step  to  the  window,  and  listen  to  it  a 
while,  and  presently  to  bed  again.  So  men  step  from  the  couch  of  their 
lusts  and  sins  to  church,  hear  the  sermon,  and  then  to  bed  again,  lulling 
themselves  in  their  former  security. 

There  are  some  that  care  for  hearing  it  no  more,  but  sit  down  with  a 
conceit  of  their  own  suflSciency.  They  know  as  much  as  all  the  preachers 
can  tell  them  ;  let  the  youth  go  to  be  catechised.  So  the  sluggish  and  irre- 
ligious master  sits  at  home,  whiles  he  sends  his  servants  to  church.  There 
is  an  old  tale,  idle  in  itself,  the  use  may  be  good.  A  certain  man  that  would 
never  go  to  church,  when  he  heard  the  saints'-bell  would  say  to  his  wife, 
'  Go  thou  to  church  and  pray  for  thee  and  me.'  One  night  he  dreamed  that 
both  he  and  his  wife  were  dead,  and  that  they  knocked  together  at  heaven- 
gate  for  entrance.  St  Peter  (by  the  legend)  is  porter,  and  suffered  the  wife 
to  enter  in,  but  kept  the  husband  out :  answering  him,  Ilia  intravit  pro  se  et 

*  Hor.,  lib.  i.,  sat.  3. 


478  THE  FOREST  OF  THORNS.  [SeRMON   LV. 

te, — '  She  is  gone  in  botli  for  herself  and  thee.'  As  thy  ^vife  went  to  church 
for  thee,  so  she  must  go  to  heaven  for  thee.  The  moral  instructs  every  one 
to  have  a  personality  of  faith,  and  a  propriety  of  devotion ;  that  himself 
serving  God,  himself  may  be  blessed  of  God. 

It  now  remains  to  examine  more  narrowly  the  nature  of  the  sins  these' 
nngodly  hearts  produce.  They  are  called  thorns  and  briers.  Pliny  saith 
that  the  thorn  is  more  soft  than  a  tree,  and  more  hard  than  an  herb  3*  as  if 
it  were  some  unkindly  thing,  and  but  an  unperfect  excrement  of  the  earth. 
For  the  philosopher  saith,  It  is  not  the  intent  of  kind  that  trees  should  be 
sharp  with  prickles  and  thorns ,  but  he  would  have  it  caused  by  the  insoli- 
dity  and  unfastness  of  the  tree.  By  which  means  the  cold  humour  is  drawn 
out  by  the  pores  ere  it  be  concocted  :  whereupon  for  scarcity  of  matter,  it  is 
hardened  by  the  sun  ;  and  so  shaped  and  sharpened  into  a  thorn. 

But  it  is  unquestionable  truth,  that  God  created  the  thorns  and  briers  on 
the  earth.  Some  think,  because  it  is  said,  Gen.  iii.,  in  man's  punishment, 
Maledicta  esto  terra  propter  te, — '  Cursed  be  the  earth  for  thy  sake  :  thorns 
and  thistles  shall  it  bring  forth  to  thee,'  chap.  iii.  18, — that  therefore  if  man- 
kind had  not  sinned,  the  ground  should  have  produced  no  such  thing.  But 
the  most  received  opinion,  and  consonant  to  truth,  is,  that  these  thorns  and 
briers  should  have  been  though  man  had  never  fallen ;  but  they  should  not 
have  been  noxious  and  hurtful  to  him.  Now  let  us  consider  what  resem- 
blances may  be  found  betwixt  those  natural  and  these  allegorical  thorns  and 
briers  : — 

1.  Where  is  abundance  of  thorns,  there  is  most  commonly  a  barren  ground. 
For  they  hinder  the  happy  influence  of  the  heavens,  the  kindly  heat  of  the 
sun,  the  dews  of  the  clouds,  and  all  those  working  causes  of  fertility.  God 
pre-arms  Ezekiel,  that  he  should  not  wonder  at  the  barrenness  of  Israel,  '  for 
briers  and  thorns  shall  be  with  thee,'  chap.  ii.  6.  Let  no  man  marvel  at  our 
unprofitable  times ;  we  have  too  many  briers  and  thorns  among  us,  which 
do  what  they  can  to  hinder  the  goodness  of  heaven  to  us,  or  our  goodness  to 
heaven.  That  which  is  sown  nigh  or  among  thorns,  seldom  prospers.  Our 
Saviour  saith,  that  the  seed  sown  in  some  hearers  brought  forth  no  fruit ;  '  for 
the  thorns  choked  it,'  Matt.  xiii.  The  very  company  of  the  wicked  is  hai-m- 
ful,  for  they  are  as  thorns  to  stifle  any  goodness.  '  The  companion  of  fools 
shall  be  afflicted,'  saith  Solomon.  He  dwells  among  thorns,  that  shall  wound 
him.  To  lay  no  more  affliction  upon  him  than  Solomon  there  meant, — as  ap- 
pears by  the  opposite  member  of  the  verse, — he  shall  endure  a  privation  of 
what  good  soever  he  had,  and  a  position  of  their  lewdness.  A  good  man 
with  ill  company* is  like  a  living  man  bound  to  a  dead  corpse,  that  will 
sooner  suffocate  hun,  than  he  can  revive  that.  The  soul  that  lives  among 
thorns  shall  hardly  thrive.  Therefore  saith  the  Lord  of  the  vineyard  con- 
cerning the  barren  tree,  '  Cut  it  doAvn,  why  troubles  it  the  ground?'  Luke 
xiii.  7. 

2.  Thorns  and  briers  grow  most  commonly  on  heaps,  and  seldom  are 
found  single,  or  destitute  of  company  of  their  own  kind ;  and  though  they 
be  troublesomely  harmful  to  other  trees,  yet  they  fold  and  embrace  one 
another  v/ithout  hurt.  It  is  so  usually  seen,  that  wicked  men  hold  together, 
and  sins  grow  in  united  clusters.  There  is  a  combination  of  the  ungodly, 
even  so  far  as  to  the  very  participation  of  their  estates :  '  Cast  in  thy  lot 
•with  us;  we  will  have  all  one  purse,'  Prov.  i.  14.  They  are  entangled  in 
mutual  amity,  like  beds  of  eels ;  nothing  but  thunder  can  break  their  knots. 
Is  it  much,  saith  Christ,  that  you  purpose  diligere  diligentes,  '  to  love  them 

*  Lib.  xxi.,  cap.  1 G. 


HeB,  VI.  8.]  THE  FOREST  OP  THORNS.  479 

that  love  you  V  Matt.  v.  46.  Why,  briers  and  thorns  do  it ;  *  even  publicans 
do  the  same.'  Yea,  I  would  to  God  their  unity  did  not  shame  ours.  We 
see  here,  that  one  of  the  Papists'  chief  marks  of  their  church  is  not  infal- 
lible,— their  consent  or  unity, — when  briers  and  thorns  have  it.  The  Phari- 
sees, Sadducees,  Herodians  conspire  against  Christ ;  may  be,  they  with  the 
rest.  Sins  grow  in  heaps,  like  thorns  in  bushes  :  where  are  some,  are  many. 
The  Apostle  brings  them  in  by  couples  and  companies  :  '  Gluttony  and 
drunkenness,  chambering  and  wantonness,  strife  and  envying,'  Piom.  xiii.  1 3. 
Methinks  gluttony  and  drunkenness  come  in  like  an  Englishman  and  a 
Dutchman ;  chambering  and  wantonness,  like  an  Italian  and  a  Venetian ; 
strife  and  envy,  like  a  Spaniard  and  a  Frenchman.  These  sins  being  so 
national  and  natural  to  the  countries  :  to  over-drink  in  Germany ;  to  over- 
eat in  England ;  to  wantonise  in  Italy  and  Venice ;  to  quarrel  in  France ; 
and  to  be  envious  in  Spain,  envy  being  ever  the  bosom-companion  of  pride. 

3.  Thorns  and  briers,  by  reason  of  their  thickness  and  sharpness,  are  re- 
fuges for  serpents,  snakes,  adders,  and  such  other  venomous  beasts.  Where 
the  ungodly  have  a  strong  part,  oppression,  rapine,  robbery,  murder,  and  all 
those  fatal  serpents,  are  fostered.  God,  when  he  told  Ezekiel,  chap,  ii.,  that 
'  briers  and  thorns  should  be  with  him,'  adds  in  the  very  next  words,  '  and 
thou  shalt  dwell  among  scorpions.'  Therefore  in  Latin,  ruhetum  is  a  place, 
of  briers  and  brambles,  and  rubeta  is  a  toad,  and  that  land-toad,  the  most 
venomous  of  the  kind.  It  is  dangerous  sleeping  near  such  places.  He  that 
lives  among  the  wicked  hath  no  need  of  security,  but  to  have  clear  and  cir- 
cimispect  eyes ;  lest  either  the  thorns  prick  him,  or  the  serpents  mider  the 
thorns  sting  him.  *  Woe  is  me,'  saith  the  Psalmist,  '  that  I  must  remain  in 
jMeshech,  and  dwell  in  the  tents  of  Kedar  ! ' 

4.  Neither  do  the  wicked,  only  with  their  thorns  and  briers,  hinder  others' 
passage,  but  even  their  own.  No  marvel  if  it  be  so  difficult  for  an  ungodly 
man  to  get  to  heaven  ;  for  he  hedgetli  up  his  own  way.  Men  multiply  their 
transgressions  to  infinite,  and  cast  up  innumerable  thorns ;  yet  hope  well  to 
be  saved.  But  in  vain  he  purposeth  to  travel  to  Jerusalem,  that  hedgeth 
up  his  own  passage.  *  Thorns  and  snares  are  in  the  way  of  the  froward,' 
Prov.  xxii.  b;  not  of  God's  setting,  but  of  their  own  planting.  For  (the 
next  words  testify)  '  he  that  keepeth  his  soul  shall  be  far  from  them.'  There 
are  hindrances  enough  to  heaven,  though  the  wicked  make  none  themselves. 
The  devil  will  look  that  the  way  shall  not  be  easy.  Neither  hath  God  set 
salvation  upon  such  terms,  that  we  may  play  and  get  it :  '  The  kingdom  of 
heaven  is  got  by  violence ;'  and  they  must  strive,  that  will  pass  the  narrow 
gate.  Satan  hath  so  many  plots  and  tricks  to  deceive  them,  so  many  teu- 
tations  and  corruptions  to  oppose  them,  that  they  have  no  cause  to  fence  up 
the  way  themselves,  with  a  hedge  of  their  own  thorns.  Heaven-gates  will 
not  fall  down  before  men,  as  the  iron  gates  of  the  city  to  Peter,  of  their  own 
accord.  Acts  xii.  10.  Nay,  'if  the  righteous  scarcely  be  saved,  where  shall 
the  ungodly  and  the  sinner  appear  ?'  1  Pet.  iv.  18. 

5.  Sins  are  fitly  compared  to  thorns  and  briers,  for  their  wounding,  prick- 
ing, and  such  harmful  ofi'ences.  Therefore  they  are  called  tribuli,  d  trihu- 
lando,  from  their  vexing,  oppression,  and  tribulation  they  give  those  that 
touch  them.  The  wicked  are  such  calthrops  to  the  country,  boring  and 
bloodying  her  sides;  either  pricking  the  flesh,  or  tearing  of  the  fleece  :  as 
briers  and  bushes  that  rob  the  sheep  of  their  coats,  which  come  to  them  for 
shelter.  A  great  man  wicked  is  like  Abimelech,  whom  Jotham  calls  a 
bramble  in  his  parable.  The  olive  would  not  leave  his  fatness,  nor  the  fig- 
tree  bis  sweetness,  nor  the  vine  his  goodness,  to  be  promoted  over  the  trees. 


480  THE  FOREST  OF  THORNS.  [SeRMON   LV. 

But  the  aspiring  bramble  usurps  it ;  and,  as  if  lie  were  some  great  cedar,  he 
calls  the  trees  to  '  trust  under  his  shadow.'  But  when  poor  men  come  to 
this  brarnble  for  refuge,  here  they  lose  a  lock,  and  there  a  lock,  till  they  are 
left  naked ;  yea,  the  clothes  arc  not  only  rent  from  their  backs,  but,  like  the 
sons  of  Sceva  exorcising  the  evil  spirits,  they  depart  not  away  naked  only, 
but  wounded,  Acts  xix.  16.  Their  garments  satisfy  not  these  briers,  scarce 
their  blood  and  lives. 

These  briers  and  thorns  have  such  pricking  and  wounding  effects  in  regard 
of  three  objects,  whom  they  strike.  For  sins  are  like  thorns — 1.  To  men  ; 
2.  To  Christ ;  3.  To  the  own  consciences  of  the  committers. 

First,  to  men.     Pliny  "'  mentioneth  three  sort  of  briers  : — 

1.  The  moorish  brier,  that  only  grows  in  rank  and  fenny  places,  and  is 
nourished  with  rotten  mud,  and  such  squalid  putrefaction.  There  is  a 
generation  of  men  like  these  briers,  given  to  drunkenness,  whose  affections 
are  fed  only  with  the  moisture  of  the  pot.  They  cannot  live  but  in  fenny 
and  moorish  places.  PKny  saith,  that  adders  and  toads  love  and  eat  the 
fruits  of  these  briers ;  and  it  is  the  food  of  serpents.  The  effects  of  drunken- 
ness (in  like  sort)  are  a  condiment  for  the  devil.  Augustine  somewhat  near 
our  purpose,  when  he  compares  drunken  places  to  the  fens ;  where  are  bred 
snakes  and  serpents,  and  such  vile  noxious  things,  which  every  year  must 
be  burned.  It  were  a  good  turn,  if  these  moorish  brambles  were  stocked  up 
by  the  roots.  If  you  ask  how  you  should  rid  them,  I  will  not  point  you  to 
the  fen-men,  who  to  make  quick  despatch  of  their  annoyances,  set  fire  on 
their  fens ;  but  I  wUl  give  you  another  precedent.  When  a  king  asked  how 
he  might  be  rid  of  certain  noisome  fowls,  which  came  abundantly  flying  into 
his  land,  one  answered  him,  nidos  eorum  uhique  destruendos, — that  the 
only  means  was  to  destroy  their  nests  in  every  place.  So  if  you  would  be 
shut  of  these  moorish  briers,  the  course  is  to  destroy  their  nests;  their 
haunts  and  rendezvous,  as  they  term  them ;  the  common  quagmires  of  all 
filthiness.  The  alehouses  are  their  nests  and  cages,  where  they  exhaust  and 
lavish  out  their  goods,  and  lay  plots  and  devices  how  to  get  more.  Hence 
they  fall  either  to  robbing  or  cheating,  open  courses  of  violence  or  secret 
mischief,  till  at  last  the  jail  prepares  them  for  the  gibbet.  For  lightly  they 
sing  through  a  red  lattice,  before  they  cry  through  an  iron  grate.  And  when 
those  briers  are  hampered,  and  put  into  prisons,  it  is  said  that  those  places 
teach  them  more  villany  than  they  knew  before ;  that  when  a  lewd  fellow 
comes  out  of  prison,  he  is  furnished  with  such  a  pack  of  mischiefs,  that  he 
now  sets  up  school,  and  teacheth  others.  It  is  wonderful,  that  places 
ordained  for  reformation  should  be  instructions  of  worse  lewdness.  I  speak 
not  against  mercy ;  but  experience  and  truth  witnesseth,  that  the  mercy  of 
some  actions  is  cruelty.  And  the  pity  to  a  notorious  malefactor  argues  us 
of  a  hard  heart,  and  of  unmercifulness  to  the  commonwealth.  The  sparing 
of  rapes,  robberies,  whoredoms,  cheatings,  frauds,  unjust  measures,  false 
balances,  occasioneth,  yea,  encourageth  the  Hke.  If  thou  be  a  magistrate, 
deputed  to  judge  it,  and  sparest  a  man  that  hath  shed  blood,  the  next 
blood  he  sheds  thou  art  guilty  of  Thou  consentest  to  the  second  robbery 
of  a  thief,  that  hast  remitted  him  the  first. 

A  father  brings  in  a  notorious  malefactor  arraigning  f  at  the  bar  before 
the  judge  :  when  the  mother  comes,  miseranda  ululatione,  with  bitter  weep- 
ing, desiring  mercy  for  her  son ;  the  wife  lachrymahili  voce,  with  mournful 
speech,  imploring  mercy  for  her  husband ;  the  little  children,  ployantibus 
ocellis,  with  crying  eyes,  beseeching  mercy  for  their  father;  the  people  wish- 
*  Lib.  sxi.,  cap.  16.  -|-  That  is,  being  arraigned.— Ed. 


HeB.  VI.  8.]  THE  FOREST  OP  THORNS.  481 

ing  he  may  be  spared  for  the  goodliness  of  his  person.  Yet  saith  the  judge, 
Non  misereor  modo, — I  pity,  but  must  not  spare.  Pereat  timts,  potius  qiiam 
nnitas, — Better  one  perish  than  all.  Weed  up  the  implacable  thorns,  for  they 
\n\\  keep  the  ground  barren.  It  hath  been  said,  Bear  one  injury  and  pro- 
voke more;  but  here  in  case  of  justice,  forgive  one  public  injury, — I  mean  a 
fact  of  horrid  nature,  as  I  formerly  taxed, — and  you  provoke  and  encourage 
many.  The  mariners  would  fain  save  Jonah ;  but  when  there  is  no  remedy, 
they  will  rather  lose  one  Jonah  than  aU  themselves. 

2.  Pliny's  next  sort  of  briers  are  tnbidi  agrestes,  field-briers ;  which  are, 
saith  he,  shrewd  enemies  to  tillage,  and  the  fruits  of  the  earth.  This  island 
of  ours,  Avithin  these  late  days,  hath  bred  a  great  number  of  these  field- 
briers  ;  which  unnaturally  turn  their  mother  into  barrenness.  Oppressors, 
enclosers,  depopulators,  deportators,  depravators ;  that  run  the  land  to  ruin 
for  a  private  benefit,  and  work  out  a  particular  gain  from  a  public  and 
general  loss. 

Gain,  said  I !  Where  is  it  1  Did  you  ever  know  enclosers  prosper  ?  I 
will  speak  boldly  :  I  never  knew  great  man  grow  greater  by  his  depopula- 
tions ;  and  I  hope  no  man  will  say  he  hath  grown  better  by  them.  Corn- 
fields are  turned  to  sheep-walks,  once-inhabited  towns  feed  oxen,  and 
churches  are  made  shepherds'  cottages ;  and  yet  the  doers  of  all  this  never 
the  richer.  They  keep  less  hospitality,  for  a  few  rooms  in  London  serve 
their  turns ;  they  extort  sorer  rents,  and  yet  they  have  never  the  more  money. 
It  cannot  be  denied  but  the  main  end  of  these  courses  was  profit,  and  en- 
hancing their  estates ;  and  lo,  in  this  very  end  God  crosseth  them.  Speak 
what  you  wiU  of  their  pride,  of  turning  the  alms  they  should  give  to  the 
poor  into  feasts  for  the  rich,  of  their  infrugal  courses;  I  say  confidently. 
Hie  digitus  Dei, — Here  is  the  very  hand  of  God  striking  them.  Man, 
though  he  hath  authority,  will  not  look  to  these  field-briers,  but  let  them 
waste  and  forage,  and  play  the  Abiraelechs ;  but  God  will.  But  if  ye  do 
not  look  to  it,  let  me  say  to  you,  as  Jotham  to  the  Shechemites,  of  that 
aspiring  bramble,  Judg.  ix.  20,  '  If  fire  come  not  out  of  Shechem  to  devour 
Abimelech,  fire  will  come  from  Abimelech  to  devour  Shechem.'  If  you 
undo  not  the  oppressions  of  the  field-briers,  their  oppressions  will  undo 
us  aU. 

3.  There  is  the  town-brier  too,  which  groweth  in  our  mounds  and  fences, 
and  about  the  closing  of  towns.  You  in  the  city  have  no  great  plenty  of 
these  briers  ;  yet  you  are  troubled  (in  a  metaphorical  sense)  with  town-briers 
and  city-brambles,  which  would  not  a  little  vex  you,  if  you  were  not  those 
yourselves. 

(1.)  What  say  you  to  the  usurer?  Is  he  not  a  thorn  amongst  youl  If 
you  were  not  usurers  yourselves,  you  would  confess  it.  But  they  say,  the 
most  horrible  usury  in  the  world  is  here  practised,  to  forty  in  the  hundred ; 
nay,  to  doubling  of  the  principal  in  one  year.  A  landed  gentleman  wants 
money  :  he  .shall  have  it,  but  in  commodities,  which  some  compacted  broker 
buys  of  him,  for  half  the  rate  they  cost  him,  in  ready  money.  Are  these 
Christians  ?  Dare  they  shew  their  faces  in  the  temple  ?  But  I  know  you 
have  been  often  told  of  these  things.  In  a  word,  even  the  gentlest  usury  is 
a  most  sharp  thorn,  and  pricks  the  side  of  the  country  till  the  blood  follows. 
A  usurer  Avith  his  money  is  like  a  man  that  hath  no  work  of  his  oyra,  yet 
keejis  a  servant  to  let  out ;  and  takes  not  only  hire  of  others  for  his  day's 
Labour ;  but  chargeth  him  to  steal  .somewhat  besides,  and  never  to  return 
home  empty.     You  understand  me  ;  I  need  not  further  apply  it. 

These  are  vile  winding  and  wounding  briers,  that  fetch  away  clothes,  and 

VOL.  II.  2  H 


i82  THE  FOREST  OP  THORNS,  [SeEMON   LV. 

skin,  and  flesh  too.  iNow  the  mercy  of  God  rid  us  of  these  thorns ;  and 
let  us  know  it  is  for  our  sins  that  God  suffers  usurers  among  us  !  It  may- 
be he  permits  them,  as  he  did  the  Canaanites  for  a  while  in  Israel,  lest  the 
wild  beasts  should  break  in  upon  them ;  lest  pride,  and  haughtiness,  and  un- 
cleanness  should  spill  men's  souls  by  a  full  estate  of  wealth.  God  suffers 
usurers,  like  horse-leeches,  to  suck  and  soak  them;  thereby,  possibly,  to 
humble  them.  Yet  in  the  meantime,  I  may  say  of  them,  as  Joshua  did 
of  those  Canaanites,  that  '  they  are  pricks  in  our  sides,  and  thorns  in  om- 
eyes,'  Josh,  xxiii.  13. 

(2.)  What  do  you  think  of  adultery  ?  Is  it  not  a  thorn  ?  Yes,  a  sharp 
thorn,  wounding  the  purse,  envenoming  the  body,  condemning  the  soul. 
The  ground  that  bears  it  is  lust ;  the  sap  that  feeds  it  is  fulness  of  bread 
and  idleness ;  the  heat  that  makes  it  glow,  grow,  and  shoot,  is  lewd  and 
wanton  speech,  effeminate  gestures ;  infamy  is  the  bud,  pollution  the  fruit, 
and  the  end  hell-fire.  And  as  Cajetan  and  Theophylact  observe  on  1  Thess. 
iv.  4,  that  the  Apostle  having  bid  men  '  possess  their  vessel  ia  holiness,'  he 
adds,  'and  let  no  man  go  beyond  or  defraud  his  brother  in  any  matter;' 
that  this  circumvention  may  be  applied  to  adultery,  when  a  man  is  deceived 
of  his  bosom-spouse,  who  is  hired  to  the  subornation  of  bastards.  So  that 
lightly,  concupiscence  and  cozenage  go  together;  as  that  wickedness,  of  aU 
others,  never  goes  but  by  couples.  For  adulterers  non  possunt  ire  soli  ad 
didbolum,'" — an  adulterer  cannot  go  alone  to  the  devil. 

(3.)  Corrupt  and  conscienceless  lawyers  you  will  confess  to  be  sharp  and 
wounding  brambles,  and  exceedingly  hurtful.  A  poor  client  among  them  is 
as  a  bhnd  sheep  in  a  thicket  of  thorns  ;  there  is  no  hope  of  his  fleece,  it  is 
well  if  he  carry  away  his  flesh  whole  on  his  back.  A  motion  this  term,  an 
order  next;  instantly  aU  crossed;  scarcely  the  twentieth  order  sometime 
stands  ;  execution  is  suspended,  a  writ  of  error  puts  aU  out  of  course.  Oh 
the  uncertain  events  of  suits  !  I  hope,  says  the  poor  blood-drawn  wretch, 
I  shall  have  an  end  of  my  suit  next  term.  Nay,  nor  the  next  term,  nor  the 
next  year.  Fool !  thou  art  gotten  into  a  suit  of  durance,  almost  an  im- 
mortal suit.  And  when  the  upshot  comes,  perhaps  the  mispleading  of  a 
word  shall  forfeit  all.  It  is  a  lamentable  uncertainty,  and  one  politic  addi- 
tion of  fickleness  to  the  goods  of  this  world,  that  no  man  might  set  his  heart 
upon  them,  that  an  estate  bought,  truly  paid  for,  and  inherited,  should  be 
gone  upon  a  word,  sometimes  upon  a  syllable,  upon  a  very  bare  letter, 
omitted  or  miswritten  by  the  scrivener.  These  are  scratching  briers.  If 
what  is  wanting  in  the  goodness  of  the  cause  be  supplied  by  the  greatness 
of  the  fees,  their  tongues  shall  excuse  their  tongues  for  their  contraconscient 
pleadings.  The  Itahans  have  a  shrewd  proverb  against  them  :  '  The  devil 
makes  his  Christmas-pies  of  lawyers'  tongues  and  clerks'  fingers.'  This 
proverb  I  leave  with  them,  and  come  to  their  kinsmen : — 

(4.)  Corrupted  officers,  who  are  also  sharp  and  sharking  brambles.  Their 
oflfice  is  a  bush  of  thorns  at  their  backs,  and  they  all  to  rend  the  country 
with  bribery  and  extortion.  These  men  seek  after  authority  and  command- 
ing places,  not  with  any  intent  of  good  to  the  commonwealth,  but  to  fill 
their  own  purses,  to  satisfy  their  own  lusts ;  as  some  love  to  be  poring  in 
the  fire,  not  that  they  care  to  mend  it,  biit  only  to  warm  their  own  fingers. 

(5.)  We  have  Papists  among  us ;  look  to  them,  they  are  rankling  thorns 
and  rending  briers.  False  Gibeonites  they  are ;  and  howsoever  they  pretend 
their  '  old  shoes,'  the  antiquity  of  their  church,  we  have  ever  found  them 
thorns,  ready  to  put  out  our  eyes,  and,  if  they  could,  the  eye  of  the  gospel. 

*  Jerom. 


HeB.  VI.  8.]  THE  FOREST  OP  THOENS.  483 

They  exclaim  against  us  for  persecution,  and  cry  themselves  (louder  than 
oyster-women  in  the  streets)  for  patient  Catholics,  saints,  martyrs.  But 
match  the  peace  they  enjoy  under  us  with  the  tyranny  they  exercised  over 
us ;  the  burning  our  fathers  at  stakes,  the  butchering  our  princes,  their  con- 
spiracy against  our  whole  realm,  their  continual  bending  their  weapons 
against  sovereigns'  and  subjects'  throats,  and  you  wUl  say  they  are  thorns. 
I  have  read  of  a  bkd,  that  when  men  are  devout  at  their  sacrifice,  takes  fire 
from  the  altar  and  bums  their  houses.  All  their  black  treasons  and  bloody 
intendments  they  derive  from  the  altar,  and  plead  the  warrant  of  religion  to 
set  our  whole  land  in  combustion.  Oh  that  these  brambles  were  stocked 
up  ;  that  Ishmael  were  cast  out  of  doors,  that  Sarah  and  her  son  Isaac  might 
live  in  quiet ! 

(6.)  There  are  furious  malecontents  among  us,  a  contemptible  generation  of 
thorns,  that,  because  their  hands  are  pinioned,  prick  only  with  their  tongues. 
They  are  ever  whining,  and  upon  the  least  cause  filling  the  world  with  im- 
portunate complaints.  These  are  savage  and  popular  humours,  that  cannot 
suffer  eminency  to  pass  unreproached ;  but  they  must  vellicate  goodness 
and  gird  greatness,  that  neither  the  living  can  walk  nor  the  dead  sleep 
in  quiet :  aflfecters  of  innovation,  that  are  ever  finding  fault  with  the  pre- 
sent times;  anything  pleaseth  them  but  what  is.  Eveii  the  best  blessings  of 
God  scape  not  their  censures,  neither  do  they  esteem  by  judgment  or  pro- 
nounce by  reason ;  they  find  fault  with  things  they  know  not  wherefore,  but 
because  they  do  not  like  them.  Beware  these  thorns ;  they  are  like  the 
wheels  of  some  cunningly  wrought  fireworks,  that  fly  out  on  all  sides,  and 
offering  to  singe  others,  burn  themselves.  Laiidant  veteres,  &c.,  as  if  no 
times  were  so  miserable  as  ours.  As  if  the  civil  wars  of  France,  or  the 
bloody  Inquisition  of  Spain,  or  the  Turkish  cruelty  in  Natolia,  where  he 
breeds  his  soldiers;  or  at  home,  the  time  of  the  barons'  war;  or  yet  later,  the 
persecution  of  a  Bonner,  were  none  of  them  so  cruel  as  these  days,  when  every 
man  sits  and  sings  under  his  own  fig-tree.  Sure  if  they  had  once  tasted  the 
bitterness  of  war,  they  would  better  esteem  of  their  peace.  These  are  pes- 
tUent  thorns ;  nothing  but  fear  keeps  them  from  conspiracy.  Nay,  so  they 
might  set  the  whole  land  on  fire,  they  would  not  grudge  their  own  ashes. 

(7.)  There  are  briers,  too,  growing  near  the  church ;  too  near  it.  They 
have  raised  church  Hvings  to  four  and  five  years'  purchase,  and  it  is  to  be 
feared  they  will  shortly  rack  up  presentative  livings  to  as  high  a  rate  as 
they  did  their  impropriations,  when  they  would  sell  them.  For  they  say,  few 
will  give  above  sixteen  years'  purchase  for  an  impropriate  parsonage  ;  and  I 
have  heard  some  rate  the  donation  of  a  benefice  they  must  give  at  ten  years, 
what  with  the  present  money  they  must  have,  and  with  reservation  of  tithes, 
and  such  unconscionable  tricks;  as  if  there  was  no  God  in  heaven  to  see  or 
punish  it.  Perhaps  some  wiU  not  take  so  much,  but  most  will  take  some ; 
enough  to  impoverish  the  church,  to  enrich  then-  own  purses,  to  damn  their 
souls. 

One  would  think  it  was  sacrilege  enough  to  rob  God  of  his  main  tithes ; 
must  they  also  nim  away  the  shreds  ?  Must  they  needs  shrink  the  whole 
cloth,  enough  to  apparel  the  church,  as  the  cheating  taUor  did,  to  a  dozen  of 
buttons  ?  Having  full  gorged  themselves  with  the  parsonages,  must  they 
pick  the  bones  of  the  vicarages  too  1  Well  saith  St  Augustine,  Multi  in  hac 
vita  inanducant,  quod  jyostea  apud  inferos  digei'unt, — ^lany  devour  that  m 
this  life,  which  they  shall  digest  in  hell. 

These  are  the  church-briers,  which,  let  alone,  wiU  at  last  bring  as  famous 
a  church  as  any  Christendom  hath  to  beggary.     Politic  men  begin  apace 


484  THE  FOREST  OF  THORNS.  [SeRMON   LV. 

already  to  witliliold  their  children  from  schools  and  universities.  Any  pro- 
fession else  better  likes  them,  as  knowing  they  may  live  well  in  whatsoever 
calUng,  save  in  the  ministry.  The  time  was,  that  Christ  threw  the  buyers 
and  sellers  out  of  the  temple,  but  now  the  buyers  and  sellers  have  thrown 
him  out  of  the  temple.  Yea,  they  will  throw  the  church  out  of  the  church, 
if  they  be  not  stayed.  But  some  may  say  to  me,  as  one  advised  Luther, 
when  he  began  to  preach  against  the  Pope's  usurpation  and  tyranny,  '  You 
had  as  good  hold  your  peace.  This  wickedness  is  so  powerful,  that  you  will 
never  prevail  against  it.  Get  you  to  your  study  and  say,  "  Lord,  have 
mercy  on  us!"  aijd  procure  yourself  no  ill-will.'  But  be  it  good- will,  or  be 
it  ill-wUl,  we  come  hither  to  speak  the  truth  in  our  consciences.  And  if 
these  church  thorns  wUl  continue  their  wickedness,  be  it  unto  them  as  they 
have  deserved.  If  they  will  needs  go  to  hell,  let  them  go  ;  we  cannot  help 
it,  let  them  perish.  I  had  purposed  the  discovery  of  more  brambles,  but  the 
time  forbids  it.     I  would  to  God  we  were  well  freed  from  those  I  have  taxed. 


THE  END  OF  THOENS. 


But  that  which  heareth  thorns  and  briers  is  rejected,  and  is  nigh  unto  cursing; 
whose  end  is  to  be  burned. — Heb,  VI.  8. 

Our  sins  are  thorns  to  others  ;  some  wounding  with  their  direct  blows,  others 
with  their  wipes,  all  with  their  examples,  Man  only  hath  not  felt  their 
blows ;  our  Saviour  also  so  found  them,  when  he  was  fain  for  our  sakes  to 
set  his  naked  breast,  his  naked  heart,  his  naked  soul,  agaiiast  them.  They 
say  the  nightingale  sleeps  with  her  breast  against  a  thorn  to  avoid  the  ser- 
pent. Christ  was  content  to  be  wounded,  even  to  death,  with  thorns,  that 
he  might  deliver  us  from  that  devouring  serpent,  the  great  infernal  dragon. 
His  head  was  not  only  raked  and  harrowed  with  material  thorns, — caput 
angelicis  spirilihus  tremebundinn,  coronatur  spinis,'"  that  head  which  the 
angelical  spirits  adore  and  tremble  at,  was  crowned  with  thorns, — but  these 
mystical  thorns,  our  miquities,  with  fiercer  blows  drew  blood  of  his  soul. 
They  do  in  a  sort  still.  Heb.  vi,  8,  '  They  crucify  to  themselves  the  Son  of 
God  afresh,  and  put  him  to  an  open  .shame,'  Not  in  himself,  for  they  can- 
not ;  but  con  them  no  thanks,  they  would  if  they  could  r  and  to  them- 
selves they  do  it.  Wretched  men  !  wiU  you  not  yet  let  Jesus  Christ  alone, 
and  be  at  rest  ?  Will  you  still  offer  violence  to  your  blessed  Saviour,  and 
labour  to  pull  him  down  from  his  throne  to  his  cross,  from  his  peaceful  glory 
at  the  right  hand  of  his  Father  to  more  sufferings?  You  condemn  the 
merciless  soldiers,  that  '  plaited  a  crown  of  thorns,'  Matt,  xxvii,  29,  and  put 
it  on  his  innocent  head.  Sinful  -wretch,  condemn  th3'self !  Thy  sms  were 
those  thorns,  and  far  sharper.  Thy  oppressions,  wrongings,  and  wringmgs 
of  his  poor  brethren  offer  him  the  violence  of  new  wounds ;  thy  oaths,  thy 
frauds,  thy  })ride  scratch  him  like  briers.  Hear  him  complaining  from  hea- 
ven, '  Saul,  Saul,  why  persecutest  thou  me  1 '  These  thorns  grow  on  earth, 
yet  they  prick  Jesus  Christ  in  heaven.  Oh,  we  little  know  the  price  of  a 
sin,  that  thus  play  the  executioners  with  the  Lord  of  life  !  Think,  think  ; 
Christ  felt  your  sins  as  sharp  thorns. 

Lastly,  you  find  them  thorns  yourselves,  if  Christ  did  not  for  you.  When 
God  shall  enliven  and  make  quick  the  sense  of  your  numbed  consciences, 
you  shall  confess  your  own  .sins  cruel  thorns  to  your  souls  :  2  Cor.  xii,  7, 
'a  thorn  in  your  Hesh,'  that  shall  buffet  you  with  terror.     For  a  whUe 

*  Bern. 


486  THE  END  OF  THORNS.  [SeRMON   LVL 

men  are  insensible  of  their  iniquities.  Christ,  Matt.  xiii.  22,  calls  the  riches 
of  this  world  thorns,  which  choke  the  good  seed  of  the  gospel. 

The  common  opinion  of  the  world  is,  that  they  are  goodly,  fine,  and 
smooth  things  :  furs  to  keep  them  warm,  oU  to  cheer  their  faces,  and  wine 
to  their  hearts ;  of  a  silken  softness  to  their  affections.  But  Christ  saith, 
they  are  thorns,  stinging  and  choking  thorns.  And  the  covetous  conscience 
shall  one  day  perceive  in  them  triplicem  'punduram,  a  threefold  pricking  :* 
lahoris  in  acqiiisitione, — they  are  gotten  with  trouble;  timorisin  jiossessione, 
— they  are  kept  with  fear ;  doloris  in  amissione, — they  are  lost  with  grief 

Men  commonly  deal  with  their  sins  as  hedgers  do  when  they  go  to  plash 
thorn  bushes ;  they  put  on  tining  gloves,  that  the  thorns  may  not  prick 
them  :  so  these  harden  their  hearts,  that  their  own  thorns  may  give  them 
no  compunction.  But  all  vanities  are  but  like  the  fool's  laughter,  which 
Solomon  compares  to  '  the  cracklmg  of  thorns  under  a  pot,'  Eccles.  vii.  6 ; 
they  make  a  noise,  and  suddenly  go  out.  But  sin  never  parts  with  the  wicked 
without  leaving  a  sting  behind  it. 

Luther  saith,t  there  are  two  fiends  that  torment  men  in  this  world ;  and 
they  are  sin  and  a  bad  conscience.  The  latter  follows  the  former ;  or,  if 
you  will,  the  former  wounds  the  latter :  for  sin  is  the  thorn,  and  the  con- 
science the  subject  it  strikes.  This  thorn  often  pricks  deep,  to  the  very 
heart.  Acts  ii. ;  to  the  very  bones,  Ps.  xxsviii.  3,  '  There  is  no  rest  in  my  bones, 
because  of  my  sin.'  Vis  minquam  esse  tristis-  'i  hene  vive.  Nunqiuim  securus 
est  reus  animus.  X  Wouldest  thou  never  be  sorrowful?  Live  well.  A  guilty 
mind  cannot  be  securely  quiet.  An  evil  mind  is  haunted  and  vexed  with 
the  thorns  of  his  own  conscience.  Sin  to  the  affections,  whilst  it  is  doing, 
is  oleum  tmgens,  supple  oil.  Sin  to  the  conscience,  when  it  is  done,  is 
tribulus  inmgenSj  a  pricking  thorn.  What  extreme  contraries  do  often 
wicked  conceits  run  into  !  In  their  time  of  security  they  cannot  be  brought 
to  think  sin  to  be  sin.  At  last  desperately  they  think  it  such  a  sin  that  it 
cannot  be  forgiven.  At  first  they  are  delighted  with  the  sense  and  smell  of 
their  iniquity  as  of  a  sweet  rose :  but  the  rose  of  their  delight  withers,  and 
there  is  a  thorn  under  it  that  pricks  the  heart.  Hereupon  Solomon  couples 
pleasant  vanity  and  troublesome  vexation  together.  If  that  tickles  the  flesh, 
this  shall  wound  the  spirit.  You  shall  hear  a  usurer,  in  the  madness  of 
presumption,  expostulating,  '  What !  may  I  not  make  benefit  of  my  money  ?' 
Observe  him,  and  in  the  end  you  shall  hear  him,  in  the  madness  of  despaii", 
cry  out  of  his  own  damnation  for  it.  At  first  they  make  question  whether 
it  be  a  sin ;  at  last  they  know  it  such  a  sin  that  they  make  question  whether 
God  will  forgive  it.  So  men  will  look  to  sin  either  too  superficially  or  too 
superstitiously.  There  was  no  danger,  saith  the  drunkard,  when  he  is  asked 
how  he  escaped  such  a  passage  :  bring  him  back  in  the  sober  morning  to 
see,  and  he  falls  down  dead  in  astonishment. 

I  need  not  further  amphfy  this  point.  Christ  gives  a  y(B  ridentihus  ! — 
'  Woe  to  them  that  laugh,  for  they  shall  weep  !'  and  every  smile  of  sin  shall 
be  turned  to  a  groan  of  sorrow.  They  that  exhibit  their  lives  as  sacrifices 
risui  et  lubentice,  shall  one  day  feel  pricks  and  goads  and  thorns  scratching 
and  piercing  their  hearts,  when  (like  the  stricken  deer,  with  the  arrow-head 
rankling  in  his  side)  they  shall  not  be  able  to  shift  or  change  pains  Avith 
places.     Let  this  teach  our  souls  two  instructions  ; — 

1.  That  we  labour  our  hearts  betimes  to  a  sensibleness  of  these  thorns. 
A  thorn  swallowed  into  the  flesh,  if  it  be  not  looked  to,  rankles.     Sin  with- 

*  Lvidolph.  f  In  Galat.,  cap.  i.,  ver.  3. 

X  Isid.,  lib.  ii.  Soliloquiorum : — '  Mens  emm  mala  couscientia  propriis  agitatur  stimulis.' 


HeB.  VI.  8,]  THE  END  OF  THORNS.  487 

out  repentance  ■will  fester  in  the  soul,  and  is  so  much  more  perilous  as  it  is 
less  felt.  Oh  the  number  of  thorns  that  lie  in  many  consciences,  who  com- 
plain no  more  than  if  they  ailed  nothing  !  The  i)rick  of  a  thorn  is  not  so 
painful  at  first,  while  the  blood  is  hot,  as  after  a  cold  pause.  Every  man 
hath  his  complaints;  and  who  liveth  out  of  the  reach  of  discontent  ?  You 
shall  hear  tradesmen  complaining  of  few  or  false  customers ;  labourers  of 
little  work  and  less  wages.  Beggars  complain  the  want  of  charity,  and  rich 
men  the  want  of  money ;  merchants  of  rocks  and  pirates ;  lawyers  of  short 
fees,  and  clients  of  long  suits.  But  no  man  complains  of  the  thorns  in  his 
own  bosom.  He  nourisheth  briers  there  that  wound  him ;  and  the  heart 
is  as  dedolent*  as  if  it  were  past  feeling.  But  where  there  is  no  discovery 
of  the  disease,  the  recovery  of  the  health  is  in  vain  looked  for. 

2.  After  sense  of  the  smart,  will  follo^v  a  desire  of  remedy.  The  throbbmg 
conscience  would  be  at  ease,  and  freed  from  the  thorn  that  vexeth  it.  David 
'  roars  out  for  the  very  disquietness  of  his  heart.'  The  aching  heart  will 
make  a  crying  tongue,  and  wet  eyes.  Lo  the  mercy  of  God  !  a  remedy  is 
not  sooner  desired  than  offered.  The  sacred  gospel  directs  us  to  a  medicine 
that  shall  supple  the  heart,  and  draw  out  these  thorns,  though  they  stuck  as 
thick  in  it  as  ever  the  arrows  did  in  Sebastian. 

They  speak  of  the  herb  dictamnum,  called  of  some  dittany,  that  it  hath  a 
secret  virtue  to  draw  out  anything  fastened  in  the  body.  Pliny  saithf  that 
this  herb  drunk,  sagittas  2'>elUt.  Experience  teUeth  that  it  is  sovereign  to 
exhale  a  thorn  out  of  the  flesh.  Our  only  dictamimm  is  the  precious  blood 
of  our  merciful  Saviour  Jesus  Christ.  A  plaster  of  that  is  truly  virtual  to 
draw  out  all  thorns  from  our  consciences.  Saucia  anima,  wliich  is  nullis 
medicahilis  herhis,  is  thus  cured.  Our  sins  drew  blood  of  him,  that  his 
blood  might  save  us.  He  was  crowned  with  thorns,  that  we  might  not  be 
killed  with  thorns.  He  was  wounded  for  us,  that  we  might  not  perish  our- 
.selves. 

Take  we  heed  that  we  despise  not  this  medicine.  The  law  was  so  far 
from  drawing  out  these  thorns,  that  it  would  drive  them  in  further,  and 
cause  them  to  rankle  in  the  heart,  without  any  hope  of  ease.  It  did  but 
exasperate  their  stings,  and  give  them  a  deeper  continuance  of  pricking. 
The  mollifying  and  healing  gosj)el  extracts  their  venom,  and  sucks  out  their 
poison.    Let  us  not  dare,  then,  to  vilipend  this  cordial  and  sovereign  medicine. 

You  perceive  that  our  sins  are  thorns,  and  what  is  their  only  remedy. 
Know  now,  that  if  they  be  not  drawn  out  in  this  world,  they  shall  be  found 
thorns  hereafter,  when  the  owners  shall  hear  Christ's  sentence  :  '  Go,  ye 
cursed,'  &c. ;  for  '  the  end  of  them  is  to  be  buxned.'  So  I  come  to  the  jmn- 
ishnient ;  but  I  vsdU  soon  have  done  with  that,  which  shall  never  have  done 
with  those  that  must  undergo  it. 

There  is  a  threefold  gradation  in  the  penalty;  rejection,  malediction,  com- 
bustion— '  is  rejected,'  '  is  nigh  unto  cursing,'  '  and  the  end  thereof  is  to  be 
burned.'  And  it  seems  to  have  a  relation  to  a  threefold  distinction  of  time  : 
— 1.  For  the  present,  'it  is  rejected;'  2.  For  instance,  or  appropinquation, 
4t  is  nigh  unto  cursing;'  3.  For  future  certainty,  'the  end  of  it  is  to  be 
burned.'  As  men  commonly  deal  with  thorns  :  first,  they  cut  them  up  with 
bills  and  mattocks ;  then  they  lay  them  by  to  wither ;  and,  lastly,  bum  them 
in  the  furnace. 

1.  Rejection.  This  which  we  here  translate  'is  rejected,'  is  in  the  ori- 
ginal, udoxi/jLog,  which  may  signify  reprohus,  or  reprohatrts, — so  Beza  hath  it, 
—is  repi-oved,  or  disallowed  of  God.  This  ground  shall  have  no  ground  in 
*  That  is,,  free  fi-om  pain. — Ed.  t  Lib.  xxvi.,  caj).  14. 


488  THE  END  OP  THORKS.  [SeRMON   LVL 

hecaven,  no  part  in  God's  inheritance.  It  is  reprobate  silver,  not  current  witli 
the  Lord.  No  man  desires  to  purchase  land  that  \vUl  bring  forth  nothing 
but  weeds ;  'he  will  not  cast  away  his  silver  upon  it.  And  shall  God  buy 
so  base  ground,  that  will  be  no  better,  at  so  inestimable  a  price  as  the  in- 
corruptible blood  of  his  own  Son  ?  It  despiseth  the  Lord's  goodness,  and 
the  Lord's  goodness  shall  despise  it.  *  It  is  rejected.'  If  any  man  saith, 
This  is  durus  sermo,  let  him  consider  of  whom  the  Apostle  speaketh,  ver.  4, 
against  whom  he  concludes  ab  impossibili, — *  It  is  impossible,'  &c.  A  hard 
saying  to  understand,  but  more,  most,  hard  to  undergo.  If  God  be  driven 
to  lose  all  his  pains  and  cost  upon  an  ungrateful  heart,  he  will  at  last  re- 
nounce it,  and  give  it  over  as  a  desperate  nature.  As  he  in  the  comedy, 
Aheat,  per  eat,  profundat,  perdat.  '  If  it  will  be  filthy,  let  it  be  filthy  stiU..' 
If  nothing  will  bring  it  to  goodness,  it  shall  '  be  rejected.' 

2.  The  second  degree  of  the  punishment  is  cursing ;  and  this  may  seem 
to  exceed  the  former.  God's  curse  is  a  fearful  thing.  If  you  would  view 
(though  but  in  part)  the  latitude  and  extension  of  it,  I  refer  you  to  Deut. 
xxviii.  But  I  purpose  not  to  be  curiously  punctual  in  the  demonstration  of 
these  particular  degrees  of  the  punishment.  That  which  I  will  observe  is  this : 
That  God  is  more  propense  and  inclined  to  blessing  than  to  cursing,  more 
prone  to  shew  mercy  than  to  inflict  judgment.  It  is  said  in  the  former 
verse,  *  the  good  ground  receives  blessing  of  God ' — receives  it  presently,  re- 
ceives it  at  once.  But  here  of  the  evil  ground,  '  it  is  nigh  unto  cursing ' — 
it  is  not  presently  cursed,  but  nigh  unto  it.  There  is  some  pause  and  delay, 
some  lucida  intervalla  miser icordice.  The  whole  vial  of  wrath  is  not  poured 
on  at  once ;  but  first  there  is  a  despising  or  rejection,  to  let  the  wicked  see 
how  hateful  their  vices  are  in  God's  sight.  If  this  serve  not,  they  are  not 
suddenly  cursed ;  but  there  is  a  breathing  time,  and  a  merciful  space  between 
that  and  cursing,  and  between  cursing  and  burning.  So  slowly  doth  God 
proceed  to  judgment,  so  little  haste  he  makes  to  the  execution  of  his  ven- 
geance. He  is  speedy  to  deliver,  to  save,  to  give  his  blessing ;  but  he  hath 
leaden  feet  when  he  comes  to  strike. 

The  use  of  this  to  ourselves  is,  that  the  patient  forbearance  of  God  may 
lead  us  to  repentance,  Rom.  ii.  4.  The  prophet  Joel  bids  us  '  rend  our 
hearts,'  and  fall  to  weeping  and  mourning, '  because  the  Lord  is  merciful  and 
slow  to  anger,'  chap.  ii.  13.  God's  long-suffering  is  as  a  hand  reached  out 
tiiat  points  us  to  repentance.  Such  is  his  goodness,  that  when  all  his  terrors 
and  menaces  are  set  in  their  places,  yet  he  makes  room  for  repentance,  when- 
soever it  comes.  And  though  they  be  as  ready  to  strike  as  Abraham's  hand 
was  to  Isaac's  sacrifice,  yet  repentance,  tanquam  vox  angeli,  shall  stay  them. 
O  blessed  repentance,  how  sweet  and  amiable  art  thou !  Yet  how  few 
love  thee  ! 

The  great  man,  that  thinks  he  may  securely  be  wicked,  because  he  is 
honourably  great,  and  dares  affront  the  pulpit,  though  the  greatest  bishop  in 
the  land  were  preaching  in  it,  cares  not  for  repentiance.  The  wealthy  gentle- 
man that  can  bung  up  hospitality  into  a  Diogenes's  tub,  nestle  himself  warm 
in  a  city  chamber,  whiles  owls  and  daws  parlour  themselves  in  his  country- 
manors, — that  (as  it  is  storied  of  that  Jew  for  the  use  of  his  money)  takes  his 
rent  in  blood,  the  hear1>blood  of  his  racked  tenants, — cares  not  for  repentance. 

The  country  Nabal,  that  hoards  his  grain,  and  with  it  locks  up  his  soul  in 
a  garner,  that  the  sun  of  God's  blessing  may  not  come  at  it, — that  starves 
the  poor,  his  family,  himself, — cares  not  for  repentance.  The  avarous  citizens, 
whom  the  tempter  can  never  find  without  a  false  measure  in  one  hand,  and 
a  cozening  weight  in  the  other, — that  have  tricks  in  their  sconces  to  over- 


HeB,  VI.  8.]  THE  END  OP  THORNS,  489 

reach  the  devil  himself,  but  that  (like  a  cunning  fencer)  he  that  taught 
tliem  all  their  tricks  kept  one  to  himself,  to  cheat  them  of  their  souls, — care 
not  for  repentance.  The  muffled  lawyer,  that  hath  no  sense  left  alive  but 
his  feeling,  and  weighs  all  causes  by  the  poise  of  gold, — that  talks  against 
others'  right  and  his  own  conscience,  that  leads  jury  into  perjury  with  his 
fraudulent  circumventions, — cares  not  for  repentance. 

The  sharking  officer,  that  (like  Menelaus,  an  Armenian  archer  in  the  wars 
betwixt  Constantius  and  Magnentius  *)  can  shoot  three  arrows  at  once,  at 
one  loose,  wherewith  he  wounds  not  one,  but  three  at  the  least, — the  prince 
whom  he  serves,  the  person  whom  he  draws  blood  of,  and  the  body  of  the 
commonwealth, — cares  not  for  repentance. 

I  need  not  speak  of  the  church-robber,  the  usurer,  the  drunkard,  the  proud, 
the  unclean  adulterer.  No  man  can  think  that  they  care  for  repentance; 
Oh,  but  they  all  purpose  to  repent.  Spare  them  a  while ;  they  are  but  new 
set  mto  the  oven,  not  yet  fully  baked  in  their  hot  vanities  3  let  them  soak  a 
little  in  their  pleasures,  and  at  last  they  will  return  :  *  They  are  as  an  oven 
heated  by  the  baker,'  Hos.  vil  4.  Repentance  is  an  ascent  of  four  steps ; 
many  get  up  three  of  them,  but  climb  not  to  the  fourth  and  best : — 

(1.)  Some  there  are  that  purpose  to  amend  their  lives.  But  purpose  with- 
out performance  is  like  a  cloud  without  rain  ;  not  unlike  Hercules's  club  in 
the  tragedy — of  a  great  bulk,  but  the  stuffing  is  moss  and  rubbish.  If 
the  tree  be  fairly  blossomed,  and  naked  of  fruit,  it  may  speed  as  the  fig-tree 
in  the  gospel — be  cursed ;  or  at  least,  it  is  as  the  evil  ground  here,  '  nigh 
unto  cursing.'  Many  that  purposed  to  repent  are  now  in  hell  :  as  the  five 
foolish  virgins  that  intended  to  go  in  with  the  bridegroom,  but  before  the 
time  their  lights  dropped  out. 

One  said,  that  hell  is  like  to  be  full  of  good  purposes,  but  heaven  of  good 
works.  If  a  bare  intention  would  serve,  God's  church  on  earth  would  be 
fuller  of  saints,  and  his  court  in  heaven  fuller  of  souls.  Ignorance  and  sloth 
adulterating,  bring  forth  this  lank  brood,  this  abortive  embryon — purpose. 
Such  a  man  is  like  an  ill  debtor,  who  will  not  pay  God  his  due  of  devotion 
till  he  is  old,  and  then  he  carmot  pay,  for  want  of  time  and  money,  space 
and  grace  to  repent.  We  make,  in  these  days,  our  purposes  like  our  eves, 
and  our  performances  like  the  holidays  :  servants  work  hard  upon  the  eves, 
that  they  may  have  the  more  liberty  to  play  upon  the  holidays ;  so  we  are 
earnest,  and  labour  hard  on  our  purposes,  but  are  idle  and  play  upon  our 
performances.  But  resolution  without  action  is  a  golden  couch  to  a  leaden 
jewel. 

(2.)  The  second  round  of  this  ladder  is  preparation.  Some  there  are  that 
will  prepare,  and  almost  set  themselves  in  a  readiness  for  their  journey  to 
heaven,  yet  never  set  one  step  forward.  Preparation  is  indeed  as  necessary 
as  the  door  is  to  the  house,  but  as  idle,  if  there  be  no  house  to  the  door. 
It  may,  as  John  the  Baptist  did  for  Christ,  '  prepare  the  way  of  the  Lord ' 
into  our  hearts ;  and  it  may  be  as  vain  as  the  apothecary's  beast,t  which  ho 
promised  his  patient  would  help  liim  of  all  diseases,  but  before  morning  it  had 
eaten  up  itself  Preparation  is  a  necessary  antecedent  to  all  great  works : 
'  Prepare  to  meet  thy  God,  O  Israel,'  Amos  iv.  1 2.  But  a  man  may  prepare 
meat,  and  not  feed;  prepare  garments,  and  not  wear  them.  Preparation 
does  well,  if  reparation  follows.  A  man  may  climb  both  these  rounds,  and 
yet  fall  short  of  the  true  height  of  repentance. 

(3.)  The  thiid  stair  is  a  beginning  to  abstain  from  some  horrid  iniquities, 
and,  as  it  were,  an  entering  into  a  new  path ;  but  not  going  one  step  in  it 
*  Zosim.,  lib.  ii.  f  Bestia  Pharmacopolce. 


490  THE  END  OF  THOKNS.  [SeRMON  LVI. 

without  a,  voluntary  revolting.  But  beginning  is  nothing  to  perfection. 
Some  begin  in  the  Spirit,  and  end  in  the  flesh :  that  salute  Christ  in  the 
market-place,  take  acquaintance  of  him  in  the  street,  but  never  bid  him 
home  to  their  houses.  It  is  vox  prcetereuntium  derisoria, — the  speech  of 
them  that  pass  by :  '  This  man  began  to  buUd.'  A  house  but  begun  is  not 
fit  to  dwell  in  ;  and  shall  we  think  that  God's  Spirit  will  dwell  in  an  inchoate 
habitacle,  and  not  likely  to  be  finished?  The  Apostle  saith,  'It  had  been 
better  for  them  not  to  have  known  the  way  of  righteousness,  than,  after  they 
have  known  it,  to  turn  from  the  holy  commandment  delivered  m\to  them,' 
2  Pet.  ii.  21. 

(4.)  The  fourth  round  only  pleaseth  God,  and  is  good  for  our  souls — re- 
pentance ;  without  which  the  evU  ground  is  near  to  cursing,  as  it  were  at 
next  door  by,  and  it  shall  come  on  him  with  a  speedy  visitation,  nisi  inter- 
veniente  ^^oeiiitentia.  This  is  the  bulwark  to  defend  us  from  the  shot  of  God's 
thunder  from  heaven;  this  hedgeth  us  in  from  his  judgments  on  earth.  Woe 
to  sinful  man  without  this  !  for  he  is  near  to  cursing,  and  '  his  end  is  to  be 
burned.'  Blessed  soul  that  hath  it !  Wheresoever  it  dwells,  mercy  dwells 
by  it.  If  England  hath  it,  it  shall  ease  her  of  her  thorns  :  '  There  shall  be 
no  more  a  pricking  brier  unto  the  house  of  Israel,  nor  any  grieving  thorn  of 
nil  that  are  round  about  them,'  Ezek.  xxviii.  24. 

3.  The  last  and  sorest  degree  of  the  jjunishment  is  burning.  I  will  not 
discourse  whether  the  fire  of  that  everlastingly  hot  furnace  be  material  or 
spiritual.  Surely  it  is  strangely  terrible ;  and  we  are  blessed  if  we  neither 
understand  it  nor  undergo  it.  The  misery  of  the  damne^  is  usually  distin- 
guished into  the  pain  of  loss  and  the  pain  of  sense ;  both  implied  in  this 
verse,  and  expressed  2  Thess.  i.  8,  9 :  Christ  shall  '  take  vengeance  on  such 
as  know  not  God,  and  obey  not  the  gospel  of  Jesus  Christ ;'  there  is  pain  of 
sense.  '  They  shall  be  punished  with  everlasting  destruction  from  the  pre- 
sence of  the  Lord,  and  from  the  glory  of  his  power ;'  there  is  pain  of  loss. 

(1.)  This  poena  damni,  or  privation  of  blessedness,  may  seem  to  be  im- 
plied in  the  first  degree  here  mentioned — rejection.  The  reprobate  are  cast 
away  of  God.  Much  like  that  form  of  the  last  sentence,  Matt.  sxv.  41, 
'Depart  from  me,  ye  cursed;'  a  fearful  sentence,  a  tenible  separation. 
'  From  me,'  saith  Christ,  that  made  myself  man  for  your  sakes,  that  offered 
my  blood  for  your  redemption,  and  received  these  and  these  wounds  for  your 
remedy.  '  From  me,'  that  would  have  healed,  would  have  helped,  would 
have  saved  you.  '  From  me,'  that  invited  you  to  mercy,  and  you  would  not 
accept  it.  '  From  me,'  that  purchased  a  kingdom  of  glory  for  such  as  be- 
lieved on  me,  and  will  honour  their  heads  with  cro^mis  of  eternal  joy.  '  De- 
part from  me.'  This  is  a  fearful  rejection.  My  friendship,  my  fellowship, 
my  paradise,  my  presence,  my  heaven,  'where  is  fulness  of  joy,  and  pleasure 
for  evermore,'  Ps.  xvi.  11,  are  none  of  yours.  They  might  have  been;  they 
are  lost.  Neither  shall  they  only  lose  Christ,  but  all  the  company  with 
Christ :  the  choir  of  glorious  angels,  the  society  of  his  blessed  mother,  the 
prophets,  apostles,  martyrs,  aU  the  happy  and  holy  saints,  with  the  whole 
host  of  heaven.  They  shall  fret,  and  vex,  and  be  ready  to  eat  their  own 
gaUs,  to  see  those  triumphing  in  glory  whom  they  on  earth  persecuted,  mar- 
tyred, tortured.  They  could  here  exercise  their  savage  tyranny  over  them, 
not  only  denying  their  own  bread,  but  taking  away  theirs ;  they  could  de- 
.spise,  beat,  malign,  undo,  burn  them  at  stakes.  Now  the  estate  of  both  is 
changed ;  as  Abraham  told  Dives,  '  They  are  comforted,  and  thou  art  tor- 
mented,' Luke  xvi.  25. 


HeB.  VI.  8.]  THE  END  OF  THORNS.  491 

(2.)  This  is  not  all.  The  privation  of  blessed  joys  is  not  enough  :  there 
must  follow  the  position  of  cursed  torments.  For  their  punishment  is  pro- 
portioned to  their  sin  :  '  They  have  committed  two  evils  ;  they  have  for.saken 
the  Lord,  the  fountain  of  living  waters,  and  hewed  them  out  cisterns,  bro- 
ken cisterns,  that  can  hold  no  water,'  Jer.  ii.  13.  As  they  turned  from  their 
]\laker,  so  their  Maker  turns  from  them :  there  is  pcena  damni.  As  they 
fastened  their  deUghts  on  the  creatures,  so  the  creatures  shall  be  their  tor- 
tures: there  is  j)(£na  sensus.  They  rejected  God,  and  he  rejects  them;  they 
adhered  to  wickedness,  and  it  shall  adhere  to  their  bones  for  ever,  and  bring 
them  to  burning. 

Their  torments,  which  arc  here  expressed  by  fire,  have  two  fearful  condi- 
tions— universality  and  eternity. 

(1.)  They  are  universal,  vexing  every  part  of  the  body  and  power  of  the 
soul.  It  is  terrible  in  this  life  to  be  pained  in  every  part  of  the  body  at  one 
time.  To  have  ache  in  the  teeth,  gout  in  the  feet,  colic  in  the  rems,  kc, 
and  to  lie  (as  it  were)  upon  a  rack,  for  innumerable  diseases,  like  so  many 
executioners,  to  torture  him,  is  intolerable.  But  the  largest  shadow  of  these 
torments  to  their  substance  is  not  so  much  as  a  little  bonfire  to  the  combus- 
tion of  the  whole  world. 

(2.)  They  are  eternal.  If  it  had  but  as  many  ages  to  burn  as  there  be 
trees  standing  on  the  earth,  there  would  be  some,  though  a  tedious  hope  of 
their  end.  But  it  is  such  a  fire  as  shall  never  be  quenched.  This  word 
never  is  fearful.  Though  they  rain  floods  of  tears  upon  it,  they  shall  be  but 
like  oil  to  increase  the  flame  ;  for  '  the  worm  never  dies,  the  fire  never  goes 
out.'  You  see  the  end  of  thorns.  '  Wickedness  burneth  as  the  fire  ;  it  shall 
devour  the  briers  and  thorns,  and  shall  kindle  in  the  thickest  of  the  forest, 
and  they  shall  mount  up  like  the  lifting  up  of  smoke,'  Isa.  ix.  18. 

I  resolved  against  prolixity.  The  general  and  summary  doctrine  is  this  : 
That  since  the  wicked  ground,  which  '  beareth  thorns  and  briers,  is  near  unto 
cursing,  and  the  end  thereof  is  eternal  fire,'  it  follows  necessarily,  that  aU 
they  which  lay  the  foundation  of  ungodliness  must  needs  build  upon  con- 
demnation :  '  Let  no  man  deceive  you  :  he  that  committeth  sin  is  of  the 
devil,'  1  John  iii.  8.  If  the  course  of  a  man's  life  be  wicked,  covetous,  un- 
clean, malicious,  idolatrous,  adulterous,  drunken,  he  lays  the  groundwork  of 
his  own  destruction;  and  precipitates  himself  to  the  malediction  of  God. 
He  that  lays  the  foundation  in  firework,  must  look  to  be  blown  up.  Per- 
haps this  meditation,  though  it  be  of  unquenchable  fire,  may  yet  work  coldly 
in  our  hearts,  and  leave  no  impression  behind  it ;  yet  you  cannot  deny  this 
to  be  trae.  He  that  would  deny  it,  must  deny  my  text,  must  turn  atheist, 
and  reject  the  holy  word  of  God.  Nay,  he  must  think  there  is  no  God,  no 
revenge  of  wickedness,  no  devil,  no  hell.  And  he  undertakes  a  very  hard 
task,  that  goes  about  to  settle  this  persuasion  in  his  mind.  No,  no  :  '  Let 
no  man  deceive  you  with  vain  words ;  for  because  of  these  things  cometh 
the  wrath  of  God  upon  the  children  of  disobedience,'  Eph.  v.  6.  And  in  this 
passage  I  must  value  all  men  alike,  of  what  stuff  or  of  what  fashion  soever 
his  coat  be  ;  if  his  life  be  full  of  briers  and  thorns,  his  end  is  to  be  burned. 
*  What  shall  we  then  do  unto  thee,  O  thou  Preserver  of  men,'  that  we  may 
escape  it  ?     What,  but  *  repent,  and  believe  the  gospel !'  .Mark  i.  15. 

Let  the  commination  of  hell  instmct  us  to  prevent  it,  as  the  message  of 
Nineveh's  overthrow  effected  their  safety.  1.  Let  us  flee  by  a  true  faith 
into  the  arms  of  our  Pvcdeemer,  that  God  reject  us  not.  2.  Let  us  pour  forth 
floods  of  repentant  tears,  that  we  be  not  nigh  unto  cursing.     3.  And  let  us 


492  THE  END  OF  THORNS.  [SeEMOX  LVI. 

bring  fortli  no  more  briers  and  thorns,  that  our  end  may  not  be  to  be  burned. 
Faith,  repentance,  obedience ;  this  same  golden  rule  of  three  will  teach  us  to 
■work  up  our  own  salvation.  This  done,  we  shall  not  be  rejected,  but  known 
to  be  elected ;  we  shall  be  so  far  from  cursing,  that  we  shall  presently  re- 
ceive the  blessing;  and  our  end  shall  be,  not  fire,  but  glory  and  peace. 
'  Mark  the  perfect  man,  and  behold  the  upright :  for  the  end  of  that  man  is 
peace,'  Ps.  xxxvii.  37. 


THE  HAPPINESS  OF  THE  CHUECH. 


But  ye  are  come  unto  Mount  Sion,  and  to  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  an  innumerable  compaiiy  of  angels,  to  the 
general  assembly  and  ch^trch  of  the  frst-born,  luhich  are  written  in 
heaven,  and  to-God  the  judge  of  all,  and  to  the  spirits  of  Just  men  made 
perfect,  and  to  Jesus  the  mediator  of  the  new  covenant,  and  to  the 
blood  of  sprinkling,  that  speaketh  better  things  than  that  of  Abel. — Heb. 
XII.  22-24. 

They  that  make  comparisons,  alteram  deprimunt,  ut  res  alterius  emineant, — 
debase  the  one  part,  that  they  may  advance  the  honour  of  the  other.  Our 
apostle  abates  the  glory  of  the  law,  that  he  may  give  more  glory  (where  it  is 
more  deserved)  to  the  gospel.  '  For  if  the  ministration  of  condemnation  be 
glory,  much  more  doth  the  ministration  of  righteousness  exceed  in  glory,' 
2  Cor.  iii.  9.  The  sum  of  the  comparison  is  spent  in  these  three  generals  : — 
1.  There  were  omnia  terrena  et  externa,  all  things  outward  and  savour- 
ing of  earth  :  ver.  18,  *  a  mount  that  might  still  be  touched,'  &c.  Here, 
all  interna  et  coelestia,  spiritual  and  heavenly.  2.  There  are  all  ohscura  et 
caliginosa,  dark  and  difficult :  '  blackness  and  darkness,'  &c.  Here,  all 
clara  et  illustria,  clear  and  conspicuous ;  therefore  the  prophet  called 
Christ  Solem  justitice,  *  The  Sun  of  righteousness,'  Mai.  iv.  2 ;  and  John 
Baptist  styled  him  *  That  Light,  which  lightens  every  one  coming  into  the 
VForld,'  John  i.  8.  3.  There,  all  were  terribilia,  fearful  and  amazing  :  not 
only  to  the  people,  ver.  19,  who  'entreated  that  the  word  should  not  be 
spoken  to  them  any  more;'  but  even  to  Moses  :  ver.  21,  '  So  terrible  was  the 
sight,  that  Moses  said,  I  exceedingly  fear  and  quake,'  Here,  all  amaUlia 
et  Iceta,  lovely  as  Rachel,  delightful  as  music :  the  gospel  is  called  '  the  mes- 
sage of  peace.'  Our  apostle  therefore  preacheth  a  double  quantity  in  the 
gospel :  magnitudinem  glorice,  mtdiltudinemgratiw, — the  greatness  of  gloiy, 
to  work  in  us  reverence ;  the  multitude  of  grace,  to  work  in  us  love  and 
obedience.  '  The  law  was  given  by  ISIoses,  but  grace  and  truth  came  by- 
Christ  Jesus,'  John  L  17.  The  excellency  of  Christ  above  ]\Ioscs  is  exempli- 
fied in  the  third  chapter  of  this  epistle  :  *  ISIoses  verily  was  faithful  in  all 
God's  house  as  a  servant ;  but  Christ  as  a  Son  over  his  own  house,'  &c., 
Heb.  iii.  G. 

To  the  words:  the  parts  are  generally  two — the  access,  and  the  object. 
First,  for  the  access,  '  Ye  are  come.'     What !  on  your  own  feet,  without  a 


494  THE  HAPPINESS  OP  THE  CHURCH.  [SeEMON   LVII. 

guide ?  No  :  Accessistis,  hoc  est,  fide  evcmgelica  jjerducti  estis* — Ye  are 
come,  that  is,  ye  are  brought  by  the  faith  of  the  gospel.  There  is  one 
that  brings  you — God :  every  person  in  the  blessed  Trinity.  It  is  ojms 
Patris,  '  No  man  can  come  except  the  Father  draw  him,'  John  vi.  44 ; 
ojms  Filii,  '  Draw  me,  we  will  run  after  thee,'  Cant.  i.  4 ;  02ms  S'piritus 
Sancii, '  Let  thy  good  Spirit  lead  me  into  the  land  of  righteousness,'  Ps.  cxliii. 
10.  Man  is  by  natitre  in  Zedekiah's  case,  'blind  and  lame,'  2  Kings  xxv.  7. 
Blind  :  Non  invenisset  viam,  nisi  via  invenisset  eum, — Unless  the  way  had 
found  him,  he  could  never  have  found  the  way.  Lame  :  he  may  know  that 
the  temple  of  heaven  hath  a  *  Beaixtiful  gate,'  grace ;  but  cannot  come 
thither  till  God  brings  him,  loosen  his  stupified  joints,  and  put  into  his 
hand  the  alms  of  mercy.  This  done,  he  may  '  enter  into  the  temple,  walk- 
ing, and  leaping,  and  praising  God,'  Acts  iii.  2,  &c. 

Thus  first  he  gives  the  soul  eyes,  understanding ;  then  feet,  gracious  affec- 
tions; and  now  expects  that  he  should  come.  God  hath  not  so  done  all  for 
thee,  that  thou  shouldst  do  nothing  for  thyself.  A  Deo  sine  te  f actus,  a  te 
sine  Deo  infectus  :  a  Christo  sine  te  refectus,  non  a  te  sine  Christo,  nee  ^ 
Christo  sine  te  perfectus, — God  did  create  thee  without  thyself,  thou  didst 
lose  thyself  without  God  :  without  thyself  Christ  did  redeem  thee ;  but 
neither  thyself  without  Christ,  nor  Christ  without  thyself,  shall  perfect  thee. 
Potest  Dominus  inveniri,  adveniri,  non  prceveni)'i,f — There  may  be  a  finding 
of  God,  a  coming  to  God,  but  no  preventing  of  God.  Have  faith  :  '  He 
that  cometh  to  God  must  believe,'  Heb.  xi.  6 ;  and  that  of  thine  own,  for 
there  is  no  coming  on  another's  foot.  Thus  that  we  might  come  to  Christ, 
Christ  came  to  us.  JVon  de  coelo  merita  nostra,  sed  2:>eccata  traxerunt, — Not 
our  merits,  but  our  maladies,  drew  that  great  Physician  from  heaven  to  us. 

'  Ye  are,'  not  coming,  but '  come ;'  it  is  rather  a  time  perfectly  past,  than  ex- 
pectantly future.  Which  plainly  demonstrates  that  this  is  a  clescription  of 
the  church  in  her  militant  estate,  so  well  as  triumphant.  Indeed  either  hath 
a  relation  to  other,  a  communion  with  other ;  and  the  inestimable  privileges 
of  them  both  are  wrapped  up  together.  The  connexion  of  glory  to  grace  is 
so  infallible,  that  they  often  change  names  :  heaven  is  called  the  kingdom  of 
holiness,  and  holiness  is  called  the  kingdom  of  heaven.  '  Ye  are  saved  by 
hope,'  Rom.  viii.  24 ;  and,  '  He  that  believeth  hath  everlasting  life,  and  is 
passed  from  death  to  life,'  John  v.  24 ;  so  sure,  as  if  they  were  already  in 
heaven.  So  Paul,  '  Our  conversation  is  in  heaven,  from  whence  we  look  for 
our  Saviour,  Jesus  Christ,'  Phil.  iii.  20. 

The  object  or  place  of  our  arrival  is  described  by  many  excellent  and 
honourable  titles.  First,  it  is  called  a  '  mount :'  but  is  there  so  much  happi- 
ness in  that  ?  Ferinnt  sicmmos  fidgura  tnonfes, — The  highest  mountains  are 
most  dangered  to  the  violences  of  heaven,  ver.  18.  There  was  a  'mount 
burning  with  fire.'  This  is  no  mountain  of  danger  or  terror,  but  Zion  :  safe, 
pleasant,  delightful  Zion;  the  'joy  of  the  whole  earth,'  the  beloved  of  God  : 
the  John  that  leaned  on  the  bosom  of  Christ.  '  The  Lord  loves  the  gates  of 
Zion  better  than  all  the  dwellings  of  Jacob,'  Ps.  Ixxxvii  2.  But  though  a 
mount,  though  Mount  Zion,  yet  it  might  be  a  solitary  and  unfrequented 
hill :  like  that  whereunto  the  devil  took  Christ,  and  shewed  him  the  king- 
doms of  the  world,  Llatt.  iv.  8 ;  where  a  man  can  only  see  glory,  not  enjoy 
it.  Or  like  that  mount  Nebo,  or  top  of  Pisgah,  whereon  Moses  might  only 
stand,  and  behold  the  land  of  Canaan,  Deut.  xxxiv.  4. 

Not  so ;  but  on  this  mount  there  stands  a  '  city,'  a  populous  city,  and  full 
of  buildings ;  like  that  wherein  Christ  says  '  there  are  many  mansions,'  John 
*  Parreus.  t  Bern. 


HeB.  Xn.  22-24.]       THE  HArPINESS  OF  THE  CHUBCH,  495 

xiv.  2.  But  now  whose  city  is  this  1  For  it  may  be  some  poor  decayed 
thing,  that  hath  only  some  ruins  of  remaining  monuments.  No ;  it  is  '  the 
city  of  God/  They  are  superlative  things  that  have  attributed  to  them  the 
name  of  God.  Saul's  sleep  was  called  sopor  Domini, — a  slee]^  of  God.  Ka- 
chel  said,  'With  great  wrestlings  have  I  wrestled,'  Gen.  xxx.  8 :  Hebr.,  *  the 
wrestlings  of  God.'  '  Thy  righteousness  is  like  the  great  mountains,'  Ps. 
xxxvi.  G  :  Hcbr.  '  the  mountains  of  God.'  Nineveh  was  an  '  exceeding  great 
city,'  Jonah  iii.  3  :  Hebr.  '  a  city  of  God.'  This  Hebrew  dialect  our  apostle 
follows  to  the  Hebrews,  and  calls  this  excellent  city  the  city  of  God.  Not 
that  it  is  only  God's  by  way  of  ascription,  but  even  by  foundation  and  ever- 
lasting possession ;  but  to  vindicate  it  from  any  obscureness,  it  is  the  city 
of  God.  But  there  were  many  conceited  gods ;  it  may  be  this  belonged  to 
some  idol,  as  Peor  did  to  Baal,  and  Ekron  to  Baal-zebub.  No,  these  were 
all  dead  gods ;  this  is  *  the  living  God.'  The  Psalmist  calls  them  mortuos  : 
*  They  did  eat  the  sacrifices  of  the  dead,'  Ps.  cvi.  28 ;  but  this  God  is  called 
vivens,  '  the  living,'  Heb.  ix.  24 ;  and  Betts  viventium,  '  the  God  of  the 
living,'  Matt.  xxii.  32.  Well,  yet  what  is  the  name  of  this  city  ?  Is  it  a 
city,  a  city  on  a  mount,  a  city  of  God,  and  doth  it  want  a  name  1  Not  a 
great  man,  but  if  he  build  a  fair  house,  he  will  give  it  some  name ;  perhaps 
'call  it  after  his  own  name,'  Ps.  xlix.  11.  The  name  is  'Jerusalem,'  famous, 
blessed  Jerusalem ;  a  city  of  peace.  But  there  was  a  Jerusalem  on  earth, 
whereof  we  may  only  say,  Fuit, — It  was.  That  was  fulfilled  on  it  which 
Christ  foretold  against  it,  '  There  shall  not  be  left  one  stone  upon  another,' 
Matt.  xxiv.  2.  But  this  city  is  built  with  no  other  stones  than  jaspers,  sap- 
phires, emeralds,  and  amethysts,  Eev.  xxi.  19.  It  is  here  distinguished 
from  that  terrene  by  the  name  of  '  heavenly;'  above  the  wheel  of  changeable 
mortality,  it  is  not  subject  to  mutation.     '  The  celestial  Jerusalem.' 

But  yet,  though  it  be  a  city  on  a  mount,  though  Jerusalem,  though 
heavenly,  yet  the  imperfection''^  of  all  may  be  impaired  through  the  want, 
either  of  inhabitants,  or  of  good  inhabitants.  There  be  cities  eminent  for 
situation,  glorious  for  budding,  commodious  for  traffic,  yet  have  all  these 
benefits  poisoned  by  evil  citizens.  When  Alcibiades  would  sell  a  house, 
among  other  conveniences  for  which  he  praised  it,  he  especially  commends 
it  for  this,  that  it  hath  a  good  neighboui".  Who  be  the  neighbours  in  this 
city  ?  '  Angels ;'  glorious  and  excellent  creatures,  the  great  King's  courtiers ; 
here  our  guardians,  there  our  companions.  Yes,  you  will  say,  one  or  two 
angels :  yea,  a  company ;  not  like  David's  at  Adidlam,  nor  Absalom's  in 
Hebron,  but  '  iimimierable,  myriads  of  angels.' 

Are  there  none  in  tliis  city  but  angels  1  What  habitation  is  there  then 
for  men  1  Yes,  yes,  there  is  an  assembly  of  men  ;  not  some  particular  synod, 
nor  provincial  convocation,  nor  national  council,  but  a  '  general  assembly.' 
Wliat  do  you  call  it  ?  '  The  church.'  Of  whom  consists  it  1  Ex  2^rimo- 
genitis, — '  Of  the  first-born.'  But  then  it  may  seem  tLit  younger  brothers 
are  excluded.  No,  the  first-born  of  the  world  may  be  a  younger  brother  in 
Christ,  and  the  first-born  in  Christ  may  be  a  younger  brother  in  the  world. 
Be  they  younger  or  elder,  all  that  '  are  written  in  heaven,'  if  their  names  be 
in  the  book  of  life,  their  souls  arc  in  the  bundle  of  life  ;  all  they,  and  none 
but  they.  '  There  shall  enter  into  it  no  unclean  thing,  but  only  they  which 
are  written  in  the  Lamb's  book  of  life,'  Rev.  xxi.  27. 

But  now  is  it  a  city  so  pleasant,  and  peopled  with  such  inhabitants,  and 
hath  it  no  governors  ?  Yes ;  '  God,'  judex  imiversorum, '  the  judge  of  all.'  But 
here  is  more  matter  of  fear  than  comfort :  we  may  quickly  offend  this  judge, 
*  (lu.,  'perfection'? — Ed. 


496  THE  HAPPINESS  OF  THE  CHURCH.  [SeEMON    LVII. 

and  so  be  quite  cast  out  of  this  city.  The  very  name  of  a  judge  implies 
terror.  No,  for  it  is  the  part  of  a  just  judge,  parcere  suhjectis,  et  dehellare 
supei-hos, — to  punish  obstinate  rebels,  and  to  protect  peaceable  and  obedient 
subjects. 

Somewhat  was  said  of  adopted  citizens,  such  as  were  strangers  bom,  and 
by  grace  naturalised.  What  manner  of  creatures  are  they  that  God  hath 
admitted  to  dwell  there  1  '  Spiiits.'  Why,  devils  are  spirits.  No,  spirits  '  of 
men.'    But  many  men  have  wicked  spirits,  and  shall  such  dwell  there  1    No, 

*  the  spirits  of  just  men.'  Why,  Solon,  Aristides,  Phocion,  Scipio,  were  just 
men.  They  were  morally  just,  but  not  truly  justified,  not  'perfect.'  These 
are  'just  spirits  made  perfect.' 

How  came  they  to  be  thus  perfect  ?  By  Jesus,  '  who  was  delivered  for 
our  offences,  and  was  raised  again  for  our  justification,'  Rom.  iv,  25.  What 
is  this  Jesus  1  '  A  mediator.'  Man  was  guilty,  God  was  angry.  How  should 
they  be  reconciled  ?  A  mediator  must  do  it.  For  tliis  purpose,  apparuit 
-mte)^  mortales  peccatores,  et  immortalem  justum,  mortalis  cum  hominibus, 
Justus  cum  Deo, — he  appeared  between  mortal  sinners  and  the  immortal 
Judge ;  mortal  with  men,  just  with  God :  so  was  a  perfect  mediator.  Whereof  ? 
Novi  foederis, — *  Of  the  new  covenant.'  The  old  was  forfeited ;  a  new  one 
comes  by  him  that  renews  all.  Not,  *  Do  this  and  live ;'  but,  '  Believe  on  him 
that  hath  done  it  for  thee,  and  live  for  ever,'  John  iii.  1 6.  How  is  this  covenant 
confirmed  1    It  is  sealed  with  blood.    How  is  this  blood  appKed  ?   A  spergendo, 

*  by  sprinkling  :'  as  the  door-posts  sprinkled  with  the  blood  of  the  paschal 
lamb  caused  the  destroying  angel  to  pass  over  the  Israelites,  so  the  aspersion 
of  this  immaculate  Lamb's  blood  upon  the  conscience  shall  free  us  from  the 
eternal  vengeance.  But  what  is  the  virtue  of  this  blood  ?  '  It  speaketh 
better  things  than  that  of  Abel.'  That  blood  cried  for  vengeance ;  this  cries 
for  forgiveness.  The  voice  of  that  was,  '  Lord,  see  and  judge ;'  the  voice  of 
this  is,  '  Father,  forgive  them ;  they  know  not  what  they  do.' 

Thus  briefly  have  I  paraphrased  the  text.  Now,  for  method's  sake,  in 
the  tractation  we  may  consider  generally  these  five  points  : — I.  There  is  a 
city,  Jerusalem ;  '  the  city  of  the  living  God.'  II.  The  situation  whereon  it  is 
built;  'Mount  Zion.'  III.  The  citizens,  who  are  angels  and  men; '  an  innu- 
merable company  of  angels,  and  spirits  of  just  men.'  IV.  The  King  that 
governs  it ;  '  God,  the  judge  of  all.'  V.  The  purchaser  that  bought  it,  and 
gave  it  us;  '  Jesus,  the  mediator  of  the  new  covenant.'  But  now  the  situa- 
tion hath  the  first  place  in  the  words,  therefore  chaUengeth  the  same  in  my 
discourse.  And  indeed  on  good  cause  should  the  foundation  go  before  the 
building  :  we  first  seek  out  a  fit  ground,  and  then  proceed  to  edify  on  it. 

I.  Mount  Zion.  Not  Kterally  that  Mount  Zion  whereon  Solomon  buUt 
the  temple  and  David  his  palace.  That  local  Zion  became  like  Shiloh  :  first, 
exceedingly  and  superlatively  '  loved,'  Ps.  Ixxxvii.  2  ;  afterward  '  abhorred 
and  forsaken,  like  the  tabernacle  of  Shiloh,  the  tent  that  he  pitched  among 
men,'  Ps.  Ixxviii.  GO.  This  was  threatened  to  that  sacred  place  as  a  just 
punishment  of  their  rebellious  profaneness :  '  Therefore  will  I  do  unto  this 
house  that  is  called  by  my  name  as  I  have  done  to  Shiloh.'  It  lies  in  the 
power  of  sin  to  make  the  most  blessed  places  accursed :  '  God  turns  a  fruit- 
ful land  into  barrenness,  for  the  wickedness  of  the  inhabitants  that  dweU 
therein,'  Ps.  cvii.  34.  Civitatis  eversio  morum  non  mxirorum  casus, — The 
ruin  of  a  city  is  not  the  breach  of  the  walls,  but  the  apostasy  of  manners. 
Were  our  fences  stronger  than  the  sevenfold  walls  of  Babylon,  the  sins 
within  would  hurl  down  the  bulwarks  without.  If  there  be  pravilegvum 
among  ns,  there  is  no  privilegium  for  us. 


HEB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHITECH.  497 

This  Zion,  then,  stands  not  on  earthly  foundations ;  for  at  the  general 
dissolution,  '  the  earth,  with  all  the  works  in  it,'  cities,  castles,  towns,  towers, 

*  shall  be  burnt  up,'  2  Pet.  iii.  10.  If  it  were  built  on  a  '  sandy  foundation,' 
when  *  the  rain,  the  floods,  and  winds  shall  conspire  agamst  it,  it  would  fall, 
and  the  fall  of  it  would  be  great,'  Matt.  vii.  27.    But  Zion  is  built  on  Christ: 

*  Behold,  I  lay  in  Zion  a  chief  conaer-stone,  elect  and  precious  :  he  that 
believeth  on  him  shall  not  be  confounded,'  1  Pet.  ii.  6.  This  is  conspicuous 
by  the  antithesis  of  Mount  Zion  with  the  gospel  to  Mount  Sinai  with  the  law. 
The  apostle  calls  that  montevi  ■^r}M;pc>}iJ.ivo<j,  a  mount  that  might  be  touched- 
If  this  had  been  upon  earth,  it  had  also  been  contrectabilis,  touchable ;  but 
it  is  only  spiritual.  He  alludes  to  God's  prophecies  and  promises,  evan- 
gelhim  proditurtim  de  Monte  Sion, — that  the  gospel  should  come  out  of 
Mount  Zion.  This  is  manifest  to  those  that  will  consider  and  confer  these 
places,  Obad.  ver.  21,  Isa.  ii.  3,  Mic.  iv.  2,  '  Come,  let  us  go  up  to  the 
mount  of  the  Lord,  for  out  of  Zion  shall  go  forth  the  law,  and  the  word  of 
God  from  Jerusalem;'  Isa.  lix.  20,  with  Kom.  xi.  26,  'There  shall  come 
out  of  Zion  the  Deliverer,  and  shall  turn  away  ungodliness  from  Jacob.' 
Sinai  gave  thraldom  by  IMoses;  Zion  gives  freedom  and  salvation  by 
Jesus. 

These  two  words  give  us  two  comforts  of  grace.  Fortitudinem  quia  mons  ; 
heatitudinem  quia  Mons  Sion, — Security,  because  it  is  a  mountain;  felicity, 
because  it  is  Mount  Zion. 

1.  Here  is  considerable  the  validity  and  strength  of  grace  that  comes  by 
Christ :  we  are  not  built  in  a  valley,  but  on  a  mount.  A  mountain  hath 
ever  been  held  the  place  of  safety :  '  I  said  in  my  prosperity,  I  shall  never 
be  moved,'  Ps.  xxx.  6.  What  is  his  reason  1  '  Lord,  thou  of  thy  favour 
hast  made  my  mountain  so  strong.'  But,  alas !  what  are  all  the  mountains  of 
the  earth  to  Mount  Zion  ?  '  Woe  to  them  that  trust  in  the  mountains  of 
Samaria  !'  Amos  vi.  1.  The  profane  Edomite  stands  on  his  mountain,  Isa. 
xxi.  11,  and  derides  the  judgment  of  God.  The  Syrians  thought  God  only 
Deum  montium,  '  a  God  of  the  mountains,'  1  Kings  xx.  23.  It  was  'upon 
the  high  mountain  that  Israel  played  the  harlot,'  Jer.  iii.  6.  Many  sit  on 
their  mountains  and  give  defiance  to  beaven.  The  covetous  man's  mountain 
is  his  riches ;  there  he  thinks  himself  safe :  '  Soul,  rest ;  thou  hast  goods  laid 
up  for  many  years,'  Luke  xii.  19.  The  ambitious  man's  mountain  is  his 
honour,  and  who  dares  find  fault  with  so  promontorious  a  celsitude  1  Yes : 
'  Every  mountain  shall  be  brought  low,'  Isa.  xl.  4.  Sensuality  is  the  volup- 
tuous man's  mountain  ;  there  he  refugeth  himself  against  all  reproofs.  But 
when  the  judgments  of  God  shall  come  upon  the  earth,  they  shall  cry  '  to 
the  mountains.  Fall  on  us;  and  to  the  hills.  Cover  us,'  Luke  xxiii.  30.  As 
neither  against  the  waters  in  the  former  deluge,  so  not  against  the  fire  in 
the  latter  dissolution,  shall  the  mountains  defend;  only  this  Mount  Zion  shall 
save  us. 

The  mountain  of  worldly  confidence  hath  not  more  strength  of  defending 
against  the  assaults  of  men  than  danger  of  exposition  to  the  violences  of 
heaven.  Here  is  the  difference  betwixt  the  worldling's  building  and  the 
Christian's : — 

(1.)  They  think  themselves  only  to  buUd  high,  aspiring  to  an  cquaKty 
with  mountains;  and  us  low  builders,  poor,  dejected,  and  rejected  creatures. 
But,  indeed,  they  buUd  low,  for  all  sublunary  things  are  low  buildings. 
Only  he  that  builds  on  this  !Mount  Zion  builds  high  and  sure :  when  all 
oppositions  and  adversary  forces  have  done  their  worst,  he  stands  firm  '  like 
Mount  Zion,  which  cannot  be  removed,  but  abideth  fast  for  ever,'  Ps.  cxxv.  L 
VOL.  II,  2  I 


498  THE  HAPPINESS  OP  THE  CHURCH.  [SeRMON   LVII. 

The  wise  man's  mind  is  ever  above  the  moon;*  yea,  above  the  sun. 
What  turbulencies  soever  be  in  the  world,  all  is  peace  there.  '  In  my 
Father's  house  there  are  many  mansions,'  John  xiv.  2.  In  domo  ;  it  is  a 
house,  not  a  tabernacle.  '  Of  my  Father ;'  for  if  he  hath  afforded  such  a 
]iouse  for  his  enemies,  how  glorious  is  that  he  hath  reserved  for  himself  and 
his  friends  !  Fatris  mei,  saith  Christ,  '  My  Father.'  Your  father  is  able  to 
give  you  a  cottage  for  your  short  life ;  My  Father  gives  a  house  for  ever. 
There  are  mansions,  a  manendo ;  not  movable  tents,  but  mansions.  'Many,' 
enow  for  aU;  none  shall  be  troubled  for  want  of  elbow-room.  Therefore 
let  aU  mountains  stoop  to  this.  '  The  mountain  of  the  Lord  shall  be  estab- 
lished in  the  top  of  mountains,  and  shall  be  exalted  above  the  hills,  and  all 
nations  shall  flow  unto  it,'  Isa.  ii.  2.  This  is  God's  mountain,  who  hath 
chosen  of  all  nations,  Israel ;  of  all  tribes,  Judah ;  of  all  cities,  Jerusalem ; 
of  all  temples,  that  of  Solomon ;  of  all  mountains.  Mount  Zion. 

(2.)  The  worldlings  think  this  mountain  is  but  a  dream,  because  they  can- 
not see  it  nor  touch  it.  But  our  Apostle  says  it  is  intrectabilis,  it  cannot 
be  touched  with  earthly  fingers;  no  profane  feet  must  tread  in  those  holy 
courts.  Natural  men's-  understandings  are  led  by  their  senses ;  jilus  ocido 
quam  oracido, — they  will  believe  no  further  than  they  see.  Give  me  good 
cheer,  says  the  epicure  ;  this  I  can  see  and  taste ;  and  tell  not  me  of  your 
spiritual  banquet  in  heaven.  Give  me  good  liquor,  says  the  drunkard,  the 
blood  of  the  gxape  :  this  gives  colorem,  saporem,  odorem, — colour  to  the  eye, 
savour  to  the  palate,  odour  to  the  scent :  heaven  hath  no  nectar  like  this. 
Give  me  honour,  saith  the  ambitious,  which  may  advance  me  :  that  from 
this  mountain  of  preferment  I  may  overlook  the  inferior  world,  and  behold 
vassals  prostrate  to  my  celsitude ;  this  I  can  feel  and  see :  tell  not  me  of 
your  invisible  kingdom,  and  '  such  honour  have  all  his  saints,'  Ps.  cxlix.  9. 
Give  me  gorgeous  apparel,  says  the  proud  ;  this  wiU  make  me  admired,  and 
give  me  admission  among  the  great  ones :  teU  not  me  of  your  '  robe  of  glory.' 
Give  me  gold,  says  the  covetous ;  this  I  can  see ;  it  is  my  sun  by  day, 
and  my  moon  by  night.  I  can  spend  my  time  delightfully  in  telling,  feeling, 
treasuring  this  :  never  tell  me  of  your  '  treasure  in  heaven.'  Well,  if  there 
be  no  remedy,  but  sense  must  be  your  religion,  and  this  world  your  God  ; 
take  your  choice,  these  gross  and  palpable  things,  trust  you  in  these  moun- 
tains :  but.  Lord,  give  us  this  Mount  Zion,  which  our  Lord  Jesus  Christ  hath 
established  for  us  ! 

Now,  sith  we  are  built  upon  a  mountain,  let  us  know  that  we  are  conspi- 
cuous ;  all  the  world  takes  notice  of  us.  The  faithful  are  not  ordained  to 
live  in  corners  unobserved,  but  are  set  on  a  mountain  as  examples  of  good- 
ness to  aU  :  *  A  city  that  is  set  on  a  hiU  cannot  be  hid,'  Matt.  v.  14.  God 
meant  you  notable ;  take  heed  you  become  not  notorious.  As  Mount  Ziou 
is  *  the  joy  of  the  whole  earth,'  Ps.  xlviii.  2 ;  so  it  is  the  light  of  the  whole 
earth.  If  that  light  become  darkness,  how  gi-eat,  and  how  greatly  to  be 
condemned,  is  that  darkness !  This  was  that  great  exception  God  took 
against  Israel,  that  'through  them  his  name,'  which  should  have  been 
honoured,  'was  blasphemed  among  the  Gentiles,'  Eom.  ii.  24.  You  are 
founded  on  a  mountain ;  therefore  '  have  your  conversation  honest  among 
men,  that  by  your  good  works  which  they  behold,  they  may  glorify  God  in 
the  day  of  visitation,'  1  Pet.  iL  1 2. 

2.  The  felicity  that  comes  by  Christ,  insinuated  by  Zion,  which  was  a 
place  of  blessedness.  This  is  either  prcemissa  or  promissa, — already  sent  into 
our  hearts,  or  certainly  objected  by  promise  to  our  faiths.     It  is  eitlier 

*  Sen. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  4:99 

assumed  or  assured.  In  re  or  in  spe, — either  that  we  have,  or  that  wc  shall 
have.  The  happiness  we  have  already  by  this  Mount  Ziou  consists  in  three 
privileges — the  favour  of  God,  joy  of  the  Holy  Ghost,  and  peace  of  con- 
science. 

(1.)  In  the  favour  of  God ;  which  is  to  Zion  as  the  light  was  once  to 
Goshen,  Exod  x.  23  :  shining  there,  and  nowhere  else.  Or  as  to  Gideon, 
the  fleece  on  the  mountain  is  wet  with  the  dew  of  heaven,  when  all  the  earth 
is  dry  besides,  Judges  vi.  37.  This  is  lux  vulins  tui,  '  the  light  of  thy  coun- 
tenance,' Ps.  iv.  6,  which  •'  puts  more  gladness  into  our  hearts '  than  the 
abundance  of  earthly  fruits  rejoice  the  covetous.  The  wicked  shall  never 
see  it,  unless  so  much  as  may  increase  their  anguish,  when  they  must  depart 
from  it  for  ever. 

(2.)  Inthejoy  of  the  Spirit;  which  is  hilaris  cumpondere  virtus, — a  glad- 
ness that  can  neither  be  suppressed  nor  expressed.  Sentire  est  cordis,  dicere 
non  est  oris, — The  heart  doth  feel  it,  the  tongue  cannot  tell  it.  It  is  that 
'  stone  vrith  the  new  name  written  in  it,  which  no  man  knoweth,  saving  he 
that  receiveth  it,'  Rev.  ii.  17.  There  is  much  rejoicing  in  the  world,  but  the 
matter  of  it  is  mutable.  These  lower  delights  are  more  sensitive,  but  more 
fluid.  They  sooner  cloy  us;  magna  foelicitas  est  a  felicitate  non  vinci,^' — it 
is  a  great  happiness  not  to  be  overcome  of  happiness.  Corporal  delights 
work  in  us  a  great  hunger  till  they  are  attained.  But  spiritual,  cum  non 
habeniur  sunt  in  fastidio :  cum  hahentur,  in  desiderio,\ — whiles  we  have 
them  not,  we  care  not  for  them ;  but  when  we  have  them,  we  more  eagerly 
desire  them.  There  is  no  hunger  of  it  tiU  we  taste  it.  In  illis  appetitus 
generat  saturitatem,  saturitas  fasiidum  ;  hi  istis  appetitus  parit  fruitionem, 
fruitio  parit  appetitum, — In  carnal  pleasures,  appetite  begets  fulness,  fulness 
loatliing;  in  spiritual,  desire  prepares  fruition,  fruition  begets  desiring. 
Voluptuous  pleasure  is  like  a  blister,  it  begins  first  with  an  itching,  but  at 
last  it  swells  and  breaks  forth  in  anguish  and  putrid  corruption.  There  are 
two  observations  able  to  keep  us  from  over-affecting  the  joys  of  this  world, 
and  from  vilipending  the  joys  of  Zion  : — 

Obs.  1. — First,  resolve  eveiy  carnal  delight  into  the  first  matter  and 
principle  of  it,  and  there  will  be  more  lilvclihood  of  despising  than  danger  of 
much  desiring.  The  covetous  makes  '  gold  his  hope,'  and  says  to  the  wedge, 
*  Thou  art  my  confidence,'  Job  xxxi.  24 ;  and  what  are  those  precious 
metals  he  so  worshippeth,  but  veins  of  the  earth  better  coloured  ?  The  am- 
bitious builder,  that  erects  a  Babel  for  the  honour  of  his  own  majesty, 
Dan.  iv.  30,  thinks  all  eyes  stand  amazed  at  his  magnificence.  And  what 
are  those  sumptuous  monuments  wherein  he  so  glorieth,  but  monumental 
witnesses  of  his  folly,  a  little  hewn  timber,  some  burnt  and  hardened  earth  ? 
The  adulterer  admires  the  beauty  of  his  harlot,  kneels  to  a  pledge  of  her 
memoiy,  by  wanton  sonnets  idolises  her,  turns  his  soul  to  an  elephant,  and 
worships  this  sun.  Now,  what  is  that  stately  building  of  a  human  lump 
but  the  same  earth  his  foot  treads  upon,  better  tempered ;  because  painted, 
worse  ;  and  when  it  wants  the  guest,  the  soul  that  quickens  it,  worst  of  all  1 
The  proud  dotes  on  his  costly  robes,  centres  his  eye  upon  himself,  as  if  no 
second  object  was  worth  looking  on ;  the  tailor's  hand  hath  made  him  a  man, 
and  his  purse  makes  the  tailor  a  gentleman.  And  what  are  those  curious 
rags  but  such  as  are  given  of  worms,  and  consumed  of  moths  ?  Consider 
the  materials  of  your  lower  joys,  and  if  you  will  persist  in  their  dotage,  you 
shall  do  it  without  our  envy. 

Obs,  2. — Obsen'c  tlieir  conclusion  ;  look  from  their  beginning  to  their  end. 
*  ScD.  t  Greg. 


500  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON   LVII. 

Delectatio  vulnerat,  et  transit ;  infoelicem  reddidit,  et  reliquit* — Pleasure, 
like  an  Irishman,  wounds  \ntli  a  dart,  and  is  suddenly  gone ;  it  makes  a 
man  miserable,  and  so  leaves  him.  Mors  in  olla  ;  behold  laughter  concluded 
in  tears.  The  iwotasis  delights,  the  ajwdosis  wounds.  The  conscience  re- 
ceives a  long  vexation  for  a  transient  delectation ;  for  an  unpcrfect  content, 
perfect  torment.  This  is  a  hard  pennyworth;  so  little  pleasure  for  so  much 
repentance.  He  that  for  a  little  joy  gives  that  Christ  bought  with  so  much 
pain,  stultum  Christum  reputat  mercatorem,\ — thinks  Christ  a  foolish  buyer ; 
but  the  event  proves  him  a  foolish  seller.  Esau  bitterly  repented  this  bar- 
gain. 

This  for  the  world  :  but  now  the  joys  of  Mount  Zion  are,  for  matter, 
spiritual;  for  substance,  real;  for  use,  universal;  for  continuance,  eternal. 

(3.)  In  the  peace  of  conscience.  There  is  little  outward  peace  ui  the  world; 
we  have  either  an  Esau  with  his  hand,  or  an  Ishmael  with  his  tongue,  bent 
against  us.  '  As  then  he  that  was  born  after  the  flesh  persecuted  him  that 
was  born  after  the  Spirit,  even  so  it  is  now,'  Gal.  iv.  29.  So  it  is,  and  so  it 
will  be  to  the  end  of  the  world.  This  is  the  difference  betwixt  Mount  Zion 
militant,  and  Mount  Zion  triumphant.  In  heaven  are  all  comforts  Avithout 
any  crosses ;  in  hell  are  all  crosses  without  any  comforts ;  on  earth  comforts 
and  crosses,  joy  and  grief,  peace  and  trouble,  misery  and  mercy,  are  blended 
together.  We  may  say  of  a  Christian,  as  Lormus  the  Jesuit  -writes  of  an 
archbishop  of  Toledo,  who  weighing  the  much-disputed  controversy,  whether 
Solomon  was  saved  or  damned,  and  not  being  satisfied  with  the  arguments 
of  either  side,  caused  Solomon  to  be  painted  on  the  walls  of  his  chapel  half 
in  heaven  and  half  in  hell.  So  the  Christian,  in  respect  of  his  outward 
calamities,  seems  to  be  half  in  hell ;  but  in  respect  of  his  inward  comforts,  he 
is  the  better  half  in  heaven.  Howsoever,  '  being  justified  by  faith,  we  have 
peace  with  God,'  Kom.  v.  1.  And  wheresoever  we  are  dispersed,  or  howso- 
ever distressed,  '  the  peace  of  God,  which  passeth  all  understanding,'  and 
surpasseth  all  commending,  '  preserveth  our  hearts  in  Jesus  Christ  evermore.' 

But  all  this  in  2}OSsesso,  we  have  already ;  there  is  something  more  in  pro- 
misso,  wMch  we  shall  have.  '  We  are  now  the  sons  of  God,  but  it  appears 
not  yet  what  we  shall  be,'  1  John  iii.  2.  Hast  thou  here  much  peace  1  There 
is  more  :  here  we  have  desidermm  2)acis,  there  pacem  desiderii, — here  a  desire 
of  peace,  there  the  peace  of  our  desires.  Hast  thou  here  some  joy  ?  There 
is  more  :  now  joy  mth  sorrow,  chequer- work,  white  and  black;  roses,  but 
thorns  with  them  :  then  joy  with  safety,  safety  with  eternity;  such  joy  as 
'  shall  never  be  taken  from  us,'  John  xvi.  22.  There  rex  vetitas,  lex  charitas, 
pax  foelicitas,  vita  ceternitas-X  If  one  day  in  lower  Zion  be  better  than  a 
thousand  days  in  the  tents  of  wickedness,  Ps.  Ixxxiv.  10,  then  one  day  in 
upper  Zion  is  better  than  a  thousand  years  in  the  valley  of  tears.  If  Peter 
was  so  ravished  with  Mount  Tabor,  where  only  Christ  was  transfigured, 
Matt.  xvii.  2,  what  is  he  with  this  Mount  Zion,  where  all  are  glorified ! 
'  How  amiable  are  thy  tabernacles,  O  Lord  !'  Ps.  Ixxxiv.  1.  If  God's  taber- 
nacles be  so  lovely,  what  is  his  mansion  ?  If  there  be  such  joy  in  the  re- 
mission of  sin,  what  is  there  in  the  abolition  of  sin  1  If  there  be  now  such 
sweet  peace  in  thy  heart,  such  music  in  thy  conscience,  what  mayest  thou 
think  there  is  in  heaven  1  But  because  no7i  capimus  ilia,  ilia  cajnant  nos, 
— we  cannot  comprehend  those  pleasures,  let  those  pleasures  comprehend  us. 
Good  servant,  the  joy  is  too  great  to  enter  into  thee,  therefore  'enter  thou 
into  the  joy  of  thy  Lord,'  Matt.  xxv.  23. 

This  ]\Iount  Zion  did  God  give  to  Christ,  and  Christ  to  us.  God  to  his 
*  Ambr.  f  Aug.  +  Ilt)id. 


HbB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHUKCH.  501 

Son  :  '  Yet  have  I  set  my  King  upon  my  holy  hill  of  Zion,'  Ps.  ii.  6.  The 
Son  to  us  :  'A  Lamb  stood  on  jMount  Zion,  and  -wdth  him  an  hundred  forty 
and  four  thousand,'  (tc,  Eev.  xiv.  1.  A  lamb  in  figure,  slain  from  the 
foundation  of  the  world.  A  lamb  in  fact,  led  like  a  lamb  to  the  slaughter, 
Acts  viii.  32.  'Standeth ;'  sits  not  idle,  nor  lies  asleep :  'He  that  keepeth  Israel 
neither  slumbers  nor  sleeps,'  Ps.  cxxi.  4.  Whereon  ?  Not  as  the  two  beasts 
his  opposites,  that  rise  out  of  the  earth  and  sea,  but  on  a  'mount.'  What  , 
mount?  Not  Sinai,  but  'Zion.'  Other  mountains  quake  at  his  presence  : 
'The  hills  melted  like  wax  at  the  presence  of  the  Lord;'  but  'Zion  heard 
and  was  glad,  and  the  daughter  of  Judah  rejoiced,'  Ps.  xcvii.  5,  8.  Other 
mountains,  in  homage  to  this,  have  skipped  and  danced  about  it :  '  The 
mountains  skipped  like  rams,  and  the  little  hills  like  lambs,'  Ps.  cxiv.  4. 
He  stands,  therefore  is  AAdlling  to  defend  ;  on  a  mount,  therefore  able  to  de- 
fend ;  on  ]\Iount  Zion,  therefore  ready  to  defend,  because  he  is  in  the  midst 
of  his  own,  and  sees  his  church  round  about  him.  So  that  though  all  the 
red  dragons  on  earth,  and  black  devils  in  hell,  rage  against  us,  yet  the  Lamb 
on  Mount  Zion  will  defend  us.  There  now  he  .stands,  calling  us  by  grace ; 
there  we  shall  one  day  behold  him,  calling  us  to  glory  :  until  he  give  this 
glory  to  us,  yea,  then  and  ever,  let  us  give  all  glory  to  the  Lamb,  that  stands 
on  Mount  Zion. 

This  is  the  place  which  the  Lord  chose  and  loves.  He  refused  the  taber- 
nacle of  Joseph,  and  chose  not  the  tribe  of  Ephraim  ;  '  but  chose  the  tribe  of 
Judah,  the  mount  Zion  which  he  loved,'  Ps.  Ixxxvii  68.  This  praise  did 
inherit  and  inhabit  Zion :  '  The  Lord  hath  chosen  Zion,  he  hath  desired  it 
for  his  habitation.  This  is  my  rest  for  ever;  here  wUl  I  dwell,  for  I  have 
desired  it,'  Ps.  cxxxii.  13.  Let  the  precedent  of  God's  affection  work  in  all 
our  hearts  a  zeal  to  Zion.  The  Lord  that  chose  Zion,  choose  us  to  Zion ; 
he  that  desired  it  his  habitation,  make  it  the  habitation  of  our  desires !  It 
is  his  rest;  let  it  be  ours,  that  we  may  rest  with  him.  '  Here  wiU  I  dwell,' 
saith  he ;  let  all  pray  to  dwell  there.  Though  it  be  a  Mil,  a  high  hiU; 
though  there  be  pains  and  toil  in  getting  up,  yet  let  us  ascend,  for  above 
there  is  eternal  joy. 

II.  '  The  city  of  the  living  God,  the  heavenly  Jerusalem.'  I  come  from 
the  situation  to  the  city ;  you  hear  where  it  is,  hear  now  what  it  is.  A 
city  on  a  mountain.  '  Great  is  the  Lord,  and  greatly  to  be  praised  in  the 
city  of  our  God,  in  the  mountain  of  his  holiness.  Beautiful  for  situation, 
the  joy  of  the  whole  earth,  is  j\Iount  Zion,  on  the  sides  of  the  north,  the  city 
of  the  great  King.  God  is  known  in  her  palaces  for  a  sure  refuge,'  Ps.  xlviii. 
4,  &c.  Here  be  some  circumstances.  1.  Qucesit,  not  a  village,  but  a  city.  2. 
Cujus,  not  man's,  but  God's ;  not  a  feigned,  but  the  living  God's.  3.  Qualis, 
not  earthly,  but  heavenly.  4.  Quo  nomine,  not  Sodom  or  Samaria,  but  the 
city  of  peace,  Jerusalem. 

1.  The  city.  The  church  may  be  compared  to  a  city  for  three  re- 
semblances :  of  safety,  unity,  paucity. 

(1.)  For  safety.  Cities  have  ever  been  held  the  securest  places.  So  Lot 
said  of  little  Zoar ;  '  Let  me  escape  thither,  and  my  soul  shall  live,'  Gen,  xix. 
20.  Cain  fearing  the  execution  of  his  cmse,  built  him  a  city  for  refuge,  and 
called  it  Enoch,  Gen.  iv.  17.  The  motive  that  caused  those  wicked  to  build 
a  city  was  security,  '  lest  we  be  scattered  abroad  upon  the  face  of  the  whole 
earth,'  Gen.  xi.  4.  The  Israelites  had  their  '  cities  of  refuge,'  and  a  law  of 
their  protection.  Num.  xxxv.  27.  But  there  is  no  city  of  sure  refuge  but 
this  city  of  the  living  God.  It  is  ordinary  with  men  to  put  too  much  trust, 
like  Israel,  in  their  walled  cities.     '  Except  the  Lord  keep  the  city,  the 


502  THE  HAPPINESS  OF  THE  CHUPvCH.  [SeKMON   LYII. 

watcliman  waketli  but  in  vain,'  Ps.  cxxvii.  1,  *  Shalt  thou  reign  because 
thou  closest  thyself  in  cedar  f  Jer.  xxii.  15.  Thou  thinkest  thyself  secure 
because  an  inhabitant  of  this  famous  London.  No,  thou  livest  in  an 
island,  therefore  in  danger  of  the  sea ;  in  a  Christian  island,  therefore  in 
danger  of  the  Turk  ;  in  a  Protestant  island,  therefore  in  danger  of  the  Pope ; 
in  a  chief  city  of  this  island,  therefore  in  danger  of  the  devil.  The  city  is 
perilous  for  pride  ;  the  more  spectators,  the  more  acclamations ;  the  larger 
the  theatre,  the  louder  the  applause.  The  solemn  assembly  in  Csesarea 
puffed  up  ambitious  Herod  to  his  own  destruction.  The  people  shouted, 
Vox  Dei  !  but  the  worms  confuted  their  flattery  and  his  folly.  Simon  Magus 
ventured  that  flight  in  a  city,  to  which  in  an  obscure  village  he  had  neither 
been  tempted,  nor  would  have  attempted.  And  whether  quick  comings  in 
of  money  make  not  this  city  unsafe  to  many  souls,  miserable  experience 
hath  evinced.  Prceceps  lucrum,  jyrinceps  damnum, — Sudden  profit  is  capital 
loss.  But  suppose  men  care  not  so  much  for  the  safety  of  their  souls,  are 
their  bodies  secure  1  Thieves,  homicides,  fires  deny  it.  But  if  they  scape  all 
these  fires,  yet  not  the  last  fire.  Your  buckets  may  quench  other  fires,  not 
this;  no  milk  nor  vinegar  can  extinguish  that  wild-fire:  as  in  the  days  of 
Noah,  a  dove  could  not  set  down  her  foot  for  water,  so  nor  at  this  day  for  fire. 
Let  this  meditation,  like  a  fortunate  storm,  drive  you  to  harbour ;  the  weak- 
ness of  all  cities  in  the  world,  to  the  safety  of  the  city  of  God. 

(2.)  For  unity.  Familiarity  hath  the  name,  quasi  ejusdem  familice,  as  it 
were  of  the  same  family.  Concord  and  agreement  is  taught  by  the  corpora- 
tion of  one  city,  '  Jerusalem  is  buUt  as  a  city  well  compacted  together,'  Ps. 
cxxii.  3.  Here  is  no  need  of  lawyers,  all  are  at  peace.  Not  a  tell-tale,  not 
an  incendiary  in  it.  Inferior  cities  have  good  orders  for  unity,  but  all  will 
not  embrace  the  unity  of  order.  Sa^pe  inter  cives  turhaverit  omnia  dives. 
It  must  be  as  the  rich  will  have  it,  or  there  is  no  rule.  These  citizens  are 
not  to'hani,  but  turbani.  It  was  David's  care  to  '  cut  off  such  wicked  doers 
from  the  city  of  God,'  Ps.  ci.  8.  Here  they  *  persecute  us  from  city  to  city, 
going  over  the  cities  of  Israel,'  Matt.  x.  23  :  not  leave  us  till  we  are  driven 
to  this  city,  then  shall  we  rest  in  peace;  every  one  loving  another,  and  the 
Lord  Jesus  loving  us  all. 

(3.)  For  paucity.  Indeed  a  city  is  great  compared  with  a  village,  but 
what  is  it  in  respect  of  the  earth?  'Are  there  few  that  shall  be  saved?' 
Luke  xiii  23.  No,  there  are  many  :  '  Christ  is  the  first-born  among  many 
brethren,'  Piom.  viii.  29.  '  Lo,  a  great  multitude  which  no  man  could  num- 
ber, of  all  nations  and  languages,  stood  before  the  throne,'  Bev.  vii.  9.  Are 
there  many  that  shall  be  saved?  No,  few:  '  Many  are  called,  but  few  are 
chosen,'  Matt.  x.  16.  Christ's  is  a  'little  flock,'  Luke  xiL  32.  The  best 
courses  have  the  fewest  followers  :  Numerus  paucior,  numerus  melior.  God's 
servation  is  '  a  very  small  remnant,'  Isa.  i.  9  ;  a  very  tenth.  '  In  it  shall  be 
a  tenth,'  Isa.  vi.  13  ;  many  leaves,  the  sap  is  but  a  tithe.  '  As  the  shaking 
of  an  olive  tree,  two  or  three  berries  in  the  top  of  the  uppermost  bough ; 
four  or  five  in  the  outmost  fruitful  branches,'  Isa.  xvii.  6.  They  are  com- 
pared to  the  'gleaning  of  the  grapes  after  the  Adntage,'  Isa.  xxiv.  13.  It 
was  the  church's  complaint,  '  Woe  is  me  !  for  I  am  as  the  gleanings,'  ]\Iicah 
vii.  1.  This  was  God's  collection  :  '  I  will  take  you  one  of  a  city,  and  two  of 
a  family,'  Jer.  iii.  14.  God  is  a  shepherd  that  saves  some  from  the  lion, 
'  taking  out  of  his  mouth  two  legs,  or  the  piece  of  an  ear,'  Amos  iii.  12  :  res- 
cue a  few  from  that  universal  apostasy.  Of  the  six  hundred  thousand  that 
came  out  of  Egj^pt,  but  two  entered  into  Canaan,  Caleb  and  Joshua.  Even 
the  best  is  but  titio  ereptus  ah  igne, — a  brand  snatched  out  of  the  fire.    '  All 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  503 

flesh  had  corrupted  their  way,'  Gen.  vi.  12;  ouly  Noah  escaped.  Not  one 
righteous  in  Sodom  but  Lot.  Four  hundred  and  fifty  prophets  for  Baal, 
but  one  for  the  Lord ;  four  hundred  flatterers  for  Ahab,  one  ]Michaiah  for 
the  truth.  '  Behold,  I  and  the  children  whom  the  Lord  hath  given  me  are 
for  signs  and  for  wonders  in  Israel,'  Isa.  vui.  18;  so  few  and  rare,  that  they 
are  gazed  on  for  monsters.  When  they  sat  in  counsel  against  Christ,  none 
spake  for  him  but  Nicodemus,  John  vii.  51.  Paul  answering  before  Nero, 
*  no  man  stood  with  him,  but  all  men  forsook  him,*  2  Tim.  iv.  10.  But  to  the 
idol  all  consent,  Exod.  xxxii.  From  young  to  old  given  to  sodomy,  Gen. 
xix.  Pilate  asking  what  shall  be  done  with  Jesus,  '  all  cry.  Crucify  him.' 
There  was  a  general  shout  for  Diana  two  hours  together,  '  Great  is  Diana  of 
the  Ephesians,'  Acts  xix.  31.  '  All,  both  small  and  great,  rich  and  poor, 
free  and  bond,  received  the  mark  of  the  beast  in  their  foreheads,'  Eev.  xiii. 
IG.  '  The  children  of  Israel  are  like  to  little  flocks  of  Idds,'  1  Kings  xx.  27; 
but  the  wicked,  like  the  Syrians,  fill  the  country.  But  those  few  innocents 
speed  best.  '  Though  the  number  of  Israel  be  as  the  sand,  a  remnant  shall 
be  saved,'  Rom.  ix.  27.  Among  us  many  rob  the  church,  few  add  to  the 
dition  of  it ;  there  are  many  usurers,  few  restorers.  Lord,  '  thou  hast  but  a 
few  names  in  Sardis,'  Rev.  iii.  1. 

That  of  Esdras  concerning  Israel  is  true  of  this  mystical  city,  '  Of  all  the 
trees,  thou  hast  chosen  thee  only  one  vine  :  of  all  the  lands  of  the  whole 
world,  thou  hast  chosen  thee  ouly  one  pit :  of  all  the  flowers,  one  lily :  of  aU 
the  depths  of  the  sea,  thou  hast  filled  thee  one  river  :  of  all  the  builded  cities, 
thou  hast  hallowed  Zion  unto  thyself.  Of  aU  the  fowls  created,  thou  hast 
named  thee  one  dove  :  of  all  the  cattle,  thou  hast  provided  thee  one  sheep  : 
among  all  the  multitudes  of  peoples,  thou  hast  gotten  thee  one  people,'  2  Esdr. 
V.  23.  If  we  should  divide  the  world  into  thirty  parts,  scarce  five  of  them  are 
Christian.  Of  those  five,  the  Pope  challengeth  (at  the  least)  half.  He  says,  I 
have  one  church  in  Italy,  one  in  Germany,  one  in  Spain,  one  in  France,  one 
in  England.  Now  the  Lord  one  day  convince  him,  and  grant  us  he  may 
have  none  in  England  !  Now  it  is  a  quarrel  betwixt  us  and  Antichrist, 
whether  they  or  we  belong  to  this  city;  we  cannot  agree  about  it.  One 
day  this  quarrel  will  be  taken  up ;  the  next  will  clear  it.  Now  subdivide 
iill  these  five  parts  of  the  world,  whether  theirs  or  ours,  and  scarce  one  is 
truly  sincere.  Hypocrisy  hath  one  part,  heresy  another  part,  profaneness 
a  third  part,  lukewarmness  a  fourth ;  God  hath  least,  that  owns  all.  Oh  the 
small  number  sealed  up  by  the  Spirit  of  the  living  God  !  Let  this  teach 
every  one  to  suspect  himself :  when  Christ  said,  '  One  of  you  shall  betray 
nie,'  they  presently  all  cry,  '  Master,  is  it  I  f  When  he  was  asked  whether 
only  few  should  be  saved,  he  tells  them  of  neither  many  nor  few,  but  charged 
them  to  look  to  themselves,  that  they  might  be  of  the  number :  '  Strive  to 
enter  in  at  the  strait  gate,'  Luke  xiii.  24.  '  There  is  a  city  built  in  a 
broad  field,  full  of  all  good  things,  but  the  entrance  thereof  is  narrow,  be- 
sides the  dangerous  passage  between  a  violent  firo  and  a  deep  water,'  2  Esdr. 
vii.  G.  Study,  strive,  pray  that  thou  mayest  pass  through  the  narrow  way, 
by  the  sweet  guiding  hand  of  Christ. 

2.  Of  God.  God  is  the  proprietary  of  this  city.  Est  una  civitas,  et  una 
civitas  :  unns  popiihis,  et  timis  populus,  unus  rex,  et  imm  rex,  una  lex, 
et  %ina  lex,* — There  are  two  cities,  two  peoples,  two  kings,  and  two  laws. 
For  the  cities,  there  is  '  Babylon  the  great,'  Rev.  xviii.  2,  and  '  Jerusalem  the 
mother  of  us  all,'  Gal.  iv.  2G.  For  the  peoples,  there  is  the  '  seed  of  the 
woman '  and  '  of  the  serpent ' — corn  and  tares,  sheep  and  goats,  vessels  of 

•  Aug. 


504  THE  HAPPINESS  OF  THE  CHUP.CH.  [SeRMON   LVII. 

honour,  and  vessels  of  dislionour,  Jacob  and  Esau,  Christ  and  Belial.  JVec 
est  tertitcs,  nee  ad  tertium, — There  is  no  third  person,  nor  designment  to  a 
third  place.  For  the  kings,  there  is  Christ :  '  Yet  have  I  set  my  King  upon 
Zion  the  mountain  of  my  holiness,'  Ps.  ii.  6 ;  and  Satan,  '  the  prince  of  the 
power  of  the  air,'  Eph.  ii.  2.  The  prince  indeed,  not  mundi,  sed  tenehrarum 
mundi, — not  of  the  world,  but  of  the  darkness  of  the  world.  2  Cor.  iv.  4, 
you  have  both  these  kings  together  :  '  The  god  of  this  world  hath  blinded 
the  minds  of  unbelievers,  that  the  light  of  Christ  might  not  shine  unto  them.' 
For  the  laws,  God's  law  is,  '  Let  every  one  that  nameth  the  name  of  Christ, 
depart  from  iniquity,'  2  Tim.  ii.  19.  Satan's  law  is,  '  the  lust  of  the  flesh,  the 
lust  of  the  eyes,  and  the  pride  of  life,'  1  John  ii.  16.  God's  law  is,  '  Thou 
shalt  not  swear ; '  Satan's,  Thou  shalt  forswear.  God's  law,  *  Covet  not ;' 
Satan's,  Covet  all.  Nihil  prcecipit  Deus  nisi  charitatem,  nihil  diabolus 
nisi  cupiditatem, — God  commands  nothing  but  love,  the  devil  nothing 
but  lust. 

Now  these  two  cities  were  begun  in  Cain  and  Abel :  Cain  a  citizen  of  the 
world,  Abel  a  citizen  of  God.  Their  names  signify  their  natures  :  Cain  signi- 
fies a  possession,  and  he  built  a  city ;  for  '  the  children  of  this  world  are 
wiser  in  their  generation  than  the  children  of  light.'  Iniqui  mentem  in  amore 
prcesentis  vitce  figunt,^ — Wicked  men  set  their  whole  delight  in  this  present 
world.  What  moved  Caui  to  this  1  Not  to  be  defended  against  wild  beasts, 
which  Plato  says  first  moved  men  to  build  cities ;  for  then  Abel  would  have 
builded  so  well  as  Cam  :  nor  because  man  is  animal  sociale,  a  sociable  crea- 
ture, which  Aristotle  makes  a  special  motive  hereof;  for  then  the  righteous 
would  also  have  builded.  But  because  Cain  was  a  fugitive,  he  builded  for 
protection  against  God's  curse ;  especially  because  he  had  "no  expectation  of 
a  better  city.  Unlike  to  Abraham,  who  '  looked  for  a  city  that  hath  a  foun- 
dation, whose  builder  and  maker  is  God,'  Heb.  xi.  10.  The  Greeks  say, 
that  Cecropolis,  built  by  Cecrops,  the  Egyptians  that  Thebes,  the  Argives 
that  Argos,  was  the  first  city.  But  it  is  manifest,  that  this  city  built  by 
Cain  was  the  first.  He  caUed  the  name  of  this  city  Enoch,  but  Henoch  in 
the  righteous  line  is  the  seventh :  '  Enoch  the  seventh  from  Adam,'  Jude, 
ver.  14.  So  the  wicked  dedicate  worldly  possessions  in  the  first  place,  the 
righteous  in  the  last.  Cain  and  Henoch  had  their  possession  and  dedication 
here.  But  Abel  signifies  mourning,  and  he  built  no  city.  Our  possession 
is  in  heaven,  this  city  of  God,  invisible  to  the  eye,  incredible  to  the  faith  of 
the  world,  but  infallible  to  all  believers. 

And  for  Cain,  it  is  not  properly  translated,  cedijicavit,  but  erat  cedifi- 
cator,  as  Junius ;  erat  aidijicans,  as  the  Septuagint  :  he  began  to  build,  but 
he  finished  not :  he  was  still  a  runagate.  So  all  worldlings  are  but  cedi^' 
cantes;  like  the  Babel-erecters,  they  but  began  to  rear  the  tower,  but  never 
could  come  to  roof  it.  '  This  man  began  to  build,'  aaith  Christ,  '  but  could 
not  make  an  end.'  They  are  persuaded,  yea,  '  theii-  inward  thought  is,  that 
they  buUd  houses  to  all  ensuing  generations,'  Ps.  xlis.  13;  but  'this  their 
way  is  their  foUy.'  ^dijicat  mortalis,  mors  diridt  cedijicantem, — Mortal 
man  builds,  and  death  puUs  down  both  builder  and  edifice.  You  have  heard 
it  talked  of  castles  built  by  day,  and  still  (no  man  knows  how)  pulled  down 
again  by  night.  That  fabulous  report  is  mystically  true  of  the  worldling's 
hope  :  whatever  he  erecteth  in  the  day  of  his  prosperity,  the  night  of  his 
ruhi  shall  overthrow. 

Here  are  the  two  cities :  Omnis  homo  vel  in  ccelis  regnatums  cum  Christo, 
vel  in  infernis  cruciandus  cum  diaholo,\ — Every  one  shall  either  reign  with 
*  Greg.  t  Aug. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  505 

Clirist  in  heaven,  or  be  tormented  -with  the  devil  in  hell.  But  how  then  is  it 
said  that  '  God  was  in  Christ,  reconciling  the  world  to  himself?'  2  Cor.  v. 
19;  therefore  the  whole  world  is  reconciled.  But  St  John  contracts  it, 
Mundus  positus  in  maligno, — '  The  whole  world  lieth  in  wickedness,'  1  John 
V.  29 ;  therefore  the  world  is  not  reconciled  to  this  city.  Here  qui  bene  dis- 
tinguit,  bene  docet, — a  proper  distinction  doth  clear  this  diflBculty.  The 
world  is  sometimes  taken  for  good,  then  denominatio  sequitur  meliorem  par- 
tem ;  often  for  evil,  then  denominatio  sequitur  majorem  jmrtem.  In  a  word, 
saith  Augustine,  Amor  Dei  constituit  Jerusalem,  amor  mundi  Babylonem, — 
The  love  of  God  entitles  us  to  Jerusalem,  the  love  of  the  world  to  Babylon. 
Thus  may  we  distinguish  the  citizens ;  for  bonos  vel  malos  mojrs  faciunt  boni 
vel  mail  amores, — our  good  or  bad  loves  make  om:  good  or  bad  lives.  There 
is  no  man  which  belongs  not  to  one  of  these  two  cities.  No  ?  To  which  of 
them  belongs  the  hypocrite  1  To  Babylon  1  His  face  is  toward  Jerusalem. 
To  Jerusalem  ?  His  heart  is  %vith  Babylon.  His  misery  is  great :  because 
he  wears  God's  outside,  the  world  will  not  be  his  mother ;  because  he  wears 
the  world's  inside,  God  will  not  be  his  father.  He  hath  lost  earth  for 
heaven's  sake,  and  heaven  for  earth's  sake.  We  have  some  such  rushers 
into  authority  uncalled,  vicious  correctors  of  vice,  that  undertake  to  cleanse 
the  Augean  stables,  perhaps  somewhat  the  sweeter  till  themselves  came  in  : 
officious  scavengei-s  of  iniquity.  If  with  this  loam  they  daub  over  their  own 
debauchedness,  they  are  like  dung,  which  is  rotten  and  stinking  of  itself,  yet 
compasseth  the  ground,  and  makes  it  fruitful.  Or  like  the  shepherd's  dog, 
that  hunts  the  straggling  sheep  to  the  fold,  yet  is  a  dog  stiU,  and  hath  his 
teeth  beaten  out,  lest  he  should  worry  them.  Will  you  hear  to  what  city 
hypocrites  belong  ?  The  wicked  servant  shall  have  '  his  portion  with  h)''po- 
crites,  where  shaU  be  weeping,  and  gnashing  of  teeth,'  Matt.  xxiv.  51.  So 
then  the  hypocrite's  home  is  the  city  of  weeping  and  gnasMng  of  teeth. 

But  in  this  blessed  city  God  is  Kmg,  Christ  his  eldest  Son,  Heb.  i.  6 ;  the 
elect  are  his  younger  brethren,  Eom.  viii.  29  ;  his  viceroys  are  kings,  angels 
his  nobles,  just  judges  his  magistrates,  Rom.  xiii.  4;  good  preachers  his 
ministers,  2  Cor.  v.  20 ;  holiness  his  law,  1  Thess.  iv.  3 ;  the  godly  his  sub- 
jects, providence  his  government.  Matt,  vi  32;  heaven  his  court,  ]\Iatt.  v. 
34;  and  salvation  his  recompense,  Rom.  vi.  23. 

Further  observe,  that  if  this  city  be  God's,  then  so  are  all  things  in  it. 
Whence  I  infer  that  all  sacred  things  in  this  city  being  God's,  must  not  be 
violated.  For  the  things  in  heaven,  they  are  safe  enough  out  of  the  en- 
croacher's  reach ;  but  the  holy  things  of  this  militant  city  arc  universally 
abused  :  sacrilegium  quasi  sacrilcedium, — a  profaning  that  is  holy.  Now 
holiness  is  ascribed  to  pereons,  places,  or  things.  Sacrilege  may  be  com- 
mitted, saith  Aquinas,  (1.)  Vel  in  personam, — against  a  person,  when  one 
ecclesiastical  man  is  abused  :  '  He  that  despiseth  you,  despiseth  me,'  Luke 
X.  16.  (2.)  Vel  in  locum, — against  a  place,  when  the  temple  is  profaned  : 
*  My  house  is  called  the  house  of  prayer,  but  ye  have  made  it  a  den  of 
thieves,'  Mark  xi.  17.  (3.)  Vel  in  rem, — when  things  dedicated  to  holy  uses 
are  perverted :  '  You  have  robbed  me  in  tithes  and  oflPerings,'  Mai.  iii.  8. 
Simon  Magus  would  have  bought  a  '  power  to  give  the  Holy  Ghost  by  im- 
position of  hands,'  Acts  viii.  19.  He  would  have  given  money  for  it,  no 
doubt  to  have  gotten  money  by  it.  No  spiritual  things  are  to  be  bartered 
for  money.     Now  spiritual  things  are  of  four  sorts  : — 

(1.)  Essentialiter :  the  gifts  of  God's  Spirit — justification,  sanctificatfon, 
'  love,  peace,  patience,  goodness,  faith,'  Gal.  v.  22,  charismata  salutis;  y?hich 
make  those  that  have  them  spuitual. 


506  THE  HAPPINESS  OF  THE  CHURCH.  [SeJRMON   LVII. 

(2.)  Causaliter:  the  word  and  sacraments,  which  are  the  conduit-pipes  to 
convey  unto  our  souls  those  graces,  from  the  fountain  of  all  grace,  Jesus 
Christ ;  *  The  words  that  I  speak  unto  you,  they  are  spirit,  and  they  are 
life,'  John  vi.  G3, 

(3.)  Effectualiter ;  as  power  to  heal,  to  work  miracles,  to  excommunicate, 
to  absolve  :  gifts  not  imparted  to  secular  hands,  but  committed  with  the 
keys  to  the  church. 

(4.)  Per  annectlonem ;  such  are  spiritual  livings  and  endowments :  these 
are  not  to  be  profaned  in  buying  and  selluig.  Selling  is  like  the  .sin  of 
Gehazi ;  buying,  like  the  sin  of  Simon  ]\Iagus.  Anathema  danti,  anathema 
accipienti, — There  is  a  curse  to  the  giver,  and  a  curse  to  the  receiver.  Now 
sacrilege  to  these  holy  things  of  God  is  committed  three  ways  : — 

(1.)  Quando  aufertur  sacrum  de  sacro, — When  a  holy  thing  is  taken  from 
a  holy  place  :  as  the  consecrated  vessels  out  of  the  temple.  Felix  seeing  the 
costly  chalices  Constantinus  and  Constantius  had  bestowed  on  the  church, 
maliciously  scoffed.  What  stately  plate  is  there  for  the  carpenter's  son  1  * 
But  he  that  had  so  base  a  conceit  of  Christ's  blood,  did  himself  nothing 
night  and  day  but  vomit  blood,  till  his  unhappy  soul  was  fetched  from  his 
wretched  carcase.  We  have  too  many  of  those,  that,  like  Belshazzar,  with 
the  riches  of  the  church  have  furnished  their  cupboards  of  plate. 

(2.)  Quando  non  sacrum  de  sacro, — When  a  common  thing  is  stolen  from 
a  sacred  place.  As  if  a  thief  breaks  open  a  church  to  steal  some  private 
treasure  hid  in  it.  So  the  churchwardens  may  defraud  the  poor  of  the 
money  in  the  box.  It  is  the  poor's,  not  sacred  to  the  church,  yet  it  is  sacri- 
lege to  embezzle  it. 

(3.)  Quando  sctcrum  de  non  sacro, — When  a  holy  thing  is  taken  out  of  a 
common  place  :  as  when  the  church  is  robbed  of  her  possessions  and  endow- 
ments. Oh  the  mercy  of  God,  what  shall  become  of  England  for  thus  rob- 
bing God's  city  !  Our  patrons  are  like  those  Christ  whipped  out  of  the  temple; 
yea,  worse  :  for  they  bought  and  sold  in  the  church,  these  buy  and  seU  the 
church  itself  'It  is  a  snare  to  the  man  that  devoureth  that  which  is  holy,' 
Prov.  XX.  25.  A  snare  hath  three  properties.  It  catcheth  suddenly  :  Uzzah 
did  but  touch  the  ark,  and  presently  fell  down  dead.  It  holds  surely  : 
Uzziah  will  offer  incense,  but  the  leprosy  (which  was  his  plague)  held  him 
to  his  dying  day,  2  Chron.  xxvi.  19.  It  destroys  certainly  :  the  earth  swal- 
lowed Korali  and  his  confederates,  when  the  rest  escaped. 

The  i^rophet  bestows  a  whole  psalm  against  this  sin,  Ps.  Ixxxiii.  The 
centre  of  it,  upon  whom  all  the  lines  and  projections  of  his  invectives  meet, 
are  those,  ver.  12,  that  say,  '  Let  us  take  to  ourselves  the  houses  of  God  in 
possession.'  He  calls  them  God's  enemies,  tumultuous,  proud,  God-haters, 
ver.  2.  Crafty  enemies,  with  their  plots,  tricks,  subtleties ;  much  like  our 
impropriators'  legal  justifyings,  ver.  3.  Confederate  enemies,  combining 
themselves  to  annihilate  a  church  :  '  Come,  let  us  cut  them  off  from  being  a 
nation,'  ver.  4  ;  endeavouring  to  extinguish  the  very  name  of  Israel :  break- 
ing down  the  pale,  that  the  boar,  the  depopulator,  and  the  wild  beast,  the 
corrupt  patron,  may  waste  and  devour  it,  Ps.  Ixxx.  1 3.  They  would  plough 
■up  the  universities,  and  sow  them  with  the  seed  of  barbarism.  Now  mark 
how  he  prays  for  them,  ver.  9,  *  Do  unto  them  as  unto  the  Midianites ;'  who 
were  by  the  trumpets  and  lamps  so  terrified,  that  they  drew  their  swords 
one  upon  another,  Judg.  vii.  22  :  so  that  these  by  the  trumpets  of  the  law, 
and  lamps  of  the  gospel,  might  be  awaked.  '  As  to  Sisera  and  to  Jabin  at 
the  brook  of  Kishon,'  Judg.  iv.  9  ;  that  great  captain,  whom  God  delivered 

*  Theodor, 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHUilCU.  507 

into  the  hands  of  a  woman.  Ver.  11,'  Make  their  nobles  like  Oreb,  and  like 
Zceb;  yea,  all  their  princes  as  Zebah  and  Zalmunna;'  all  i)rincc3,  yet  died 
violent  and  ignominious  deaths,  and  '  became  like  dung  for  the  earth,'  Doth 
he  stay  here?  No;  ver.  13,  '  0  my  God,  make  them  like  a  wheel,  and  as 
the  stubble  before  the  wind  :'  infatuate  all  their  plots,  turn  their  brains,  and 
disperse  their  stratagems.  Is  he  yet  satisfied?  No;  ver.  14,  'As  the  fire 
burncth  a  wood,  and  as  the  flame  setteth  on  fire  the  mountains ;  so  persecute 
them  with  thy  tempest.'  He  useth  imprecations  to  open  the  flood-gates  of 
God's  wrath,  that  like  fire  it  might  consume  them,  either  naturally,  as  fire 
burns  the  wood,  or  miraculously,  as  it  inflameth  the  mountains.  Yer.  IG, 
'  Fill  their  faces  -with  shame.'  If  this  be  to  take  God's  houses  in  possession, 
who  dares  lay  sacrilegious  hands  upon  them  1  Yet  for  aU  this,  those  men 
did  not  what  they  desired.  '  Let  us  take,'  ver.  1 2  ;  they  said  it,  they  did  it 
not.  Perhaps  no  thanks  to  them ;  they  would  if  they  could.  We  have 
done  it,  taken,  inhabited,  inherited  ;  as  Elias  said  to  Ahab :  '  We  have  killed, 
and  also  taken  possession,'  1  Kings  xxi.  19.  His  tithes,  his  off"erings,  all  his 
lioly  rites,  yea,  his  very  churches  :  we  have  gotten  them,  and  led  them  cap- 
tive away,  bound  in  chains  of  iron,  conveyed  by  deeds,  grants,  seals,  fines,  as 
if  we  would  be  sure  they  should  never  return  to  the  owner ;  God  is  robbed 
of  them  for  ever. 

'  Shall  I  not  visit  for  these  thmgs  ?  saith  the  Lord  :  shall  not  my  soul  be 
avenged  on  such  a  nation?'  Jcr.  v.  29.  What  family,  that  hath  had  but  a 
finger  in  these  sacrileges,  hath  not  been  ruinated  by  them  1  They  have  been 
more  unfortunate  to  the  gentry  of  England  than  was  the  gold  of  Tholossa 
to  the  followers  of  Scipio.  Remember  the  proverb  :  '  He  that  eats  the 
king's  goose  shall  have  the  feathers  stick  in  his  throat  seven  years  after.' 
Justinian  said,  Proximum  sacrilegio  crimen  est  i£iiod  viajestatis  dicitur, — 
Treason  is  a  jjetty  sin  in  respect  of  sacrilege.  Augustine  seems  to  give  the 
reason :  Tanto  gravius  est  peccation,  quanto  committi  non  jyotest  nisi  in  Deum, 
— It  is  so  much  the  more  heinous,  because  it  cannot  be  committed  but  im- 
mediately against  God  himself.  Well  then,  as  the  Philistines  made  haste 
to  send  home  the  ark,  1  Sam.  v.  11,  and  the  Egyptians  to  rid  themselves  of 
God's  people,  Exod.  xii.  31  ;  so  let  us  restore  to  God  his  dues  with  all  speed. 
Otherwise,  as  he  smote  the  Philistines  with  emerods  secretly,  and  the  Egj-p- 
tians  with  plagiies  publicly;  so  only  himself  knows  what  he  hath  determined 
against  us.  With  what  face  canst  thou  expect  an  inheritance  from  Christ 
in  heaven,  that  detainest  from  Christ  his  inheritance  here  on  earth  ?  *  Let 
us  not  so  Jewishly  with  the  spoils  of  Christ  purchase  fields  of  blood. 

It  is  much,  if  at  all  this  any  guilty  soul  tremble ;  but  howsoever,  like 
Pharaoh,  when  the  thunder  and  lightnmg  are  done,  they  are  where  they 
were.     Oh,  this  is  a  difiicult  de\al  to  be  cast  out ! 

'  Render  unto  Caesar  the  things  that  are  Caesar's,  and  to  God  the  things 
that  are  God's,'  ^Mark  xii,  17,  Reddite  Deo  sua,  ut  Dens  restituat  vohis  vestra,f 
— Return  unto  God  that  which  is  his,  that  God  may  allow  you  that  which 
is  youi's.  We  pay  to  the  king  impost,  subsidies,  and  fifteens ;  so  give  we  all 
these  in  a  resemblance  to  God,  The  Lord's  impost  for  all  his  blessings  is 
our  gratitude.  *  What  shall  I  render  to  the  Lord  for  all  liis  benefits  toward 
me  ]  I  will  take  the  cup  of  salvation,  and  bless  the  name  of  the  Lord,'  Ps. 
cxvi.  12.  If  we  forget  to  pay  this  impost,  the  commodity  is  forfeit;  God 
will  take  it  back.  Our  subsidies  are  according  to  our  parts.  The  subsidies 
of  our  eyes  are  our  tears  :  he  that  pays  not  this  tribute  of  rain  shall  want 
the  sunshine  of  mercy.  The  subsidies  of  our  mouths  are  our  praises.  Tibi 
*  Aug.  t  Ibid. 


508  THE  HAPPINESS  OF  THE  CHURCH,  [SeRMON   LVII. 

omne  os  confitebitur.  '  Lord,  open  thou  my  lips,  and  my  mouth  shall  shew 
forth  thy  praise,'  Ps.  li.  15.  The  subsidies  of  our  cars  are  attention  to  his 
word :  '  Mary  sat  at  Jesus'  feet,  and  heard  his  word,'  Luke  x.  39.  The  sub- 
sidies of  our  heads  are  meditations  of  his  power,  justice,  mercy,  truth  :  '  The 
blessed  man  doth  meditate  in  the  law  of  the  Lord  day  and  night,'  Ps.  i.  2. 
This  reduceth  Christianity  to  practice  ;  a  rare  habit,  and  yet  it  is  less  pos- 
sible to  be  good  without  it  than  to  swallow  and  never  chew  the  cud.  A 
sermon  without  consequent  meditation  may  come  to  be  remembered  again 
in  hell.  The  subsidies  of  our  knees  are  geniculations  ;  '  I  bow  my  knees  to 
the  Father  of  our  Lord  Jesus  Christ,'  Eph.  iii.  14;  Stephen  'kneeled  down 
and  prayed,'  &c.,  Acts  vii.  60.  If  our  knees  be  too  stout  to  pay  this  tribute, 
heaven-gate  will  be  too  low  for  our  entrance.  The  subsidies  of  our  hands 
are  alms  to  the  poor ;  the  due  payment  of  this  interest  shall  bless  and  in- 
crease the  principal :  '  Give,  and  it  shall  be  given  you,'  Luke  vi.  38.  To 
the  king  we  pay  fifteens,  to  God  tenths  :  these  he  hath  separated  to  himself. 
The  honest  Pharisee  could  say,  Tithe  and  be  rich ;  the  dishonest  Christian 
says.  Tithe  and  be  poor.  But  what  men  get  by  this  detiny,  shall  be  their 
fatal  destiny ;  they  shall  leave  the  gold  behind  them,  but  carry  the  guilt 
with  them  to  everlasting  fire.  Eob  not  this  city  militant,  lest  God  turn  yoii 
from  the  city  triumphant. 

'  Of  the  living  God.'  This  hath  been  an  ancient  attribute  to  God,  '  living;' 
and  it  is  added  here  jjartly  for  distinction,  partly  for  demonstration.  First, 
it  distinguisheth  the  owner  of  this  city  from  other  titular  gods.  For  '  there 
be  gods  many,  and  lords  many,'  1  Cor.  viii.  5.  The  name  of  gods  hath  been 
given  to  men,  to  idols,  to  lusts.  Homines  dii  mortales,  idola  dii  mortui, 
libidines  dii  mortiferi, — Men  are  gods  dying,  idols  dead,  lusts  deadly.  There 
are — 

(1.)  Dii  deputati,  reputed  and  deputed  gods :  such  are  magistrates  and 
princes.  '  I  have  said.  Ye  are  gods,'  Ps.  Ixsxii.  6  ;  but  these  are  mortal 
gods  :  '  Ye  shall  die  like  men.'  You  have  your  life  from  this  living  God  : 
both  the  life  of  nature  common  with  others,  and  the  life  of  power  superior 
to  others.  'The  poAvers  that  be  are  ordained  of  God,'  Eom.  xiii.  1.  Pilate 
received  that  power  from  God  whereby  he  unjustly  condemned  the  Son  of 
God.  '  Thou  couldst  have  no  power  against  me,  except  it  were  given  thee 
from  above,'  John  xix.  11.  We  must  give  to  those  gods  obedience,  either  . 
active  or  j^assive  :  active  when  they  command  well,  passive  though  they 
command  ill.  Otherwise  we  incur  '  damnation '  for  obstinate  disobeying, 
Rom.  xiii.  2,  as  themselves  have  damnation  for  unjust  commanding.  These 
are  momentary  gods,  as  men  are  kings  on  the  stage  tiU  the  i^lay  is  done. 

(2.)  Diifictitii,  feigned  gods,  as  Mars  the  god  of  war,  Neptune  the  god  of 
the  sea,  &c.  They  were  strange  gods  that  went  a-whoring  after  women, 
made  way  to  their  lusts,  if  not  by  flattery,  by  blood.  Scarce  ranker  villany 
in  the  devils  than  was  found  in  those  gods.  This  the  philosophers  objected 
against  Paul,  that  he  was  'a  setter  forth  of  strange  gods,'  Acts  xvii.  18.  The 
superstitious  Lystrians  took  Paul  for  such  gods  :  Dii  descenderunt,  '  The 
gods  are  come  down  to  us  in  the  likeness  of  men,'  Acts  xiv.  11.  But  Paul, 
ver.  15,  points  them  to  '  the  living  God  that  made  heaven  and  earth.'  Those 
feigned  gods  are  confounded  by  this  living  God. 

(3.)  Dii  manufacti,  gods  made  with  men's  hands,  idols;  but  these  are 
dead  gods,  Ps.  cvi.  28.  Yea,  not  only  dead,  but  nothing  :  '  An  idol  is 
nothing  in  the  Avorld,'  1  Cor.  viii.  4.  It  is  true  that  they  have  matter  and 
form  :  the  gold,  brass,  wood,  or  stone  whereof  they  are  made,  be  substances ; 
they  have  something  in  esse  naturw,  nothing  in  esse  vitw/  they  have  stuff, 


Heb.  XII.  22-24.]     the  happiness  op  the  church.  509 

but  no  life  in  them.  '  They  have  eyes,  and  see  not ,  there  is  no  breath  in 
their  mouths,'  Ps.  cxxxv.  17.  St  Paul  commends  in  the  Thessalonians  this 
happy  conversion,  'from  dead  idols  to  the  living  God,'  1  Thess.  i.  9.  Oh 
that  it  were  as  easy  to  confute  idolaters  as  it  is  to  confound  idols !  Pes 
Jwminis  conculcat  talem  deum, — No  idol  is  so  great  a  god,  but  the  foot  of 
man  can  kick  it  down. 

(4.)  Dii  usurpantes,  usurping  gods,  devils.  So  Paul  calls  Satan  '■  the  god 
of  this  world,'  2  Cor.  iv.  4.  Of  the  whole  world  1  What  is  then  left  for 
God ']  Not  so ;  he  is  dem  improhorum,  not  elemeniomm.  God  of  the 
wicked,  not  of  the  frame,  of  the  world.  '  The  prince  of  this  world  is  already 
judged,'  1  Cor.  vi.  13.  A  goodly  god  that  is  already  judged !  'The  God 
of  peace  shall  tread  Satan  under  your  feet,'  Eom.  xvi.  20.  Not  you,  but 
God  shall  tread  him  down  (to  your  comfort)  under  your  feet.  Therefore, 
'give  no  place  to  the  devil,'  Eph.  iv.  27;  for  there  is  no  place  for  the  devil, 
but  where  it  is  given  him. 

(5.)  Dii  sensuales,  sensual  gods.  Some  make  their  belly  their  god,  and 
delicate  cheer  his  sacrifices.  '  Meats  for  the  belly,  and  the  belly  for  meats ; 
but  God  shall  destroy  both  it  and  them,'  1  Cor.  vi.  13.  Others  make  gold 
and  sUver  their  gods.  Worse  than  pagan  idolatry;  they  had  gods  of  corn 
and  of  wine ;  but  '  these  idols  of  silver  and  of  gold,  which  they  made  for 
themselves  to  worship,'  Isa.  ii.  20,  they  shall  one  day  cast  away  with  male- 
diction. Some  make  their  wife  a  goddess,  dote  upon  her  with  extremest 
idolatry;  a  fair  coloured  piece  of  clay  hath  more  worship  than  the  Lord  of 
heaven.  To  some  their  patron  is  a  god ;  they  more  quake  at  his  frown  than 
at  all  the  curses  in  the  Bible.     These  are  not  only  dead,  but  deadly  gods. 

For  demonstration,  the  owner  of  this  city  is  the  living  God ;  both  forma- 
liter  in  himself,  and  effective  to  others.  '  Who  only  hath  immortality,'  1  Tim. 
vi.  1 G.  Only  ?  Are  not  angels  and  men's  souls  immortal.  But  God  gives 
to  them  this  immortality ;  only  he  hath  it  in  himself.  Therefore  he  is  called 
the  living  God,  and  the  God  of  life.  There  be  three  degrees  of  life,  all 
given  by  this  living  God.  Universal ;  which  consists  of  sense  and  motion  : 
of  this  the  beasts  participate.  '  Thou  sendest  forth  thy  Spirit,  and  they  are 
created,'  Ps.  civ.  3.  Rational ;  a  life  proper  to  maUj'^not  to  other  earthly 
creatures.  Supernatural ;  which  belongs  only  to  the  faithful.  Christ  him- 
self is  this  life  in  us.  '  Now  live  not  I,  but  Christ  liveth  in  me,'  Gal.  ii.  20. 
II(jec  vita  reponitur,  deponitur  nunquam, — This  life  is  laid  up,  but  never 
lost.  The  world  sees  it  not,  because  '  it  is  hid  with  Christ  in  God,'  Col.  iii 
3.  We  now  feel  it,  live  by  it ;  '  but  when  Christ,  who  is  our  life,  shall  ap- 
pear, then  shall  we  appear  with  him  in  glory,'  ver.  4. 

Behold  here  with  comfort  the  Master  we  serve,  the  living  God.  Riches  is 
a  fljdng  master ;  it  hastes  away  '  with  the  wings  of  an  eagle,'  Prov.  xxiii.  5. 
Honour  is  a  dying  master ;  it  brings  a  man  to  the  sepidchre,  and  then  goes 
back  with  the  heralds.  Pleasure  is  a  spilling  master  :  '  Woe  to  them  that 
laugh  !  for  they  shall  weep,'  Luke  ^d.  25.  Satan  is  a  killing  master,  his 
wages  is  hell-fire.  But  all  in  grace  is  living  and  enlivenhig.  Idols  are  dead, 
and  never  were  alive ;  men  are  alive,  but  shall  be  dead ;  pleasures  are  neither 
alive  nor  dead ;  devils  are  both  alive  and  dead,  for  they  shall  live  a  dying 
life,  and  die  a  living  death.  Only  the  living  God  gives  everlasting  life. 
Not  only  the  life  that  he  hath  in  himself,  but  the  life  that  he  gives  to  his 
creatures,  challengcth  a  part  in  this  title.  As  light  is  from  the  sun,  so  is  life 
from  God.  He  is  the  soul  of  the  world,  and  more,  for  without  him  it  could 
not  be  so  much  as  a  carcase.  He  is  hfe  itself,  and  spreads  life  mto  all  the 
animate  creatures.     In  whom  then  should  we  put  our  trust,  but  in  the  living 


510  THE  HAPPINESS  OF  THE  CHUECH.  [SeRMON    LYII. 

God  ?  There  is  no  less  than  madness  in  that  idolatry  which  shall  dote  upon 
a  base  creature  ;  and  bestow  that  life  which  we  have  from  God  upon  a  heap 
of  gold,  a  thing  that  hath  no  life  in  itself,  and  no  price  but  from  men.  Oh, 
let  us  '  turn  from  these  vanities  unto  the  living  God  ! '  Acts  xiv.  5. 

'  Jerusalem.'  This  is  the  appellation  of  the  city.  As  Canaan  was  a  figure 
of  heaven,  either  of  them  called  the  '  land  of  promise ; '  so  local  Jerusalem 
is  a  type  of  this  mystical  city.  There  are  many  conceits  concerning  the 
denomination  of  Jerusalem.  Jerome  thinks  that  the  former  part  of  the  word 
comes  from  the  Greek  'lipog,  holy;  because  Jerusalem  is  called  '  the  holy  city,' 
Matt,  xxvii.  53.  But  then  there  should  be  a  mixture  of  two  several  lan- 
guages, Greek  and  Hebrew,  to  the  making  up  of  the  word.  The  Hebrews 
derive  it  better :  they  say  Shem  called  it  Salem,  '  peace ;'  and  Abraham 
Jireh.  The  place  where  he  attempted  the  sacrifice  of  his  son  he  called  Jehovali- 
jireh, — '  The  Lord  will  see,'  Gen.  xxii.  14.  Thus  put  together  it  is  Jerusa- 
lem, visio  2yacis.  This  is  more  probable  than  from  the  Greek  'iffoc,  as  Jt^ 
rome,  or  from  Jehus,  as  Pererius.  This  is  evident  from  Ps.  Ixxvi.  2,  '  In 
Salem  is  his  tabernacle,  and  his  dwelling-place  in  Zion.'  So  that  Salem  and 
Zion  were  both  in  one  place.  The  Jews  have  a  tradition,  that  in  one  and 
the  same  place  Cain  and  Abel  offered,  in  the  same  place  Noah  coming  out  of 
the  ark  sacrificed,  in  the  same  place  Abraham  offered  Isaac,  in  the  same 
place  stood  Araunah's  threshing-floor  which  David  bought,  in  the  same  place 
Melchizedek  the  priest  dwelt,  in  the  same  place  Solomon  built  the  temple, 
and  our  Lord  Jesus  Christ  was  crucified. 

But  to  let  go  ambiguities,  Jerusalem  is  a  '  city  of  peace.'  This  is  plain 
'  Melchizedek  was  king  of  Salem,  that  is,  king  of  peace,'  Heb.  \ii.  2.  God's 
church  is  a  church  of  peace.  That  of  Plato  over  his  door  is  worth  our  re- 
membrance :  Nemo  nisi  verifatis  et  pacis  studiosiis  intrabit, — Let  none  enter 
but  such  as  love  peace  and  truth.  St  Paul  is  bold  to  his  Galatians :  '  I 
would  to  God  they  were  even  cut  off  that  trouble  you,'  Gal.  v.  12.  Contra 
rationem  nemo  sohrius,  contra  Scripturas  nemo  Ghristiamis,  contra  ecclesiam 
nemo  pacificus  senserit, — No  sober  man  speaks  against  reason,  no  Christian 
against  the  Scriptures,  no  peaceable  man  against  the  church.  He  that  is  not 
a  man  of  peace  is  not  a  man  of  God.  Peace  is  the  effect  of  patience  :  if 
men  would  bear  injuries,  and  offer  none,  all  would  be  peace.  It  is  the 
greatest  honour  for  a  man  to  suffer  himself  conquered  in  that  wherein  he 
should  yield.  '  Be  of  one  mind,  live  in  peace ;  and  the  God  of  love  and 
peace  be  with  you,'  2  Cor.  xiii.  11.  A  just  reward ;  if  we  have  one  mind,  and 
live  in  love  and  peace,  the  God  of  love  and  peace  shall  be  with  us. 

*  Heavenly.'  This  city  is  on  earth,  but  not  of  earth.  This  is  not  terres- 
trial Jerusalem  ;  '  she  is  in  bondage  with  her  children,'  Gal.  iv.  25.  She  was 
not  only  then  under  the  Roman  servitude  literally ;  but,  according  to  Paul's 
meaning  allegorically,  she  could  not  attain  the  liberty  of  the  Spirit,  but 
abideth  under  the  wrath  of  God  and  horror  of  conscience.  But  this  Jerusa- 
lem is  heavenly  :  '  I  saw  the  holy  city,  new  Jerusalem,  coming  down  from 
God  out  of  heaven,  prepared  as  a  bride  adorned  for  her  husband,'  Kcv.  xxi.  2. 

Now  it  is  called  heavenly  in  three  respects — of  birth,  of  conversation,  of 
inheritance.  Ortus  ccelestis  quoad  origincm  :  j^i'ogressus  coelestis  quoad  con- 
versationem,  finis  coelestis  quoad  translationem.  Here  is  all  heavenly.  '  Jeru- 
salem that  is  above  is  free,  the  mother  of  us  all,'  Gal.  iv.  26.  In  hoc  quod 
dicitur  sursiim,  originis  altitudo :  quod  Jerusalem,  pacis  midtitudo ;  quod 
libera,  libertatis  magnitudo :  quod  mater,  fecunditatis  amplitudo :  quod  nos- 
trum omnium,  charitatis  latitudo*    The  church  in  the  Creed  hath  three  pro- 

•  Hugo.  Card. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  511 

perties — 'holy,  catholic,  knit  in  a  communion.'  The  word  above  intimates, 
she  is  holy ;  the  word  mother,  that  she  is  knit  in  a  communion ;  the  word 
of  all,  that  she  is  catholic. 

Jerusalem  is  a  type  of  the  catholic  church,  in  election,  collection,  dilection. 
For  election  ;  *  The  Lord  hath  chosen  Zion,'  Ps.  cxxxii.  13.  That  out  of  all 
cities,  this  out  of  all  nations.  *  Ye  are  a  chosen  generation,  a  peculiar  people,' 
1  Pet.  ii.  9 ;  enclosed  from  the  commons  of  this  world,  God's  own  appropria- 
tion. For  collection ;  that  was  walled  with  stone,  this  hedged  in  with  grace, 
'  God  planted  a  vineyard  in  a  very  fruitful  hill,  and  he  fenced  it,'  Isa.  v.  2. 
It  is  well  mounded,  and  the  citizens  of  it  linked  together  with  the  '  bond  of 
peace,'  Eph.  iv.  3.  For  dilection ;  '  beautiful  for  situation,'  the  palace  of  the 
great  I^ng ;  the  sanctuary  of  his  holy  worship,  his  presence-chamber ;  *  the 
pillar  and  ground  of  the  truth,'  1  Tun.  iiL  1 5.  There  was  '  the  seat  of  Da- 
vid,' Ps.  cxxii.  5:  here  the  throne  of  the  'Son  of  David,'  Rev.  iii.  7,  that 
openeth  and  no  man  shutteth,  that  shutteth  and  no  man  openeth.  A 
heavenly  city  : — 

(1.)  In  respect  of  her  birth  and  beginning  heavenly.  For  the  Lord  of 
heaven  hath  '  begot  her  of  immortal  seed,  by  the  word  of  truth,'  James  i. 
1 8.  Art  thou  a  Christian  1  Behold  thy  honourable  birth  and  beginning. 
Was  it  an  honourable  style,  Trojanus  origine  Caesar  ?  Then  much  more, 
Coslestis  ongine  sancius.  Every  saint  is  by  his  original  heavenly.  Bear  thy- 
self nobly,  thou  hast  a  celestial  generation. 

(2.)  In  respect  of  gro"wi;h  and  continuance  heavenly.  '  Our  conversationr 
is  in  heaven,'  Phil.  iii.  20.  We  live  on  earth,  yet,  saith  the  apostle,  our  con- 
versation is  expressly  in  heaven.  Our  affections  are  so  set  on  it,  that  we  scarce 
look  upon  this  world  :  we  so  run  to  our  treasure  there,  that  we  forget  to  be 
rich  here  ;  but,  like  the  saints,  cast  onr  money  at  our  feet.  Acts  iv.  Corpore- 
ambulantes  in  terris,  corde  hahifantes  in  coelis, — Our  bodies  walk  on  earth, 
our  hearts  dwell  in  heaven.  To  the  hating  and  despising  world  we  answer, 
i\^i7  nobis  cum  mundo,  nil  vohis  cum  coelo, — We  have  small  share  in  this  world, 
you  have  less  in  the  world  to  come. 

(3.)  In  respect  of  the  end.  Ideo  dicitur  coelestis,  quia  coslum  sedes  ejus,'''' 
— Our  souls  are  never  quiet  till  they  come  to  their  wished  home.  '  Thus 
hath  God  blessed  us  with  all  spiritual  blessings  in  heavenly  places,'  Eph.  i.  3. 
The  church  in  her  worst  part  is  below,  in  her  best  above.  Earth  is  patria 
loci,  but  heaven  is  patria  juris ;  as  Irishmen  are  dwellers  in  Ireland,  but 
denizens  of  England,  We  '  dwell  in  houses  of  clay,  whose  foundation  is  in 
the  dust,'  Job  iv.  19;  but  are  ruled  by  the  laws  of  that  supenial  city. 

*  Father,  my  will  is  that  those  thou  hast  given  me,  may  be  with  me  where 
I  am,'  John  xvii.  24.  Amator  mortuus  est  in  corpore  proprio,  vivus  in  ali- 
eno,\ — A  lover  is  dead  in  his  own  body,  alive  in  another's.  Animus  velut 
pondere,  amore  fertur,  quocunque  fertur,  saith  Augustine, — Love  weighs 
.and  sways  the  soul,  whithersoever  it  be  carried.  Exi  de  terra  tua,  said  God 
to  Abraham, — *  Get  thee  out  of  thy  country,'  Gen.  xii.  1 ;  yea,  rather,  de 
terra  non  tua,  from  a  country  that  is  none  of  thine,  '  unto  a  land  that  I  will, 
shew  thee,'  thy  own  land,  the  kingdom  of  heaven.     Though  man  be  called 

*  earth  earth,  earth,'  .Jer.  xxii.  29,  thrice  with  one  breath,  (earth  by  procrea- 
tion, earth  by  .sustontation,  earth  by  corruption,  saith  Bernard,)  yet  the  Chris- 
tian is  not  hahitalor  sed  accola  terra', — not  a  dweller,  but  a  pas.sengcr  on  the 
earth.  '  For  here  we  have  no  continuing  city,  but  we  seek  one  to  come,' 
Heb.  xiii.  14.  An  Englishman  that  trathcs  in  Turkey,  and  gets  wealth  in 
Turkey,  yet  plants  not  in  Turlcey,  but  transports  for  England.     A  Christian, 

*  A-n-r.  t  riato. 


512  THE  HAPPINESS  OP  THE  CHUKCH.  [SeEMON  LVII. 

•whatever  he  gets  on  earth,  treasures  up  in  heaven.  Socrates  being  asked 
what  countryman  he  was,  answered,  Suvi  civis  mundi, — I  am  a  citizen  of  the 
world.  But  a  Christian  must  answer,  Su7n  civis  coeli, — I  am  a  citizen  of 
heaven.  Forsake  we  this  home-stall  with  a  ready  mind,  when  God  calls  us. 
And  the  Lord  grant  us  so  to  live  in  this  city  of  grace,  that  we  may  all  live 
for  ever  in  the  city  of  glory,  through  Jesus  Christ ! 

III.  *  To  an  innumerable  company  of  angels.'  Behold  one  special  dignity 
the  gospel  brings  us :  consociari  angelis, — to  be  made  companions  with  the 
angels.  The  incorporal  spirits  are  of  two  sorts,  celestial  and  infernal  If 
we  weigh  the  malignancy  of  the  one  with  the  benignity  of  the  other,  we  shall 
truly  meditate  this  benefit.  Infernal  spirits  are  tempters  to  evil,  and  tor- 
mentors for  evil.  Homines  seducunt,  seductos  damnant,  damnatos  torquent, 
— They  seduce  mortals,  seduced  they  damn  them,  damned  they  torment 
them.  Because  they  lost  being  like  God,  they  strive  to  make  men  like  them- 
selves. The  devil  enhanceth  his  own  damnation,  to  procure  others'.  He 
knows  himself  irrecoverably  lost,  therefore  is  desperate.  These  are  wretched 
companions.  Lord,  grant  us  to  know  no  more  of  them  than  by  hearsay ! 
But  the  good  angels  strive  by  all  means  to  uphold  us  in  our  integrity ;  to 
keep  us  in  fear  of  that  God  they  know  and  worship ;  to  preserve  us  from 
dangers  whilst  we  live,  and  being  dead,  to  transport  us  to  everlasting  joy. 
Bless  us,  0  Lord,  with  the  society  of  these  angels  for  ever  ! 

Here  we  must  consider  two  circumstances,  Quales  and  Quoti:  the  persons, 
what  they  are,  'angels;'  the  number,  how  many  they  are,  'an  imiumerable 
company.' 

1.  What  they  are :  '  angels.'  An  angel  is  an  intellectual  and  incorporal 
substance,  free  of  wUl,  a  servant  to  God,  and  by  his  grace  immortal  in  bless- 
edness. Ctijiis  substantice  speciem  et  termimim  solus  qui  creavit  novit* — ^We 
cannot  sufficiently  know  them  whiles  we  are  on  earth;  oh,  may  we  one  day 
see  and  know  them  in  heaven  !  That  we  may  receive  comfort  by  this  con- 
sorting with  angels,  and  understand  what  good  they  do  unto  us,  let  us  con- 
sider in  them  these  six  particulars :  their  nature,  their  knowledge,  their  power, 
their  dignity,  their  distinction,  their  ministry. 

(L)  Their  nature:  they  are  not  qualities  and  motions,  but  spiritual  sub- 
stances, really  subsisting.  This  their  actions  testify;  running  on  God's  com- 
mands, executing  his  bests,  &c.  They  are  not  flesh  and  bone,  yet  sometimes 
have  taken  visible  forms.  Abraham,  entertaining  three  angels,  'set  meat 
before  them,  and  they  did  eat,'  Gen.  xviii.  8.  Theodoret  says  they  did  take 
the  meat  simidatis  manibus,  and  did  put  it  into  simidatum  os, — they  seemed 
to  eat,  not  in  truth.  But  they  had  palpable  and  tractable  bodies  for  the 
time,  as  appears  plainly,  ver.  4,  by  '  washing  their  feet.'  Thomas  thinks  they 
assumed  a  true  body,  but  no7i  fait  vera  comestura, — it  was  not  a  true  eating. 
But  this  is  a  weak  opinion;  for  there  may  be  a  true  eating,  though  the  meat 
be  not  converted  into  the  substance  of  the  body.  So  our  Saviour  did  eat 
after  his  rising  from  death,  yet  no  man  thinks  his  meat  was  turned  into  his 
substance.  It  is  safe  to  say  with  the  text,  '  they  did  eat,'  and  perform  other 
offices  of  a  body  truly.  Now  this  was  by  divine  dispensation  for  a  time,  the 
better  to  accomplish  their  enjoined  duties.  Yet  were  these  bodies  no  part 
of  their  natures,  but  only  as  garments  are  to  us.  But  whence  had  they  these 
bodies  1  They  were  either  immediately  created  of  God,  or  conflate  of  some 
prc-subsistent  matter.t  What  became  of  these  induments  deposed  ?  Either 
as  they  were  made  of  nothing,  so  resolved  into  nothing,  or  else  turned  into 
the  first  matter  whereof  they  were  composed ;  and  so  was  also  the  meat  they 
*  Damasc.  +  Calvin. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  613 

did  cat.  Thus  they  have  been  called  men :  '  Three  men  came  to  Abraham,' 
Gen.  xviii.  2 ;  the  women  that  came  to  Christ's  sepulchre  found  '  two  men 
standing  by  them  in  shining  garments,'  Luke  xxiv.  4.  This  is  their  nature, 
which  in  itself,  saith  Isidore,  is  mutable ;  for  some  of  them  '  fell  from  that 
blessed  estate,  and  left  their  own  habitation,'  Jude,  ver.  6.  But  now  for  the 
rest,  servavit  eos  incorimptos  charitas  ceteiiia, — the  eternal  love  of  God  hath 
made  them  unchangeable.  For  Christ '  hath  reconciled  all  things  to  himself, 
whether  they  be  things  in  earth,  or  things  in  heaven,'  Col.  i.  20.  This  is 
their  excellent  nature :  inferior  to  God,  superior  to  man.  In  the  prophet's 
vision, '  each  of  the  seraphims  had  six  wings ;  with  twain  he  covered  his  face, 
and  with  twain  he  covered  his  feet,  and  with  twain  he  did  fly,'  Isa.  vi.  2. 
They  have  two  wiugs  to  cover  their  faces,  as  not  able  to  behold  the  glory  of 
God;  and  two  to  cover  their  feet,  because  we  are  not  able  to  behold  them  in 
their  excellency. 

(2.)  Their  knowledge.  Austin  says,  They  are  taught  of  God,  in  the  eternal 
contemplation  of  whose  truth  they  are  most  blessed.  Quomodo  qiice  scienda 
sunt  nesciant,  qui  scientem  omnia  sciunt  T" — How  should  they  be  ignorant  of 
such  things  as  are  fit  to  be  known,  that  know  him  that  knows  all  %  Their 
Imowledge  is  threefold :  natural,  experimental,  and  revealed.  First,  natural ; 
received  of  God  in  their  creation,  endued  with  an  extraordinary  light  above 
man.  Secondly,  revealed ;  as  God,  according  to  process  of  time,  hath  mani- 
fested to  them :  God  revealed  things  to  the  angels,  they  to  the  proj)hets. 
Thu'dly,  experimental;  which  they  have  acquired  by  observation:  they  mark 
God's  doings.  For  it  is  certain  the  angels  did  not  know  all  things  from  the 
beginning  which  they  know  now.  They  knew  not  perfectly  the  manner  of 
man's  redemption.  That  mystery  from  the  beginning  of  the  world  hath  been 
hid  in  God,  and  is  '  now  made  known  to  the  principalities  and  powers  in 
heavenly  places,'  Eph.  iii.  10;  'Great  is  the  mystery  of  godliness:  God  is 
manifested  in  the  flesh,  justified  in  the  Spirit,  seen  of  angels,'  1  Tim.  iii  16. 
Res  mira  angelis,  quanto  hominibus! — A  matter  worthj^  the  wonder  of  angels, 
much  more  of  men  ! 

There  be  things  which  yet  the  angels  do  not  know : — First,  Not  the  day 
of  judgment :  '  Of  that  day  and  hour  knoweth  no  man,  no,  not  the  angels 
of  heaven,'  Matt.  xxiv.  30.  Secondly,  Not  man's  heart :  '  Thou,  Lord,  only 
knowest  the  hearts  of  all  men,'  Acts  i.  24.  If  angels  knew  men's  hearts,  they 
were  gods.  Thirdly,  Neither  do  I  think,  with  St  Augustine,  that  they  know 
quanti  nuvieri  suj^iilementum  de  genere  humano  integritas  illius  civiiatis 
expedat, — what  definite  number  of  mankind  must  concur  to  the  perfection 
of  that  heavenly  city.  Man  is  circumscribed  in  place,  knowledge,  and  mor- 
tality. Angels  are  circumsciibcd  in  place  and  knowledge,  not  in  mortality. 
God  is  not  circumscribed  in  either  place,  knowledge,  or  mortality.  Man 
knoweth  much,  angels  know  more,  only  God  knoweth  all. 

(3.)  Theii-  power.  Christ,  suffering  himself  to  be  apprehended,  said  he 
could  command  more  than  twelve  legions  of  angels;  whereupon  one  notes 
the  mightuiess  of  his  rescue,  for  every  angel  is  stronger  than  a  legion  of  men. 
They  are  said  to  excel  in  strength :  '  Bless  the  Lord,  ye  his  angels,  that  excel 
in  strength,'  Ps.  ciii.  20»  Mighty  angels :  '  The  Lord  Jesus  shall  be  revealed 
from  heaven  with  his  mighty  angels,'  2  Thess.  i.  7.  iMighty,  but  his;  the 
original  hath  it,  '  the  angels  of  his  mighty  power.'  Innumerable  first-born 
of  Egypt  were  slain  by  one  angel ;  a  hundred  eighty-five  thousand  Assyrians 
smitten  by  one  angel,  2  Kings  xix.  35 ;  seventy  thousand  killed  by  one  angel, 

*  Greg. 
VOL.  II.  2  K 


514  THE  HAPPINESS  OP  THE  CHUKCH.  [SeRMON   LVII. 

2  Sam.  xxiv.  Therefore  they  are  called  potestates,  'powers;'  powerful  in 
themselves,  but  how  mighty  when  they  are  strengthened  by  the  Almighty  ! 

This  is  wonderful  comfort  to  us,  they  are  not  weak  that  fight  for  us: 
'  Michael  and  his  angels  fought  against  the  dragon;  and  the  dragon  fought 
and  his  angels,  but  prevailed  not,'  Rev.  xii.  7,  8.  The  devil  hath  a  raging 
malice,  but  no  prevailing  power.  One  angel  is  too  hard  for  many  devils. 
But  against  the  power  of  angels,  it  is  objected  that  a  man  prevailed  against 
an  angel :  '  Jacob  had  power  over  the  angel,  and  prevailed,'  Hos.  xii.  4.  Some 
had  a  sottish  opinion  that  this  angel  was  the  devil  in  Esau's  likeness,  and 
that  by  the  power  of  a  good  angel  Jacob  overcame.  Now,  lest  he  should 
ascribe  the  victory  to  himself  and  his  own  strengi^a,  the  angel  smote  him  on 
the  thigh,  so  that  he  halted.  But  there  is  no  mention  made  save  of  one 
angel :  he  that  wrestled  with  him  was  the  same  that  blessed  him ;  he  that 
blessed  him  was  the  same  that  touched  him :  a  good  angel,  for  an  evil  would 
never  have  blessed  him.  But,  indeed,  this  angel  was  the  Son  of  God : — 
First,  Because  he  blessed  him :  God  blesseth,  not  angels.  Secondly,  It  is  said. 
Gen.  xxxii.  28,  that  he  '  prevailed  with  God;'  and,  ver.  30,  that  he  'saw  God 
face  to  face :'  therefore  it  was  God,  not  an  angel.  Whether  it  were  God  or 
an  angel,  you  may  see  the  power  of  faith,  that  it  can  prevail  with  mighty 
angels,  with  Almighty  God.  He  that  wrestled  with  Jacob  gave  him  power 
to  overcome ;  seipso  fortior  est, — so  God  is  stronger  than  himself.  He  could 
not  prevail,  because  he  would  not ;  he  disposeth  his  power  according  to  his 
will,  not  his  will  according  to  his  power :  '  Haste  thee  to  Zoar;  for  I  cannot 
do  anything  till  thou  be  come  thither,'  Gen.  xix.  22;  '  Let  me  alone,  that  I 
may  consume  them,'  Exod.  xxxii.  10; — as  if  Lot  and  Moses  could  hinder 
God.  Faith  and  prayer  are  manacles  to  his  hands,  whereunto  he  gives  vic- 
tory against  himself. 

(4.)  Their  dignity  consists  in  two  things :  in  respect  of  their  place,  and  of 
their  grace.  First,  For  their  abode,  it  is  in  heaven.  Evil  angels  dwell 
below :  '  They  are  cast  down  into  hell,'  2  Pet.  ii.  4 ;  good  above :  '  The 
angels  do  behold  the  face  of  my  Father  in  heaven,'  Matt,  xviii.  10.  They 
are  heavenly  courtiers  and  heavenly  choristers,  eternally  singing  Jehovah's 
praise.  Secondly,  In  respect  of  their  grace;  so  that  they  are  called  the  angels 
■of  God,  and  are  far  more  excellent  than  man.  It  is  true  that  the  Son  of  God 
dignified  man's  nature  more  than  theirs :  '  For  he  took  not  on  him  the  nature 
of  angels,  but  the  seed  of  Abraham,'  Heb.  ii.  16.  Timet  angelxis  adorari  ah 
humana  natura,  quam  videt  in  Deo  suhlimatam^" — The  angels  refuse  to  be 
worshipped  of  man's  nature,  which  they  see  God  himself  hath  accepted.  But 
though  he  took  not  their  nature,  yet  he  dignified  their  ofiice ;  for  he  is  often 
called  by  the  name  of  angel :  '  The  angel  that  redeemed  me,'  says  aged  Israel, 
Gen.  xlviii.  16.  The  only  redeeming  angel  is  Christ.  The  angel  that  went 
with  the  camp  of  Israel  is  called,  Exod.  xiv.  24,  '  The  Lord.'  Paul  says  ex- 
pressly it  was  Christ,  1  Cor.  x.  4,  9.  He  is  called  cmgelus  foederis,  the  '  angel 
of  the  covenant,'  Mai.  iii.  1.  'I  saw  an  angel  having  the  key  of  the  bottom- 
less pit;  and  he  bound  Satan,'  Rev.  xx.  1.  But  only  Christ  can  bind  Satan, 
and  '  hath  the  keys  of  death  and  hell,'  Rev.  i.  18.  Thus  Christ  hath  accepted 
the  name  of  angels,  yet  he  took  not  on  him  the  nature  of  angels,  but  of  man ; 
no  more  than  the  angels  took  on  them  the  nature  of  man,  when  they  appeared 
in  a  human  shape. 

(5.)  Their  distinction.  Gregory  collects  from  the  Scriptures  novem  angel- 
orum  ordines, — nine  several  orders  of  angels :  angels,  archangels,  virtues, 

*  Greg. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  515 

powers,  principalities,  dominations,  thrones,  cherubim,  and  serapliim.  We 
grant  indeed  that  there  be  certain  distinctions  and  degrees  in  the  choir  of 
heaven ;  but  whether  distinguished  by  nature,  gifts,  or  offices,  none  can  de- 
termine. The  Papists  plead  much  for  the  princedom  of  i\Iichael  above  all 
other  angels.  Their  ground  is  Rev.  xii.  7,  '  ^Michael  and  his  angels  fought,' 
«fec.  Bellarmine  affirms,  that  ever  since  the  fall  of  Lucifer,  Michael  is  head 
of  the  glorious  angels ;  and  the  Rhemists  coUect  from  that  place  the  reason 
why  Michael  is  ordinarily  painted  fighting  with  a  dragon.  But  the  foolish 
painter,  so  well  as  wise  Bellarmine,  can  tell  us  how  Michael  came  to  bo 
chosen  ua  Lucifer's  room.  Jude  saith,  the  wicked  angels  that  left  their  ha- 
bitation are  'reserved  in  chains  of  darkness;'  but  he  tells  us  not  that  such 
as  did  not  fall  are  preferred  to  higher  places,  but  rather  continue  still  in 
their  '  first  estate'  and  dignity.  Indeed  Jude  calls  Michael  an  archangel, 
and  Daniel  unum  de  principibus,  one  of  the  principal  angels  ;  but  it  can  never 
be  proved  that  he  was,  is,  or  shall  be  monarch  or  head  of  all  angels.  Them- 
selves say,  that  the  greatest  angel  is  used  in  the  greatest  embassage ;  but 
Gabriel,  not  Michael,  was  sent  for  the  contracting  of  that  sacred  match  be- 
tween the  God  of  heaven  and  the  blessed  virgin,  Luke  i.  Therefore  Gabriel, 
not  Michael,  should  be  supreme  both  in  natural  graces  and  supernatural 
prerogatives.  Indeed  Christ  is  the  Michael  there  mentioned ;  for  the  blessed 
angels  cannot  be  said  to  l^e  any  other  Michael's  angels  than  Christ.  So 
Augustine,  Bullinger,  Marloratus.  Perhaps,  in  the  vision,  Michael  and  a  host 
of  angels  appeared  to  John,  but  they  represented  Christ  and  his  members. 
Christus  est  ecclesice  suce  PromacJms,  angeli  ejus  SymmachV^  It  is  against 
the  principles  of  holy  belief  to  ascribe  this  victory  to  Michael  or  any  other 
angel  whatsoever.  '  They  overcame  Satan  by  the  blood  of  the  Lamb,'  Rev. 
xii.  11,  not  by  Michael  or  any  angel. 

(6.)  Their  ministry.  From  hence,  some  of  the  fathers  say,  the  angels  took 
their  names.  So  Gregory:  Angeli  vocahulum  nomen  est  officii,  non  naturae, 
— Angel  is  a  name  of  office,  not  of  nature.  The  inhabitants  of  that  celestial 
country  are  always  spirits,  but  cannot  always  be  calle(t  angels.  Tunc  solum 
sunt  angeli,  quando  pier  eos  aliqua  nuntiantur, — They  are  then  only  angels, 
or  (it  is  all  one)  messengers,  when  they  are  sent  on  some  message.  Therefore 
he  concludes,  Hi  qui  minima  nuntiant  angeli,  qui  summa  nuntiant  arcli' 
angeli  vocantur, — They  that  are  sent  on  business  of  less  moment  are  called 
angels ;  of  greater  importance,  archangels.  Augustine :  Ex  eo  quod  est, 
spiritus  est:  ex  eo  quod  agit,  angelus  est, — They  are  spirits  in  regard  of  their 
being,  angels  in  regard  of  their  doing.  Good  angels,  saith  Isidore,  are  de- 
puted for  the  ministry  of  man's  salvation.  God  hath  given  man  three  helps : 
sense,  to  see  danger  near ;  reason,  to  suspect  danger  far  off ;  angels,  to  pre- 
vent that  he  neither  sees  nor  suspects.  Now  the  ministry  of  angels  is  three- 
fold :  to  God,  to  his  church,  to  his  enemies. 

[1.]  To  God,  which  consists  principally  in  two  things  : — First,  In  adoring 
and  ascribing  glory  to  him.  So  the  seraphims  cried,  *  Holy,  holy,  holy,  is 
the  Lord  of  hosts,'  Isa.  vi.  3.  An  army  sung,  '  Glory  to  God  on  high,'  Luke 
ii.  14.  The  whole  choir  of  heaven,  'Thou  art  worthy,  0  Lord,  to  receive 
honour  and  power,'  Rev.  iv.  Secondly,  In  standing  in  his  presence,  ready 
at  his  command,  '  they  do  his  commandments,  hearkening  to  the  voice  of 
his  word,'  Ps.  ciii.  20.  For  this  promptness  of  obedience  we  pray,  '  Thy  will 
be  done  in  earth,  as  it  is  in  heaven.'  Quod  oramus,  agamus.  Thus  angels 
were  messengers  that  Christ  should  be  conceived,  Luke  i.  31 ;  that  he  was 

*  Aretiixe. 


516  THE  HAPPINESS  OP  THE  CHUKCH.  [SeRMON   LVII. 

conceived,  Matt.  i.  20 ;  that  lie  was  born,  Luke  ii.  1 1 ;  that  he  was  risen, 
Luke  xxiv.  4;  that  he  was  ascended,  Acts  i.  IL  These  were  great  myste- 
ries, therefore  were  confirmed  with  the  testimony  of  angels. 

[2.]  To  the  church.  '  Are  they  not  all  ministering  spirits,  sent  forth  to 
minister  for  them  who  shall  be  heirs  of  salvation  V  Heb.  i.  14.  And  by  this 
theu'  ordination  to  service,  the  Apostle  shews  how  infinitely  far  the  pre- 
eminence of  Christ  transcends  theirs.  But  did  not  Christ  put  '  upon  him 
the  form  of  a  servant  V  PhU.  ii.  7-  Doth  not  himself  profess,  that  he  '  came 
not  to  be  ministered  unto,  but  to  minister?'  Matt.  xx.  28.  The  answer  is 
easy,  I^on  esse  hoc  naturce,  sed  vohintarice  exinanitionis  1 — This  was  not  a 
natural  or  enforced,  but  a  willing  abasement  of  himself.  Humilitatem  non 
habitam  induit,  celsitatem  habitam  non  exuit, — He  put  on  a  humiliation 
that  he  had  not,  he  did  not  put  oft'  the  glory  that  he  had.  But  the  angels 
were  created  to  this  end,  that  they  should  serve.  Totamque  conditionem  sub 
ministerio  contineri  Istis  naturale,  illi  adventitium/^'  To  them  it  was  ne- 
cessary, to  Christ  voluntary.  Now  their  ministry  to  the  church  is  three 
ways  considerable  : — 

First,  In  this  life ;  and  that  to  our  bodies  and  to  our  souls. 

First,  To  our  bodies ;  for  they  necessarily  tend  to  the  preservation  of  our 
temporal  estates,  even  from  our  cradles  to  our  graves.  This  is  true  in  doctrine 
and  in  example.  Iij  doctrine :  '  There  shall  no  evil  befall  thee,  nor  any  plague 
come  nigh  thy  dwelling,'  Ps.  xci.  10.  Why,  how  shall  we  be  protected  1  Ver. 
11,  Angelis  mandabit,  '  For  he  shall  give  his  angels  charge  over  thee,  to  keep 
thee  in  all  thy  ways.  They  shall  bear  thee  up  in  their  hands,  lest  thou  dash 
thy  foot  against  a  stone.'  In  example  :  an  angel  comforts,  directs,  feeds 
Elias.  Angels  pluck  Lot  out  of  Sodom.  An  angel  adviseth  Joseph  to  flee 
into  Egypt  with  Jesus.  Abraham  so  encouraged  his  servant :  '  The  Lord 
will  send  his  angel  before  thee,'  Gen.  xxiv.  7.  '  Jacob  went  on  his  way,  and 
the  angels  of  God  met  him,'  chap,  xxxii.  1.  Peter  was  in  prison,  and  '  the 
angel  of  the  Lord  freed  him,'  Acts  xii.  7. 

Secondly,  To  our  souls,  furthering  the  means  of  our  salvation.  The  law 
was  given  l^y  them,  saith  Stephen  :  *  Ye  received  the  law  by  the  disposition 
of  angels,'  Acts  vii.  53.  God  makes  them  instruments  to  convey  knowledge 
to  his  church.  It  was  God's  charge :  '  Gabriel,  make  this  man  to  under- 
stand the  vision,'  Dan.  viii.  16.  It  was  the  angel's  performance  :  '  Daniel, 
I  am  come  forth  to  give  thee  skill  and  understanding/  Dan.  ix.  22.  St 
John  acknowledgeth  in  his  Revelations,  that '  an  angel  shewed  him  those 
things,'  chap.  xxii.  8.  They  preserve  us  in  the  true  worship  of  God,  and 
cannot  endure  any  attribution  of  his  glory  to  a  creature,  no  not  to  them- 
selves. When  '  John  fell  down  at  the  angel's  feet  to  worship  him,'  he  pre- 
vented him  :  '  See  thou  do  it  not,'  chap.  xix.  10.  They  rejoice  in  our  con- 
version :  '  There  is  joy  in  the  presence  of  the  angels  of  God  over  one  sinner 
that  repenteth,'  Luke  xv.  10.  They  joy  in  this  for  two  causes  : — First,  To 
behold  the  glorious  fruit  of  their  labours ;  for  it  delights  a  man  to  see  the 
works  of  his  hands  prosper.  God  hath  sent  them  to  guide  us  to  good,  to 
guard  us  from  evil ;  when  we  follow  their  guidance,  they  rejoice.  Let  us 
hate  to  sin,  as  we  would  not  wish  to  bring  grief  to  the  thresholds  of  heaven. 
Secondly,  That  their  number  might  be  made  up  again.  They  lost  a  number 
of  spirits  ;  they  are  glad  to  have  it  made  up  with  souls.  The  angels  jomed 
company  with  men,  praising  God  on  earth,  Luke  ii. ;  so  they  dehght  to  have 
men  made  their  fellow-choristers  in  heaven. 

Secondly,  At  the  end  of  this  life,  to  carry  our  souls  to  heaven.     When  the 

*  Calviu. 


HeB.  XII.  22-2-1,]       THE  HAPPINESS  OF  THE  CHURCH.  517 

beggar  died,  '  he  was  carried  by  the  angels  into  Abraham's  bosom,'  Luke 
xvi.  22.  He  that  in  life  was  scorned  of  men,  and  had  no  companions  but 
the  dogs,  is  so  regarded  of  God  that  he  is  guarded  by  angels.  He  that  could 
neither  go,  nor  sit,  nor  stand,  is  now  carried ;  not  on  the  shoulders  of  men, 
as  the  Pope,  the  proudest  on  earth,  but  he  rides  on  the  wings  of  angels.  He 
is  carried  to  a  glorious  port  by  gracious  porters. 

Thirdli/,  At  the  last  day,  '  Christ  shall  send  his  angels  with  a  great  sound 
of  a  trumpet,  and  they  shall  gather  together  the  elect  from  the  four  winds, 
from  one  end  of  heaven  to  the  other,'  Matt.  xxiv.  31.  These  are  those 
reapers,  chap.  xiii.  30,  that  in  the  time  of  harvest  must  gather  the  tares  to 
the  fire,  and  the  wheat  to  God's  barn. 

,  This  is  their  ministry  to  us.  But  it  is  the  Lord  '  that  ordereth  all  our 
steps,'  Ps.  xxxvii.  23  ;  he  spreads  the  gracious  wings  of  his  providence  over 
us ;  and  the  Lord  Jesus  Christ  is  all  in  all  unto  us.  Now  the  rule  is,  Non 
multiplicanda  entia  sine  necessitate;  and,  Frustra  fit  per  plura,  quod  fieri 
potest  per  pmiciora.  It  seems,  then,  the  help  of  angels  is  more  than  needs. 
For  '  he  that  keepeth  Israel  neither  slumbers  nor  sleeps,'  Ps.  cxxi.  4.  I  an- 
swer, that  angelical  custody  doth  not  extenuate,  but  extol  God's  goodness 
and  greatness  towards  us  ;  for  this  is  but  the  execution  of  his  high  and  holy 
providence.  It  is  the  wisdom  of  the  king  that  governs  all  the  cities  and 
castles  in  his  dominions ;  yet  he  leaves  not  these  unfurnished  of  men  and 
munition  to  withstand  the  enemy's  invasion.  The  devils  range  and  rage 
against  us  in  every  corner,  therefore  God  hath  ordained  for  our  guard  a  host 
of  angels.  '  The  angel  of  tlie  Lord  encampeth  round  about  them  that  fear 
him,  and  delivereth  them,'  Ps.  xxxiv.  7.  True  it  is  that  God  is  able  to  de- 
fend us  himself  by  himself,  through  that  immediate  concourse  that  he  hath 
in  all  things.  But  to  shew  that  the  Almighty  God,  being  tied  to  no  means, 
doth  yet  work  by  means  to  uphold  the  weakness  of  our  natures.  A  prince 
sees  his  little  children  besieged,  and  sends  his  stronger  sons,  able  soldiers,  to 
relieve  them.  Their  help  to  us  is  certain,  though  not  visible  :  we  cannot 
describe  it  nor  prescribe  it,  but  we  feel  it  in  the  success  ;  they  preserve  us. 
Against  the  Syrian  band,  '  the  mountain  was  full  of  horses  and  chariots  of 
fire,'  2  Kiugs  vi.  17,  to  defend  Elisha.  Neither  is  this  all,  but  to  manifest 
his  abundant  goodness  to  mankind  :  '  What  is  man,  0  Lord,  or  the  son  of 
man,  that  thou  so'  guardest  and  '  regardest  him?'  Ps.  viii.  4.  They  are  dust, 
and  vanity,  and  rottenness,  yet  the  Lord  sends  his  glorious  angels,  his  pages 
of  honour,  and  princes  of  his  court,  for  theii'  messengers  and  ministers.  As 
if  a  king  should  not  only  give  his  subject  a  charter  and  patent  of  safe  con- 
duct, but  also  send  his  own  guard  to  attend  him.  So  the  Lord  honours  us 
with  his  own  guard-royal  through  Jesus  Christ. 

[3.]  To  enemies ;  not  for  their  safety,  but  for  the  execution  of  God's  judg- 
♦  ments  on  them.  The  huge  army  of  Sennacherib  was  overthrown  by  an 
angel.  Indeed  they  will  not  the  destruction'  of  any  man,  further  than  the 
justice  of  God  ordains  it.  But  sometimes  they  are  sent  out  for  the  protec- 
tion of  the  very  wicked :  so  Daniel  speaks  of  the  Grecians'  angel  and  of  the 
Persians'  angel,  Dan.  x.  The  Ptomists  allot  a  particular  tutelar  angel  to 
every  college  and  corporation  ;  yea,  to  the  generation  of  flies,  fleas,  and  ants ; 
yea,  to  every  infidel  kingdom  such  an  angel ;  yea,  to  antichrist ;  lastly,  even 
to  hell  itself  Sure  then  they  will  not  pinch  themselves ;  they  appoint  to 
the  Pope  two  principal  serapliims,  ISIichael  and  Gabriel,  ever  attending  his 
person.  For  that  Michael  is  the  chiefest,  Victorellus  produceth  two  very 
equal  witnesses,  the  Iloman  liturgy  and  Tasso's  Jerusalem,  as  a  worthy  divine 
observed.     To  the  conclave  they  assign  one  special  assistant  angel.     But 


518  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON   LVII. 

methinks,  as  they  ideate  their  hierarchy,  this  angel  should  desire  the  room, 
and  become  a  suitor  to  the  Holy  Ghost  to  name  him  Poioe  in  the  next  con- 
clave. For  by  this  means  he  doth  wonderfully  enlarge  his  diocese,  having 
aU  the  lower  world  under  him,  all  particidar  angels  of  special  societies  sub- 
ject to  him;  yea,  all  the  archangels  and  principaUties,  officed  to  several  estates, 
must  concur  to  his  guard  and  assistance. 

The  truth  is,  God  sometimes  allows  the  help  of  angels  to  the  very  repro- 
bates ;  but  to  this  scojie  and  purpose,  2^opuli  sui  promovere  saliUem, — to 
further  the  welfare  of  his  own  people.  For  all  the  achievements  and  victo- 
ries, which  come  to  the  heathen  by  help  of  angels,  are  intended  not  for 
their  good,  but  the  good  of  the  saints.  It  is  for  the  Son  of  God's  sake  they 
minister  to  us;  and  to  none  do  they  perfonn  these  comfortable  services  but 
to  the  elect  in  Jesus  Christ. 

2.  Thus  you  see  what  these  angels  are ;  now  let  us  consider  how  many. 
'An  innumerable  company.'  The  original  is  mynades.  Myrias  is  ten  thou- 
sand, innumerable ;  a  finite  number  is  put  for  an  indefiiaite.  '  Thousand 
thousands  ministered  unto  him,  and  ten  thousand  times  ten  thousand  stood 
before  him,'  Dan.  vii.  10.  'I  heard  the  voice  of  many  angels  round  about 
the  throne,  and  the  number  of  them  was  ten  thousand  times  ten  thousand, 
and  thousands  of  thousands,'  Eev.  v.  11.  Gregory*  thinks  there  are  so 
many  angels  as  there  are  elect :  Siiperna  ilia  civitas  ex  angelis  et  hominibus 
constat :  ad  quam  tantum  credimus  humanum  genus  ascendere,  quantos  illic 
contigit  electos  angelos  remansisse.  Ut  scriptum  est;  statuit  terminos  gentium 
juxta  numerum  angelorum  Dei.  So  many  angels,  saith  he,  as  fell  from 
heaven,  so  many  souls  shall  go  up  to  heaven. 

It  is  a  question  much  disputed,  whether,  besides  the  protection  of  angels 
in  common,  every  particular  man  have  one  particular  angel  for  his  guardian. 
I  find  many  of  the  fathers  allotting  every  one  a  particular  angel.  Isidor.  : 
Singidce  gentes  prwpositos  angelos  habere  creduntur;  imo  omnes  homines 
angelos  siios.  Origen,  BasU,  Jerome,  Chrysostom,  Theophylact,  Gregory 
Nyssen,  Primasius  Justin  Martyr,  Augustine,  most  of  the  schoolmen,  and 
some  Protestant  divines,  all  conclude  that  every  man  from  his  birth,  or  espe- 
cially from  his  baptism,  hath  a  particular  angel.  I  will  not  dispute  it,  yet  I 
must  doubt  it ;  because  I  see  no  clear  ground  in  the  Scriptures  to  prove  it. 
The  two  chief  places  cited  are  these :  Matt,  xviii.  10,  'Despise  not  these  little 
ones,  for  their  angels  behold  the  face  of  my  Father  in  heaven.'  This  place 
Cajetan  and  others  expound,  not  that  every  little  one  hath  a  peculiar  guardant 
angel,  but  omnes  omnibus,  that  all  the  angels  take  care  of  all  God's  little  ones. 
As  the  Scripture  construes  itself :  aU  the  angels  rejoice  at  the  conversion  of 
one  sinner,  Luke  xv.  10.  The  other  place  is  Acts  xii.  15.  Peter  being  un- 
expectedly delivered  out  of  prison,  came  to  Mark's  house,  where  the  saints 
were  gathered  together.  Rhoda  hearing  his  voice,  ran  in  and  told  them  how  ' 
Peter  stood  at  the  gate.  '  They  said  to  her,  Thou  art  mad  :  but  when  she 
constantly  affirmed  it,  they  said.  It  is  his  angel.'  I  answer  that  the  dis- 
ciples, amazed  at  the  strange  report,  spake  they  knew  not  what.  On  the 
like  reason,  because  Peter,  transported  in  beholding  Christ  transfigured,  said, 
'  Let  us  build  here  three  tabernacles,'  Matt.  x\di.  4,  some  might  infer  that 
saints  departed  dwell  in  tabernacles.  Because  the  two  sons  of  Zebedee  de- 
sired to  sit  one  at  Christ's  right  hand,  the  other  on  his  left  in  his  kingdom. 
Matt.  XX.  21,  they  might  have  concluded  that  Christ  was  to  be  a  temporal 
king.  Or  because  the  disciples,  seeing  Jesus  walking  on  the  sea,  in  their 
troubled  minds  said,  '  It  was  a  spirit,'  Matt.  xiv.  'IQ,  others  might  prove  that 
*  Horn.  34,  in  Evang. 


Heb.  XII.  22-24.]     the  happiness  of  the  chuech.  519 

spirits  walk.  Omne  dictum  sancti  non  est  dictum  sanctum, — All  are  not  Chris- 
tian truths  that  true  Christians  have  spoken.  Dicunt  errores  non  ChHstiani, 
sed  homines, — They  err  not  as  they  are  Christians,  but  as  they  are  men. 

But  it  is  objected,  that  they  spake  after  the  common  opinion  of  men  in 
that  age.  We  reply,  that  in  that  age  it  was  a  common  opinion  that  dead 
men  walked  :  so  it  appears  by  Herod  hearing  the  fame  of  Jesus,  '  This  is 
John  the  Baptist;  he  is  risen  from  the  dead,'  Matt,  xiv,  2.  Vox  jwpuli  is 
not  ever  vox  Dei, — Common  errors  are  no  rules  of  truth.  And  if  the  place 
were  so  manifest  as  they  could  wish  it,  why  might  it  not  rather  be  under- 
stood thus  1  '  It  is  his  angel,'  that  is,  some  angel  that  God  hath  sent  for 
his  deliverance.  Sometimes  many  men  have  but  one  angel ;  other  times  one 
man  hath  many  angels.  Esod.  xiv.  10,  there  was  but  one  angel  for  many 
people.     2  Kings  vi.  17,  there  were  many  angels  for  one  man. 

As  great  princes  will  have  their  servants  attend  on  him  whom  they  honour, 
so  God  commands  his  angels  to  wait  on  them  whom  he  gi-aciously  respects. 
Neither  are  they  properly  angels  longer  than  they  are  so  employed.  They 
are  always  spirits,  but  not  always  angels;*  as  we  do  not  call  those  mes- 
sengers that  are  sent  on  no  message.  >St  Jerome  proves  the  dignity  of  the 
soul  by  this  argument,  that  every  one  hath  a  several  angel  deputed  for  his 
guard  from  his  nativity.  Some  have  gone  so  far  as  to  affirm  that  Christ 
himself,  while  he  lived  upon  earth,  had  his  tutelar  angel ;  which  they  ground 
upon  this,  that  in  his  agony  in  the  garden  '  there  appeared  an  angel  from 
heaven  comforting  him,'  Luke  xxii.  43.  But  others  reject  it  for  a  paradox, 
that  the  God  of  all  should  want  the  guard  of  one  single  angel.  Bellarmine 
hath  fancied  to  us  that  in  every  kingdom  there  are  two  kings,  a  man  and  an 
angel ;  in  every  diocese  two  bishops,  a  man  and  an  angel ;  yea,  in  the  Ca- 
tholic church,  without  a  schism,  two  popes,  the  one  a  visible  man,  the  other 
an  invisible  angel.  The  school  is  full  of  such  dreams,  that  each  of  us  hath 
a  bad  angel  to  oppose,  as  a  good  to  assist ;  t  that  at  the  resurrection,  every 
man's  good  angel  shall  gather  together  the  bones  of  him  he  guarded. |  But 
these  be  the  fancies  of  those  men  that  have  made  themselves  a  false  key  to 
the  cabmet  of  God's  secrets.  Our  knowledge  hath  two  bounds  :  on  the  one 
side  the  Scripture,  on  the  other  side  our  own  modesty ;  and  to  us  it  sufficeth 
to  teach  you,  that  God  doth  protect  us  by  his  angels.  Of  their  protection 
we  are  certain ;  of  their  number,  whether  one  or  more,  we  may  be,  with  re- 
ligion enough,  uncertain. 

Let  us  now  make  some  uses  concerning  this  discourse  of  angels.  These 
may  be  twofold ;  some  for  imitation,  others  for  application : — 

First,  for  imitation:  there  are  three  things  specially  to  be  observed  in 
angels,  purencss  of  substance,  readiness  of  obedience,  fervour  of  charity. 
These  are  covertly  implied  from  Psalm  civ.  4,  '  He  maketh  his  angels  spirits, 
his  ministers  a  flaming  fire  :'  spirits,  there  is  the  purity  of  their  substance ; 
ministers,  there  is  the  readiness  of  their  obedience  ;  flame  of  fire,  there  is  the 
heat  of  their  charity.  Thus  were  the  cherubims  of  the  tabernacle  made, 
figuring  these  three  virtues  in  the  angels.  Exod.  xxv. :  First,  they  were 
made  of  pure  gold,  ver.  18.  This  shews  the  excellency  of  their  substance, 
for  gold  is  the  purest  and  best  of  metals.  To  this  God's  own  word  is  com- 
pared :  '  We  will  make  thee  borders  of  gold,  with  studs  of  silver,'  Cant.  i.  11. 
Secondly,  they  had  two  wings  stretched  out,  to  witness  i)romj)titudiiiem 
ohedientice :  'Gabriel  did  fly  swiftly,'  Dan.  ix.  21.  Of  all  creatures  the 
winged  are  the  swiftest.  '  Oh  that  I  had  wings  like  a  dove  !  then  would  I 
fly  away,  and  be  at  rest,'  Ps.  Iv.  G.  The  most  suddenly  transient  thing, 
*  Gregor.  t  Maldou.  X  Suarez. 


520  THE  HAPPINESS  OF  THE  CHUKCH.  [SeRMON   LVII 

riches,  is  compared  to  a  winged  creature  :  '  Riches  makes  itself  wings,  like 
an  eagle,'  Prov.  xxiii.  5.  Thirdly,  they  were  made  with  their  faces  one 
towards  another,  to  manifest  the  tnith  of  their  love ;  not  like  proud  men, 
turning  away  their  countenance  from  their  brethren.  Lastly,  though  one 
were  toward  another,  yet  both  toward  the  mercy-seat :  beholding  him  in 
sight  to  whom  they  were  beholden  in  duty. 

Thus  we  see,  (1.)  That  their  nature  is  pure ;  and  this  their  mansion  declares, 
which  is  heaven :  for  '  into  it  shall  enter  no  unclean  thing..'  They  are  shin- 
ing and  smging  stars  :  '  When  the  morning  stars  sang  together,  and  all  the 
sons  of  God  shouted  for  joy,'  Job  xxxviii.  7.  Heaven,  like  fire,  similem  sibi 
reddit  ingredientem,  makes  that  it  receives  like  itself.  (2.)  That  their  obe- 
dience is  ready  and  swift,  their  very  name  imports,  angels.  A  quo  dominatio, 
ah  eo  denominatio ;  for  a  name  is  given  from  some  supereminent  quality. 
'He  rode  upon  a  cherub,  and  did  fly,'  Ps.  xviii.  10.  (3.)  That  their  charity 
is  great,  appears  by  their  busy  protecting  us,  grieving  at  our  falls,  rejoicing 
at  our  perseverance  in  good,  and  helping  us  forward  to  salvation.  Let  us 
imitate  them  in  four  things  : — 

(1 .)  In  purity.  N'othing  is  more  pleasing  to  God.  It  hath  the  blessing  of 
this  life,  and  of  the  life  to  come.  Of  this  hfe:  '  Truly  God  is  good  to  Israel, 
even  to  such  as  are  of  a  pure  heart,'  Ps.  Ixxiii.  1.  God  is  good  to  the  whole 
world  with  his  common  benefits,  better  to  Israel  with  extraordinary  blessings, 
but  best  of  all  to  the  '  pure  in  heart '  with  his  saving  graces.  Of  the  life  to 
come  :  '  Who  shall  stand  in  God's  holy  place  ?  He  that  hath  clean  hands, 
and  a  pure  heart,'  Ps.  xxiv.  4.  '  Blessed  are  the  pure  in  heart,  for  they  shall 
see  God,'  Matt.  v.  8.  There  is  no  joy  like  to  this  beatifical  vision ;  to  see 
God  is  the  height  of  happiness.  But  so  shall  the  wicked :  '  they  shall  see 
him  whom  they  have  pierced,'  Rev.  i.  7.  Divines  usually  distinguish  of  that 
sight :  '  They  shall  see  the  Son  of  man  coming  in  a  cloud,'  Luke  xxi.  27; 
they  shall  see  him  as  a  man,  not  as  God ;  as  theh  just  Judge,  not  merciful 
Saviour. 

(2.)  In  piety  and  obedience ;  wherein  the  angels  are  ready  and  speedy, 
resolute  and  absolute.  As  they  help  us  to  command  the  creature,  so  let 
them  teach  us  to  obey  the  Creator.  They  fly  when  God  sends  them ;  true 
obedience  hath  no  lead  at  its  heels.  Paul  herein  was  like  an  angel :  having 
Ms  commission,  he  stood  not  to  'confer  with  flesh  and  blood,'  Gal.  i.  16. 
Quantum  morce  addis,  tantum  obedientice  detraJiis, — So  much  as  a  man  adds 
to  delay,  he  takes  away  from  obedience.  The  truly  obedient  man  doth  not 
procrastinate  :  Sed  statim  23ct)-ai  aures  auditui,  linguam  voci,  x>edem  itineri, 
manum  operi,  cor  prcecipienti* — He  instantly  prepareth  his  ear  for  the  mes- 
sage ;  '  Speak,  Lord,  for  thy  servant  heareth,'  1  Sam.  iii.  10.  His  tongue 
giveth  a  ready  answer  to  the  question,  '  Simon,  lovest  thou  me  1  Lord, 
thou  knowest  that  I  love  thee,'  John  xxi.  16.  His  foot  is  shod  for  the 
journey:  'His  feet  be  shod  with  the  preparation  of  the  gospel  of  peace,' 
Eph.  vi.  15,  His  hand  is  fit  for  the  work  :  'Abraham  stretched  forth  his 
hand  to  slay  his  son,'  Gen.  xxii.  10.  His  heart  is  pliable  to  the  Com- 
mander :  Paratum  cor, — '  O  Lord,  my  heart  is  ready.' 

(3.)  In  charity.  Angels  look  upon  and  love  one  another,  and  all  love  us. 
Lit  this  teach  us  to  love  them  and  ourselves.  Do  they  seek  our  peace,  and 
shall  we  uncharitably  war  ?  It  was  the  angel's  song,  Luke  ii.,  Pax  in  terris, 
• — 'Peace  upon  earth:'  war  with  none  but  with  Antichrist  and  the  devil. 
The  angels  have  no  need  of  our  love;  we  of  theirs.  Love  we  tliat  on  earth, 
which  shall  dwell  with  us  for  ever  in  heaven — charity. 

*  Bern. 


HeB.  XII.  22-24.]   THE  HAPPINESS  OP  THE  CHURCH.  521 

(i.)  In  humility.  Those  glorious  spirits  stoop  to  do  us  service ;  let  us  not 
think  it  bad  or  base  to  serve  one  another  in  love.  No  one  man  can  so  far 
exceed  another,  as  the  angels  excel  the  best  men.  Do  they  abase  themselves 
to  our  succour ;  and  shall  we  in  a  foolish  pride  scorn  our  brethren  1  The 
haughty  piece  looks  on  the  poor  betwixt  scorn  and  anger :  '  Touch  me  not,' 
I  am  of  purer  mould ;  yet  mors  dominos  servis,  blended  together  in  the  for- 
gotten grave,  none  makes  the  finer  dust.  We  cannot  say,  Such  a  lady's 
rottenness  smells  sweeter  than  such  a  beggar's.  Conv  down,  thou  proud 
spirit ;  deny  not  succour  to  thy  distressed  brother,  lest  God  deny  his  high 
angels  to  succour  thee. 

Thus  for  imitation ;  now  for  application,  learn  we  other  uses  : — 

(1.)  This  is  terror  to  the  wicked,  who  contemn  and  condemn  the  righte- 
ous. '  Despise  not  these  little  ones,  for  their  angels  are  \ni\x  my  Father  in 
heaven,'  ilatt.  xviii.  10.  Beware  you  that  scoff  at  poor  innocents,  their 
angels  may  plague  you.  They  for  their  parts  may  be  content  to  put  up 
abuses,  and  to  forgive  injuries ;  but  their  angels  may  take  vengeance. 
'Herod  vexed  certain  of  the  church,  killed  James  with  the  sword;  and  see- 
ing it  pleased  the  Jews,  he  took  Peter  also,'  Acts  xti.  1.  They  could  not 
help  this,  but  their  angels  did  :  for  '  an  angel  of  the  Lord  smote  him  that  he 
died,'  ver.  23.  Thou  mayest  have  evasion  from  the  executioners  of  men, 
but  no  protection  agamst  the  officers  of  God.  When  they  are  bidden  to 
strike,  they  will  lay  on  sure  strokes :  '  We  will  destroy  this  place,  for  the 
Lord  hath  sent  us  to  destroy  it,'  Gen.  xix.  13. 

(2.)  They  teach  us  devout  reverence,  so  to  behave  ourselves  as  in  the 
sight  and  presence  of  holy  angels.  The  consideration  of  so  blessed  a  company 
doth  not  only  conferre  jiduciam,  and  afferre  devotionem,  but  inferre  reveren- 
tiam,  saith  Bernard.  When  to  Jacob,  in  his  dream,  was  presented  that 
ladder,  and  the  '  angels  ascending  and  descending  on  it,'  wakening,  he  says, 
'  How  fearful  is  this  place  !  This  is  none  other  but  the  house  of  God,  and 
this  is  the  gate  of  heaven,'  Gen.  xxviii.  17.  Seneca  said,  that  the  conceit  of 
Cato  and  Plato,  and  such  grave  men  m  our  company,  would  restrain  us  from 
evil ;  but  what  are  these  to  the  holy  angels  of  heaven  ?  '  We  are  a  spectacle 
to  the  angels,'  1  Cor.  iv.  9 ;  they  arc  observers  and  witnesses  of  all  our  actions. 
'  For  this  cause  the  woman  ought  to  have  power  on  her  head,  because  of  the 
angels,'  1  Cor.  xi.  10.  This  is  not  to  be  understood  of  offence  only  given  to 
the  ministers  of  the  church  ;  but  to  signify  that  a  Avoman  throwing  oft"  the 
vaU  of  modesty,  and  token  of  subjection  to  her  husband,  doth  make  even  the 
angels  of  heaven  witnesses  of  her  dissolute  contumacy.  The  angels  are  pre- 
sent vdth  thee,  when  all  men  on  earth  are  absent  from  thee.  I  ask  thee, 
when  thou  pollutest  the  marriage-bed,  attemptest  a'  homicide,  plottest  a 
treason,  forgcst  a  writing,  wouldest  thou  then  have  the  angels  present  with 
thee,  or  absent  from  thee  1  If  thou  desirest  them  present,  why  dost  thou 
offend  them  by  thy  turpitudes  1  If  absent,  thy  protectors  are  gone,  and  the 
devils  would  easily  confound  thee.  Non  facias  coram  angelis  Dei,  yea, 
coram,  Deo  angelorum, — Do  not  that  thing  before  the  angels  of  God,  yea,  be- 
fore the  God  of  angels,  which  thou  wouldest  shame  to  do  in  the  sight  and 
presence  of  an  earthly  man. 

Yet  let  us  mark  here,  by  the  way,  that  albeit  the  angels  deserve  our 
reverence,  yet  they  desire  not  our  adoration.  Indeed,  the  evil  angels  request 
it :  it  was  a  special  boon  which  the  devil  begged  of  Christ,  '  to  fall  down 
and  worship  him,'  Matt.  iv.  9.  But  the  good  refuse  it :  '  See  thou  do  it  not, 
for  I  am  thy  fellow-servant,'  saith  the  angel  to  kneeling  John,  Eev.  xix.  10. 
As  we  usually  come  too  short  in  our  due  reverence  to  the  angels,  so  the  Papists 


522  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON  LVII. 

go  too  far  in  undue  adoration.  They  have  a  set  prayer  for  it :  Angele  Dei, 
custos  mei :  me  tibi  commissum  lege  superna,  semper  rege,  custodi,  guherna. 
This  sacrilegious  honour  those  holy  spirits  refuse :  they  take  no  charge  of 
such  superstitious  souls.  Accipiunt  commissum,  non  arripiunt  inconcessum. 
Honorandi,  non  adorandi ;  sunt  angeli; — Let  them  be  honoured,  but  not 
adored.  Love  and  reverence  the  angels,  only  worship  God  and  Jesus 
Christ. 

(3.)  This  declares  to  us  the  excellent  company  that  is  in  heaven.  Were  the 
place  less  noble  and  majestical,  yet  the  company  it  affords  is  able  to  make 
the  soul  right  blessed.  We  are  loath  to  leave  this  eai-th  for  the  society  of 
some  friends  in  whom  we  delight;  yet  we  are  all  subject  to  mutual  dislikes. 
Besides  the  meeting  of  those  good  friends  again  in  heaven,  there  be  also 
glorious  angels.  There  be  nothing  in  them  but  is  amiable,  admirable ; 
nothing  in  possibility  of  changing  our  pleasures.  There  thou  shalt  see  and 
converse  with  those  ancient  worthies,  patriarchs,  prophets,  apostles,  martyrs, 
confessors,  fathers  of  the  primitive  times,  all  of  them  outshining  the  stars ; 
where  our  love  shall  be  as  eternal  as  is  our  glory.  There  we  shall  live 
familiarly  in  the  sight  of  those  angels  whom  now  we  receive  good  from,  and 
see  not.  Yea,  there  is  the  fountain  of  all  felicity — that  Saviour  of  ours^ 
whose  grace  only  brings  us  to  the  blessed  vision  of  the  whole  Trinity. 
Neither  can  there  be  a  higher  happiness  than  the  eternal  fruition  of  Jesus 
Christ.  Let  this  teach  us  all  to  bless  our  God,  that  hath  thus  advanced  us. 
Man  is  corporal  dust ;  oh  that  this  clay  of  ours  should  come  to  dwell  with 
those  incorporal  spirits !  '  We  shall  be  as  the  angels  of  God  in  heaven,' 
Matt.  xsii.  30.  Sicut,  non  ipsi;  like  angels,  though  not  angels  in  nature: 
communicatione  spei,  non  speciei;  we  have  now  a  communion  of  hope  with 
them,  hereafter  of  glory.  To  this  place,  0  thou  Creator  of  men  and  angels, 
bring  us  through  Jesus  Christ ! 

*  To  the  general  assembly  and  church  of  the  first-born,  which  are  written 
in  heaven.'  Our  Apostle  hath  spoken  of  the  church's  glory  typically  and 
topically ;  now  he  describes  it  materially.  First,  the  essence  of  it,  what  it 
is ;  '  the  church.'  Secondly,  the  property  of  it,  what  kind  of  church  it  is ; 
'  general,'  or  catholic.  Thirdly,  what  are  the  parts  of  it,  and  of  whom  it 
consists  :  '  of  the  first-bom,  written  in  heaven.' 

'  The  church.'  This  word  is  taken  in  divers  significations.  For  the 
material  temple  :  1  Cor.  xi.  18,  'When  ye  come  together  in  the  church,  I 
hear  there  are  divisions  among  you.'  For  the  faithful  domestics  of  one 
famUy:  1  Cor.  xvi.  19,  *  Aquila  and  PriscUla  salute  you,  with  the  church 
that  is  in  their  house.'  For  the  professors  of  one  province  ;  '  The  church  of 
Corinth,  of  Ephesus,'  &c.  For  some  famous  company  of  believers  gathered 
together  in  one  place  :  1  Cor.  xiv.  4,  '  He  that  prophesieth,  edifies  the 
church.'  For  an  ecclesiastical  senate  or  synod  :  Matt,  xviii.  17,  '  If  he  shall 
neglect  to  hear  them,'  die  ecdesice,  '  tell  it  unto  the  church.'  For  the  whole 
number  of  the  elect :  Matt.  xvi.  18,  '  Upon  this  rock  I  will  build  my  church.' 
Acts  V.  11,  'Great  fear  came  upon  all  the  church.'  1  Tim.  iii.  15,  '  Which 
is  the  church  of  the  Uving  God,  the  pillar  and  ground  of  truth.'  Here  first 
let  me  premise  three  circumstances  concerning  the  church : — 

1.  Though  it  be  a  '  general  assembly,'  yet  it  is  but  one.  '  There  be  three- 
score queens,  and  fourscore  concubines,  and  virgins  without  number :  but 
my  dove,  my  undefiled  is  but  one  :  she  is  the  only  one  of  her  mother,'  Cant. 
vi.  8.  Indeed,  there  be  two  parts  of  this  one  church :  triumphant  m 
heaven,  and  militant  on  earth.  The  triumphant  part  is  a  company  of  justi- 
fied spirits,  triumphing  over  the  flesh,  world,  and  devil ;  spirits,  I  say,  for 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  523 

bodies  are  not  yet  ascended.*  They  have  two  happy  privileges  : — (1.)  To 
rejoice  in  the  conquest  over  sin  and  death.  The  most  righteous  man  living 
is  i?i  2^?'ce?ia,  in  a  continual  warfare ;  but  so  are  the  other,  for  St  John 
saith,  '  There  was  war  in  heaven/  Rev.  xii.  7.  This  must  be  understood  of 
heaven  on  earth,  where  there  is  no  truce  with  Satan :  Pax  cum  Deo,  helium 
cum  diaholo, — We  have  peace  Avith  God,  but  on  this  condition,  that  war  with 
the  devil.  Therefore  so  run  the  promises  :  Vincenti  dahitur, — '  To  him  that 
overcometh'  shall  be  given  palms,  Rev.  vii.  9,  to  shew  that  they  had  been  war- 
riors, are  now  conquerors.  (2.)  To  praise  God  continually,  and  to  sing  'Amen ; 
Blessing  and  glory,  thanksgiving  and  honour,  be  unto  God  for  ever  and  ever!' 
The  militant  part  is  a  company  of  men  living  under  the  cross,  and  desiring 
to  be  with  Christ.  They  suffer,  and  this  is  their  way  to  glory ;  '  through 
much  tribulation  entering  into  the  kingdom  of  God,'  Acts  xiv.  22.  They 
desire  dissolution,  being  '  willing  rather  to  be  absent  from  the  body,  and  to 
be  present  with  the  Lord,'  2  Cor.  v.  8.  Not  simply  and  absolutely  desiring 
death  ;  but  first  that  they  might  leave  sinning,  and  so  cease  to  displease  God, 
and  then  to  come  nearer  to  their  blessed  Saviour,  whose  love  hath  ravished 
their  hearts.  Now  this  militant  church  may  have  many  parts  :  as  the  ocean- 
sea  is  but  one,  yet  distinguished  according  to  the  regions  upon  which  it  lies ; 
so  there  is  the  Spanish  Ocean,  the  English  Ocean,  the  German  Ocean. 
There  is  a  church  in  England,  a  church  in  France,  a  church  in  Germany : 
yet  there  is  but  one  militant  church.  Multce  ecclesice,  una  ecclesia,  saith  St 
Augustine.  One  sun,  many  beams ;  one  kingdom,  many  shires ;  one  tree, 
many  branches. 

2.  We  must  note  that  Christ  alone  is  head  of  his  church,  and  can  have 
no  other  partner  to  share  with  him  in  this  dignity.  '  Jesus  Christ  is  the 
corner  stone,  in  whom  all  the  building,  fitly  framed  together,  grows  unto  a 
holy  temple  in  the  Lord,'  Eph.  ii.  2L  He  doth  not  only  by  his  authority 
govern  it,  but  also  by  his  grace  quicken  it ;  so  that  we  live  not,  but  Christ 
liveth  in  us.  '  Let  us  hold  the  head,  from  which  all  the  body  by  joints  and 
bands  having  nourishment  ministered,  increaseth  with  the  increase  of  God,' 
Col.  ii.  19.  He  requires  no  deputy,  he  needs  none;  for  'wheresoever  ye 
are  gathered  together  in  my  name,  I  am  in  the  midst  of  you,'  Matt.  x\Tii.  20. 
Now  every  commission  ceaseth  in  the  presence  of  him  that  gives  it. 

It  is  therefore  as  great  arrogancy  in  the  Pope  to  call  himself  caput  ecclesice, 
head  of  the  church,  as  for  a  subject  to  keep  himself  in  commission  in  the 
presence  of  the  king.  But  they  distinguish  of  heads :  there  is  a  principal, 
and  a  ministerial  head.  Christ  is  not  so  weak  in  himself,  or  so  respectless  of 
us,  as  to  need  any  ministerial  head.  Indeed  there  be  heads  inaterialitev,  who 
are  no  other  than  principal  members.  So  Saul  was  called  '  head  of  the 
tribes j'  'Thou  hast  made  me  the  head  of  the  heathen,'  Ps.  xviii.  43;  'the 
Tachmonite,  head  of  the  captains,'  2  Sam.  xxiii.  8 ;  '  Jozabad,  head  of  the 
Levites,'  Neh.  xi.  16.  The  eldest  was  called  head  of  the  family:  'These  be 
the  heads  of  their  fathers'  houses,'  Exod.  \i.  14.  But  there  is  a  head  for- 
mcditer,  to  give  sense,  motion,  virtue,  governance :  this  none  but  only  Christ. 
3.  We  must  know  that  there  is  no  salvation  out  of  this  church  ;  such  as 
never  become  members  of  it  must  eternally  perish :  they  that  are  true  mem- 
bers shall  be  saved.  '  If  they  had  been  of  us,  they  would  have  continued 
Avith  us :  but  they  went  out  from  us,  that  it  might  be  manifest  they  were  not 
of  us,'  1  John  ii.  19.  'Without  are  dogs  and  scorners,'  &.C.,  Rev.  xxii.  15. 
All  out  of  the  ark  perished  in  the  waters.     '  The  Lord  added  to  the  church 

*  Except  our  Saviour'.s,  and  the  bodies  of  Enoch  and  Elias,  and  of  those  saints  that 
rose  at  Christ's  resurrection,  of  which  yet  many  divines  doubt. 


924:  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON    LVII. 

daily  such  as  should  be  saved,'  Acts  ii.  47.  First,  because  there  are  no 
means  of  salvation  out  of  it ;  no  word  to  teach,  no  sacraments  to  confirm. 
And  especially  because  out  of  the  church  there  is  no  Christ,,  and  out  of 
Christ  no  salvation.  Who  have  not  the  church  their  mother,  cannot  have 
God  their  father.  This  teacheth  us  to  honour  our  mother,  and  like  little 
children  to  hang  at  her  breasts  for  our  sustenance  :  '  Suck,  and  be  satisfied 
with  the  breasts  of  her  consolations ;  milk  out,  and  be  delighted  with  the 
abundance  of  her  glory,'  Isa.  Ixvi.  11.  Run  not  to  strange  nurses  for  poison, 
when  you  may  have  pure  millc  of  your  own  mother.  *  Desire,  like  babes, 
that  sincere  milk  of  the  gospel,  that  you  may  grow  by  it,'  1  Pet.  ii.  2. 
Qualis  niitritio,  talis  complexio, — The  complexion  of  your  manners,  the  dis- 
position of  your  lives,  will  witness  whose  children  you  are. 

'  The  general  assembly.'  This  is  the  property  of  the  church ;  '  general.'  It 
is  cathoUc  in  three  respects :  of  time,  of  persons,  of  place.  Of  time ;  because 
the  church  had  a  being  in  all  ages,  ever  since  the  promise  was  given  to  our 
first  parents  in  paradise.  If  there  had  been  a  time  when  no  church  had 
been  on  earth,  the  world  should  have  then  perished,  for  it  stands  for  the 
elect's  sake.  Of  persons  ;  for  it  consists  of  all  degrees  and  sorts  of  men,  rich 
and  poor,  princes  and  subjects,  bond  and  free.  There  is  no  order  nor  state 
excluded,  if  they  exclude  not  themselves.  '  Christ  is  the  propitiation  for 
our  sins,'  1  John  ii.  1.  He  may  be  so  indeed  for  the  sins  of  John  and  the 
disciples,  but  how  appears  it  for  mine  ?  Yes ;  '  not  for  our  sins  only,  but  for 
the  sins  of  the  whole  world,'  ver.  2,  every  condition  of  believers.  Of  place ; 
it  is  gathered  from  all  parts  of  the  earth,  especially  under  the  new  testa- 
ment :  '  Wheresoever  this  gospel  shall  be  preached  in  the  whole  world,' 
Matt,  xxvi.  13.  When  Christ  gave  his  apostles  their  commission,  he  gave 
also  the  whole  world  for  their  parish,  '  Go  teach  all  nations,  and  baptize,' 
&c.,  Matt,  xxviii.  19. 

Thus  we  see  the  property  of  this  church,  catholic  or  general.  It  is  one, 
but  not  tied  to  one  time,  nor  one  place,  nor  one  person ;  it  is  catholic  to  all 
times,  to  aU  places,  to  all  persons.  Augustine  says  that  the  Donatists  in 
his  days  would  have  tied  the  church  to  Cartenna  in  Africa ;  as  the  Papists 
in  our  days  to  Rome  in  Italy.  How  is  it  then  a  general  assembly  1  Thus 
that  antichristian  rabble,  which  have  almost  nothing  in  their  mouths  but 
'  The  church,  the  church,'  yet  do  mostly  infringe  the  liberties  of  the  church, 
and  hedge  it  in.  All  of  them  have  made  the  cathohc  church  to  be  nothing 
else  but  the  Roman  church ;  and  some  of  them  the  Roman  church  to  be 
nothing  else  but  the  Pope.  So  in  effect,  Fajm  virtualiter  est  tota  ecdesia, 
say  they.  The  Anabaptists  imagined  a  church  like  the  tick,  all  body  and 
no  head;  the  Papists  have  made  a  church  like  the  toadstool,  all  head  and  no 
body.  What  a  monster  is  their  Pope,  that  will  be  all  in  all;  eye  and 
tongue,  body  and  head,  and  tail  too  !  As  Caligula  took  oflf  the  head  of 
Jupiter,  and  set  on  another  of  his  own ;  so  they  have  smitten  off  Christ's 
headship,  and  set  on  the  Pope's.  Let  them  take  their  imaginary  head ;  say 
we  only  to  Christ,  '  Whom  have  we  in  heaven  but  thee  ?  and  on  earth  none 
besides  thee.'     Our  dependence  be  for  ever  on  our  Head,  the  Lord  Jesus. 

Before  I  leave  this  point,  I  desire  to  express  two  things — one  for  distinc- 
tion, the  other  for  instruction.  First,  for  distinction,  bet^vixt  this  general 
assembly  and  particular  churches ;  then  for  instruction,  to  shew  who  be  true 
members  of  this  cathohc  church, 

1,  The  main  difference  between  them  consists  in  this  :  that  the  cathohc 
church  is  always  invisible,  the  members  thereof  only  known  to  God  ;  par- 
ticular churches  are  sometimes  invisible,  and  lying  hid;  other  times  manifest 


HeE.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  525 

in  the  open  profession  of  Christ's  name.     As  the  moon  is  eftsoons  eclipsed 
or  clouded,  and  often  shhieth  in  the  full. 

(1.)  It  lies  hid  through  want  of  the  word  preached,  and  public  adminis- 
tration of  the  sacraments.  So  it  was  in  the  days  of  Elias,  when  he  wished 
to  die  :  'I  only  am  left,'  1  Kings  xix.  14.  Strange  apostasy,  when  so  notable 
a  prophet  could  not  discern  the  church  !  Yet,  ver.  1 8,  '  I  have  left  seven 
thousand,  that  never  bowed  their  knees  to  Baal.'  So  it  was  in  the  reign  of 
Asa :  '  For  a  long  season  Israel  hath  been  without  the  true  God,  without 
a  teaching  priest,  and  without  the  law,'  2  Chron.  xv.  3.  The  Papists  de- 
mand where  our  church  was  before  the  days  of  Luther.  We  answer,  that  a 
universal  apostasy  was  over  the  face  of  the  world,  the  true  church  was  not 
then  A-isible  ;  but  the  grain  of  truth  lay  hid  under  a  great  heap  of  Popish 
chaff  But  this  invisibility  doth  not  prove  a  nuUity.  They  cannot  impugn 
the  antiquity  of  our  church,  unless  they  convince  themselves.  For  the 
church  of  England  holds  no  other  doctrine  than  that  the  church  of  Rome 
primarily  did  hold,  jind  that  which  St  Paul  delivered  to  them  in  sacred 
writing  :  '  Justification  only  by  the  blood  of  Christ.'  If  they  be  fallen  from 
this,  who  can  blame  us  for  falling  from  them  ?  It  was  high  time  to  leave 
them,  when  they  left  the  Lord  Jesus.  So  long  as  we  preserve  the  truth's 
antiquity,  we  must  smile  at  thek  fond  objection  of  novelty.  The  church  of 
God  is  catholic,  not  Roman  Catholic ;  that  is  just  as  foolish  a  phrase  as  the 
byword  of '  Kent  and  Christendom.'  Particular  and  universal  are  contra- 
dictories. If  we  have  anything  from  them  that  they  had  from  God,  it  is 
our  blessing  that  we  have  kept  it,  their  woe  that  they  have  lost  it.  Esau's 
blessing  and  birthright  is  lost  to  himself  and  given  unto  Jacob.  They  have 
not  so  much  reason  to  boast,  as  we  to  rejoice. 

Our  church  had  a  substantial  being  before,  but  hath  gotten  a  better  being 
by  the  repurgation  of  the  gospel,  which  is  maintained  by  our  CJhristian  princes, 
justly  styled  '  defenders  of  the  ancient  faith.'  It  was  God's  floor  before, 
though  fiiU  of  chaff;  but  now  since  *  he  that  hath  his  fan  in  his  hand,'  Matt, 
iii.  12,  hath  purged  it,  it  is  clearer  in  show  and  substance.  It  was  before  a 
wedge  of  pure  gold,  but  usurped  by  the  hands  of  impostors,  that  by  their 
mixtures  and  sophistications,  for  gain  and  sinister  respects,  augmented  it 
into  a  huge  body  and  mass.  It  had  the  tincture  of  gold  still,  but  mingled 
with  the  dross  of  traditions,  superstitions,  will-worships.  You  ask  where 
was  the  gold ;  shew  us  the  place.  We  answer,  it  was  in  that  mass ;  now 
for  extracting  and  purifymg  it  from  the  dross,  God  gave  us  the  touchstone 
of  his  word,  which  made  it  sound,  and  manifests  it  to  be  sound.  The  Lord 
doth  not  then  forsake  his  :  the  time  was  that  the  whole  world  seemed  to 
groan  factum  se  videns  Arianiim, — beholding  itself  made  Arian ;  yet  God 
had  his  number.  Sardis  is  said  to  be  dead :  '  Thou  hast  a  name  that  thou 
livest,  but  thou  art  dead,'  Rev.  iii.  1 ;  yet  there  be  a  '  few  names  in  Sardis 
which  have  not  defiled  their  garments,'  ver.  4.  When  ordinary  means  faU, 
by  extraordinary  the  Lord  gathers  his  elect.  The  Israelites  in  the  wilder- 
ness wanted  both  circumcision  and  passover,  yet  God  made  supply  by  manna 
and  the  pillar  of  the  cloud. 

(2.)  A  church  is  visible  when  it  flourisheth  :  not  that  the  faith  and  secret 
election  of  men  is  seen,  but  there  are  apparent  signs,  by  frequenting  the 
sanctuary,  and  submitting  themselves  to  the  ministry  of  the  word.  Now 
this  visible  church  is  a  mixed  company  of  men  professing  the  faith.  I  caU 
it  mixed,  for  in  it  are  both  believers  and  hy^wcrites,  com  and  tares;  it  is  a 
band  of  men  where  be  some  valiant  soldiers  and  many  cowards.  It  is  called 
a  church  from  the  better,  not  from  the  greater  part.     The  ungodly,  though 


526  THE  HAPPINESS  OF  THE  CHURCH.  [SeEMON    LVII. 

tliey  are  in  the  cliurcli,  are  not  of  the  church;  as  the  superfluous  humours  in 
the  veins  are  not  parts  of  the  body,  but  rather  the  sickness  of  it.  These 
profess  vem7n  Jidevi,  sed  non  vere, — the  true  faith,  but  not  truly.  Hence  it 
appears  that  there  be  two  sorts  of  members  in  the  church :  members  before 
God,  such  as  beside  the  outward  profession,  keep  a  *  pure  heart,  a  good  con- 
science, and  faith  unfeigned;'  members  before  men,  such  as  have  only  the 
colour  and  husk  of  religion,  in  heart  '  denying  the  power  of  godliness.'  Yet 
these  are  by  us  to  be  esteemed  members,  according  to  the  rule  of  charity 
judging  the  best. 

2.  Now  for  instruction ;  what  I  have  to  say  consists  in  the  exammation 
of  two  points.  First,  whether  the  church  of  England  be  a  part  of  this 
catholic  church ;  then  next,  whether  the  church  of  Rome  have  the  same 
prerogative. 

For  ourselves;  the  most  infallible  mark  of  the  true  church  is  the  right 
ministration  of  the  sacraments,  and  sincere  preaching  the  true  doctrine  of 
the  gospel.  That  is  the  true  mother  and  spouse  of  Christ  that  brings  forth 
children  to  him,  '  of  immortal  seed,  by  the  word  of  God  which  abideth  for 
ever,'  1  Pet.  i.  23 ;  not  of  traditions,  miracles,  dreams,  but  of  this  '  incor- 
ruptible seed.'  And  when  they  are  born  anew,  feeds  them  with  sincere 
milk  out  of  her  two  breasts,  the  two  testaments.  This  you  know  in  your 
consciences  to  be  true  in  our  mother  :  she  doth  not  give  us  pro  lade  venenum, 
but  milk;  even  the  same  that  Christ  himself  put  into  her  breasts.  When 
we  grow  strong  she  gives  us  meat,  not  bones;  troubles  us  not  with  the 
subtleties  of  the  schools,  that  have  2^hts  argutiarum  quam  doctrince,  plus 
doctrinoe  quam  usus,  but  quod  accepit  d,  Domino,  what  she  hath  received  of  the 
Lord,  neither  more  nor  less,  but  just  weight.  She  doth  not  say,  Hcec  dicit 
Papa  ;  but,  Hcec  dicit  Dominus, — not,  Thus  saith  the  Pope  in  his  decretals ;  but, 
Thus  saith  the  Lord  in  his  Scriptures.  She  doth  '  say  the  truth  in  Christ,  and 
lieth  not,  her  conscience  bearing  her  witness  in  the  Holy  Ghost,'  Rom.  ix.  1. 
She  doth  not  sophisticate  truth,  not  mingle  wine  with  water,  not  daub  the 
walls  of  God's  house  with  untempered  mortar,  not  buUd  upon  the  foundation 
straw  and  stubble,  not  adulterate  the  word,  like  a  lustful  man,  whose  end  is 
not  to  increase  mankind,  but  to  satisfy  concupiscence.  Oh,  then,  let  us  hang 
upon  her  lips  that  preserves  this  true  knowledge,  and  say  with  Peter, '  Lord, 
to  whom  should  we  go  ?  thou  hast  the  words  of  eternal  life  !'  John  vi.  68. 

Thus  we  have  proved  the  truth  of  our  church  by  Scripture;  but  our 
adversaries  oppose  the  sufficiency  of  this  proof  by  disabling  the  Scriptures. 
They  say  we  cannot  know  Scripture  to  be  Scripture  but  by  the  testimony  of 
the  church.  It  is  false,  for  the  witness  of  man,  subject  to  error,  is  nothing 
to  the  testimony  of  God,  that  cannot  err.  Therefore  the  Scripture  is  called 
the  '  testimony,'  Isa.  viii.  20,  because  it  bears  witness  to  itself.  Besides, 
the  church  hath  her  beginning  from  the  word,  for  there  can  be  no  church 
without  faith,  no  faith  without  the  word,  no  word  without  the  Scriptures. 
So  the  church  depends  on  the  Scripture,  not  the  Scripture  on  the  church. 
The  lawyer,  that  hath  only  power  to  expound  the  law,  is  under  the  law.  But 
they  object,  that  'faith  comes  by  hearing,'  Rom.  x.  17,  and  hearing  by  the 
voice  of  the  church.  Paul  intends  there,  not  that  general  faith  whereby  we 
believe  Scripture  to  be  Scripture,  but  that  justifying  faith  whereby  we  attain 
salvation.  And  this  comes  by  the  voice  of  the  church,  not  of  itself,  but  as 
it  is  the  ministry  of  God's  word.  John  is  but  vox  clamantis ;  Christ  is 
verhum  damans.  Particular  churches  have  erred;  therefore  the  best  security 
from  error  is  in  the  Scriptures. 

This  is  a  Lesbian  rule,  able  to  decide  all  controversies ;  and  it  is  vitio 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  527 

hominum,  by  the  fault  of  bad  interpreters,  that  it  doth  not.  For  whether 
aliorum  incur ia,  that  despise  it,  or  aliorum  injuria,  that  pervert  it,  it  suffers 
martyrdom,  and  may  not  be  heard  declare  itself.  The  Papist,  in  expounding 
Scripture  after  his  own  fancy,  makes  himself  judge,  not  the  Scripture.  But 
all  their  drift  is  with  God's  loss  to  promove  the  Pope's  gain.  He  must  be 
judge;  yea,  he  shaU  be  an  unerring  judge.  Yet,  if  the  Pope  have  this 
infallibility,  I  wonder  what  need  there  is  of  councils.  Here  they  fly  to 
distinctions  as  to  famihar  spirits.  The  Pope  may  err  argumentative,  not 
definitive, — in  his  chamber,  not  in  his  chair ;  p^rsonaliter,  non  formaliter, — 
as  man,  not  as  Pope.  How  prove  they  such  an  exposition  of  the  Scripture  1 
Here  they  fly  to  the  Pope ;  he  so  expounds  it.  How  prove  they  the  Pope 
cannot  err?  Here  straight  they  fly  back  again  to' Scripture:  '  Peter,  I  have 
prayed  for  thee  that  thy  faith  shall  not  fail.'  These  hang  together  like  a 
sick  man's  dream.  Insequeris  ?  fur/io.  Fugis  ?  inseqicor.  Yet  thus  they 
conclude  against  their  own  wills;  whUst  they  only  prove  the  Pope  by  the 
Scripture,  spite  of  their  teeth  they  prefer  the  Scripture  above  the  Pope. 

If  this  be  so,  that  the  truth  of  the  gospel  being  professed,  believed,  obeyed 
among  us,  manifest  us  against  all  adversaries  to  be  true  members  of  this 
general  assembly,  then  two  subordinate  questions  offer  themselves  collaterally 
here  to  be  handled.  First,  Whether  corrupters  of  our  truth,  and  disturbers 
of  our  peace,  are  to  be  tolerated  ?  Secondly,  ^Vhether  for  some  corruptions 
of  doctrine,  or  vices  in  manners,  it  be  lawful  for  any  of  us  to  make  separa- 
tion from  us  1 

(1.)  Seditious  and  pestilent  seedsmen  of  heresies  are  to  be  restrained.  If 
'a  little  leaven  sour  the  whole  lump,'  what  will  a  little  poison  do?  If  Paul 
to  his  Galatians  could  not  endure  Christ  and  Moses  together.  Gal.  v.  9  ;  how 
would  he  to  his  Corinthians  endure  Christ  and  Belial  together  ?  2  Cor.  vi. 
14.  He  sticks  not  to  ingeminate  anathemas  to  them  that  preached  another 
gospel.  The  Papists  cry  out  against  us  for  persecution ;  they  that  shame  not 
to  belie  the  Scriptures,  will  not  blush  to  belie  us.  Their  prosperity,  their 
riches,  their  number  among  us,  directly  prove  that  a  man  may  be  a  Papist 
in  England,  and  live.  '  But  if  their  religion  turn  to  treason,  shall  it  scape 
unpunished  ?  A  Papist  may  live,  a  traitor  may  not  live.  To  persuade  that 
a  Christian  king  at  the  Pope's  will  may,  yea,  must,  be  decrowned  or  murdered : 
is  this  the  voice  of  religion,  or  treason  ?  If  this  be  conscience,  there  is  no 
villany ;  if  such  an  act  merit  heaven,  let  no  man  fear  hell.  I  would  ask 
a  Papist,  whether  he  be  not  bound  by  his  religion  to  execute  the  Pope's 
doctrinal  will ;  whether  if  he  bid  him  kill  his  king,  he  may  refrain  from  that 
sacred  blood,  and  not  sin.  If  he  refuse  treason,  he  is  not  constant  to  his 
religion ;  if  he  keep  his  religion,  he  must  not  stick  at  any  act  of  treason. 
So  that  who  knows  whether  this  day  a  mere  Papist  may  not,  on  the  Pope's 
command,  to-morrow  be  a  traitor  ? 

But  say  they,  '  This  is  a  supposition  as  likely  as  if  heaven  should  fall :  the 
Pope  will  never  command  it.'  I  answer,  that  popes  have  commanded  it. 
'  But  we  hope  his  present  holiness  -will  not'  We  were  in  a  piteous  case  if  our 
•security  was  no  better  than  your  hope.  God  bless  our  gracious  sovereign 
from  ever  standing  at  the  Pope's  mercy !  Why  should  such  seminaries  of 
heresy,  and  incendiaries  of  conspiracy,  be  suffered  ?  What  atonement  '■'  of 
affection  can  there  be  in  such  disparity  of  religion,  when  some  cry,  God 
help  us  !  others,  Baal  hear  us  !  They  to  angels  and  saints,  we  to  the  Lord 
that  made  heaven  and  earth.  But  the  event  hath  often  proved  which  of 
these  could  best  hear  prayers.  As  in  that  memorable  fight  on  the  Levant 
*  That  is,  at-one-ness,  or  agreement, — Ed. 


528  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON   LYII. 

seaSj  of  fiv£  Englisli  sMps  against  eleven  Spanish ;  tliey  crying  for  ^ictory 
to  our  Lady,  we  to  our  Lord  :  it  seems  the  Son  heard  better  than  the  mother, 
for  the  victory  was  ours.  The  commonwealth  that  stands  upon  legs  partly 
of  iron  and  partly  of  clay  is  never  sure.  One  womb  held  Romulus  and 
Eemus  in  peace;  one  kingdom  could  not  contain  them. 

But  every  man's  mind  is  as  free  as  the  emperor's.  Conscience  is  a  castle, 
and  there  is  nothing  so  voluntary  as  religion :  faith  comes  by  persuasion, 
not  by  compulsion.  Yield  all  this ;  and  say  with  Tertullian,  Nihil  minus 
fidei  est,  quam  fidem  cogere.  And  with  Bernard,  Suspendite  verhera,  ostendite 
libera.  Make  a  man  in  error  rather  blush  than  bleed.  But  if  they  break 
the  foundation,  Hon  ferendi,  sed  feriendi.  First  speak  to  the  conscience  by 
good  counsel ;  but  if  that  ear  be  stopped,  shake  the  whole  house  about  it. 
Si^eak  to  the  ears  of  the  inheritance,  of  the  liberty,  of  the  body ;  by 
mulct,  by  prison,  by  exile.  Let  the  liberty  say  to  the  conscience,  For' 
thy  sake  I  am  restrained ;  let  the  inheritance  say,  For  thy  sake  I  am 
impoverished;  let  the  body  say,  For  thy  sake  I  am  afflicted.  But  be- 
cause heresy  dies  not  with  the  particular  person,  but  kUls  also  others, 
and  centum  inficit,  dum  unum  interficit ;  and  because  it  strikes  at  the  life 
of  a  Christian,  that  is,  his  faith, — '  for  the  just  shall  live  by  his  faith ;' — 
therefore  pereat  unus,  p)oti^is  quam  unitas.  Hoeretici  corrigendi  ne  pereant, 
reprimendi  ne  perimant^^ — Heretics  are  to  be  corrected,  lest  they  damn  them- 
selves; to  be  restrained,  lest  they  damn  others.  Fersecutio  facit  onartyres, 
hceresis  a2)ostatas  :  p>lus  nocuerzmt  horum  togce,  quam  iUoruvi  galece,-\ — Per- 
secution made  martyrs,  heresy  makes  apostates :  the  heretics'  words  have 
done  more  hurt  than  the  tyrants'  swords.  Aperte  saivit  p)ersecutor  ut  Leo  ; 
hcereticus  insidiatur  ut  Draco.  Ille  negare  Christum  cogit,  iste  docet.  Ad- 
versus  ilium  opus  p)citientia,  adversiis  istum  ojytis  vigilantia; — The  persecutor 
rageth  like  a  lion,  the  heretic  insinuates  himself  like  a  serpent.  To  deny 
Christ  he  compels,  this  man  instructs.  Against  the  former  we  have  need  of 
patience,  against  the  latter  of  vigilance. 

Excommunication,  bondage,  exile  have  been  thought  fit  punishments  for 
heretics ;  fire  and  faggot  is  not  God's  law,  but  the  Pope's  canon-shot. :[  A 
heretic  dying  in  his  heresy  cannot  be  saved;  therefore  Luther  thinks,  he 
that  puts  a  heretic  to  death  is  a  double  murderer  :  destroying  his  body 
with  death  temporal,  Ms  soul  with  death  eternal.  But  saith  AugTistine, 
Diligite  homines,  interficite  errores, — Love  the  persons,  kill  the  errors.  Pre- 
sume on  the  truth  without  pride,  strive  for  it  without  rage.  Severitas,  quasi 
sceva  Veritas, — But  verity  and  severity  do  not  agree.  Fire  and  sword  may 
put  to  death  heretics,  but  not  heresies.  See  here  the  difierence  betwixt  the 
Papists'  proceedings  against  us,  and  ours  against  them.  They  die  not  among 
us  for  refusing  our  faith ;  but  us  they  burned,  not  for  denying  any  article  of 
faith,  but  for  not  believing  transubstantiation :  so  strange  an  article  that 
Bellarmine  himself  doubts  whether  it  may  be  proved  from  Scripture  or  no, 
but  that  the  church  hath  declared  it  so  to  be.  But  though  faith  be  above 
reason,  yet  it  is  not  against  reason.  '  This  is  my  body,'  saith  Christ.  Hoc, 
'This  bread:'  this  pronoun  demonstrative  they  will  have  to  demonstrate 
nothing.  Hoc  cdiquid  nihil  est.  How  then  1  this  nothing  is  my  body  :  not 
this  bread,  but  this  nothing.  Others  will  have  something  demonstrated  to 
the  understanding,  nothing  to  the  senses.  Some  will  have  a  demonstration 
to  the  senses,  nothing  to  the  understanding ;  some  partly  to  both.  Others 
expound  it,  '  This  body;'  then  it  is  thus,  'This  body  is  my  body  :'  others 
say  it  is  individuum  vagum.     But  quod  midtipliciter  exponitur,  communiter 

*  Tertul.  f  Aug.  J  A  play  upon  '  canon '  and  '  cannon.'— Ed. 


HeB.  XII.  22-24.]        THE  HAPPINESS  OF  THE  CHURCH.  529 

ignoratur, — tliat  which  is  so  variously  expounded  is  generally  unknown. 
The  most  judicious  among  them  cannot  explicate  it. 

*  Corpore  de  Christi  lis  est,  de  sanguine  lis  est : 
Deque  modo  lis  est,  non  habitura  modum.' 

What  damnable  cruelty  then  was  it  in  them  to  burn  silly  women  for  not 
understanding  this  their  inexplicable  mystery  !  Those  gunpowder  divines 
condemned  others  to  the  fire  for  not  knowing  that  which  they  never  knew 
themselves.  We  teach  such  erring  souls  to  be  corrected,  that  they  may  be 
converted,  not  be  confounded ;  excommunicated,  '  for  the  destruction  of 
the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus,'  1  Cor. 
v.  5. 

(2.)  Whether  a  separation  may  be  justly  made  from  our  church  for  some 
errors  or  corruptions  of  life  1  I  know  that  divers,  who  were  once  among 
us,  never  of  us,  have  put  out  their  own  lights,  indeed  excommunicated  them- 
selves. What  is  their  plea  1  That  our  assemblies  are  full  of  enormities.  I 
answer,  that  the  defects  and  corrui)tions  of  a  church  must  be  distinguished  : 
they  are  either  in  doctrme  or  in  manners.  For  doctrine ;  some  errors  are 
citra  fundamentum,  some  circa  funclamentum,  others  contra  funclamentum. 
Errors  beside  the  foundation  trouble,  errors  cd>out  the  foundation  shake, 
errors  against  the  foundation  overturn  all.  So  long  then  as  no  foundation 
is  harmed,  it  is  not  lawful  to  depart :  until  the  church  separate  from  Christ, 
we  must  not  separate  from  it.  In  two  cases  there  is  warrant  of  separation. 
First,  when  the  substance  of  God's  worship  is  quite  corrupted  :  '  What  agree- 
ment hath  the  temple  of  God  with  idols?'  2  Cor.  vi.  16  ;  when  this  is,  ver. 
17,  '  Come  out  from  among  them,  and  be  ye  separate,  saith  the  Lord.'  When 
Jeroboam  had  set  up  idols  in  Israel,  '  the  priests  and  the  Levites  left  their 
suburbs  and  possession,  and  came  to  Judah  and  Jerusalem,'  2  Chron.  xi.  14. 
Secondly,  when  the  substance  of  doctrine  is  quite  corrupted  :  '  If  any  man 
consent  not  to  the  words  of  our  Lord  Jesus  Christ,  and  to  the  doctrine  which 
is  according  to  godliness,'  &c.,  1  Tim.  vi.  3 ;  '  from  such  withdraw  thyself,' 
ver.  5.  Paul  in  the  synagogue  at  Ephesus  preached  for  the  space  of  three 
months  together ;  '  but  when  divers  were  hardened,  and  believed  not,  but 
spake  e\T.l  of  that  way,  he  departed  from  them,  and  separated  the  disciples,' 
Acts  xix.  9.     In  these  two  cases  lawful,  not  else. 

For  corruption  in  manners ;  they  make  not  mdlam  ecclesiam,  seel  mcdam  ec- 
clesiam, — not  no  church,  but  a  bad  church.  Wicked  scribes  sitting  in  Moses's 
chair,  and  teachmg  the  things  he  wrote,  must  be  heard  :  '  Whatsoever  they 
bid  you  observe,  that  observe  and  do ;  but  do  not  after  their  works,'  Matt. 
xxiii.  3.  Separate  from  their  private  society,  not  from  the  public  assembly. 
But  they  charge  us,  that  we  deny  Christ.  I  answer,  Denial  of  Christ  is 
double,  either  in  judgment  or  in  fact.  Denial  of  Christ  in  judgment  makes 
a  Christian  no  Christian ;  denial  in  fact,  the  judgment  being  sound,  makes 
liim  not  no  Christian,  but  an  evil  Christian.  When  the  Jews  had  crucified 
the  Lord  of  life,  they  remained  still  a  church,  if  thei'e  were  any  on  the  face 
of  the  earth  ;  and  Jenisalem  was  still  called  the  '  holy  city,'  Matt,  xxvii.  53. 
To  them  belonged  '  the  promise,  and  to  their  children,'  Acts  ii.  39.  *  To 
them  pertaineth  the  adoption,  and  the  glory,  and  the  covenants,'  Rom.  ix.  4. 
I  would  to  God  this  bloody  issue  were  stanched ;  but  what  age  hath  not 
complained  it?  This  mischief  is  intestine.  Amara  2)ersecutio  in  cruore 
martyrum,  amarior  in  2)ugna  hcvreticorum,  amarissima  in  malis  morihus 
domesticorum, — The  persecution  of  tyrants  was  bitter ;  the  poison  of  here- 
tics more  bitter ;  but  the  evil  lives  of  Christians  most  bitter  of  all.  '  Many 
VOL.  II.  2  L 


530  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON   LVII. 

walk,  of  whom  I  have  told  you  often,  and  now  tell  you  weeping,  that  they 
are  enemies  of  the  cross  of  Christ,'  PhU.  iii.  18.  Whereupon  saith  Augus- 
tine, How  comes  that  great  champion  to  fall  a- weeping  ]  Could  he  endure 
'  stripes  above  measure,  j)risons  frequent,  shipwrecks,  perils  by  sea  and  land, 
among  enemies,  among  false  brethren,  hunger,  thirst,  cold,  weariness,  pain- 
fulness  V  2  Cor.  xi.  24.  '  Did  he  fight  with  beasts  after  the  manner  of  men  V 
1  Cor.  XV.  32.  Was  he  rapt  up  among  the  angels  ?  Did  he  bear  all  these 
miseries?  was  he  honoiu'ed  with  all  these  mercies'?  and  now  does  he  weep? 
Yes,  sin  and  sensuahty  were  crept  into  the  church ;  and  this  made  that  un- 
daunted spirit  fall  a-weeping.  Fax  a  paganis,  pax  ab  hcereticis,  nulla  2)ChX 
d  falsis  filiis, — We  have  quiet  from  the  pagans,  quiet  from  heretics,  but  no 
quiet  from  wicked  and  exorbitant  professors.  Our  greatest  enemies  are  they 
of  our  own  house.     Lord  Jesus,  heal  this  plague  ! 

Now  we  have  proved  and  approved  the  truth  of  our  own  church  at 
home,  let  us  examine  whether  the  church  of  Rome  be  also  a  true  member 
of  this  catholic  assembly.  Errors  that  annihilate  a  church  are  of  two  sorts : 
some  weakening,  others  destroying  the  foundation.  Weakening  error  is  the 
building  of  '  hay  and  stubble  on  the  foundation,'  1  Cor.  iii.  12  :  the  stubble 
burnt,  their  souls  may  be  saved,  ver.  15.  A  man  breaks  down  the  windows 
of  his  house,  the  house  stands,  though  defaced ;  he  pulls  down  the  lead  or 
tiles,  the  house  stands,  though  uncovered;  he  beats  down  the  walls,  the 
house  stands,  though  deformed ;  he  plucks  up  the  foundation,  the  house 
falls,  and  ceaseth  to  be  a  house.  Those  which  destroy  the  foundation  are 
the  overthrowing  errors ;  by  them  a  church  ceaseth  to  be  a  church.  Yet  if 
an  error  be  against  the  foundation,  we  are  to  consider  the  persons,  whether 
they  err  of  malice  or  of  weakness.  If  of  malice,  like  '  Jannes  and  Jambres, 
that  withstood  Moses,  resisting  the  tnith,'  2  Tim.  iii.  8,  it  is  no  longer  a 
church.  But  if  of  weakness,  we  must  not  so  peremptorily  conclude ;  for 
Paul  writes  to  the  Galatians  as  a  church  of  God,  though  they  were  perverted 
to  another  doctrine,  embracing  a  fundamental  error  of  justification  by  works. 
The  church  of  Rome  doth  wilfully  and  obstinately  destroy  the  foundation, 
therefore  may  be  concluded  for  no  chiircL  If  they  will  be  justified  by  the 
works  of  the  law,  they  are  fallen  from  grace. 

Let  us  hear  how  they  quit  themselves.  First,  they  would  do  it  by  re- 
torting all  this  back  upon  us  :  they  teU  us  flatly  that  we  are  no  church,  and 
thus  they  prove  it.  They  say  we  have  no  bishops,  so  no  ministers,  so  no 
sacraments,  thei'efore  no  church.  Here  they  clap  their  wings,  and  crow. 
Victory,  victory  !  As  '  Manasseh  against  Ephraim,  and  Ephraim  against 
Manasseh,  and  both  against  Judah,'  Isa.  ix.  21 ;  so  they  have  set  our 
brothers  against  vis,  us  against  our  brothers,  Papists  against  us  all.  Behold 
the  exigent  we  are  in  :  the  Papists  say  we  have  no  ministers,  because  they 
are  not  made  by  bishops ;  the  Puritans  say  we  have  no  ministers,  because 
they  are  made  by  bishops.  Which  of  these  speak  true  ?  Neither.  First  to 
answer  the  Puritan  :  Bishops  may  make  ministers.  Paul  chargeth  Timothy 
to  'lay  hands  suddenly  on  no  man,'  1  Tim,  v.  22;  therefore  he  may  lay 
hands  on  some.  To  Titus  :  '  For  this  cause  I  left  thee  in  Crete,  that  thou 
shouldest  ordain  elders  in  every  city,'  Titus  i,  5.  Now  we  have  true  bishops ; 
therefore,  in  God's  name,  aUow  us  to  have  true  ministers.  For  the  Roman- 
ists, that  teU  us  we  have  none  of  these ;  how  strangely  do  they  beUe  us  and 
themselves !  Oportet  mendacem  esse  memorem.  Have  they  forgot  their 
obrayding*  us  that  we  have  all  our  episcopal  rites  from  them?  aU  our 
ministerial  orders  from  them  ?  If  we  have  it  from  them,  then  we  have  it. 
*  That  is,  upbraiding. — Ed. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  531 

They  are  Bristo's  own  words  in  his  Motives  :  '  The  Protestants  are  apes  of 
the  Papists,  the  communion-book  is  made  altogether  out  of  the  mass-book.' 
Why,  then,  do  they  not  communicate  with  us  ?  It  is  not  for  conscience, 
but  for  malice.  Let  it  be  granted  that  we  have  this  from  them  ;  but  then 
they  must  grant  withal  that  Jacob,  by  God's  disposing,  hath  gotten  Esau's 
birthright.  So  the  Israelites  were  fain  to  go  to  the  Philistines  to  sharpen 
their  scythes.  We  abhor  not  episcopal  ordinations,  but  papal.  Our  sub- 
stance fi-om  them  ;  their  circumstances  to  themselves  :  Fapcdes  ordinationes 
sunt  fcedce  nundinationes.  We  have  theii'  gold,  they  have  left  themselves 
nothing  but  tinkers'  metal.     Let  them  keep  their  OAvn,  give  us  ours. 

But  further,  they  object  the  continuance  of  their  succession.  We  answer, 
the  succession  of  person  is  notlimg  worth,  without  the  succession  of  doctrine ; 
which  they  want.  If  it  ■\\'ere  by  us  granted,  what  never  shall  be  by  them 
proved,  that  Peter  is  succeeded  by  the  Pope ;  yet  as  Matthias  succeeding 
Judas  was  never  the  worse,  so  the  Pope  succeeding  Peter  is  never  the  better. 
Periit  dignitas  cathedne  cum  veritate  doctrince.  But  they  say  that  m  the 
Roman  church,  baptism  is  rightly,  for  the  substance  of  it,  administered  ; 
therefore  it  is  a  true  church.  Indeed  they  have  the  outward  washing,  but 
quite  overthrown  the  inward;  which  stands  in  justification  by  the  imputed 
righteousness  of  Christ.  But  the  Samaritans  had  circumcision,  yet  were 
they  not  a  true  church.  Baptism,  severed  from  the  preaching  of  the  gospel, 
is  of  no  more  force  than  a  seal  when  it  is  plucked  off  from  the  indenture. 
Indeed  truly,  though  they  have  baptism,  yet  it  belongs  not  to  them,  but  to 
a  hidden  church  among  them.  For  doubtless  God  hath  his  chosen  and 
sealed  number  in  the  midst  of  those  apostates ;  as  the  light  in  the  lantern 
belongs  not  properly  to  the  lantern,  but  to  the  passenger.  That  sacrament 
in  the  assembly  of  Rome  is  like  a  true  man's  purse  in  a  thief's  hand  :  it  no 
more  proves  them  a  true  church,  than  that  pu.rse  proves  the  thief  a  true 
man.  The  Lord,  of  his  goodness,  that  hath  given  them  the  sign  of  the 
grace,  give  them  also  the  gi-ace  of  the  sign — true  washing  away  of  their  sins 
in  the  blood  of  Christ ! 

Some  have  objected,  and  they  seem  to  be  kind  friends  to  Rome,  that 
Antichrist  must  sit  in  the  temple — that  is,  the  church ;  therefore  this  sitting 
of  Antichrist  in  Rome  proves  them  to  be  a  true  church.  But  I  am  sure,  by 
this  argument,  what  they  get  in  the  hundred  they  lose  in  the  shire  :  they 
may  put  these  gains  m  their  eye.  I  hope  they  will  not  confess  their  Pope 
Antichrist,  to  have  us  grant  them  a  true  church.  Therefore  some  of  them 
have  affirmed,  Hominem  non  Christianum  posse  esse  Eomanum  2iontiJicem. 
And  would  not  he  be  a  strange  head  of  Christ's  church  that  is  not  a  true 
member  of  Christ's  body?  But,  howsoever,  their  argument  holds  not ;  for  it 
is  one  thing  to  be  in  the  church,  another  thing  to  be  of  the  church.  Anti- 
christ sits  in  that  place,  not  as  a  member  of  the  church,  but  as  a  usurper. 
So  the  pirate  sits  in  the  merchant's  ship,  yet  hath  no  right  to  it.  All  that 
can  be  proved  hereby  is,  that  among  the  Papists  there  is  a  hidden  church,  in 
the  midst  whereof  Antichrist  domineereth,  but  hath  no  part  of  salvation  in  it. 
What  cause  then  have  we  to  bless  our  God,  that  hath  brought  us  from 
Babylon  to  Jerusalem,  out  of  darkness  into  his  marvellous  light,  from  the 
Romish  synagogue  to  the  '  general  assembly  and  church  of  the  first-born 
which  are  written  in  heaven  !'  And  the  Lord,  of  his  mercy,  preserve  us  in  it 
for  ever  and  ever  ! 

To  conclude  ;  there  be  diverse  censures  of  the  Roman  church.  Some  say  it 
is  no  church,  but  ceqicivoce,  as  the  picture  of  a  man  is  called  a  man,  or  a  painted 
fire,  a  fire.     It  is  no  more  a  church  than  the  carcase  of  a  dead  man,  that 


532  THE  HAPPINESS  OF  THE  CHURCH.  [SeeMON   LVII. 

Lath  on  a  living  man's  garments,  is  a  living  man,  look  it  never  so  like  liim. 
These  look  upon  it  oculo  vevo,  sed  severo, — with  a  true  but  a  sharp  eye.  Others 
say.  It  is  non  sanum  7nemhrum,  sed  memhrum, — It  is  not  a  sound  member, 
but  a  member.  It  hath  scriptures,  but  corrupted  \^dth  traditions  ;  but  indeed 
they  have  changed  the  native  sense,  and  so  are  lanterns  that  shew  light  to 
others,  none  to  themselves.  They  have  the  articles  of  the  Creed,  and  make 
the  same  general  confession  of  faith,  yet  overthrow  all  this  another  way. 
Herein  they  are  like  a  fond  fiither,  that  with  much  indulgence  tenders  the 
body  of  his  child,  would  not  suffer  the  cold  wind  to  blow  upon  him,  yet  by 
secret  conveyances  inwardly  infects  the  heart  and  destroys  him.  Thus  they 
say  it  is  still  a  member,  still  a  church,  as  a  brain-sick  man  is  a  man.  The 
Roman  assembly  is  vere  ecclesia,  sed  non  vera  ecdesia, — truly  a  church,  but 
not  a  true  church.  A  leprous  man  is  a  man  ;  adidtera  uxor,  tamen  uxor  est, 
— an  adulterous  wife  is  still  a  wife.  So  Duraeus :  In  Papain  est  ecclesia,  et 
Papatiis  non  est  ecclesia:  tit  ecclesia,  Dei ;  iit  Papalis,  diaholi, — In  Popery 
is  a  church,  yet  Popery  is  not  the  church  :  as  it  is  a  church,  it  is  of  God ;  as 
Popish,  of  the  devil.  It  is  incurata  ecclesia, — an  incurable  church,  that '  hates 
to  be  reformed/  therefore  no  church.  '  We  would  have  cured  Babel,  but 
she  would  not  be  cured.'  She  hath  a^jostated  into  treason,  clipped  Regiam 
monetam,  the  great  King's  coin,  the  word  of  God  :  turned  that  pure  gold  into 
sophisticate  alchymy ;  i^rayer  to  Christ  into  invocation  of  saints.  These  men 
conclude,  that  it  is  not  a  body  diseased,  and  full  of  wounds,  that  hath  the  throat 
cut,  yet  with  some  life  and  breath  remaining,  but  a  rotten  and  dead  carcase, 
void  of  spiritual  life.  It  hath  blended  Judaism  and  Paganism  together  with 
Christianity,  and  so  swelled  u]d  a  superstitious  worship  of  God  ;  therefore  no 
church. 

For  my  part  I  judge  not :  God  reserves  to  himself  three  things — the  re- 
venge of  injuries,  the  glory  of  deeds,  the  judgment  of  secrets.  I  wiU  not 
judge,  but  like  a  witness  give  in  my  testimony.  And  here  qui  bene  distin- 
guit,  bene  docet* — the  best  construction  is  that  whicli  inclines  to  charity ; 
that  is,  there  is  no  probable  salvation  in  the  church  of  Rome.  Infants  dy- 
ing before  they  come  to  these  errors,  I  believe  saved ;  for  others,  nescio  quid 
dicere, — I  know  not  what  to  say.  They  have  damnable  heresies,  as  that  of 
free-wUl,  of  merits,  &c.,  yet  the  persons  that  of  weakness  defend  them  may 
be  saved.  God  pardons  even  wilful  errors  if  they  be  truly  repented.  There- 
fore I  believe  that  many  of  our  fathers  went  to  heaven,  though  through  blind- 
ness. Now  indeed  they  are  more  inexcusable,  because  our  sound  is  gone 
out  among  them.  There  are  seducentes  and  seducti:  the  wilful  blind  lead 
the  woeful  blind,  until  both  fall  into  the  ditch.  If  they  will  not  see,  there  is 
no  help,  no  hope.  If  simple  ignorance  mislead,  there  is  hope  of  return  ;  but 
if  affected,  it  is  most  wretched.  Our  office  is  to  help  them  with  our  prayers ; 
and  let  us  pray  for  them  as  Paul  did  for  his  Ephesians,  '  That  the  eyes  of 
their  understanding  being  enlightened,  they  may  know  what  is  the  hope  of 
God's  calling,  and  what  the  riches  of  the  glory  of  his  inheritance  is  in  the 
saints,'  Eph.  i.  18.  Many  of  them  have  ready  hearts,  but  they  want  eyes; 
we  have  open  eyes,  God  grant  us  ready  hearts  ! 

'  The  first-born  which  are  written  in  heaven.'  This  is  a  description  of  the 
persons  of  whom  the  church  consists.  The  church  itself  is  a  number  of  men, 
which  God  hath  set  apart  by  an  eternal  decree,  and  in  time  sanctified  to 
become  real  members  of  it.  They  are  '  written  in  heaven,'  there  is  their  eter- 
nal election  j  and  they  are  '  the  first-born,'  that  is  new-born,  there  is  their 
sanctification.    For  the  two  parts  of  the  description,  their  primogeniture;  and 

*  Zauch. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  533 

registering  in  God's  book,  are  but  borrowed  speeches,  whereby  God  would 
ratify  the  everlasting  predestination  and  salvation  of  his  church  ;  that  as 
the  first-born  is  not  to  be  defeated  of  his  inheritance,  and  the  enrolled  names 
are  never  to  be  obliterated,  so  certainly  shall  they  inherit  eternal  life. 

'  The  first-born.'  Some  understand  by  the  first-born  not  all  the  elect,  but 
only  the  patriarchs  and  such  ancient  saints,  the  noble  and  primitive  parts  of 
the  church.*  Then  this  should  have  been  referred  only  to  the  church  tri- 
umphant in  heaven ;  but  the  catholic  church  is  here  expressly  meant,  which 
comprehends  also  the  saints  upon  earth  :  therefore  they  also  are  first-born. 
Besides,  they  are  said  to  be  '  written  in  heaven,'  which  had  been  a  superfluous 
speech  of  those  who  are  already  in  heaven.  They  that  are  there  need  no 
writing.      Unusquisque  electus  est  2>)"imogenitus. 

But  this  seems  to  infringe  the  primogeniture  of  Christ,  to  whom  the 
name  is  by  special  title  and  right  given.  Primogemtus  intei-  multos  fratres, 
saith  Paul, — He  is  the  '  first-begotten  among  many  brethren,'  Rom.  viii.  29 ; 
primogenitus  universce  a-eatmxe,  the  'first-born  of  every  creature,'  Col. 
i.  15;  lirimogenitus  mortuonim,  the  'first-born  from  the  dead,' ver.  18.  He 
is  the  first-born,  as  he  is  the  Son  of  God,  and  as  he  is  man.  As  he  is  the 
Son  of  God :  in  respect  of  time,  before  all  things,  the  beginning  of  all ;  in 
respect  of  dignity,  becaiise  he  is  the  foundation  of  all  good  to  his  church. 
'  Of  his  fulness  have  we  aU  received,  and  grace  for  grace,'  John  i.  16.  As  he 
is  man,  he  is  the  first-born;  not  in  respect  of  time,  but  of  excellency  and 
virtue.  In  respect  of  his  miraculous  conception ;  the  first  that  ever  was  con- 
ceived without  sin,  and  'by  the  overshadowing  of  the  Holy  Ghost,'  Luke 
i.  35.  In  respect  of  his  birth,  he  was  the  first-bom  of  Mary :  '  She  brought 
forth  her  first-born  son,  and  called  his  name  Jesus,'  Matt.  i.  25.  In  respect 
of  his  resurrection ;  when  God  raised  him  out  of  the  grave,  he  is  said  to  beget 
his  Son:  '  Thou  art  my  Son,  this  day  have  I  begotten  thee,'  Ps.  ii.  7.  And 
lest  the  interpretation  of  birth  only  should  be  deduced  from  that  place,  St 
Paul  expressly  applies  it  to  his  resurrection :  Acts  xiiL  33,  '  God  raised  up 
Jesus  again,  as  it  is  written  in  the  second  psalm.  Thou  art  my  Son,  this  day 
have  I  begotten  thee.'  Lastly,  in  respect  of  his  pre-emmence :  '  He  is  the 
first-born  from  the  dead ;  that  in  all  things  he  might  have  the  pre-eminence,' 
Col.  i.  18.  So  the  privilege  of  primogeniture  is  singularly  and  individually 
his. 

How,  then,  are  the  faithful  here  called  the  first-born  1  To  answer  this,  we 
must  know  that  God  hath  sons  by  nature  and  by  grace.  Christ  by  nature 
only ;  all  the  elect  by  grace.  Christ  is  a  son  begotten,  not  made ;  we  are 
sons  made,  not  begotten  in  respect  of  nature.  Christ  as  God  is  begotten, 
not  born;  as  man  he  is  born,  not  begotten.  We  see  the  privilege  of  Christ's 
primogeniture :  from  his  let  us  look  to  ours,  for  from  him  we  have  it.  The 
elect  are  called  first-born  in  three  respects : — 

1.  Because  they  are  united  to  the  First-born :  '  For  both  he  that  sanctifieth 
and  they  who  are  sanctified  are  all  of  one  :  for  which  cause  he  is  not  ashamed 
to  call  them  brethren,'  Heb.  ii.  11.  He  that  is  made  units  cum  i^rimogenito 
may  be  well  cdW&d  'primogenitus, — one  with  the  First-born  is  a  first-born. 

2.  Because  they  are  culled  and  called  out  of  the  world.  Many  wicked  are 
created  before  them,  but  they  are  elected  in  God's  decree  to  life  before  the 
other;  for  the  wicked  are  not  chosen  at  aU.  Esau  was  Isaacs  first-born,  but 
Jacob  was  God's  first-born.  ^lany  of  the  world's  first-born  have  been  re- 
jected :  '  Israel  laid  his  right  hand  upon  Ephraim,  the  younger,  and  his  left 
upon  Manasseh,  the  elder,'  Gen.  xlviii.  17 ;  '  lleuben,  thou  art  my  first-born; 

*  Calvin. 


534  THE  HAPPINESS  OP  THE  CHURCH.  [SeRMON  LVII. 

but  thou  slialt  not  be  excellent/  chap.  xlix.  4.  Cain,  Adam's  first-born; 
Ishmael,  Abraham's  first-born,  were  cast  off.  '  Thus  saith  the  Lord,  Israel 
is  my  son,  even  my  first-born,'  Esod.  iv.  22.  The  Lord  had  first  chosen  that 
nation  to  be  his  people,  yet  afterward  rejected  them,  and  accepted  the  Gen- 
tiles; so  that  '  the  elder  serve  the  younger.'  But  God's  first-born  are  never 
refused :  whom  he  hath  predestinated  to  be  sons,  he  hath  also  called  to  be 
heirs.  So  that  this  primogeniture  is  not  in  respect  of  generation,  but  of 
regeneration.  Though  they  be  not  primo  conditi,  they  are  primo  reconditi. 
'  Flesh  and  blood  hath  no  work  in  this  birth,  nor  the  will  of  man,  but  the 
will  of  God,'  John  i.  13;  'Of  his  own  will  begat  he  us  with  the  word  of 
truth,  that  we  should  be  a  land  of  first-fruits  of  his  creatures,'  James  i.  18. 
The  Spirit  begets  of  immortal  seed,  grace,  in  the  womb  of  the  church ;  the 
means  of  this  birth  being  the  word :  '  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God,'  John  iii.  3.  Out  of  that  universal  apostasy,  God 
sent  his  Son  to  beget  some  first-born  to  himself. 

3.  Because  the  privileges  of  the  first-born  are  theirs.  These  were  many, 
as  we  may  find  in  allusion  to  the  law : — 

(1.)  The  excellency  of  strength  :  '  Reuben,  my  first-born,  my  might,  and 
the  beginning  of  my  strength,  the  excellency  of  dignity,  and  the  excellency  of 
power,'  Gen.  xlix.  3.  Man  decays,  and  the  children  of  age  are  not  so  strong  as 
the  children  of  youth ;  therefore  the  first-born  are  called  the  '  beginning  of 
l^ower,'  and  the  '  excellency  of  strength.'  True  it  is,  that  there  is  no  decay  in 
God's  Spirit  that  begets  :  yet  because  the  faithful  are  first  in  God's  intention 
of  favour,  and  he  gives  them  that  strength  of  grace  to  resist  sin  and  to  serve 
him  which  the  world  hath  not ;  therefore  they  are  called  his  first-born,  the 
excellency  of  his  power.  Though  we  be  weak  in  ourselves,  yet  his  strength 
is  glorified  in  our  weakness,  his  '  grace  is  sufficient  for  us,'  2  Cor.  xii.  9. 

(2.)  The  name  of  the  family  was  given  to  the  first-born  :  '  Is  not  my  family 
the  least  of  all  the  families  of  the  tribe  of  Benjamin?'  saith  Saul,  1  Sam. 
ix.  21.  Gilead  made  his  whole  family  to  be  called  Gileadites.  For  further 
exemplifying  of  this  privilege,  read  Num.  xxvi,  23-52.  Is  this  dignity  lost 
under  the  gospel  to  the  first-born  in  Christ  1  No,  for  even  the  wicked  dwell- 
ing among  the  righteous,  are  for  their  sakes  vouchsafed  the  name  of  Chris- 
tians.    The  name  of  the  first-born  hath  christened  all  the  family. 

(3.)  Priesthood  and  the  right  to  sacrifice  :  '  Moses  sent  twelve  young  men, 
according  to  the  twelve  tribes  of  Israel,  to  offer  burnt-offerings,  and  sacrifice 
peace-offerings  unto  the  Lord,'  Exod.  xxiv.  5.  Those  young  men  are  thought 
to  be  no  other  but  twelve  of  the  first-born  of  the  chief  of  the  tribes ;  to  whom 
the  right  of  sacrificing  and  priesthood  did  belong,  till  the  Levites  were  sepa- 
rated for  that  end  :  '  Take  the  Levites  instead  of  all  the  first-born  among  the 
children  of  Israel,'  Num.  iii.  45.  Neither  is  this  privilege  lost  by  the  gos- 
pel :  '  Christ  hath  made  us  kings  and  priests  unto  God  his  Father,'  Rev.  i.  6 ; 
to  offer  up  spiritual  sacrifice  of  thanksgiving  to  him.  Priests,  but  '  priests  to 
God ;'  lest  the  schismatic  should  take  advantage  thereby  to  trouble  the  civil 
state.  The  propitiatory  sacrifice  is  offered  for  us  by  our  high  priest  Jesus  : 
the  sacrifices  of  our  priesthood  are  only  gratulatory. 

(4.)  Double  portion.  If  a  man  have  two  wives,  one  beloved  and  another 
hated,  and  children  by  them  both  :  '  if  the  first-born  son  be  hers  that  is 
hated,'  yet  when  he  maketh  his  sons  to  inherit,  though  perhaps  he  would 
favour  the  son  of  the  loved,  yet  '  he  shall  acknowledge  the  son  of  the  hated, 
by  giving  him  a  double  portion  of  all  that  he  hath  :  for  he  is  the  beginning 
of  his  strength,  the  right  of  the  first-born  is  his,'  Deut.  xxi.  17.  So  the  elect 
have  a  double  portion  :  not  only  a  share  in  the  things  of  this  life,  but  much 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHUECH. 


535 


more  in  heaven  :  '  Godliness  hath  the  promise  both  of  the  life  that  now  is, 
and  of  that  which  is  to  come,'  1  Tim.  iv.  8.  It  is  a  false  imagination  that 
God  makes  none  of  his  children  happy  in  this  life  :  Abraham  was  rich, 
Da\id  a  king.  But  if  he  denies  them  opulency,  he  never  denies  them  con- 
tent. This  is  the  chief  riches  ;  for  we  see  others  esurientes  in  popina,  as  the 
byword  is,  starvmg  in  a  cook's  shop — wretched  in  their  highest  fortunes. 
The  godly  have  so  much  share  of  this  world  as  may  stand  with  their  eternal 
blessedness  in  the  world  to  come.  And  such  may  be  content  with  a  small 
portion  here,  that  are  sure  of  the  inheritance  hereafter.  Jehoshaphat  gave 
great  gifts  of  silver  and  gold  and  precious  things  to  all  his  children ;  '  but 
the  kingdom  he  gave  to  Jehoram,  because  he  was  the  first-born,'  2  Chron. 
xxi.  3.  Our  law  gives  the  first-born  son  the  mheritance  ;  God  will  not  de- 
prive his  of  it.  Thus  hath  Christ  promised  a  double  })ortion  to  the  faithful : 
'  He  shall  receive  an  hundred-fold  now  in  this  time,  and  in  the  world  to  come 
eternal  life,'  Mark  x.  30.  And  indeed  the  birthright  with  the  Jews  was  a 
type  of  everlasting  life. 

The  consideration  of  this  excellent  privilege  doth  teach  us  three  lessons  : — 
First,  That  we  are  dedicated  to  God  :  Exodus  xiii.  2,  Numbers  iii.  13, 
'Sanctify  to  me  all  the  fivst-bom.'     So  Hannah  dedicated  her  first-bom 
Samuel  to  the  Lord,  1  Sam.  i.  28.     Mary  brought  Christ  to  Jerusalem,  '  to 
present  him  to  the  Lord ;  as  it  is  written  in  the  law,  Every  male  that  open- 
eth  the  womb  shall  be  called  holy  to  the  Lord,'  Luke  ii.  22.     To  rob  God 
of  his  tithes  is  sacrilege  ;  but  to  take  away  from  him  our  souls,  tliis  is  the 
highest  sacrilege.     In  this  we  have  a  sequestration  from  common  use,  we 
are  no  longer  as  we  were.     '  They  are  mine,'  saitli  the  Lord  :  not  only  by  a 
common  right,  so  all  things  are  his — '  The  earth  is  the  Lord's,,  and  the  ful- 
ness of  it  j'  nor  only  for  a  grateful  acknowledgment,  that  the  increase  of  all 
things  comes  from  him :  but  as  the  Israelites  were  God's  by  special  claim, 
because  he  preserved  them  in  Egypt,  when  the  fij-st-born  were  slain,  for 
whose  redemption  he  accepted  the  first-born  of  their  beasts ;  when  he  might 
have  commanded  all,  lest  this  should  seem  grievous  to  them,  he  requireth  but 
the  first  part.     He  only  reserved  what  he  preserved.     So  we  were  all  by 
nature  in  as  much  danger  of  God's  wrath,  as  were  the  Israelites  of  the  de- 
stroyuig  angel  when  the  first-born  of  the  Egyptians  were  smitten  dead.     But 
the  Lord  sprinkled  the  doors  of  our  hearts  with  the  blood  of  his  holy  Lamb 
Jesus.     Hath  the  Lord  spared  us  ?  then  he  challengeth  us.     To  take  from 
man  his  own  is  injurious,  from  God  sacrilegious.     '  Glorify  God  in  your  body, 
and  in  your  spirit.'     Why?  'For  they  are  God's  :'  'ye  are  not  yom-  own,' 
saith  the  Apostle,  1  Cor.  vi.  20.     Thus  he  confessed  himself  not  his  own 
man  :  '  There  stood  by  me  this  night  the  angel  of  God,  whose  I  am,  and 
whom  I  serve,'  Acts  xxvii.  23.    We  are  God's  possession,  the  first-born  which 
he  hath  redeemed  by  his  own  first-born  Christ.     This  we  acknowledge  when 
we  present  our  children  to  God  in  baptism.     Yet,  O  strange  and  forgetful  in- 
constancy !  when  we  have  given  them  to  God  in  baptism,  by  a  foolish  indul- 
gence we  take  them  away  again  in  education.     A  prince  abhors  to  have  his 
el<^st  son  marry  with  a  harlot ;  this  were  to  vilify  aixl  ignoble  that  royal 
blood.     And  shall  God  brook  his  first-born  to  be  contracted  with  that  ugly 
strumpet,  sin?     This  were  to  forfeit  and  make  void  the  right  of  primo- 
geniture. 

Secondly,  Seeing  we  are  God's  first-bom,  let  us  oflfer  our  first  and  best 
things  to  him.  The  Lord  hath  deserved  the  priority  of  our  service  :  '  First 
seek  the  kingdom  of  God,  and  the  righteousness  thereof,'  Matt.  vi.  33.  Our 
first  studies,  our  first  labours  must  be  consecrated  to  God.    The  law  required 


536  THE  HAPPINESS  OF  THE  CHUEOH.  [SeRMON    LVII. 

three  properties  in  the  sacrifices  offered  to  God  : — First,  They  must  be  first- 
born :  ut  illi  reddanms  prima,  qui  nobis  dedit  omnia, — that  we  should  will- 
ingly give  him  the  first,  that  had  bountifully  given  us  all.  So  we  must  give 
the  first  hour  of  the  day,  the  first  work  of  our  hands,  the  first  words  of  our 
lips  to  the  Lord.  Secondly,  They  must  be  clean  beasts,  for  God  abhorreth 
the  xxnclean,  maimed,  or  deformed  :  '  Ye  ofier  polluted  bread  upon  mine 
altar.  If  ye  offer  the  blind  for  sacrifice,  is  it  not  evil  ?  if  ye  ofier  the  lame 
and  sick,  is  it  not  evil  ?  oflfer  it  now  to  the  governor,  will  he  be  pleased  with 
if?'  Mai.  i.  8.  So  we  must  hold  up  to  God  'clean  hands,'  and  send  up 
'  pure  hearts  :'  '  making  straight  paths  for  our  feet,  lest  that  which  is  halting 
be  turned  out  of  the  way,'  Heb.  xii.  13.  Thirdly,  The  sacrifices  mitst  be 
males,  because  the  best  and  most  perfect  things  are  to  be  given  to  God. 
Midti  homines,  pauci  'biri, — Let  us  offer  up  our  masculine  virtues,  '  growing 
to  a  perfect  man,  to  the  measure  of  the  stature  of  the  fulness  of  Christ,'  Eph. 
iv.  13.     We  must  aim  at  this  perfect  sacrifice. 

Besides,  in  the  law  there  were  three  other  rules  observable  in  the  consecra- 
tion of  the  first-born  : — First,  That  they  should  be  seven  days  with  the  dam, 
and  the  eighth  day  be  given  to  God,  Exod.  xxii,  30.  Wherein  there  was 
not  only  a  respondence  to  the  rule  of  circumcision,  limited  to  the  eighth 
day,  Gen,  xvii.  12,  but  to  prevent  their  fraud  in  offering  to  God  things  of 
no  service,  being  too  soon  taken  from  the  dam.  Secondly,  In  voluntary  ob- 
lations they  were  forbidden  to  dedicate  to  the  Lord  any  of  the  first-born. 
'The  firstling  of  the  beasts,  which  should  be  the  Lord's  firstling,  no  man 
shall  sanctify  it,'  Lev.  xxvii.  26.  The  reason  is,  because  that  was  the  Lord's 
already.  We  have  such  names  highly  recorded  on  our  hospital  walls,  painted 
on  the  windows  of  our  churches,  often  engraven  in  marble,  the  memorable 
tenant  of  worthy  acts,  for  excellent  benefactors.  Yet  all  their  benevolence 
to  God  is  not  the  tenth  of  that  they  have  robbed  God,  and  taken  from  his 
church.  Fool !  give  of  thine  own,  if  thou  wilt  have  reward  in  heaven  :  first 
restore  justly  what  thou  hast  gathered  unjustly.  To  give  of  that  is  not 
liberallter  dare,  sed  2iartialiter  retrihuere;  thou  bestowest  on  God  a  lamb  of 
his  own  ewe.  Dost  thou  look  for  thanks  for  such  a  gift  ?  Alas !  it  was 
God's  own  before.  Thirdly,  They  were  commanded  neither  to  work  nor 
shear  the  first-bom  :  '  Thou  shalt  do  no  work  with  the  firstUng  of  thy 
bullock,  nor  shear  the  firstling  of  thy  sheep,'  Deut.  xv.  1 9.  To  curb  their 
covetousness  :  though  they  would  not  deceive  the  Lord  of  his  first-born,  yet 
they  would  take  so  much  profit  of  it  as  they  could.  But  they  are  restrained 
from  diminution ;  they  must  not  present  a  worn  bullock,  nor  a  shorn  sheep. 
Now  if  the  Lord  was  so  jealous  of  first-born  beasts,  how  is  he  jealous  of  first- 
born souls  !  Let  us  not  think  our  choicest  and  most  excellent  things  too 
dear  for  God,  that  hath  made  us  his  first-born  in  Jesus  Christ. 

Lastly,  Let  us  upon  no  condition  part  with  our  birthright.  Hath  God 
advanced  us  to  this  honour,  '  I  will  make  him  my  first-born,  higher  than  the 
kings  of  the  earth?'  Ps.  Ixxxix.  27;  then  let  us  never  sell  it.  'Let  there 
be  no  person  profane  as  Esau,  who  for  one  morsel  of  meat  sold  his  birth- 
right,' Heb.  xii.  1 6.  Hath  the  elder  brother  primariam  potestate77i,  '  Be  IPrd 
over  thy  brethren,  and  let  thy  mother's  sons  bow  down  unto  thee  1 '  Gen. 
xxvii.  29  ;  let  no  lust  subject  us  servire  minori,  to  serve  the  younger.  The 
enemies  rage  against  them ;  but  saith  God  to  Pharaoh,  '  Let  my  son  go  that 
he  may  serve  me  ;  if  thou  refuse  to  let  him  go,  behold  I  will  slay  thy  son, 
even  thy  first-born,'  Exod.  iv.  23.  Thus  saith  the  Psalmist,  '  God  reproves 
even  kings  for  their  sakes,'  Now  omne  heneficium  petit  offimim, — every 
benefit  is  obligatory,  and  binds  to  some  thankful  duty.    Hath  God  dignified 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  537 

US  with  a  privilege  1  he  expects  that  our  carefulness  should  never  forfeit  it. 
Naboth  would  not  sell  his  vineyard ;  yet  his  vineyard  was  but  a  part  of  his 
inheritance,  and  his  inheritance  but  a  part  of  his  birthright.  Though  Ahab 
proffered  him  'a  better  vineyard,'  or  'the  worth  of  it  in  money;'  yet  saith 
Naboth,  '  The  Lord  forbid  it  me,  that  I  should  give  the  inheritance  of  my 
fathers  unto  thee,'  1  Kings  xxi.  3.  And  shall  we  for  trifles  pass  away  our 
eternal  bkthright  ?  It  is  a  wretched  bargain ;  yet  the  blasphemer  swears 
away  his  bu-thright,  the  epicure  feasts  away  his  birthright,  the  wine-bibber 
drirdcs  away  his  birthright,  the  lavdsh  spends  his  birthright,  the  covetous 
sells  liis  birthright  for  ready  money. 

There  be  some  that  sell  their  birthright :  it  is  said  of  the  lawyer  that  ho 
hath  linguam  venalem,  a  saleable  tongue ;  the  covetous,  venalem  animani,  a 
saleable  soul ;  the  harlot,  venalem  carnem,  a  saleable  flesh.  Esau  sold  his 
birthright,  Ahab  sold  himself  to  work  wickedness,  Judas  sold  his  soul  for 
thirty  pieces.  '  There  is  not  a  more  wicked  thing  than  a  covetous  man  ;  for 
such  a  one  setteth  his  soul  to  sale,  because  while  he  liveth  he  casteth  away 
his  bowels,'  Ecclus.  x.  9.  Others  pawn  their  birthright ;  they  are  not  so 
desperate  as  to  sell  it  outright,  but  they  will  pawn  it  for  a  while.  They 
seem  to  make  conscience  of  their  ways  generally,  and  to  be  good  husbands 
of  their  talents  ;  but  when  an  opportune  temptation  comes,  with  meat  in  the 
mouth, — a  fit  advantage  of  much  wealth,  of  high  honour,  of  secret  pleasure, 
— they  will  embrace  and  fasten  on  it,  though  they  pawn  their  souls  for  a 
season.  And  indeed  he  that  knowingly  ventures  to  sin,  doth  as  it  were 
mortgage  his  birthright,  puts  it  to  the  hazard  of  redeeming  by  repentance. 
But  it  is  dangerous  to  be  a  merchant  venturer  in  this  case  :  the  birthright  is 
precious ;  if  that  infernal  broker  get  but  a  colour  of  title  in  it,  he  will  use 
tricks  to  make  thee  break  thy  day,  and  then  sue  out  a  judgment  against 
thee.  Some  lose  their  birthright ;  profane  and  negligent  wretches,  that  leave 
their  soul  perpetually  unguarded,  unregarded.  They  may  be  careful  about 
many  things,  but  one  thing  is  necessary,  to  keep  their  birthright.  While 
they  sleep,  'the  enemy  sows  tares;'  it  is  wretched  slumber  that  sleeps  and 
slips  away  the  birthright.  Others  give  aivay  their  birthright ;  and  these  are 
specially  the  envious  and  the  desperate.  Malice  gives  it  away,  and  hath 
nothing  for  it.  The  ambitious  bargains  to  have  a  little  honour  for  liis  birth- 
right, the  covetous  to  have  some  gold  for  his  birthright,  the  voluptuous  to 
have  some  sensual  pleasure  for  his  birthright;  but  the  mahcious  gives  it 
away  for  nothing,  except  it  be  vexation,  that  doth  anguish  him,  and  languish 
him.  The  desperate  destroyer  of  his  own  body  gives  away  his  birthright ; 
he  hath  nought  for  it  but  horrors  within,  and  terrors  without.  These  men 
serve  the  devil's  turn  for  nothing.  Look,  O  miserable  man,  upon  the  pur- 
chaser of  thy  birthright,  Christ,  and  consider  the  price  that  it  cost  him  ;  if 
thou  sell  that  for  a  little  pleasure  that  he  bought  with  so  much  pain,  thou 
thinkest  him  an  idle  merchant.  No,  Lord,  as  thou  hast  given  it  to  us,  so 
keep  it  for  us ;  that  having  now  the  assurance  of  it  in  grace,  we  may  have 
one  day  the  fuU  possession  of  it  in  glory ! 

'  Written  in  heaven.'  This  phrase  is  often  used  in  the  Scripture,  and  is 
but  a  metaphor  whereby  God  declares  the  certainty  of  some  men's  eternal 
predestination  and  infallible  salvation.  Tostatus  makes  three  written  books 
of  God.  The  great  book,  wherein  are  written  all  persons,  actions,  and  events, 
both  good  and  bad.  Out  of  this  are  taken  two  other  books  :  the  book  of  pre- 
destination, consisting  only  of  the  elect;  the  book  of  God's  prescience,  which 
he  calls  the  Black  Book,  wherein  are  registered  only  the  reprobate.  But 
this  latter  book  hath  no  warrant  in  the  Scriptures.    It  is  true  that  as  there 


538  THE  HAPPINESS  OF  THE  CHUECH.  [SeEMON   LVII. 

is  a  certain  number  to  be  saved,  so  tbe  Lord  knowetli  them  tliat  are  ordained 
to  destruction ;  but  the  Scripture  gives  only  a  name  of  book  to  the  first,  not 
to  the  worst.  Non  quod  scrihuntur  in  aliquo  libro,  sed  quod  nan  scrihuntur 
in  illo  libro.  '  Let  them  be  blotted  out  of  the  book  of  the  living,  and  let 
them  not  be  written  among  the  righteous,'  Ps.  Lxix.  28 ;  'Whose  names  are 
not  written  in  the  book  of  life  from  the  foundation  of  the  world,'  Rev.  xvii.  8. 
Not  that  they  are  written  in  any  other  book,  but  that  they  are  not  written 
in  that  book.     Indeed  God  may  be  said  to  have  divers  books : — 

1 .  Liber  providentice,  the  book  of  his  providence,  wherein  God  seeth  and 
disposeth  all  things  that  are  done  by  himself  in  the  world.  '  Thine  eyes  did 
see  my  substance,  yet  being  unperfect ;  and  in  thy  book  were  all  my  mem- 
bers written,  when  as  yet  there  was  none  of  them,'  Ps.  cxssix.  1 6.  Not  a 
sparrow  falls  from  the  house,  not  a  hair  from  our  heads,  without  the  record 
of  this  book. 

2.  Liber  memorice,  the  book  of  God's  memory,  wherein  all  things  done  by 
men,  whether  good  or  evil,  are  registered.  '  A  book  of  remembrance  was 
written  before  God,  for  them  that  feared  the  Lord,  and  thought  upon  his 
name,'  Mai.  iii.  16  ;  *  The  books  were  opened,  and  another  book  was  opened, 
which  is  the  book  of  life,'  Rev.  xx.  12.  Hence  it  is  plain  that  there  are 
other  books  besides  the  iDOok  of  life.  This  is  that  which  manifesteth  all 
secrets,  whether  mental,  oral,  or  actual ;  whereby  *  God  shall  bring  every 
work  into  judgment,  with  every  secret  thing,  be  it  good  or  evil,'  Eccles. 
xii.  14.  This  book  shall  be  opened  in  that  day  'when  God  shall  judge 
the  secrets  of  all  hearts  by  Jesus  Christ,'  Rom.  ii.  16. 

3.  Liber  conscientice,  the  book  of  every  man's  conscience  :  this  is  a  book  of 
record  or  testimony;  not  so  much  of  judicature  as  of  witness.  '  If  our  heart 
condemn  us,  God  is  greater  than  our  heart,  and  knoweth  all  things,'  1  John 
iii.  20.  There  is  conscientia  perverm,  that  doth  wholly  condemn ;  there  is 
conscientia  dubia,  that  doth  neither  condemn  nor  acquit ;  there  is  conscientia 
bene  ordinata :  such  a  one  had  Paul,  '  I  say  the  truth  in  Christ,  I  lie  not, 
my  conscience  also  bearing  me  witness  in  the  Holy  Ghost,'  Rom.  ix.  1. 
Every  man's  conscience  beareth  witness ;  but  ubi  cogitatio  non  habet  quod 
accuset, — where  the  thought  hath  no  matter  of  accusation  against  a  man, 
that  conscience  doth  bear  witness  in  the  Holy  Ghost.  Look  well  to  thy 
life,  for  thou  bearest  about  thee  a  book  of  testimony,  that  shaU  speak  either 
with  or  agamst  thee. 

4.  Liber  monumentoruin,  a  book  of  monuments ;  which  contains  the  acts 
of  the  saints  for  the  memory  of  times  to  come.  Of  tliis  nature  were  the 
Chronicles,  the  Acts  of  the  Apostles,  that  martyrology,  or  golden  legend  of  the 
saints,  in  the  chapter  preceding  my  text.  God  threatens  the  false  prophets,  that 
'  they  shall  not  be  written  in  the  writing  of  the  house  of  Israel,'  Ezek.  xiii.  9. 

5.  Liber  veritatis,  the  book  of  truth  :  this  may  also  be  called  the  book  of 
life,  because  it  contains  those  rules  that  lead  and  direct  us  to  life  eternal,  as 
that  is  called  a  book  of  warfare  wherein  the  precepts  of  the  military  art  are 
written.  '  Search  the  scriptures,  for  therein  ye  have  eternal  life,'  John  v.  39. 
'  AU  these  things  are  the  book  of  the  covenant  of  the  most  high  God,'  Ecclus. 
xxiv.  23. 

6.  Liber  vitce,  the  book  of  life  itself;  wherein  only  are  written  the  names 
of  the  elect,  whom  God  hath  ordained  to  salvation  for  ever.  This  is  to  be 
written  in  heaven.  '  Into  that  holy  city  shall  enter  nothing  that  defileth ;' 
but  oiily  '  they  which  are  written  in  the  Lamb's  book  of  life,'  Rev.  xxi.  27. 
Paul  speaks  of  his  fellow-labourers,  '  whose  names  are  written  in  the  book  of 
life,'  Phil.  iv.  5.   When  the  disciples  returned,  and  said,  'Lord,  even  the  devils 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHUECH.  539 

are  subject  to  us  througli  thy  n.ame:'  True,  saitL  Christ,  *I  saw  Satan 
as  lightning  fall  from  hccaven.  Notwithstanding  in  this  rejoice  not,  that 
the  spirits  are  subject  unto  you  :  but  rather  rejoice,  because  your  names  are 
written  in  heaven,'  Luke  x.  20.  This  is  a  borrowed  speech :  sicut  nos  ea  lite- 
Hs  consignamus, — as  we  commit  that  to  writing,  the  memory  whereof  we 
would  have  kept,  so  doth  God ;  not  that  he  needs  any  book  of  remem- 
brance, but  because  all  things  are  present  with  him,  as  if  they  were  Avritten 
in  a  book.  They  among  men  which  are  chosen  to  any  special  place  or  ser- 
vice, are  wiittcn  in  a  book  :  so  the  Roman  senators  were  called  patres  con- 
sonpti ;  and  it  is  called  the  muster-book  wherein  stand  the  names  of  the 
soldiers  pressed  to  the  wars.  To  conclude,  this  '  WTiting  in  heaven/  is  the 
book  of  election,  wherein  all  that  shall  be  saved  are  registered. 

Here  unavoidably  we  come  to  the  main  question,  that  may  seem  to  in- 
fringe this  happy  privilege  of  the  church  :  Whether  to  be  written  in  heaven 
be  an  infallible  assurance  of  salvation ;  or  whether  any  there  registered  may 
come  to  be  blotted  out  1  The  truth  is,  that  none  written  in  heaven  can  ever 
be  lost ;  yet  they  object  against  it  Ps.  Ixix.  28,  '  Let  them  be  blotted  out 
of  the  book  of  the  living,  and  let  them  not  be  written  among  the  righteous.' 
Hence  they  infer,  that  some  names  once  there  recorded  are  afterwards  j)ut 
out.  But  this  opmion  castetli  a  double  aspersion  upon  God  himself.  Either 
it  makes  him  ignorant  of  future  things,  as  if  he  foresaw  not  the  end  of  elect 
and  reprobate,  and  so  were  deceived  in  decreeing  some  to  be  saved  that  shall 
not  be  saved ;  or  that  his  decree  is  mutable,  in  excluding  those  upon  their 
sins  whom  he  hath  formerly  chosen.  From  both  these  weaknesses  St  Paul 
vindicates  him,  2  Tim.  ii.  1 9,  '  The  foundation  of  God  standeth  sure,  ha\'ing 
the  seal,  The  Lord  knoweth  them  that  are  his.'  First,  '  the  Lord  knows 
them  that  are  his ;'  this  were  not  true  if  God's  prescience  could  be  deluded. 
Then,  his  'foundation  stands  sure;'  but  that  were  no  sure  foundation,  if 
those  he  hath  decreed  to  be  his  should  afterwards  fall  out  not  to  be  his. 
The  very  conclusion  of  truth  is  this,  impossihilis  est  deletio;  they  which  are 
'  written  in  heaven'  can  never  come  into  hell.  To  clear  this  from  the  opposed 
doubt,  among  many  I  will  cull  out  three  proper  distinctions  : — 

1.  One  may  be  said  to  be  written  in  heaven  simpliciter,  and  secundum  quid. 
He  that  is  simply  written  there,  in  quantum  prcedestinatus  ad  vitam,  because 
elected  to  life,  can  never  be  blotted  out.  He  that  is  but  Avritten  after  a  sort 
may,  for  he  is  written  non  secundum  Dei  p)Tcescientia7n,  sed  secundum  jn'ccsen- 
tem  jiistitiam, — not  according  to  God's  former  decree,  but  according  to  his 
present  righteousness.  So  they  are  said  to  be  blotted  out,  not  in  respect  of 
God's  knowledge,  for  he  knows  they  never  were  written  there ;  but  according 
to  their  present  condition,  apostatising  from  grace  to  sin.* 

2.  Some  are  blotted  out  non  secundum  rei  veritatem,  sed  hominum  opini- 
onem, — not  according  to  the  truth  of  the  thing,  but  according  to  men's 
opinion.  It  is  usefulf  in  the  Scriptures  to  say  a  thing  is  done  quando  inno- 
tescat  fieri,  when  it  is  declared  to  be  done.  Hypocrites  have  a  simulation  of 
outward  sanctity,  so  that  men  in  charity  judge  them  to  be  written  in  heaven. 
But  when  those  glistering  stars  appear  to  be  only  ignes  fatui,  foolish  meteors, 
and  fall  from  the  finnament  of  the  church,  then  Ave  say  they  are  blotted  out. 
The  written  ex  existentia,  by  a  perfect  being,  are  never  lost ;  but  ex  appa- 
7'entia,  by  a  dissembled  appearance,  may.  Some  God  so  writes,  in  se  ut 
simpliciter  hahituri  vitam,  that  they  have  life  simply  in  themselves,  though 
not  of  themselves.  Others  he  so  writes,  ut  hahcant  non  i7i  se,  sed  in  sua 
causa;  from  which  falling  they  are  said  to  be  obhterated.^! 

*  Ljran.  f  Qu.  'usual'? — Ed.  J  Aquiu. 


540  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON    LVII. 

3.  Augustine  says,  we  must  not  so  take  it,  that  God  first  writes  and  then 
dasheth  out.  For  if  a  Pilate  could  say,  Quod  scripsi,  scripsi, — '  What  I  have 
written,  I  have  written,'  and  it  shall  stand ;  shall  God  say,  Quod  scripsi  eso- 
pungam, — What  I  have  written  I  will  wipe  out,  and  it  shall  not  stand  1  They 
are  written  then  secundum  spem  ipsorum,  qui  ibi  se  scrip>tos  putahant, — accord- 
ing to  their  own  hope  that  presumed  their  names  there  ;  and  are  blotted 
out  quando  ipsis  constet  illos  non  ibi  fuisse, — when  it  is  manifest  to  them- 
selves that  their  names  never  had  any  such  honour  of  inscription.  This  even 
that  psalm  strengthen  whence  they  fetch  their  opposition  :  '  Let  them  be 
blotted  out  of  the  book  of  the  living  ;  and  let  them  not  be  written  among 
the  righteous,'  Ps.  Ixix.  28.  So  that  to  be  blotted  out  of  that  book,  it  is  indeed 
never  to  be  written  there.  To  be  wiped  out  in  the  end,  is  but  a  declaration 
that  such  were  not  written  in  the  beginning. 

But  how  then  shall  we  justify  Moses's  desire  1  '  If  thou  wilt  forgive  their 
sm,'  fair  and  good  :  '  but  if  not,  blot  me,  I  pray  thee,  out  of  thy  book  which 
thou  hast  written,'  Exod.  xxxii.  32.  Did  Moses  wish  an  impossibility? 
Some  opinionate,  that  this  was  not  the  book  of  life  that  Moses  meant ;  but 
they  err.  Some  by  this  understand  the  book  of  the  law,  as  if  this  were  his 
meaning  :  If  thou  destroy  the  people  to  whom  thou  hast  given  the  law,  let 
not  my  name  be  mentioned  as  the  lawgiver.  But  it  is  answered,  that  the 
book  of  the  law  was  not  yet  written ;  and  he  could  not  desire  blotting  forth 
of  a  book  that  was  not.  This  was  in  Moses's  power  when  he  wrote  the  law, 
to  leave  out  his  own  name ;  he  needed  not  to  trouble  God  about  it.  He 
opposeth  the  greatest  loss  he  coiild  sustain,  against  the  greatest  benefit  he 
could  obtain ;  but  this  was  no  great  loss,  to  be  blotted  out  of  that  book. 
Moses  speaks  of  a  book  that  God  had  written ;  but  the  book  of  the  law,  sav- 
ing only  the  decalogue,  Moses  wrote  himself.  Jerome  understands  this  de- 
sire of  Moses  for  death  in  this  life :  Perire  in  prcesentevi,  non  in  perpetuum. 
But  if  he  conceives  no  more  than  a  temporal  death,  God's  answer  confutes 
it :  '  Whosoever  hath  sinned  against  me,  him  wiU  I  blot  out,'  ver.  33.  Only 
sinners  are  razed  out  of  this  book ;  but  from  the  book  of  terrene  life,  both 
sinners  and  just  come  to  be  blotted  :  for  good  and  bad  are  subject  to  tem- 
poral death.  Cajetan  understands  it,  de  libro  principatus  in  hac  vita,  to  be 
the  book  of  sovereignty;  because  it  is  decreed  by  God  as  in  a  book,  quod  isti 
vel  illi  2)rincipentur,  that  this  or  that  man  should  have  the  dominion.  But 
God  answers,  only  sinners  are  razed  out  of  the  book ;  but  in  the  book  of 
government  are  bad  kings  so  well  as  good.  And  for  that  book,  Ezek.  xiiL  9, 
as  if  he  wished  no  more  but  not  to  be  counted  of  Israel,  or  have  his  name 
among  the  patriarchs  and  prophets ;  if  Israel  had  perished,  the  book  of  his 
covenant  with  Israel  had  also  perished.  So  for  that  book  of  Jasher,  Josh.  x. 
1 3,  it  is  thought  to  be  lost,  therefore  no  great  matter  to  be  put  out  of  it.  It 
must  needs  be  then  the  book  of  life ;  and  how  could  Closes  wish  a  razing  out 
of  that  book  ? 

Some  say,  that  by  sin  a  man  may  come  to  be  blotted  out  of  that  book, 
wherein  he  thought  himself  written.  But  if  it  could  not  be  done  without 
sin,  this  construction  were  to  make  ISIoses  pdere  peccare  mortcditer, — to  beg 
power  to  sin  mortally,  that  he  might  be  blotted  out.  Neither  doth  God  so 
much  raze  out  any,  as  indeed  they  raze  out  themselves.  Some  take  it  to  be 
a  parabolical  speech,  to  shew  the  intention  of  his  desire.  As  Kachel  said  to 
Jacob,  '  Give  me  children,  or  else  I  die,'  Gen.  xxx.  1 ;  yet  she  had  rather 
live  and  have  no  children,  than  have  children  and  presently  die.  As  if  one 
should  say,  Do  this,  or  else  kill  me ;  yet  he  had  rather  have  the  thing  omitted 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  541 

than  himself  killed.*  But  this  were  to  make  Moses  speak  one  thing  and 
mean  another ;  whereas  he  desired  it  from  his  heart.  Others  think  Moses 
spake  affirmatively,  after  this  sense  :  that  if  God  would  not  pardon  the 
people's  sin,  it  would  follow  that  himself  should  be  blotted  out.t  But  this 
had  been  against  the  justice  of  God,  that  one  should  be  damned  for  the 
sin  of  another.  Again  this  had  convinced  Moses  of  wavering  and  doubtful- 
ness of  his  salvation ;  but  the  foithful  have  confidence,  that  though  thousands 
should  perish,  yet  they  are  sure  of  eternal  bliss. 

Some  say,  Moses  wished  this  after  the  disposition  of  the  inferior  part  of 
his  soul ;  and  not  in  voluntate  rationem  superiorem  sequente, — not  in  that 
will  which  is  governed  by  reason.  They  exemplify  it  in  Christ,  who  desired 
the  '  cup  to  pass  from  him,'  yet  simpUdter  vellet  pati,  simply  he  would  sufi"er. 
But  there  is  great  difference  in  the  example.  Christ  eschews  death,  Moses 
ensues  death  :  the  object  of  their  desires  was  unlike.  Christ  by  his  office 
was  to  bear  the  sin  and  punishment  of  his  people ;  Moses  was  never  called  to 
such  a  mediatorship.  Christ  prayeth  there  as  a  man ;  for  as  God  he  prayeth 
not,  but  is  prayed  to.  There  is  duplex  affectus,  mentis  et  sensus :  Christ  in 
the  affection  of  his  mind  was  willing  to  suffer,  but  in  his  affection  of  sense  he 
desired  the  cup  to  pass.  >So  that  in  Christ  to  escape  death  was  a  natural  desire : 
in  Moses  to  wish  death,  yea,  an  eternal  death,  was  a  contranatural  desire ;  it 
proceeded  not  from  the  sensual  part,  butfromhis  inward  feeling  and  mediation.;}: 
,  Others  think  he  prayed  quia  turhaUis  erat,  being  troubled  :  not  consider- 
ing at  that  instant  whether  that  was  possible  that  he  begged.  Ex  impetu 
passionis,  saith  Lyranus ;  vehementia  fuisse  abreptum,  ut  loquatu)'  quasi 
ecstaticus,  saith  Calvin.  But  this  accuseth  him  of  rashness ;  for  it  is  fit  he 
that  prayeth  should  be  of  a  calm  and  composed  spirit.  Others  conclude, 
that  Moses  preferred  the  safety  of  the  people  before  his  own  soul.  Calvin : 
He  thought  of  nothing  but  ut  salvus  sit  j^opulus,  that  the  people  might  be 
saved.  But  this  is  against  the  rule  of  charity;  for  though  another's  soul  be 
dearer  to  me  than  my  own  body,  yet  my  own  soul  ought  to  be  dearer 
unto  me  than  all  men's  souls  in  the  world.  Yea,  if  all  the  souls  of  the 
saints;  yea,  of  the  virgin  Mary  herself,  should  perish,  except  my  soul 
perished  for  them,  (saith  Tostatus,)  citins  deherem  eligere  omnes  illas  2)erire, 
quam  cmimam  meam, — I  ought  rather  to  choose  to  save  my  own  soul  than 
all  theirs. 

Lastly,  the  most  and  best  rest  upon  this  sense.  Because  the  salvation  of 
Israel  was  joined  with  the  glory  of  God,  both  in  respect  of  the  promises 
made  to  the  fathers,  which  was  not  for  his  honour  to  frustrate ;  and  to  pre- 
vent the  blasphemies  of  the  enemies  insulting  on  their  ruin, — '  God  hath  for- 
saken his  people,' — Moses  ante  omnia  gloriam  Dei  spectavit,  he  respected 
the  glory  of  God  above  all ;  in  regard  whereof  he  was  careless  of  his  own 
salvation.  Precious  to  us  is  the  salvation  of  others,  more  precious  the  salva- 
tion of  ourselves,  but  most  precious  of  all  is  the  glory  of  God.  Such  a  wish 
as  this  great  prophet  of  the  old  testament,  had  that  great  apostle  of  the 
new :  '  I  could  wish  myself  accursed  from  Christ  for  my  brethren,  my  kins- 
men according  to  the  flesh,'  Rom.  ix.  3.  They  say,  to  clear  both  these 
desu'es  from  sin,  there  is  no  other  solution  but  this  :  that  both  of  them,  for 
God's  glory  in  Israel's  safety,  desired  a  separation  from  glory  for  a  time,  not 
damnation  of  body  and  soul  for  ever.  Howsoever,  there  was  some  difference 
in  their  wishes.  Moses  "wished  pe7-ire  cum  ceteris;  Paul  perire  pro  ccetei'is. 
Moses  cum  j)ereuntihus ;  Pauhis  ne  pereant,§ — Moses  desired  to  perish  with 

*  Tostat.  t  Rupert.  J  Qk. 'meditation'?— Ed,  §  Chrys. 


542  THE  HAPPINESS  OF  THE  CHTJUCH.  [SeRMON   LVII. 

them  tliat  perished;  Paul  desired  to  perish  that  they  might  not  perish.  Bat 
the  aim  of  both  was  the  Lord's  glory  and  the  people's  safety.  Their  zeal 
was  ineffable,  their  example  inimitable,  their  affection  iinmatchable ;  yet 
thus  fer  desirable,  that  all  ministers,  like  Moses  and  Paul,  zealously  seek 
their  people's  salvation.  And  I  am  persuaded  that  a  parent  doth  not  more 
earnestly  desire  the  welfare  of  his  child,  than  doth  a  good  minister  the  saving 
of  his  flock.  What  we  desire  for  you,  do  you  labour  for  yourselves,  and  the 
Lord  Jesus  work  for  us  all ! 

There  be  some  that  would  have  it  granted,  that  Moses  and  Paul  did  sin 
in  those  mshcs;  and  the  concession  thereof  doth  safely  end  all  controversy. 
I  see  no  prejudice  in  this  answei*,  for  the  best  saints  living  have  had  their 
weaknesses.  But  if  you  please  after  all  these,  to  admit  also  the  hearing  of 
my  opinion.  Mine  I  call  it,  because  I  never  read  or  heard  any  yet  give  it :  I 
call  it  an  opinion,  because  unusquisqiie  ahundat  sensu  suo,  and  may  take 
which  his  own  judgment  best  liketh.  By  this  book  I  think  he  means  God's 
favour ;  as  we  usually  say,  to  be  in  a  man's  favour  is  to  be  in  his  books. 
We  speak  of  one  that  hath  dissemblingly  cozened  us,  Such  a  man  shaU 
never  come  in  my  books.  For  you  will  not  enter  that  man  into  your  book, 
whom  you  do  not  both  trust  and  favour.  To  be  blotted  out  of  God's  book, 
is  to  be  liable  to  his  displeasure,  subjectual  to  his  judgments.  Now  I  can- 
not be  persuaded  that  Moses  ever  imagined  God  would  eternally  destroy 
Israel ;  therefore  nor  did  he  beg  eternal  destruction  to  himself.  He  wished 
no  more  to  himself  than  he  feared  to  them.  But  it  is  expressly  set  down, 
ver.  14,  that  God  would  not  cast  away  Israel  to  everlasting  perdition  :  '  The 
Lord  repented  of  the  evil,  which  he  thought  to  do  unto  his  people.'  But 
thus  :  Lord,  if  they  must  needs  undergo  thy  wrath  and  severe  punishment 
for  their  sin,  so  punish  me  in  the  same  measure,  that  have  not  sinned.  If 
thou  wilt  not  favour  them,  forget  to  favour  me ;  let  me  feel  thy  hand  with 
them.  It  was  not  then  everlasting  damnation  that  he  either  feared  to  them, 
or  desired  to  himself ;  but  only  the  desertion  of  God's  present  love  and  good 
pleasure  to  him,  together  with  subjection  to  his  judgments ;  whereof  they 
should  taste  so  deeply,  as  if  God  had  never  booked  them  for  his  own.  This 
seems  to  be  the  true  sense  by  God's  answer  :  '  Those  that  have  sinned,  I  will 
blot  out  of  my  book.'  The  offenders  shaU  smart,  they  that  have  sinned 
shall  be  punished.  tSo  David  and  other  saints  felt  grievous  impositions, 
though  they  never  perished,  but  were  ordained  to  eternal  life. 

To  conclude,  they  that  are  written  in  heaven  can  never  be  lost.  Woe  then 
to  that  religion  which  teacheth  even  the  best  saint  to  doubt  of  his  salvation 
while  he  liveth  !  Hath  Christ  said,  '  Believe ; '  and  shall  man  say,  '  Doubt  V 
This  is  a  rack  and  strappado  to  the  conscience :  for  he  that  doubteth  of  his 
salvation,  doubteth  of  God's  love ;  and  he  that  doubteth  of  God's  love,  can- 
not heartily  love  him  again.  If  this  love  be  wanting,  it  is  not  possible  to 
have  true  peace.  Oh  the  terrors  of  this  troubled  conscience  !  It  is  like  an 
ague  ;  it  may  have  intermission,  but  the  fit  will  come  and  shake  him.  An 
untoward  beast  is  a  trouble  to  a  man,  an  untoward  servant  a  great  trouble, 
an  iintoward  wife  a  greater  trouble,  but  the  greatest  trouble  of  all  is  an  un- 
toward conscience.  '  Blessed  is  the  man  whose  sins  are  forgiven,'  Ps.  xxxii. 
1 :  where  there  is  no  remission  of  sins,  there  is  no  blessedness.  Now  there 
is  no  true  blessedness  but  that  is  enjoyed,  and  none  is  enjoyed  unless  it  be 
felt,  and  it  cannot  be  felt  unless  it  be  possessed,  and  it  is  not  possessed 
unless  a  man  know  it,  and  how  does  he  know  it  that  doubts  whether  he 
hath  it  or  not  ? 

All  souls  are  passengers  in  this  world,  our  way  is  in  the  middle  of  the  sea ; 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  543' 

we  have  no  sure  footing :  which,  way  soever  we  cast  our  eyes,  we  see  no- 
thing but  deep  waters,  the  devil  and  our  own  flesh  raising  up  against  us 
infinite  storms.  God  directs  us  to  Christ,  as  to  a  sure  anchor-hold ;  he  bids 
us  undo  our  cables,  and  fling  up  our  anchors  in  the  vail,  fasten  them  upon 
Jesus  :  we  do  so,  and  are  safe.  But  a  sister  of  ours  passing  in  the  ship  with 
us,  that  hath  long  taken  upon  her  to  rule  the  helm,  deals  unkindly  Avith  us ; 
she  cuts  in  pieces  our  cables,  throws  away  our  anchors,  and  tells  us  we  may 
not  presume  to  fasten  them  on  the  rock,  our  Mediator.  She  rows  and  roves 
us  in  the  midst  of  the  sea,  through  the  greatest  fogs  and  fearfulest  tempests : 
if  we  follow  her  course,  we  must  look  for  inevitable  shipwreck.  The  least 
flaw  of  Avind  will  overturn  us,  and  sink  our  souls  to  the  lowest  gulf.  No  ; 
they  that  are  written  in  the  eternal  leaves  of  heaven,  shall  never  be  wrapped 
in  the  cloudy  sheets  of  darkness.  A  man  may  have  his  name  written  in 
the  chronicles,  yet  lost ;  written  in  durable  marble,  yet  perish ;  written  on  a 
monument  equal  to  a  Colossus,  yet  be  ignominious ;  written  on  the  hospital- 
gates,  yet  go  to  hell ;  written  on  his  own  house,  yet  another  come  to  possess 
it.  Ail  these  are  but  writmgs  in  the  dust,  or  upon  the  waters,  where  the 
characters  perish  so  soon  as  they  are  made.  They  no  more  prove  a  man 
happy,  than  the  fool  could  prove  Pontius  PUate  a  saint,  because  his  name 
was  written  in  the  Creed.  But  they  that  be  written  in  heaven  are  sure  to 
inherit  it. 

Now  to  apply  all  this  usefully  to  ourselves ;  some  perhaps  would  be  satis- 
fied how  we  may  know  our  names  written  in  heaven.  It  is  certain  that  no 
eye  hath  looked  into  God's  book,  yet  himself  hath  allowed  certain  arguments 
and  proofs,  whereby  we  have  more  than  a  conjectural  knowledge.  The 
principal  is  the  '  testimony  of  God's  Spirit '  concm-ring  with  '  our  spirit/ 
Rom.  viii.  16.  But  of  this  I  have  liberally  spoken  in  some  later  passages 
of  this  book ;  together  with  the  most  pregnant  signs  of  our  election.  Here 
therefore  I  am  straitened  to  insert  only  some  (there  omitted)  efiects.  Which 
are  these  four  :  if  our  hearts  be  on  God's  book ;  if  the  poor  be  in  our  book ; 
if  Ave  Avill  order  the  book  of  our  conscience ;  lastly,  if  we  can  write  our- 
serves  holy  in  earth,  then  be  bold  we  are  written  happy  in  heaA'cn. 

First,  If  our  heart  be  on  God's  book  ;  and  this  we  shall  find  e  converso,  if 
God's  book  be  in  our  heart.  Mary  laid  up  Christ's  words  in  her  heart.  It 
must  not  lie  like  loose  corn  on  the  floor,  subject  to  the  pecking  up  of  every 
fowl ;  but  it  is  ground  by  meditation,  digested  by  faith :  manet  alto  corde 
repostum.  God  says,  '  My  son,  give  thy  heart  to  me  : '  do  thou  pray,  '  My 
father,  first  give  thyself  to  my  heart.'  I  ask  not  Avhether  this  book  Ues  in 
thy  study,  but  whether  the  study  of  it  lies  in  thy  heart.  The  life  of  the 
Scriptures  is  not  in  vefhorum,  foliis,  sed  in  medulla  cordis, — not  in  the  letters 
and  leaves,  but  in  the  inwards  of  the  heart.  It  is  not  lectio,  nor  relectio, 
but  dilectlo, — not  reading,  but  leading  a  life  answerable,  that  assures  us.  If 
we  sincerely  love  this  book,  we  are  certainly  in  God's  book.  Mary  zeal- 
ously loving  Christ's  word,  is  said  to  '  choose  the  better  part,  that  shall  never 
be  taken  from  her.' 

Secondly,  If  the  poor  be  in  thy  book, — and  this  is  reciprocal, — then  thou 
art  m  their  book  ;  and  the  conclusion  is  infallible,  thou  art  in  the  book  of  life. 
For  the  relieved  poor  do  by  their  prayers  *  entertain,'  or  make  Avay  for  thy 
entertainment  '  into  everlasting  habitations,'  Luke  xvi.  9.  And  Christ  at 
the  last  day  calls  them  to  himself  that  have  been  charitable  to  his  members  : 
*  Come,  ye  blessed,  receive  the  kingdom  prepared  for  you,'  Your  Avorks  have 
not  merited  this  kingdom,  for  it  was  '  prepared '  for  you ;  but  as  that  was 
prepared  for  you,  so  your  charity  hath  prepared  you  for  it :  '  Come '  and 


544  THE  HAPPINESS  OF  THE  CHURCH.  [SeEMON   LVII. 

take  it.  '  Let  not  thy  left  hand  know  what  thy  right  hand  doth.'  Do  thou 
write  it  in  the  dust,  the  poor  will  write  it  in  their  hearts ;  God  finds  it  in 
their  prayers,  their  prayers  prevail  for  thy  mercy,  and  mercy  writes  thy  name 
in  heaven.  '  Thy  prayers  and  thy  alms  are  come  up  for  a  memorial  before 
God,'  Acts  X.  4.  Therefore  '  cast  thy  bread  upon  the  waters,'  drown  it  in 
those  watery  eyes  ;  it  is  not  lost  in  that  river ;  like  Peter  thou  throwest  in 
an  angle,  and  bringest  up  silver ;  enough  to  make  thee  blessed.  Via  coeli  est 
pauper :  si  non  vis  errare,  incipe  erogare^^ — The  poor  is  the  highway  to 
heaven  :  if  thou  wouldst  not  wander  in  thy  journey,  shew  mercy.  Non 
2)otes  hahere  nisi  quod  acceperis  :  non  potes  non  habere  quod  dederis, — Thou 
canst  have  nothing  unless  thou  receive  it ;  thou  canst  keep  nothing  unless 
thou  give  it :  him  that  the  poor  writes  not  charitable  on  earth,  nor  doth  God 
write  saveable  in  heaven. 

Thirdly,  If  thy  name  be  written  Christian  in  the  book  of  thy  conscience, 
this  is  a  special  argument  of  thy  registering  in  heaven :  '  For  if  our  heart 
condemn  us  not,  we  have  boldness  and  confidence  towards  God/  1  John  iii.  21. 
What  if  man's  ignorance  and  unmerciful  jealousy  blot  thee  out  of  the  book 
of  his  credit,  si  de  lihro  viventium  nunquam  j)ropria  deleat  conscientia, — so 
long  as  thy  own  conscience  doth  not  blot  thee  forth  the  book  of  blessedness. 
If  the  good  spoken  of  us  be  not  found  in  our  conscience,  that  glory  is  our 
shame.  If  the  evil  spoken  of  us  be  not  found  in  our  conscience,  that  shame 
is  our  glory.  Therefore  it  is  that  Hugo  calls  the  conscience,  lihrum  signatum 
et  clausum,  in  die  judicii  aperiendum, — a  book  shut  and  sealed,  only  at  the 
resurrection  to  be  opened.  Conscientiam,  magis  quamfamam  attende :  falli 
scepe  poterit  fama,  conscientia  nunqua7n,f — Look  to  thy  conscience  more  than 
to  thy  credit :  fame  may  be  often  deceived,  conscience  never.  The  beams 
that  play  upon  the  water  are  shot  from  the  sun  in  heaven ;  the  peace  and 
joy  that  danceth  in  the  conscience  comes  from  the  '  Sun  of  righteousness,' 
the  Lord  Jesus.  If  a  hearty  laughter  dimple  the  cheek,  there  is  a  smooth 
and  quiet  mind  within.  Upon  the  wall  there  is  a  writing :  a  man  sitting 
with  his  back  to  the  wall,  how  should  he  read  it  ?  But  let  a  looking-glass 
be  set  before  him,  it  will  reflect  it  to  his  eyes,  he  shall  read  it  by  the  result- 
ance.  The  writing  our  names  in  heaven  is  hid,  yet  in  the  glass  of  a  good 
conscience  it  is  presented  to  our  eye  of  faith,  and  the  soul  reads  it.  For  it 
is  impossible  to  have  a  good  conscience  on  earth,  except  a  man  be  written 
in  heaven. 

Fourthly,  If  the  book  of  sanctification  have  our  names  written,  then  surely 
the  book  of  glorification  hath  them,  and  they  shall  never  be  blotted  out : 
For  God  'hath  chosen  us  in  Christ  before  the  foundation  of  the  world,  that 
we  should  be  holy  and  without  blame  before  liim  in  love,'  Eph.  i.  4.  Now 
as  we  may  reason  from  the  cause  to  the  eifect,  so  certainly  from  the  efi'ect  to 
the  cause.  Election  is  the  cause,  holiness  the  effect.  As,  therefore,  every 
one  written  in  heaven  shall  be  holy  on  earth,  so  every  one  holy  on  earth  is 
written  in  heaven. 

This  sanctity  is  manifested  in  our  obedience,  which  must  be  ad  totum, 
'  I  had  respect  to  aU  thy  commandments,'  Ps.  cxix.  6 ;  per  totum,  '  I  have 
inclined  my  heart  to  keep  thy  statutes  alway,  even  to  the  end,'  ver.  112; 
de  toto,  '  to  keep  thy  precepts  with  my  whole  heart,'  ver.  69.  In  Kome  the 
2Mtres  conscripti  were  distinguished  by  their  robes,  and  they  of  the  Livery 
in  London  have  a  peculiar  habit  by  themselves  to  difier  from  the  rest  of  the 
Company.  Is  thy  name  enrolled  in  that  legend  of  saints  ?  Thy  livery  will 
witness  it :  '  thy  conversation  is  in  heaven,'  Phil.  iii.  20.  A  senator  relating 
*  Aug.  t  Sen. 


HeB.  XII.  22-24.]   THE  HAPPINESS  OF  THE  CHURCH.  545 

to  his  son  the  great  honours  clccrced  to  a  number  of  soldiers,  whose  names 
were  written  in  a  book,  the  son  was  importunate  to  see  that  book.  The 
father  shews  him  the  outside ;  it  seemed  so  glorious  that  he  desired  him  to 
open  it :  no,  it  was  sealed  by  the  council.  '  Then,'  saith  the  son,  '  tell  me  if 
my  name  be  there  1 '  The  father  replies, '  The  names  are  secreted  to  the  senate.' 
The  son,  studying  how  he  might  get  some  satisfaction,  desired  him  to  deliver 
the  merits  of  those  inscribed  soldiers.  The  father  relates  to  him  their  noble 
achievements  and  worthy  actions  of  valour,  wherewith  they  had  eternised 
their  names.  '  Such  are  written,  and  none  but  such  must  be  written,  in  this 
book.'  The  son,  consulting  with  his  own  heart,  that  he  had  no  such  trophies 
to  shew,  but  had  spent  his  time  in  courting  ladies  rather  than  encountering 
knights, — ^that  he  was  better  for  a  dance  than  a  march, — that  he  knew  no 
drum  but  the  tabret,  no  courage  but  to  be  drunk;  herevipon  he  presently 
retired  himself,  repented,  entered  into  a  combat  with  his  own  affections, 
subdued  them,  became  temperate,  continent,  valiant,  virtuous.  When  the 
soldiers  came  to  receive  their  wreaths,  he  steps  in  to  challenge  one  for  him- 
self. Being  asked  upon  what  title,  he  answered,  '  If  honours  be  given  to 
conquerors,  I  have  gotten  the  most  noble  conquest  of  all'  'Wherein?' 
'  These  have  subdued  strange  foes,  but  I  have  conquered  myself  f  and  indeed 
this  is  judged  the  greatest  victory.  The  application  is  familiar.  Thou 
desirest  to  know  whose  names  are  written  in  blessedness.  It  shall  not  be 
told  thee,  this  or  that  individual  person ;  but  generally  thus,  men  so  quali- 
fied, faithful  in  Christ  and  to  Christ,  obedient  to  the  truth  and  for  the 
truth,  that  have  subjected  their  own  affections,  and  resigned  themselves  to 
the  guidance  of  the  heavenly  will ;  these  men  have  made  noble  conquests, 
and  shall  have  princely  crowns :  find  in  thyself  this  sanctimony,  and  thou 
hast  a  sure  testimony;  thou  art  written  in  heaven. 

But  all  men  challenge  this:  they  believe  and  obey,  and  do  good  deeds; 
and  therefore  some,  to  be  sure  of  putting  in  themselves,  constantly  affirm  all 
men  are  written.  But  infinite  numbers  will  be  deceived  at  the  last :  for  if 
there  were  universal  inscription,  there  should  follow  universal  election;  if 
universal  election,  then  universal  salvation.  If  the  former  were  true,  then 
were  not  election  any  such  name.  If  the  latter,  to  what  purpose  did  God 
make  hell  ?  '  God  so  loved  the  world,  that  he  gave  his  only-begotten  Son.' 
What,  that  all  should  be  saved  ?  No,  but  that  '  whosoever  believes  might 
have  everlasting  life.'  Not  all;  for  he  that  takes  all  cannot  be  said  to 
choose.  Let  this  stir  us  up  to  get  security  that  our  names  are  written  there. 
Benefits  common  to  all,  as  light  of  the  sun,  dews  of  heaven,  are  little 
regarded :  but  quce  rarissima  carissima, — things  hard  to  come  by  are  much 
set  by.  Because  God  doth  not  give  riches  to  all  men;  but  isti  inidtum,  illi 
pariim,  hide  nihil, — much  to  one,  little  to  another,  none  at  all  to  a  third, — 
hereupon  men  debase  themselves  to  moiling  slaves,  yea,  to  earth-rooting 
beasts,  to  get  them.  For  the  race  of  this  world,  where  only  the  first  obtains 
the  goal,  gets  the  money,  all  truss  up  their  loins,  run  apace,  none  will  be 
hindmost.  For  heaven,  where  all  that  run  well  shall  speed  well,  and  have 
for  their  prize  a  '  crown  of  righteousness,'  men  are  so  courteous,  they  will 
give  another  leave  to  go  before  them.  But  let  thy  grace  in  this  life  witness 
thy  hope  of  glory  in  the  life  to  come. 

IV.  '  To  God  the  judge  of  all.'  We  have  considered  the  citizens,  let  us 
now  look  upon  the  glorious  majesty  of  the  King  that  governs  them.  Where, 
first,  let  us  observe  in  general  that  there  shall  be  a  day  of  judgment,  other- 
wise to  what  purpose  is  there  a  judge  1  If  there  were  no  such  scoffers  as 
to  say,  '  Where  is  the  promise  of  his  coming  1  For  since  the  fathers  fell 
VOL.  n,  2  m 


546  THE  HAPPINESS  OP  THE  CHURCH.  [SeRMOIS"  LVII. 

asleej),  all  things  continue  as  they  were  from  tlie  beginning  of  the  creation," 
2  Pet.  iii.  4 ;  this  observation  might  well  have  been  spared.  The  reason  to 
prove  it  is  derived  from  the  justice  and  goodness  of  God.  '  It  is  a  just 
thing  with  God  to  recompense  tribulation  to  them  that  trouble  you  ;  and  to 
you  who  are  troubled  rest  with  us,  when  the  Lord  Jesus  shall  be  revealed 
from  heaven  with  his  mighty  angels,'  2  Thess.  i.  6.  This  for  the  honour  of 
the  faithful,  and  for  the  horror  of  reprobates.  Here  the  good  man  finds  the 
sharpest  misery,  the  evil  man  sweetest  felicity;  therefore  it  is  just  that  there 
should  be  a  time  of  changing  turns  and  places.  'The  T\dcked  shall  be  a 
ransom  for  the  righteous,  and  the  transgressor  for  the  upright,'  Prov.  xxi. 

18.  The  rich  man's  table  stood  full  of  delicates,  Lazarus  lacks  crumbs: 
therefore  they  must  change  states  :  '  He  is  comforted,  and  thou  art  tor- 
mented,' Luke  xvi.  25.  There  is  a  time  to  get,  and  a  time  to  lose  :  'Woe 
to  you  that  laugh,  for  you  shall  mourn ! '  Luke  vi.  25  ;  '  Blessed  are  you  that 
mourn,  for  you  shall  rejoice,'  Matt.  v.  4.  God  shall  give  the  owe  fletum 
2yro  risu,  the  other  ri&imi  pro  fletii :  wiping  away  all  tears  from  their  eyes. 
Rejoice,  thou  irrefragably  dissolute,  follow  the  lusts  of  tliy  own  heart;  'but 
remember  for  all  these  things  thou  must  come  into  judgment,'  Eccles.  xi.  9. 
It  is  a  dear  pennyworth  to  buy  the  merry  madness  of  one  hour  with  ages  of 
pangs,  infinite  and  eternal.  If  there  were  no  judgment,  hov\^  should  God  be 
just  %  But  the  righteous  shall  see  the  vengeance  :  '  So  that  a  man  shall  say, 
Verily  there  is  a  reward  for  the  righteous,  verily  there  is  a  God  that  judgeth 
the  earth,'  Ps.  Iviii.  11.  Otherwise  where  is  our  hope  %  '  For  if  in  this  life 
only  we  have  hope  in  Christ,  we  of  aU  men  are  most  miserable,'  1  Cor.  xv. 

19.  But  it  is  objected  : — 

Ohj.  1. — That  the  whole  world  consists  of  believers  or  unbelievers.  Now 
there  is  no  last  ju.dgment  for  either  of  these  :  none  for  believers,  for  '  he 
that  believeth  hath  everlasting  life,  and  shall  not  come  into  judgment,' 
John  iii.  12  ;  none  for  unbelievers,  for  'he  that  believeth  not  is  condemned 
already.'  I  answer,  first,  for  the  latter,  the  unbehever  is  condemned  already 
in  effect  three  ways  : — First,  by  the  purpose  of  God,  Avho  did  foresee  and 
appoint  his  condemnation,  as  a  punishment  for  his  sin,  and  execution  of  his 
justice.  Secondly,  by  the  word  of  God,  where  his  condemnation  is  set 
down.  Thii'dly,  by  his  own  conscience,  which  every  hour  doth  judge  and 
condemn  him.  Yet  all  this  hinders  not  but  that  he  may  also  pass  the 
judgment  of  Christ  at  that  general  assizes,  which  is  the  manifestation  and 
completion  of  that  inchoate  judgment.  To  the  former  I  answer,  it  is  not 
said,  '  The  believer  shall  not  come  into  judgment,'  but,  he  '  shall  not  come 
into  condemnation  ; '  for 'we  must  all  appear  before  the  judgment-seat  of 
Christ,'  2  Cor.  v.  10,  even  the  very  faithful,  ahsolvendi  causa,  that  Christ 
may  publicly  acquit  them. 

Ohj.  2. — Conscience  is  a  sufiicient  judge ;  what  needs  more  ?■  I  answer, 
properly  consdentia  testis,  non  judex, — the  conscience  is  a  witness  rather 
than  a  judge.  Indeed,  it  hath  a  great  office  here,  and  so  it  shall  have  there. 
It  is  felt  now,  but  then  more  sensibly.  Now  many  are  so  borne  away  with 
the  precipices  and  streams  of  their  sensual  pleasures,  ut  cogitationes  accusa- 
trices  non  audiant^^ — that  they  hear  not  the  accusation  of  their  thoughts ; 
but  then  it  will  be  heard  and  felt.  Now  it  may  pluck  a  man  by  the  sleeve, 
and  crave  audience,  but  it  is  drowned  with  the  noise  of  good-fellowship. 
Besides  hactenus  est  ocadtus  testis, — it  is  hitherto  a  secret  witness,  only 
known  to  him  that  hath  it ;  but  then  the  book  that  is  now  sealed  shall  be 
opened,  and  all  the  world  Shall  read  it.     As  the  seal  leaves  a  print  in  the 

*  Ljran. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  547 

wax  beliind  it,  so  the  conscience  au  impression  of  past  sins  in  the  thoughts; 
indelible  characters,  which  death  itself  shall  not  eat  out.  Conscience  here 
doth  witness,  'accuse  or  excuse;'  but  Christ  shall  there  'judge  the  secrets 
of  all  hearts,'  Rom.  ii.  15,  IG. 

*  God  the  Judge  of  all :  let  us  now  look  into  the  particulars :  Quis, 
Qualis,  Quorum.  Deus,  Judex,  tiniversorum.  The  three  words  answer  to 
three  questions  : — Who  ?  God.  What  is  he  1  A  Judge.  Of  whom  ?  Of 
all. 

'  God.'  It  is  manifest  that  this  honour  belongs  to  Christ,  therefore  Christ 
is  God.  '  God  hath  appointed  a  day  wherein  he  will  judge  the  world  in 
righteousness  by  that  man  whom  he  hath  ordamed,' Acts  xvii.  31.  'He 
hath  given  him  authority  to  execute  judgment,  because  he  is  the  Son  of 
man,'  John  v.  27.  To  this  consents  that  article  of  our  faith  in  the  Creed, 
that  he  who  suffered  under  Pilate  '  shall  come  to  judge  quick  and  dead.' 
But  it  is  objected,  that  to  judge  is  the  action  of  the  whole  Trinity:  true,  it 
is  common  to  all,  but  the  execution  of  it  pertains  to  one.  God  judgcth,  but 
by  the  Son;  so  distinctly,  Rom.  ii.  16,  'God  shall  judge  the  secrets  of  all 
hearts  by  Jesus  Christ : '  God  by  Christ. 

But  it  is  further  objected  that  the  saints  shall  judge  :  '  Ye  shall  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel,'  Matt.  xix.  28.  '  Know 
ye  not  that  the  saints  shall  judge  the  world?'  1  Cor.  vi.  2.  This  truly  is  a 
great  honour  to  the  apostles  and  saints.  To  be  judge  of  a  circuit  is  an 
honourable  office,  what  is  it  then  to  judge  the  world  ?  But  there  is  great 
difference :  they  have  potestatem  accessor iam,  an  accessory  power ;  Christ  ini- 
peratoriam,  a  principal  and  imperial  power.  '  All  power  is  given  to  me  in 
heaven  and  in  earth,'  Matt,  xxviii.  18.  He  hath  honorem  jyriinariuni,  the 
prime  honour ;  they  suhordinatum,  derived  from  his.  Christ  gives  senten- 
tiam  judicatoriam,  they  only  approhatoriain, — he  the  sentence  of  judgment, 
they  of  approbation.  As  the  justices  on  the  bench  are  in  some  maimer 
judges,  not  in  giving  the  sentence,  but  in  approving  the  sentence  given. 
The  saints  therefore  may  be  said  to  judge  vel  exemplo,  vel  testimonio,  vel 
suffrarjio.  First,  by  their  example;  for  their  lives  shall  condemn  the 
wicked,  as  Noah's  handiwork  did  the  old  world.  So  the  apostles  shall 
judge  Israel,  because  their  faith  shall  take  from  Israel  aU  excuse.  Such 
a  judgment  Christ  speaks  of :  '  The  Ninevites  shall  rise  in  judgment  with 
this  generation,  and  shall  condemn  it.  The  queen  of  the  south  shall  rise  up 
in  judgment  with  it,  and  shall  condemn  it,'  Matt.  xii.  41,  42.  The  goodness  of 
the  one  shall  judge  and  condemn  the  badness  of  the  other.  So  Christ  stops 
the  blasphemous  mouths  of  the  Jews,  accusing  him  to  Avork  by  Beelzebub, 
'  If  I  do  it  by  him,  by  whom  do  your  children  cast  out  devils  ?  Therefore 
they  shall  be  your  judges,'  Matt.  xii.  27.  Secondly,  by  their  testimony,  who 
can  witness  that  the  means  of  salvation  was  offered  them  in  the  gospel, 
which  they  not  accepting  are  justly  condemned  ?  '  He  that  rejecteth  me,  and 
receiveth  not  my  words,  hath  one  that  judgcth  him:  the  word  that  I  have 
spoken,  the  same  shall  judge  him  in  the  last  day,'  John  xii.  48.  So  shall 
Babylon  be  judged  by  '  those  that  would  have  cured  her,'  but  she  would  not 
be  cured.  Thirdly,  by  then-  suffrage  and  approval  of  Christ's  righteous  sen- 
tence. Thus  shall  the  elect  judge  the  world,  yea,  even  the  angels.  '  Know 
ye  not  that  we  shall  judge  the  angels  f  1  Cor.  vi.  3.  By  world  we  must 
understand  the  wicked,  and  by  the  angels  devils.  And  certainly  the  saints 
have  some  place  in  this  judgment :  '  They  shall  judge  the  nations,'  Wisd.  iii. 
8,  and  have  dominion  over  the  people,  and  their  Lord  shall  reign  for  ever. 
Christ  shall  set  all  his  adversaries  before  his  own  face,  and  the  face  of  his 


^548  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON   LVII. 

church  :  where  they  shall  behold  those  become  their  judges  whom  they  once 
esteemed  and  used  as  their  slaves.  '  This  is  he  whom  we  sometimes  had  in 
derision  :  now  he  is  numbered  among  the  children  of  God,  and  his  portion 
is  among  the  saints/  Wisd.  v.  5.  Bat  why  is  the  execution  of  this  judgment 
committed  to  the  second  person  in  the  Trinity — to  Christ  1 

1.  It  is  fit  that  he  who  came  to  be  judged  should  also  come  to  judge. 
Time  mcmifestiis  veniet  inter  justos  judicaturus  juste,  nni  occulte  venerat  ju- 
dicandus  ah  injustis  injuste,''' — He  that  came  in  humility  to  be  judged  by  the 
unjust  unjustly,  shall  come  in  glory  to  judge  all  justly. 

2.  As  it  is  for  the  honour  of  Christ,  so  is  it  for  the  horror  of  his  enemies  ; 
when  they  '  shall  see  him  whom  they  have  pierced,'  entreating  the  '  rocks 
and  mountains  to  hide  them  from  the  presence  of  him  that  sits  on  the  throne,' 
Eev.  vi.  16.  In  majestate  msuri  sunt,  quern  in  humilitate  videre  nolueriint. 
JJt  tanto  distvidius  virtutem  sentiant,  quanta  confemptius  infirmitatem  deri- 
senmtjf — They  shall  behold  him  in  majesty  whom  they  would  not  deign  to 
look  upon  in  humility.  The  baser  they  esteemed  his  weakness,  the  heavier 
they  shall  find  and  feel  his  mightiness.  Then  Christ  stood  like  a  lamb  be- 
fore Pilate  a  lion  :  now  Pilate,  like  a  malefactor,  shall  stand  before  Christ 
his  judge,  '  Crucify  him,  crucify  him,'  was  the  sentence  of  the  Jews ;  '  Bind 
them  hand  and  foot,  and  throw  them  into  utter  darkness,'  will  be  the  sen- 
tence of  Christ.  '  We  will  not  have  this  man  reign  over  us,'  was  their  sen- 
tence,' Luke  xix.  14 ;  '  Bring  those  mine  enemies,  which  would  not  that  I 
should  reign  over  them,  and  slay  them  before  me,'  this  is  Christ's  sentence, 
ver.  27.  The  ungodly  conspire,  '  Let  us  break  his  bands  asunder,  and  cast 
away  his  cords  from  us,'  Ps.  ii.  3  ;  therefore,  ver.  9,  '  He  shall  break  them 
with  a  rod  of  iron,  and  dash  them  in  pieces  like  a  potter's  vessel.'  Thus  he 
that  was  once  made  a  footstool  of  his  enemies  shall  reign  *  till  he  hath  made 
all  his  enemies  his  footstool,'  Ps.  cs.  L  As  Joshua  dealt  with  the  five  kings 
hid  in  the  cave  of  ]\Iakkedah, — brought  them  out,  caused  his  captains  of  war 
to  set  their  feet  on  the  necks  of  them,  then  slew  them,  and  hanged  them  on 
trees,  Josh.  x.  24, — so  shall  Christ  triumph  over  his  enemies ;  their  necks 
subjected  to  the  feet  of  the  saints,  and  their  substances  cast  into  endless 
torments. 

3.  For  the  comfort  of  his  chosen  ones,  he  is  their  judge ;  that  is,  their 
Saviour.  He  that  gave  the  blood  of  mercy  to  save  them  from  the  hand  of 
justice  will  not  now  condemn  them.  0  blessed  mercy,  that  so  triumphs 
against  judgment !  yea,  justice  and  mercy  are  met  together  in  this  judge ; 
justice  upon  them  that  despised  him,  mercy  to  them  that  feared  him.  Happy 
faith,  that  shall  not  be  ashamed  at  that  day  !  '  Abide  in  him ;  that,  when 
he  shall  appear,  we  may  have  confidence,  and  not  be  ashamed  before  him  at 
his  coming,'  1  John  ii.  28.  The  heavens  shall  be  on  fire,  the  elements  melt 
with  the  flame,  the  earth  be  burnt,  castles,  cities,  towns,  and  towers  be  turned 
to  one  pile  ;  the  devils  shall  make  a  hideous  noise,  the  reprobates  shriek  and 
howl  like  dragons  ;  all  because  this  Judge's  wrath  is  kindled.  But  the  faith- 
ful shall  rejoice  •  '  I  will  see  you  again,  and  your  hearts  shall  rejoice,  and 
your  joy  no  man  taketh  from  you,'  John  xvi.  22.  The  music  of  saints  and 
angels  shall  be  joined  in  one  choir,  and  all  sing,  '  Blessing,  honour,  glory, 
and  power,  be  unto  him  that  sits  on  the  throne,  and  to  the  Lamb,  for  ever,' 
Rev.  V.  13. 

'  The  Judge ;'  that  is,  his  authority.    Now  there  are  certain  properties  re- 
quired in  a  just  judge ;  some  of  them  are  found  in  some  judges,  many  in  few 
judges,  all  perfectly  in  no  judge  but  this  '  Judge  of  all,'  Jesus  Christ. 
*  Aug.  f  Gregor. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  549 

1.  Ferspicacitas  ingenii,  sharpness  of  apprehension,  and  soundness  of  un- 
derstanding. Ignorance  in  a  private  person  is  a  weakness,  in  a  judge  a 
wickedness.  Ignorantia  Judicis,  calamitas  innocentisj" — A  judge  ignorant 
makes  wretched  the  innocent.  It  was  a  curse  :  '  I  will  give  children  to  be 
their  princes,  and  babes  shall  rule  over  them,'  Isa.  iii.  4 ;  that  is,  governors  of 
a  childish  discretion.  It  is  a  woe  :  '  Woe  to  thee,  0  land,  when  thy  king  is 
a  child !'  Eccles.  x.  16.  Justice  was  anciently  painted  blind,  to  shew  that  no 
favour  be  given  to  persons ;  but  it  was  not  meant  so  blind  as  not  to  discern 
causes.  It  is  woeful  when  judges  are  so  blind  that  they  are  fain  to  feel  the 
right.  No  man  would  have  his  body  come  under  the  cure  of  a  foolish  phy- 
sician, nor  his  estate  under  an  ignorant  judge.  But  this  Judge  of  heaven 
and  earth  is  so  wise,  that  he  knows  the  very  secrets  of  men's  hearts.  '  All 
things  are  naked  and  opened  unto  the  eyes  of  him  with  whom  we  have  to 
do,'  Heb,  iv.  13.  The  wicked  can  have  no  hope,  that  a  bad  cause  flourished 
over  should  pass  unconstrued,  uncensured.  '  His  eyes  are  as  a  flame  of  fire,' 
Rev.  i.  14,  clear  to  search  and  find  out  all  secrets.  Accordingly,  he  hath, 
now  put  in  his  interlocutory,  then  will  give  his  definitive  sentence. 

2.  Audacitas  animi,  boldness  of  courage.  A  timorous  judge  loseth  a  good 
cause.  In  the  fable,  when  the  hart  is  made  judge  between  the  wolf  and  the 
lamb,  it  must  needs  go  on  the  wolf's  side.  The  fear  of  displeasing  greatness 
is  a  sore  remora  to  the  vessel  of  justice.  Therefore  the  poor  complain, '  If  the 
foundations  be  cast  down,  what  can  the  righteous  do  V  Ps.  xi.  3.  Quis  metuet 
offendere,  cum  judex  metuat  ahscindere, — Who  will  fear  to  do  mischief  when 
he  knows  the  judge  dares  not  punish  him  1  Therefore  when  God  made 
Joshua  judge  of  Israel,  observe  how  he  doubles  his  charge  :  chap.  L  6-9, 
'  Be  strong,  and  of  a  good  courage.'  And  the  people  again,  ver.  1 8,  We  will 
obey  thee,  '  only  be  thou  strong,  and  of  a  good  courage.'  But  this  Judge 
will  not  be  daunted  with  faces  of  men.  '  The  kings  of  the  earth,  the  great 
men,  the  rich  men,  the  chief  captains,  and  the  mighty  men,  hid  themselves 
in  the  dens,  and  in  the  rocks  of  the  mountains,'  Rev.  vi.  15.  Those  terrors 
of  slaves,  and  mirrors  of  fools,  that  made  the  underlings  tremble  and  '  hide 
themselves  ui  caves,'  Heb.  xi.  38,  now  for  all  thek  puissance,  are  glad  to  run 
into  a  hole,  and  cowardly  shroud  themselves.  Adducetur  cum  suis  stidtus 
Plato  discipulis,  Aristotelis  argumenta  non  2)roderunt ;  Ilerodis  onajestas  de- 
jicieiur;  cum  Jilius  pauperculce  venerit  judicatiirus  ierramjf — Then  foolish 
Plato  shall  appear  Avith  his  scholars,  Aristotle  shall  be  confuted  with  all  his 
arguments,  Herod's  pomp  shall  be  turned  to  shame,  when  that  Son  of  the 
virgin  shall  come  to  judge  the  world. 

3.  Ilonestas  conscientke,  honesty  of  conscience.  The  judge  that  will  be 
cormpted,  dares  corrupt  the  truth.  Woeful  is  that  judgment  which  comes 
from  him  who  hath  venakm  ccnimam,  a  saleable  soul.  Fehx  was  such  a 
judge,  who  '  hoped  that  money  should  have  been  given  him  of  Paul,'  Acts 
xxiv.  26.  Qui  vendit  justitiam  pro  pecunia,  perdit  j^ecuniam  cum  anima, — 
He  that  sells  justice  for  money  shall  lose  mercy  and  his  soul.  '  You  afilict 
the  just,  you  take  a  bribe,  and  turn  aside  the  poor  in  the  gate  from  their 
right,'  Amos  v.  12.  They  have  built  them  '  houses  of  hewn  stone,'  ver.  11. 
How  1  '  By  bribes.'  What  shall  become  of  them  ?  '  They  shall  not  dwell 
in  them,'  for  'fire  shall  consume  the  tabernacles  of  bribery,'  Job  xv.  34.  If 
any  justiccrs  think  so  to  raise  themselves,  it  is  but  iit  lapsu  graviore  ruanf, 
— that  they  may  have  the  sorer  fall.  There  are  certain  rich  stuff's  forbidden 
by  the  statute ;  but  to  wear  clothes  cut  out  of  bribes  and  laced  with  exac- 
tions is  specially  forbidden  by  the  statute  of  heaven.    When  money  can  open 

*  Aug.  +  Hierom. 


550  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMOX   LYII. 

the  lock  of  Justice's  door,  tlie  Avorst  cause  is  first  heard.  The  pocket  key  is 
fitted  for  all  doors.  One  spake  unhappily  :  '  I  have  a  key  in  my  pocket,' 
saith  he,  '  that  will  pass  me  iu  all  countries.'  He  meant  his  purse.  In  Italy, 
it  can  open  the  door  of  life  :  do  you  hate  a  man  1  For  money  you  may  have 
him  pistoled  or  poisoned.  In  France,  it  can  open  the  door  of  love  :  lust  you 
for  such  a  woman  ?  Money  makes  her  your  harlot.  In  Spain,  it  opens  the 
door  of  justice :  the  case  shall  go  on  the  rich  man's  side.  In  England,  it 
can  open  the  door  of  honour :  money  makes  a  gentleman,  and  reputation 
swells  with  the  barns.  In  Ptome,  it  can  open  the  door  of  heaven,  for  they 
sell  claves,  altaria,  Christum, — peace,  and  pardon,  and  heaven,  and  Christ 
himself.  Gravius  lacerantiw  2^<^uperes  a  jjravis  judicibus,  quani  a  cruentis- 
simis  hostihus.  Xullus  prcedo  tam  cupidus  hi  alienis,  quam  judex  iniquus 
in  5?«'s," — The  robes  of  peace  covering  corruption  are  worse  to  the  poor  than 
hostile  invasion.  But  this  judge  of  heaven  will  take  no  bribes ;  other  judges 
may  procrastinate,  put  ofi^,  or  pervert  causes.  Scepe  non  Jiniunt  negotia, 
quousque  exhcmriant  marsupia, — They  will  often  see  an  end  of  the  clients' 
money,  before  the  clients  see  an  end  of  their  cause.  They  often  determine  to 
hear,  but  seldom  hear  to  determine.  But  Christ  shall  judge  those  judges  •- 
'Be  instructed,  ye  judges  of  the  earth:  kiss  the  Son,  lest  he  be  angry,  and 
ye  perish,'  Ps.  ii.  12.  At  that  day,  p/i<s  vcdehunt  pura  corda,  quam  astuta 
verba,  conscientia  bona,  quam  marsupia  2^isna,f — Pure  hearts  shall  speed 
better  than  subtle  words ;  a  good  conscience  better  than  a  full  purse.  Judex 
nonfalletur  verbis,  oiec  Jlectetur  donis, — That  judge  will  neither  be  moved 
with  our  gifts  nor  deceived  with  our  shifts.  Happy  soul,  that,  forsaking  the 
love  of  money,  hath  gotten  a  pure  heart  to  appear  before  Jesus  Christ ! 

4.  Impartialitas  justitice,  impartial  justice.  Tully  tells  us  of  a  proverb: 
Exuit  personam  judicis,  quisquis  amici  induif, — He  hath  put  off  the  person 
of  a  judge,  that  puts  on  the  person  of  a  friend.  The  good  judge  neither 
hath  his  right  hand  filled  with  love,  nor  his  left  with  hatred ;  the  school  of 
justice  is  not  swayed.  Indeed  tamdiu  judex,  quamdAu  Justus, — he  is  so 
long  a  judge  as  he  is  just.  Nomen  quod  ab  cequitate  sumitur,  per  prcevarica- 
tionem  admittitur.  Seleucus  was  commended,  that  when  (according  to  his 
law  for  adultery,  which  took  from  the  offender  both  his  eyes)  his  son  was 
deprehended  in  that  fact,  put  out  one  of  his  own  eyes,  and  one  of  his  son's. 
Duo  lumina  ccecantur  juxta  legem,  duo  supersunt  juxta  misericordiam, — 
Two  eyes  are  lost  according  to  justice,  and  two  remain  according  to  mercy. 
A  marvellous  temper,  inter  justum  judicem,  et  onisericordem  2)atrem, — between 
a  just  judge  and  a  kind  father.  But  God  is  so  just  that,  because  sin  would 
let  him  save  none  of  us,  he  slew  his  Son  to  save  aU  of  us.  '  God  commendeth 
his  love  to  us,  in  that  while  we  were  yet  sinners,  Christ  died  for  us,'  Kom. 
V.  8.  God  commends  his  love;  indeed  he  might  justly  commend  it,  and 
to  us  by  this  token,  that  being  rebels  he  bought  us  with  the  blood  of  his 
own  Son.  He  will  ever  continue  so  just,  in  punishing  traitors,  in  crowning 
his  faithful  subjects.  Judex  damnatur,  cum  nocens  absolvitur,% — He  that 
justifies  the  guilty,  transfers  the  guilt  to  himself.  But  '  shall  not  the  Judge 
of  aU  the  earth  do  right  V  Gen.  xviii.  25.  Yes,  we  have  all  sinned,  but 
*  thou  continuest  holy,  0  thou  worship  of  Israel.' 

5.  JEquitas  sententice,  the  equity  of  sentence ;  it  shall  be  given  upon  good 
testimony.  Ambrose  says,  It  is  not  the  part  of  a  judge  to  condemn  any 
man  without  an  accuser.  Christ  did  not  cast  away  Judas,  though  he  knew 
him  a  thief,  because  he  was  not  accused.  When  that  adulteress  was  left 
alone  before  Christ,  he  said,  '  Woman,  where  are  thine  accusers  ?     Hath  no 

*  Isidor.  f  Bern.  +  Sen. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  551 

man  condemned  tlice  ?  She  said,  No  man,  Lord.  Then  said  Jesus,  Neither 
do  I  condemn  thee  :  go,  and  sin  no  more,'  John  viii.  10.  But  here  shall  be 
no  want  of  accusers :  their  own  conscience,  all  the  creatures,  aU  the  elements, 
angels,  men,  de^dls,  shall  accuse;  then  Christ  shall  judge.  Ileii  miser!  sic 
deprehensus  quo  fugias?  Latere  erit  impossibile,  apparei-e  intolerabile/'' — 
Whither  wilt  thou  flee,  0  wretch  thus  accused  ?  To  lie  hidden  it  will  be 
impossible ;  to  appear,  insufferable.  '  Every  man  shall  receive  the  things 
done  in  his  body,  according  to  that  he  hath  done,  whether  it  be  good  or  evU,' 
2  Cor.  V.  10;  the  same,  neither  more  nor  less,  but  just  weight.  The  wicked 
wrought  their  pleasure  while  God  did  suffer ;  therefore  God  wiU  work  his 
pleasure  while  they  suffer. 

'  Of  aE,'  both  good  and  evil,  elect  and  reprobates,  men  and  angels ;  but 
of  these  in  a  difierent  manner.  To  shew  how  this  shall  be  done,  I  must 
lead  your  attentions  orderly  through  five  passages :  a  citation,  separation, 
probation,  sentence,  and  retribution. 

1.  The  citation.  There  is  a  summons  sent  out  to  make  aU  appear  before 
Christ's  tribunal.  This  citing  is  done  by  the  voice  of  Christ :  '  All  that  are 
in  the  graves  shall  hear  his  voice,  and  shall  come  forth,'  John  v.  28.  The 
power  of  this  voice  is  unspeakable  :  to  empty  earth,  sea,  air,  heaven,  and 
hell ;  and  presently  to  fill  earth,  air,  heaven,  and  hell.  To  empty  all  upon 
his  summons,  and  to  fill  all  upon  his  sentence.  Therefore  it  is  compared  to 
a  trumpet,  the  loudest  of  all  musical  instruments.  '  The  trumpet  shall  sound, 
and  the  dead  shall  be  raised,'  1  Cor.  xv.  52.  Vere  vox  tuhcB  terrihilis,  cui 
omnia  ohediunt  elementa.  Petras  "scindit,  Inferos  aperit,  portas  cereas  frangit, 
vincula  mortis  diriimpit,  et  de  pro/undo  ahyssi  animas  liheratis  corporibus 
assignat,f — ^A  terrible  voice,  that  shall  shake  the  world,  rend  the  rocks,  break 
the  mountains,  dissolve  the  bonds  of  death,  burst  down  the  gates  of  hell, 
and  unite  aU  spirits  to  their  own  bodies.  There  shall  be  no  concealing, 
no  keeping  back  from  this  voice.  Now  Christ  calls :  '  Come  unto  me,  all 
that  labour,'  Matt.  xi.  28 ;  yet  'you  will  not  come  unto  me  that  you  might 
have  life,'  John  v,  40.  Then  he  shall  call.  Come  you  that  must  labour 
in  torments,  and  be  laden  for  ever.  Then  they  must  come  to  receive  the 
doom  of  death.  Now  '  awake,  thou  that  slee2:)est,  and  Christ  shall  give  thee 
light,'  Eph.  V.  14 ;  but  they  will  not  rise.  At  that  day.  Awake,  thou  wicked 
that  art  dead,  and  Christ  shall  send  thee  to  darkness ;  and  then  they  must 
rise.  This  is  that  general  day  that  shall  congregate  aU ;  they  shall  come 
from  the  four  winds  and  corners  of  the  world,  to  make  a  universal  appear- 
ance. But  if  this  be  the  voice  of  Christ,  how  is  it  then  said  the  archangel 
shall  sound  the  trumpet  of  collection  ?  '  He  shall  send  his  angels  with  a 
great  sound  of  a  trumpet,  and  they  shall  gather  all  together,'  Matt.  xxiv.  31. 
'  The  Lord  shall  descend  from  heaven  Avith  a  shout,  with  the  voice  of  the 
archangel,  and  with  the  trump  of  God,'  1  Thess.  iv.  16.  I  answer.  The 
voice  is  originally  Christ's,  ministerially  the  angels'.  As  now  he  speaks  to 
us  by  men,  2  Cor.  v.  20,  so  at  that  day  by  angels.  Oh,  what  a  glory 
of  our  Saviour  shall  then  ap})ear,  when  he  is  set  on  his  throne,  before  so 
full  a  court  as  all  the  reasonable  creatures  God  ever  made  !  Videat  nosjam 
in  sanctimonia,  xit  tunc  videamus  earn  in  gaudio, — Let  him  now  behold  us 
in  holiness,  that  then  we  may  behold  him  ui  happiness. 

2.  The  separation.  We  have  thus  brought  all  together ;  now  we  must  sepa- 
rate one  from  another.  The  form  hereof  is  given  by  Christ  himself :  '  Before 
him  shall  be  gathered  all  nations,  and  he  shall  separate  them  one  from 
another,  as  a  shepherd  divideth  his  sheep  from  the  goats,'  Matt.  xxv.  32. 

*  Anselm.  t  Chiys. 


552  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON    LVIL 

Tliis  full  and  final  separation  is  reserved  for  Christ,  and  not  performed  till 
that  day.  For,  Smite  crescere, '  Let  them  grow  both  together,  corn  and  tares, 
until  the  harvest,'  Matt.  xiii.  30.  This  world  is  the  floor;  fan  while  you 
will,  there  will  be  some  chaff;  fish  never  so  discreetly,  you  shall  meet  with 
some  sturdy  dog-fish  that  will  rend  the  net.  In  heaven  are  none  but  saints, 
in  hell  none  but  reprobates,  on  earth  they  are  both  promiscuously  blended 
together. 

Do  you  wonder  that  the  lambs  cannot  live  in  quiet  %  Consider  the  num- 
ber of  goats  among  them  '  They  eat  up  the  good  pasture,  and  tread  down 
the  residue  with  their  feet ;  they  drink  of  the  fountains,  and  foul  the  residue 
"with  their  feet.'  My  flock  are  fain  to  eat  that  they  have  trodden,  and  to 
drink  that  they  have  fouled  with  their  feet,  Ezek.  xxxiv.  18.  But  God  shall 
judge  and  separate :  ver.  20,  '  Behold  I,  even  I,  will  judge  between  the  fat 
cattle  and  the  lean  cattle.'  Because  they  have  thrust  with  side  and  shoidder, 
and  pushed  all  the  diseased  mth  their  horns,  'therefore  I  will  save  my 
flock,  and  they  shall  no  more  be  a  prey,  and  I  will  judge  between  cattle  and 
cattle.'  The  goats  will  annoy  till  they  be  quite  separated.  Too  many  among 
us  have  these  goatish  conditions  :  tlaey  climb  up  ambitiously  to  the  moun- 
tams  of  preferment,  like  goats ;  they  pill  and  bark  the  commonwealth,  like 
goats ;  they  lust  after  women  as  hot  as  goats ;  they  trouble  the  waters  of 
Israel,  the  peace  of  the  church,  like  goats ;  they  tread  under  feet  God's 
blessings,  like  goats ;  they  smell  of  impiety  as  rank  as  goats ;  and  therefore 
they  must  be  separated  as  goats. 

We  have  all  from  Adam  the  nature  of  the  goat ;  let  us  weep  away,  and 
keep  away,  such  goatish  qualities.  And  let  us  put  on  the  j^roperties  of  sheep ; 
which  Christ  (John  x.)  gives  to  be  three  :  Audire,  ohedire,  sequi, — to  hear 
Christ's  word,  to  obey  Christ's  will,  to  follow  Christ's  steps.  Search  thy 
soul  for  these  brands  and  marks  of  a  sheep,  or  else  thou  wilt  prove  a  goat. 
Hast  thou  Jidem  agni,  the  faith  of  a  lamb  reposed  in  the  Lamb  of  God  ? 
Hast  thou  innocentiam  agni,  the  innocence  of  a  lamb,  free  from  wrong  ? 
vellus  agni,  the  fleece  of  a  lamb,  to  warm  the  poor  ?  humilitatem  agni,  the 
humbleness  of  a  lamb,  a  stranger  to  pride  ?  ^ja^i'en^ia??!  agni,  the  patience  of 
a  lamb,  ready  to  lay  down  thy  life  for  Christ  1  Then  thou  shalt  have  gloriam 
agni,  the  reward  of  a  lamb,  assured  salvation  in  heaven. 

Thus  the  goats  and  the  sheep  be  like  in  external  fashion, — they  feed  both 
in  one  pasture,  lie  both  in  one  fold,  all  their  lifetime, — but  Christ  will  put 
them  asunder  at  the  last  day.  Like  two  travellers  that  go  together  to  one 
town,  take  up  one  inn,  feed  together  at  one  board,  sleep  together  in  one  bed ; 
but  in  the  morning  their  ways  part.  The  sheep  and  goats  eat  together, 
drink  together,  sleep  together,  rot  together,  but  at  this  day  there  shall  be  a 
separation.  The  goats  may  deceive  man  both  in  life  and  death,  they  may 
be  taken  for  sheep,  but  Christ  can  discern  between  cattle  and  cattle.  God 
judgeth  by  the  liver,  man  by  the  livery.  If  the  liver  be  rotten,  look  the 
flesh  never  so  fair,  the  good  market-man  will  not  buy  it.  If  Christ  find  not 
the  heart  sound,  he  will  none  of  the  carcase. 

3.  The  probation.  Every  man  must  undergo  his  trial.  From  the  jirison 
of  the  grave,  they  are  set  before  the  Judge,  and  there  sufi'er  discussion  or 
trial.  There  are  certain  '  books  to  be  opened '  for  this  probation,  Kev.  xx. 
12;  some  rolls  or  records  filled  up  in  the  court  of  heaven.  There  is  liber 
'prceceptonim  secundum  quern,  et  liber  conscientice  ex  quo  judicaimir,  quicqidd 
prcecipitur  scriptum  in  illo,  quicquid  delinquitur  in  isto.  Here  is  divina 
scientia,  et  humana  conscieniia  met  together.  We  may  forget  our  sins,  but 
God  keeps  a  true  register.     If  the  sufferings  of  the  saints  be  recorded,  then 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  553 

sure  their  violences  by  whom  they  suffer  are  not  forgotten.  Now  the 
book  of  the  law  whereby  men  are  judged  contains  three  leaves  :  nature,  the 
law  written,  and  the  gospel.  Some  must  be  tried  by  the  first  only,  some  by 
the  first  and  second,  others  by  all  three. 

First,  That  some  shall  be  judged  only  by  the  law  of  nature,  it  is  clear. 
•  As  many  as  have  smued  without  the  law  shall  perish  without  the  law,' 
Kom.  ii.  12.  Here  two  things  are  considerable  :  one,  what  this  law  of 
iiature  is  ;  the  other,  whether  the  breach  of  it  be  sufficient  to  condemn. 

First,  It  is  a  knowledge  of  certain  principles  tending  to  live  well ;  and  of 
conclusions  thence  neccssr.rily  inferred,  agreeable  with  the  internal  rule  of 
truth  planted  by  God  in  man,  and  teaching  him  to  worship  his  Maker. 
Thus  Melancthon  defines  it.  The  matter  of  it  is  principles  with  conclusions 
directing  to  a  good  life.  Parents  are  to  be  honoured,  this  is  a  principle 
engrafted ;  therefore  I  must  honour  my  parents,  this  is  a  conclusion  inferred. 
The  form  of  it  is  an  accordance  with  the  rule  of  truth,  God's  moral  law ;  for 
the  law  natural  is  the  summary  abridgment  of  the  law  moral.  The  author 
of  it  is  God,  who  hath  written  it  in  man's  heart.  Deus  omniicm  Creator 
singulorum  pedonhiis  infuditj'''  The  end  is,  that  it  might  be  a  testimony 
of  that  divine  providence  whereby  God  now  ruleth,  and  of  that  justice 
whereby  he  will  judge  men.  This  agrees  with  the  Apostle's  definition, 
Rom.  ii.  1.5,  '  Which  shew  the  work  of  the  law  ^vritten  in  their  hearts,  their 
conscience  bearing  witness,  and  their  thoughts  excusing  or  accusing.'  '  The 
work,'  there  is  the  matter  of  it ;  '  of  the  law,'  there  is  the  form  ;  '  written,' 
there  is  the  author  that  imprints  it ;  '  the  conscience  accusing  or  excusing,' 
there  is  the  end.  In  this  inward  testimony  arising  from  nature  are  these 
two  principal  things :  Gvvri^iGig,  a  comprehension  of  practical  prhiciples, 
and  natural  discerning  between  just  and  imjust ;  and  GunihGic,  conscience 
chiding  for  choosmg  evil,  and  approving  for  doing  good.  The  one  makes 
the  proposition,  the  other  the  assumption. 

Secondly,  The  other  point  to  be  discussed  is,  whether  the  breach  of  this 
law  doth  condemn  ?  Some  object,  that  it  is  quite  blotted  out  of  man,  there- 
fore cannot  bind  him.  No  question  it  is  much  obscured,  in  respect  both  of 
intellectual  and  affectual  faculties.  For  imderstanding ;  it  gropeth  '  if  happily 
it  might  feel  after  God,'  Acts  xvii.  27.  Adam  had  the  knowledge  of  good 
by  experience,  of  evil  only  by  contemplation :  but  falling,  he  had  also  an 
experimental  knowledge  of  evil.  For  afiection ;  man's  will  is  so  perverse, 
that  whenas  naturally  he  desires  to  be  hapj^y,  yet  he  willingly  commits  those 
things  against  his  first  intendment  that  make  him  most  unhappy ;  as  a  thief 
steals  to  keep  himself  from  famine,  and  so  from  misery  :  thus,  Ne  miser  sit, 
malus  Jit :  et  idea  miserior,  quia  malus, — Lest  he  should  be  wretched,  he 
becomes  wicked ;  and  is  so  much  the  more  wretched  by  being  wicked. 
Beatus  vult  esse  homo,  etiam  nan  sic  vivendo  ut  possit  esse, — ^lan  seeks  for 
blessedness  in  all  places  but  where  it  is.  Yea,  custom  brings  this  will  to 
contempt  of  sin.  Peccata  quamvis  korrenda,  cum  in  consuetudinem  venerint, 
creduntur  parva,  out  mdla,i — Sins  horrid  and  imcouth  at  first,  become  tri- 
vial and  familiar  by  practice. 

Thus  is  that  natural  light  dimmed  and  overcast  by  the  corruption  of  pros- 
perous lusts;  yet  ne  ipsa  quidevi  delet  iniquitas, — sm  doth  not  quite  raze  it 
out.  First,  because  there  are  certain  principles  reviving  it  in  the  most  dis- 
solute; as  the  desu-e  of  happiness,  and  every  one  would  attain  that  end, 
though  they  err  in  the  means.  Yea,  they  know  that  evil  is  to  be  avoided, 
which  appears  in  that  they  would  not  have  any  wrong  ofi'ered  to  themselves. 
*  Ambr,  t  Aug. 


554  THE  HAPPINESS  OF  THE  CHURCH.  [SerMON   LVII. 

These  general  rules  all  know,  albeit  in  the  particular  applications  they  are 
blinded.  Hence  it  came  that  some  gross  sins  were  not  condemned  of  them, 
as  robbery  among  the  Germans,  lust  of  males  among  the  Grecians,  Eom.  i.  27. 
Indeed,  God  did  punish  maVitiam  per  duritiem  ;  yet  stUl  remain  some  sparks 
and  cold  cinders  of  that  primary  and  original  fire.  Secondly,  That  the  light 
of  nature  is  not  quite  extinct  appears  by  the  force  and  working  of  the  con- 
science; for  this  doth  vex  and  sting  the  most  obstinate  soul.  By  tliis  Cain 
was  driven  to  confess  the  monstrousness  of  his  sin.  Thirdly,  The  practice 
of  natural  men  evinceth  it,  who  by  force  of  nature  performed  some  things 
agreeable  to  equity.  '  The  Gentiles  having  not  the  law,  do  by  nature  the 
things  contained  in  the  law,'  Eom.  ii.  14.  The  very  Gentiles  had  many 
excellent  politic  laws  and  positive  constitutions.  This  seems  to  clear  the 
meaning  of  Plato's  two  assertions  :  Legem  esse  inventionem  veritatis, — That 
was  the  law  of  nature.  Legem  esse  imitatlonem  veritatis, — Such  were  the 
positive  decrees  grounded  upon  the  other.  But  what  precepts  doth  this  law 
contain,  and  what  remnants  of  it  doth  man  retain  1 

The  law  of  nature  commands  man  to  live  religiously  to  God  above  him, 
justly  to  man  with  him,  soberly  to  things  under  him.  To  deal  justly  with 
men,  nature  gives  him  two  rules:  one  affirmative,  'What  thou  wouldst 
have  others  to  do  to  thee,  so  do  to  them;'  the  other  negative,  Quod  tihi 
fieri  non  vis,  alteri  non  feceris, — Do  not  that  to  others  which  thou  wouldst 
not  have  them  do  to  thee.  Even  nature  instructs  a  man  how  to  rule 
his  affections.  So  TuUy:  Animus  iraperat  corpori,  ut  rex  civibus  :  ratio 
libidini,  ut  servis  domimcs, — The  mind  governs  the  body,  as  a  king  reigns 
over  his  subjects :  the  reason  over  lust,  as  a  master  over  his  servants. 
Whence  had  he  this  but  from  nature?  There  is  vis  rationis,  orationis, 
adorationis.  By  the  virtue  of  reason  man  loves  man  ;  by  the  power  of  dis- 
course man  regards  himself;  by  the  power  of  worship  man  respects  God. 
If  we  should  examine  the  particular  commandments — First,  They  acknow- 
ledge one  God.  TuUy  protested,  that  when  he  wrote  seriously,  he  men- 
tioned but  one  God ;  and  he  did  but  ludere,  play  the  poet,  when  he  spake 
of  more.  Moses  called  this  God  6  uv,  and  Plato  to  h.  Secondly,  Numa 
Pompilius  judged  it  unlawful  to  ascribe  any  form  to  God  invisible.  Thirdly, 
They  durst  indeed  play  with  their  puppets,  imagmary  gods,  Venus  and 
Cupid,  &c. ;  but  for  the  Deity  they  cry  out,  Great  is  their  Diana  :  this 
vindicates,  them  from  vUiiJending  the  name.  If  they  had  known  a  greater 
God,  they  would  have  given  greater  reverence  to  his  name.  Fourthly, 
Divers  of  the  Gentiles  had  their  Sabbaths;  mingled  with  strange  supersti- 
tions; but  they  were  taught  by  nature  to  set  apart  some  time  for  worship. 
Fifthly,  They  commanded  and  commended  honour  to  parents  :  Solon  ordain- 
ing no  law  for  parricides,  answered  there  w^ere  none  so  unnatural  to  attempt 
it.  Sixthly,  That  murder  was  held  abominable,  appears  by  their  punishing 
it,  accorcUng  to  God's  law,  with  death.  Seventhly,  That  adultery  was  odious, 
it  is  manifest  by  Pharaoh :  '  Why  saidst  thou,  She  is  my  sister  ?  so  I  might 
have  taken  her  to  me  to  wife,'  Gen.  xii.  19.  By  Abimelech  to  Abraham: 
'  What  have  I  offended  thee,  that  thou  hast  brought  on  me  and  my  kingdom 
a  great  sin,'  Gen.  xx.  9.  By  Abimelech  to  Isaac :  '  What  is  this  thou  hast 
done  unto  us  %  one  might  have  lien  with  thy  wife,  and  thou  shouldest  have 
brought  guiltiness  upon  us,'  Gen.  xxvi.  10.  Eighthly,  Theft  some  punished 
■with  death,  others  with  double  restitution.  Cato  being  asked,  Quid  fcene- 
rari  i — What  it  was  to  practise  usury,  answered,  Quid  hominem  occidere  ? — 
the  same  that  to  kill  a  man.  Ninthly,  They  so  hated  and  avoided  falsehood 
and  lying,  that  they  would  not  suffer  a  man  to  be  witness  against  his  enemy. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  555 

Tenthly,  They  thought  it  unlawful  to  covet  other  men's  goods.  One  of  them 
said,  Concupiscere  alieninn,  sit  a  me  cdienatum. 

Eut  now  their  natur;il  knowledge  being  so  obscured,  shall  yet  the  law  of 
nature  condemn  ?  Yes,  for  '  the  invisible  things  of  God  might  be  understood 
by  the  tlungs  that  are  made ;  so  that  they  are  without  excuse,'  Eom.  i.  20. 
God  could  not  be  apprehended  by  them  any  other  way  than  by  nature ;  yet 
sinning  against  him  they  arc  without  excuse.  '  Pour  out  thy  fury  upon  the 
heathen  that  know  thee  not,'  Jer.  x.  25,  '  and  upon  the  kingdoms  that  have 
not  called  on  thy  name,'  Ps.  Ixxix.  6.  '  He  shall  come  in  flaming  fire,  tak- 
ing vengeance  on  them  that  know  not  God,'  2  Thess.  L  8.  By  this  shall 
many  millions  of  men  be  condemned.  Imxcusahilis  est  ovinis  jy^ccator,  vel 
reatu  originis^^ — Original  guilt  makes  us  inexcusable,  without  voluntary  ad- 
ditament.  Ignorantia  ejus  qui  noluit  intelUgere,  est  peccantis  culpa  :  igno- 
raniia  ejus  qui  non  potuit  intelUgere,  est  peccati  poena.  In  utrisque  non  est 
justa  excusatio,  sed  est  justa  damnatio, — His  ignorance  that  would  not  un- 
derstand is  the  wickedness  of  sin ;  his  ignorance  that  could  not  understand 
is  the  punishment  of  sin.  Doth  not  this  latter  excuse  ?  Yes,  a  tanto,  but 
not  it  toto, — from  so  much  guiltiness,  but  not  from  all  guiltiness.  Ignor- 
ance can  be  no  plea,  for  all  are  bound  to  know.  It  serves  not  a  malefac- 
tor's turn  to  plead  ignorantiam  juris,  that  he  knew  not  the  law  of  his  prince 
which  he  hath  broken.  I  know  that  simple  nescience  is  minoris  culpa;,  but 
not  mdlce,f  a  less  fault,  not  no  fault.  The  '  knowing  servant '  disobedient 
shall  have  '  many  stripes.'  The  ignorant  is  not  spared,  though  less  punished, 
Luke  xii.  47.  To  the  ignorant  are  two  wants,  knowledge  and  a  good  will ; 
but  he  that  sms  wittingly  hath  but  one  want,  only  a  good  will.  He  that 
fails  on  knowledge  hath  voluntatein  facti  et  peccati, — a  will  both  to  the  deed 
and  to  the  sin.  He  that  fails  in  ignorance  hath  only  voluntatem  facti,  non 
peccati, — a  will  of  the  deed,  not  of  the  sin,  though  the  deed  be  a  sin.  Igno- 
rantia duplex ;  una  quce  est  causa  culpa;,  altera  cujus  causa  culpa  est,X — 
There  is  an  ignorance  that  is  the  cause  of  sin,  and  there  is  a  sin  that  is  the 
cause  of  ignorance,  No  ignorant  hath  his  sin  mitigated ;  but  is  solum  qui 
noil  hahuit  unde  discere,  saith  Augustine, — he  only  that  had  no  means  of 
learning.  For  Christ  is  a  just  judge,  and  would  not  condemn  without  fault. 
We  have  all  good  means  of  knowledge ;  God  keep  us  from  the  condemnation 
of  ignorance ! 

Secondlg,  The  next  book  is  the  law  :  that  others  shall  be  judged  by  this 
it  is  clear  without  quection.  '  As  many  as  have  sinned  in  the  law,  shall  be 
judged  by  the  law,'  Kom.  ii.  1 2.  The  Jews  shall  be  thus  judged  rather  than  the 
Gentiles,  who  had  not  the  law  written.  The  law  of  Moses  did  only  bind  the 
Hebrews ;  the  prophets  were  not  commanded  to  publish  it  to  the  Gentiles. 
Paul  calls  the  times  before  Christ  '  the  times  of  ignorance,'  Acts  xvii.  30  ; 
and  the  gospel  a  '  mystery  kept  secret  since  the  world  began,'  Piom.  xvi.  25. 
Now  to  object,  first,  that  the  Jewish  merchants  taught  many  nations  the  law 
is  vain  ;  for  they  were  generally  more  apt  discere  religionem  alienam,  quam 
docere  suam, — to  learn  false  religions  than  to  teach  the  true.  And  many  of 
them  did  not  even  by  their  own  types  and  sacrifices  perfectly  understand  the 
sacrifice  of  Christ.  Then  to  say  their  books  were  manifest  is  false,  for  the 
Jews  kept  them.  '  Unto  them  were  committed  the  oracles  of  God,'  Rom. 
iii.  2.  They  were  first  depositarii,  then  oeconomi,  dispensers.  '  For  out  of 
Zion  shall  go  forth  the  law,  and  the  word  of  the  Lord  from  Jerusalem,'  Isa. 
ii.  3.  '  He  sheweth  his  word  unto  Jacob,  his  statutes  unto  Israel,  he  hath 
not  dealt  so  with  any  nation,'  Ps.  cxlvii.  19.  So  Christ  to  the  Samaritan 
*  Aug.  t  '  nuUiiis.' — Ed.  J  Perer. 


55Q  THE  HAPPINESS  OP  THE  CHURCH.  [SeRMON   LVIL 

woman,  '  Salvation  is  of  the  Jews,'  John  iv.  22.  Now  as  this  crediting  facit 
ad  honorem  personce  cui  confidimus,'' — makes  to  the  honour  of  the  person 
wliom  we  credit,  this  was  a  great  credit  to  the  Jews ;  so  it  brings  them  to 
a  strict  account :  exigendam  cum  tisuris,  as  in  the  talents, — God  looks  for 
his  own  with  usury.  Some  of  them  kept  them  in  their  hands,  but  not  in 
their  hearts  ;  aliis  mcigis  profatura  quam  ipsis,f — for  the  benefit  of  others, 
more  than  of  themselves. 

Now  this  book  is  the  touchstone  or  trial  of  our  works ;  whatsoever  we 
have  either  thought,  said,  or  done,  is  either  with  or  against  the  law  of  God. 
How  we  wrangle  here  to  justify  many  things,  which  there  will  not  abide  the 
trial !  How  many  arguments  doth  a  contentious  man  produce,  to  counte- 
nance his  brabbling  lawsuits  !  Defensio  juris,  intentio  legis,  retardatio  injuri- 
arum, — The  defending  of  his  right,  the  purpose  of  the  law,  the  keeping  back 
of  injuries ;  forbear  one  wrong,  and  provoke  more  ;  and  correctio  injustorum, 
the  punishing  of  evil-doers.  And  be  not  these  smooth  colours  1  who  can  now 
say,  Peccasti  in  litigando  ? — Thou  hast  done  ill  in  going  to  law  1  But  still  we 
reckon  without  our  host :  thou  thinkest  thy  penny  good  silver,  as  the  fool 
thought  his  pebble  a  diamond ;  bring  it  to  the  test.  '  There  is  utterly  a 
fault  among  you,  because  ye  go  to  law  one  with  another,'  1  Cor.  vi  7. 
Whether  will  God  judge  thee  according  to  thine  own  humour,  or  according 
to  this  precept  ?  Alas,  he  will  then  try  thee  secundum  legem  suam,  non  se- 
cundum legem  tuam, — after  his  law,  not  after  thy  lust.  It  is  oj^us  caniis, 
and  will  not  abide  tentationem  ignis.  '  Contention,  strife,  variance,'  are  works 
of  the  flesh,  Gal.  v.  20 ;  and  '  they  which  do  such  things  shall  not  inherit 
the  kingdom  of  God.'     Hell-fire  will  consume  all  such  reasons. 

So  among  others,  an  angry  word  calls  on  a  challenge :  they  have  plausible 
reasons  for  it.  Their  credit  lies  upon  it ;  and  better  lose  life  than  reputa- 
tion. If  being  wronged  they  challenge  not,  or  being  challenged  they  answer 
not,  the  world  condemns  them  for  cowards.  So  they  fight  not  so  much 
against  another's  life,  as  against  their  own  reproach.  This  were  somewhat 
if  it  were  tcwi  bene,  quam  magne iwopositum, — if  the  project  were  as  Christian 
as  it  is  Roman.  Now  they  must  go  to  the  field,  pray,  embrace,  forgive ; 
then  fight  and  kill.  But  is  this  the  law  that  God  will  judge  by  1  No,  that 
law  is,  '  Thou  shalt  not  kiU.'  But  perhaps  they  purpose  not  to  kill ;  yet 
saith  God,  '  Return  not  evil  for  evil ;'  how  doth  this  agree  with  thy  colour;}: 
and  humour  ?  Yet  more  peremptorily :  '  Avenge  not  yourselves,  but  give 
place  unto  wrath;  for  vengeance  is  mine,'  saith  the  Lord,  Rom.  xii.  19. 
Will  you  steal  this  from  him  in  a  glorious  theft  ?  hazard  your  soul  more  than 
your  body  1  thrusting  one  upon  an  enemy's  sword,  the  other  on  God's  sword  ? 
Will  you  meet  together  in  so  bloody  a  design,  wherein  uterque  letaliter 
peccat,  soipe  alter  ceternaliter  perit, — both  sin  deadly,  often  one  or  both  perish 
eternally  !  Thus  your  pretences  may  blanch  it  over  with  the  name  of  hon- 
our ;  but  the  law  you  must  be  tried  by  will  find  it  homicide. 

For  usury  ;  how  is  it  bedaubed  with  arguments,  probabilities,  patronages, 
examples  !  Books  have  been  written  to  justify  it ;  but  none  of  these  is  that 
law  whereby  the  usurer  must  be  judged.  They  do  not  only  reason  thus  :  I 
must  give  to  the  poor,  therefore  I  must  take  usury  of  the  rich  ;  an  argument 
of  Standgate-hole  :  I  may  rob  some,  that  I  may  give  to  others.  But  they 
defend  it  by  Scripture  :  '  If  thou  lend  money  to  the  poor,  thou  shalt  not  lay 
upon  him  usury,'  Exod.  xxii.  25.  Not  on  the  poor ;  therefore  they  infer, 
we  may  lay  it  on  the  rich.  '  Rob  not  the  poor,  because  he  is  poor,'  saith 
Solomon,  Prov.  xxii.  22 ;  therefore  we  may  rob  the  rich,  because  he  is  rich, 
*  Ambr.  f  Erasm.  J  Qu.  '  clioler'  ? — Ed. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHtJECH.  507 

and  can  spare  it.  Is  not  this  a  goodly  strong  argument  ?  So  because  it  is 
said,  Exod.  xxii.  22,  '  Ye  shall  not  afflict  the  widow  or  fatherless  child,'  it 
must  needs  follow  that  they  may  trouble  a  woman  married,  or  a  child  that 
hath  a  father.  There  are  infinite  excuses ;  but  the  law  of  trial  is,  '  Thou 
shalt  not  lend  upon  usury  : '  study  an  answer  to  that  question.  As  much 
may  be  said  for  impropriations ;  what  shall  become  of  all  our  legal  pleas, 
our  alienations,  prohibitions,  customs,  fines  ?  All  fine  excuses !  when 
Christ  shall  set  the  sacrilegious  before  him,  and  read  this  law,  '  Thou  shalt 
not  rob  God  of  his  tithes  and  offerings,'  Mai.  iii.  8.  Where  now  are  all  rea- 
sons and  excuses?  This  spiritual  court  vnll  admit  of  no  corrupt  customs,  no 
devices :  Me  thou  hast  robbed,  by  me  thou  shalt  be  condemned.  Lord, 
enter  not  into  judgment  with  us  :  who  shall  be  justified  in  thy  sight  1  We 
cannot  answer  ex  millihus  nmim,  one  of  a  thousand.  Help  us,  O  thou  Judge 
and  Saviour !  let  thy  mercy  as  Jesus  help  us  against  thy  justice  as  Judge  ! 
We  must  come  under  probation,  defend  us  from  reprobation,  and  let  us  find 
approbation,  not  for  our  works,  but  thy  mercies,  O  blessed  Redeemer  ! 
Amen. 

Lastly,  Others  are  to  be  judged  by  the  gospel ;  and  this  certainly  bindeth 
our  conscience  here,  for  it  shall  judge  us  hereafter.  '  He  that  believeth  not 
on  Christ  is  condemned,'  John  iii.  18.  Now  the  gospel  requires  of  us  two 
things — faith  and  obedience.  Faith :  '  Repent  and  believe  the  gospel,'  Mark 
i.  15.  Obedience  :  'Ye  have  obeyed  from  the  heart  that  form  of  doctrine,' 
Rom.  vi,  1 7.  Which  obedience  must  be  prompta,  '  ye  have  obeyed ; '  vol- 
untaria,  'from  the  heart;'  discreta,  that  true  'form  of  doctrine.' '■'  Indeed 
obedient  ia  evangelica  est  ipsa  fides.  Many  think  they  are  not  bound  to 
believe  the  gospel ;  but  by  this  they  shall  be  judged. 

True  it  is  that  all  are  not  bound  to  it :  they  to  whom  Christ  never  spoke, 
was  never  spoken,  have  an  excuse ;  not  of  every  sin,  but  of  this  sin,  that 
they  have  not  believed  on  Christ.  It  is  objected,  The  law  bound  all,  there- 
fore the  gospel  binds  all.  No ;  for  the  law  was  given  to  man's  nature  :  so 
though  its  knowledge  was  lost  by  man's  default,  yet  its  bond  remains  on 
God's  part.  The  gospel  was  never  given  to  man's  nature,  but  after  the  fall, 
and  is  above  nature.  Adam  was  the  root  of  mankind  in  respect  of  nature, 
not  in  respect  of  grace.  When  God  gave  the  law  to  him,  he  bound  him  and 
all  his  posterity  to  keep  it.  When  he  gave  the  promise  to  him,  and  faith  to 
believe  it,  he  did  not  withal  give  it  to  all  mankind.  Neither,  if  Adam  had 
afterward  fallen  from  faith,  should  all  mankind  have  fallen  with  him.  The 
first  Adam  was  not  the  root  of  the  promise,  but  the  second. 

But  now  to  ourselves  :  we  must  all  stand  before  the  tribunal  of  Christ ; 
to  the  statutes  of  the  former  books  who  can  answer  ?  All  our  help  is  in  this 
latter  book — we  fly  to  the  gospel.  We  '  behold  the  Lamb  of  God  that 
taketh  away  the  sin  of  the  world,'  John  i.  29,  and  comfort  ourselves  that 
'  if  any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ  the 
righteous;  and  he  is  the  propitiation  for  our  sins,'  1  John  ii.  2.  Now,  as 
Festus  said  to  Paul,  '  Hast  thou  appealed  unto  Cajsar  1  unto  Ctesar  shalt 
thou  go,'  Acts  XXV.  22.  So,  hast  thou  appealed  to  the  gospel  ?  Thou  shalt 
go  to  the  gospel  for  thy  trial.  Vel  te  totaliter  ahsolvit,  vel  te  capitaliter 
damnat, — It  shall  either  thoroughly  justify  thee,  or  extremely  condemn  thee. 
The  Spirit  shall  convince  the  world  '  of  sin,'  saith  Christ,  '  because  they  be- 
lieve not  on  me,'  John  xvi.  9.  Now,  what  is  the  Holy  Ghost's  judgment 
here,  will  be  Christ's  hereafter.  But  why  are  they  condemned  of  sm  for  not 
believing  ?     First,  because  other  sins  are  condemned  by  nature  and  law, — as 

*  Lvran. 


558  THE  HAPPINESS  OF  THE  CHURCH.  [SeEMON   LVII, 

murder,  adultery, — botli  among  Jews  and  Gentiles ;  but  not  to  believe  is  the 
jiroper  sin  of  Christians  ;  and  it  is  a  grand  sin,  because  they  have  the  doctrine 
of  faith.  Secondly,  because  infidelity  is  the  root  of  all  sins,  as  faith  is  of  all 
good  works;  the  want  of  faith  leads  from  transgression  to  presumption,  from 
presumption  to  despair.  Thirdly,  especially,  because  faith  takes  away  the 
guilt  of  sins,  and  freeth  from  condemnation ;  but  infidelity  retains  the  guilt 
of  itself  and  others.  Oinnia  peccata  2^er  infidelitatem  retinentur,  'per  jidem 
remittuntur!''  Luther  hath  it,  out  of  Augustine,  Nidlum  peccatum  nisi 
infidelitas,  mcUa  justitia  nisi  fides. — There  is  no  sin  but  infidelity,  no 
righteousness  but  faith.  Not  that  adultery,  intemperance,  malice,  are  no 
sins  ;  but  infidelitate  manente,  manet  omne  jyeccatum :  eadem  decedente  ahsol- 
t'untur  omnia  quoad  reatum, — unfaithfulness  remaining,  every  sin  remains; 
that  departing,  every  sin  is  pardoned,  and  quite  taken  away  in  respect  of  the 
guiltiness.  Peccata  stint,  tiia2oeccata  nan  sunt, — Afterthou  becomest  a  believer, 
the  sins  thou  doest  are  sins ;  but  not  thy  sins,  because  they  are  forgiven  thee. 
This  appears  by  the  purpose  of  Christ's  coming,  which  was  to  '  dissolve  the 
works  of  the  devil,'  1  John  iii.  8 ;  believe  on  him,  and  thy  sins  are  dissolved, 
absolved  :  thou  art  as  if  thou  never  hadst  off'ended.  Non  quod  2)eccatuni 
omnino  non  erit,  sed  quod  non  omnino  imjmtattcm  erit, — JSTot  that  sin  alto- 
gether should  not  be,  but  that  it  shall  not  be  imputed.  How  quick  a  rid- 
dance penitent  faith  makes  with  our  sins !  They  are  too  heavy  for  our 
shoulders,  faith  presently  turns  them  over  to  Christ.  Whereas  there  would 
go  with  us  to  judgment  a  huge  kennel  of  lusts,  an  army  of  vain  words,  a 
legion  of  evil  deeds.  Faith  instantly  dischargeth  them  all,  kneeling  down 
to  Jesus  Christ,  beseeching  him  to  ansAver  for  them. 

Therefore  make  we  much  of  faith  :  if  our  souls  be  ballasted  with  this,  they 
shall  never  shipwreck.  Ahasuerus  had  many  virgins,  none  pleased  him  like 
Esther  :  none  pleaseth  God  but  faith,  all  the  rest  for  her  sake.  She  is  that 
Judith  that  saveth  the  life  of  all  thy  good  works  by  cutting  off  the  usurping 
head  of  Satan.  Thou  canst  not  be  unwelcome  to  God  if  thou  come  with 
confidence  :  nothing  more  offends  God  than  the  not  taking  his  word.  Sin 
offends  his  law,  but  unbelief  offends  his  gospel.  Though  we  do  not  what  he 
bids  us,  yet  let  us  be  sure  he  will  do  what  he  tells  us.  It  is  good  to  obey 
the  former,  better  to  believe  the  latter ;  because  he  is  more  able  and  more 
good  than  we.  Well,  now,  after  this  gospel  we  must  be  judged ;  so  Paul 
writes  to  his  Komans :  '  God  shall  judge  the  secrets  of  all  hearts  by  Jesus 
Christ,  according  to  my  gospel,'  Eom.  ii.  16.  Thou  canst  not  satisfy  the 
law,  therefore  study  thy  soul  an  answer  to  this  book ;  otherwise,  saith  Christ, 
'  The  word  that  I  have  sj)oken,  the  same  shall  judge  thee  in  the  last  day,' 
John  xii.  46.  The  sermons  thou  hast  heard  shall  rise  up  in  judgment  to 
condemn  thee.     Hence  arise  three  conclusions  : — 

(1.)  It  is  no  presumption  for  a  Christian  to  believe  the  pardon  of  his  sins 
in  Christ,  for  to  do  the  will  of  God  is  not  to  presume.  If  we  do  not  be- 
lieve this,  Christ  shall  judge  us  damnable  by  the  gospel ;  therefore  if  we  do 
conscionably  believe  this,  he  shall  acquit  us  by  the  gospel.  u}fon  est  2)}'ce- 
sum2itio  a-edentis,  uhi  est  aidJiontas  jicbentis, — There  is  no  presumption  in 
man  to  believe  it,  when  there  is  the  authority  of  God  to  command  it.  Of 
all  things  in  a  Christian,  God  doth  not  love  a  nice,  dainty,  and  maidenly 
faith.  He  loves  to  have  a  man's  modesty  bashful,  his  humility  fearful,  his 
penitence  sorrowful,  his  patience  joyful,  his  compassion  pitiful ;  but  he  loves 
a  faith  that  hath  boldness  in  it,  that  is  not  afraid  to  trouble  God  with  afii- 
ance  or  suppliance,  but  is  confident,  mat  orcus  et  ortus.     Without  faith  it  is 

*  Ang. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  559 

dangerous  pressing  into  tlie  presence-chamber,  as  it  was  to  the  marriage 
without  the  wedding  garment ;  but  in  faith  sequere  et  consequere  ;  qui  cupit, 
capit, — speak  and  speed:  'Whatsoever  you  shall  ask  the  Father  in  my 
name,  he  will  give  it  you,'  John  x\'i.  23.  It  is  no  sin  to  trust  God  with  thy 
soul ;  Paul  teacheth  it  by  example  :  *  I  know  whom  I  have  believed,  that 
he  will  keep  that  I  have  committed  to  him  against  that  day,'  2  Tim.  i.  12. 
Peter,  by  counsel :  'Commit  your  soul  to  God  in  well-doing,'  1  Pet.  iv.  19. 
It  is  no  sin  to  call  God  Father,  '  for  he  hath  sent  the  Spirit  of  his  Son  into 
our  hearts,  crying,  Abba,  Father,'  Gal.  iv.  6.  It  is  no  sin  to  trouble  him 
with  our  suits :  '  Let  us  draw  near  with  a  true  heart,  in  fuU  assurance  of 
faith,'  Heb.  x.  22.  Not  to  do  this  faithfully  is  against  the  gospel ;  therefore 
to  be  judged  of  that  sin. 

(2.)  The  infallible  certainty  of  a  true  Christian's  salvation  is  kno^^^l  to  him- 
self, and  cannot  be  doubted  without  sin.  For  if  it  be  sm  to  distrust  this,  it 
is  then  righteousness  to  believe  it.  The  sum  of  the  gospel  is  man's  salvation 
by  Christ ;  he  that  believes  not  this,  believes  not  the  gospel ;  and  he  that 
knows  the  gospel,  and  believes  it  not,  shall  by  it  be  condemned.  Now  God 
in  the  gospel  doth  not  require  that  absolute  perfection  which  he  did  in  the 
law,  under  the  perU  of  damnation  ;  but  qualifies  the  rigour  of  the  law  by 
the  satisfaction  of  a  mediator.  So  that  the  gospel  accepts  the  intent  and 
endeavour  for  the  act ;  as  the  will  to  repent  for  penitence,  and  the  wdU  to 
believe  for  faith.  It  is  then  not  only  a  weakness,  but  a  wickedness,  to  dis- 
trust God's  mercy  in  thy  salvation ;  let  not  this  ftxult  judge  thee  before 
Jesus  Christ. 

(3.)  The  gospel  requires  probation  of  faith  by  a  good  life :  norma  fidei, 
forma  vita;, — as  we  believe,  we  must  live.  Do  we  believe  Christ  hath 
redeemed  us  %  We  must  live  like  such  as  are  redeemed :  if  freed,  let  us 
demean  ourselves  as  children  of  freedom.  It  is  nothing  at  this  judgment 
to  say,  '  I  have  believed,'  when  the  life  shall  Avitness  the  contrary :  thy  lips 
affirm,  but  thy  works  deny.  As  our  Saviour  said,  Opera  testantur  de  me, — 
'My  works  bear  witness  of  me'  that  I  am  Christ;  so  thou  must  say,  Opera 
testantur  de  me, — My  works  bear  witness  of  me  that  I  am  a  Christian. 
Thou  shalt  be  saved  for  thy  faith,  not  for  thy  works ;  but  for  such  a  faith  as 
is  without  works  thou  shalt  never  be  saved.  Works  are  disjoined  ctjusti- 
ficato,''' — from  the  act  of  justifying,  not  from  the  person  justified.  If  this 
Judge  for  his  o'rni  merits  give  us  salvation,  we  must  shew  him  the  fair  copy 
of  our  conversation.  Quicquid  Christxis  operatur  -pro  nobis,  operatur  in 
nobis, — "Whatsoever  Christ  works  for  us,  he  also  works  in  us.  If  he  hath 
freed  us  from  the  damnation  of  sm,  he  hath  also  freed  us  from  the  domuiion 
of  sin.  Albeit  in  our  justification  jf?e<  nobis  secimdum  Jidem  nostram, — be  it 
unto  us  according  to  our  faith ;  yet  in  salvation  reddetur  unicuique  secundum 
opera  sua, — every  man  shall  be  rewarded  according  to  his  works.  Let  not 
that  which  is  a  word  of  comfort  to  us  be  a  bill  of  indictment  against  us. 

4.  The  sentence.  As  there  be  two  sorts  of  men  to  be  sentenced,  so  there 
is  a  double  sentence :  one  of  absolution,  the  other  of  damnation.  With  ab- 
solution our  Saviour  begins  in  action,  with  that  let  us  begin  in  meditation. 
He  begins  with  fiivour, — oh,  he  is  ready  to  shew  mercy  ! — and  comes  slowly 
to  wrath  and  judgment.  In  the  absolution  are  considerable  four  circum- 
stances— a  calling,  a  commending,  a  reply,  and  an  answer. 

(1.)  The  calling  is  set  down  Matt.  xxx.  34,  'Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the 
world.'     In  which  gracious  speech  wc  may  perceive  six  gradations : — 
*  Evidently  it  should  be,  '  d  justijicatione,  non  <X  justificalo.' — Ed. 


5G0  THE  HAPPINESS  OF  THE  CHURCH.  [SePvMON   LVII. 

[1.]  Amabilis  vocatio  :  'Come.'  Tins  was  the  voice  of  Christ  generally  to 
all  in  the  day  of  grace,  is  particularly  to  the  elect  in  the  clay  of  glory.  Now 
he  calls  more  than  will  come;  then  he  will  not  call  all  that  Avould  come. 
Now  he  gives  many  Venite's :  '  Come  to  me,  aU  that  labour,'  ]\Iatt.  xi.  28. 
'  If  any  man  thirst,  let  him  come  to  me  and  drink,'  John  vii.  37.  '  The 
Spirit  and  bride  say,  Come.  And  let  him  that  heareth  say,  Come.  And 
let  him  that  is  athirst  come,'  Kev.  xxii.  1 7.  Send  not  others,  but  come  your- 
selves. Come  to  no  others,  either  saints  or  angels,  but  come  to  me.  Let 
us  take  heed  of  that  Discedite,  quia  nolidstis  venire, — '  Depart  from  me,' 
Matt.  vii.  23  ;  good  reason,  for  'you  would^fcot  come  unto  me,'  John  v.  40. 
You  declined  my  call  when  I  was  humbled  :  'Is  not  this  the  carpenter's  son  ? ' 
Matt.  xiii.  55.  I  will  decline  you  now  I  am  exalted  :  '  None  of  those  men 
that  were  called  shall  taste  of  my  supper,'  Luke  xiv.  24.  But  such  as  have 
obediently  heard  his  Co7ne  in  holiness,  shall  also  graciously  hear  his  second 
Come  in  happiness. 

[2.]  Suavis  benedictio  :  'Ye  blessed.'  Never  man  was,  is,  or  shall  be,  but 
desires  secundum  sensum  suum,  after  his  own  sense,  to  be  blessed,  saith  Aris- 
totle ;  though  the  most  have  sought  it  out  of  the  right  rihi,  where  it  was  not 
to  be  found.  In  Christ  only  it  is  found,  who  is  indeed  the  '  Father  of  blessed- 
ness.' Matt.  V.  3, '  Blessed  are  the  poor  in  spirit.'  The  first  word  of  the  first 
lesson  of  Christ's  first  sermon  is  'blessed' — a  word  able  to  make  a  man  blessed. 

[3.]  Patris  dilectio :  '  Of  my  Father.'  To  be  blessed  of  God  is  to  be  surely 
blessed.  Parents  do  well  in  blessing  their  children;  princes  in  blessing  their 
people.  Here  is  the  difi"erence:  henedicunt,  but  not  heatificmxt, — they  may 
wish  them  blessed,  but  not  make  them  blessed.  But  saith  God  to  Abraham, 
'  In  blessing  I  will  bless  thee/  Gen.  xxii.  17  ;  '  I  have  blessed  him,  and  he  shall 
be  blessed,'  Gen.  xxvii.  33.  All  blessedness  springs  from  that  fountain :  the 
Lord  hath  blessed  us,  and  requires  us  to  bless  him  '  who  is  over  all,  God 
blessed  for  ever.  Amen,'  Bom.  ix,  5.  This  the  universal  song  that  all  crea- 
tures gives  him  :  '  Blessing,  honour,'  &c.,  Eev.  v.  13. 

[4.]  Felicitatis  loossessio :  'Inherit.'  Inheritance  is  of  birth,  not  industry ; 
the  younger  brother  is  often  of  more  desert  than  the  elder,  yet  cannot  this 
make  him  his  father's  heir.  This  is  of  inheritance,  therefore  not  of  merit. 
It  diifers  from  an  earthly  inheritance  in  three  things : — First,  in  that  the  tes- 
tator must  be  dead,  and  the  successor  living ;  in  this  God,  the  testator,  is 
everliving,  and  his  heirs,  before  they  can  fully  possess  it,  must  be  dead.'^  A 
temporal  inheritance  divided  is  diminished ;  one  is  of  so  much  land  shortened 
as  is  to  another  shared.  The  heirs  here  are  without  number  :  '  of  all  nations, 
kindred,  and  languages,'  Kev.  vii.  ;  yet  though  the  inheritance  be  imparted  it 
is  not  impaired.  Tanta  singidis,  quanta  07nnibits,-f — Every  one  hath  as 
much  as  any  one.  Thirdly,  the  partition  of  an  earthly  inheritance  breeds 
among  the  co-heirs  envy  and  grudging;  but  in  this  the  joy  of  one  is  the  joy 
of  all.  Dispar  gloria  singidorum,  tamen  communis  ketitia  omnium,X — One 
star  may  excel  another  star  in  glory,  but  none  shall  envy  another  in  glory. 
There  shall  be  no  repining  at  another's  more  glorious  clearness,  where  re- 
mains in  all  one  gracious  dearness.     '  Inherit.' 

[5.]  Hcereditatis  perfectio :  '  A  kingdom.'  The  top  of  man's  desire  is  a 
J&ingdom  :  nil  nisi  regna  placent.  Yet  if  they  be  earthly  kingdoms  they 
will  not  satisfy.  Alexander  is  not  content  with  his  universal  monarchy. 
But  here  is  a  kingdom  will  satisfy  :  you  will  say,  there  are  many  kings,  and 
but  one  kingdom ;  therefore  not  room  enough  :  yes,  for  the  bounds  of  the 
least  are  not  narrower  than  heaven  itself. 

*  Amlir.  f  Ardens.  t  Aug. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  561 

[6.]  Regni  paratio:  *  Prepared  for  you.'  Not  merited  in  your  times,  but 
prepared  before  all  times.  It  had  no  beginning  in  respect  of  God's  intention  ; 
it  shall  have  no  end  in  respect  of  your  possession.  God's  decree  to  give  it 
us  had  no  beginning,  but  shall  have  an  end ;  our  fruition  of  it  shall  have  a 
beginning,  but  no  end  :  God's  mercy  in  both  hath  neither  beginning  nor  end, 
but  is  from  everlasting  to  everlasting.  Had  the  Lord  such  care  to  provide 
a  kingdom  for  his  children  before  they  were,  then  sure  he  will  give  it  them 
at  the  appointed  time.  So  certain  are  they  of  blessedness,  that  it  is  *  prepared 
for  them  from  the  foundation  of  the  world.'  '  For  you,'  not  for  all;  there 
is  no  universal  election,  God*  decrees  not  aU  to  be  saved.  Then  Christ 
should  have  said  thus :  '  Inherit  the  kingdom'  imyatum  omnibus,  datum 
mhis,  '  prepared  for  all,'  and  given  to  you ;  but  he  saith,  '  Prepared  for  you,' 
therefore  not  purposed  to  all.  Seeing  there  is  so  good  cheer  prepared  for  us, 
let  US  prepare  ourselves  for  that ;  like  some  dainty  guest,  who,  knowing 
there  is  such  delicate  fiire  behind,  keeps  his  stomach  for  it.  Let  us  disdain 
the  coarse  diet  of  this  world,  that  dangers  us  to  the  dropsy  of  our  covetise, 
or  the  surfeits  of  riot.  We  use  to  fast  on  the  eves  that  we  may  feast  on  the 
holidays ;  let  us  here  abstain  from  the  table  of  sin,  that  we  may  hereafter 
banquet  in  the  kingdom  of  heaven. 

This  is  matter  of  comfort  to  us:  here  the  world  condemns  the  godly, 
therefore  they  shall  have  a  time  of  absolving.  '  When  that  general  session 
comes,  '  then  look  up,  and  Lift  up  your  head,  for  your  redemption  draweth 
nigh,'  Luke  xxL  28.  There  is  no  mercy  to  be  had  in  this  world,  for  the 
wicked  themselves  are  accusers,  witnesses,  judges;  but  at  that  day  a  poor 
man's  case  will  be  heard.  There  'the  poor  committeth  himself  unto  thee, 
for  thou  art  the  helper  of  the  fatherless,'  Ps.  x.  14.  Christ  will  take  the 
cause  into  his  own  hand  :  '  The  souls  under  the  altar  cry  mth  a  loud  voice, 
How  long,  0  Lord,  holy  and  true,  dost  thou  not  judge  and  avenge  our  blood 
on  them  that  dwell  on  the  earth?'  Eev.  vi.  10.  Yes;  it  is  fit  every  one 
should  have  a  day  of  hearing.  This  is  theirs,  that  shall  be  ours :  '  The 
righteous  shall  rejoice  when  he  secth  the  vengeance,'  Ps.  Iviii.  10.  Rejoice  1 
Yes ;  they  have  no  charity  to  us  on  earth,  we  must  have  no  charity  to  them 
in  hell. 

(2.)  The  commendation  follows  the  calling  ;  Matt.  xxv.  35,  '  For  I  was 
hungry,  and  ye  gave  me  meat ;  I  was  thirsty,  and  ye  gave  me  drink,'  &c. 
Christ  witnesseth  their  faith  from  the  effects :  they  brought  forth  fruits  of 
mercy.  Thus  it  is  evident  that  not  according  to  the  internal  habit  of  fiiith 
and  charity,  but  according  to  the  external  acts  proceeding  from  them,  is  the 
reward  bestowed.  Christ  before  justified  them  by  their  faith,  apprehending 
his  merits ;  now  he  justifies  them  by  testimony  of  that  faith,  arising  from 
their  works.  The  point  Christ  insists  in  is  their  works  of  mercy,  which  are 
six :  visito,  poto,  cibo,  redimo,  tego,  colligo  fratres, — giving  them  meat,  drink, 
harbour,  clothing,  visitation  in  sickness,  redemption  from  bondage. 

Where  observe,  that  the  main  point  Christ  will  scan  at  the  last  is  the 
point  of  mercy.  Not  how  wise,  nor  how  learned,  nor  how  just,  but  how 
merciful.*  Now,  if  a  scholar,  standing  for  preferment,  knew  directly  that 
one  question  wherein  he  should  be  opposed,  he  would  study  a  fuU  and  ready 
answer  to  it.  We  all  know  that  one  and  main  question  wherein  Christ  will 
examiiae  us,  what  works  of  mercy  have  we  done.  If  we  have  gotten  no 
demonstration  of  mercy,  we  are  worthily  condemned.  Now  their  mercy  is 
commended,  partly  in  respect  of  the  object,  and  partly  in  respect  of  the  act. 
For  the  object,  it  is  done  to  Christ :  happy  mercy  that  is  done  to  the  Lord 

*  Ambr. 
VOL.  II.  2  N 


5G3  THE  HAPPINESS  OF  THE  CHURCH,  [SbKMON   LVIL 

Jesus ;  it  shall  never  pass  unrewarded  !  '  Joasli  forgot  tlie  kindness  of 
Jehoiada,'  2  Chron.  xxiv.  22  ;  but  the  King  of  heaven  will  remember  all  the 
good  done  unto  him.  Says  that  good  malefactor,  '  Lord,  remember  me  when 
thou  comest  into  thy  kingdom,'  Luke  xxiii.  42.  I  will  not  forget  thee, 
answers  Jesus  :  '  To-day  thou  shalt  be  with  me  in  paradise.'  '  I  was  an 
hungered,  and  ye  fed  me.'     /  and  me,  saitli  Christ. 

In  regard  of  the  act,  the  thing  they  distribute  and  contribute  is  not  bare 
words,  but  actual  mercies — food,  clothing,  &c.  This  is  the  effect  of  a  true 
faith,  not  a  verbal,  but  a  real  working  faith :  a  faith,  not  like  that  the 
Psalmist  seems  to  mention,  (though  in  anoftier  sense,)  '  I  believed,'  et  icleo 
locuttis  sum, — '  and  therefore  I  spake ;'  but  such  as  the  Apostle  speaks  of, 
'  I  believed,'  et  icleo  operatus  sum, — and  therefore  I  wrought ;  '  a  faith 
working  by  love.'  It  is  easy  to  mistake  St  Paul,  Ptom.  xiv.  22,  '  Hast  thou 
faith  1  have  it  to  thyself  before  God,'  unless  we  expound  him  by  St  James  : 
chap.  ii.  18,  'Hast  thou  faith?  shew  thy  faith  by  thy  works.'  If  we  will 
be  the  children  of  Abraham,  '  who  is  the  father  of  them  that  believe,'  Eom. 
iv.  11,  we  must  be  so  by  Sarah,  who  is  the  mother  of  'them  that  obey,' 
1  Pet.  iii.  C.  They  that  will  be  trees  of  righteousness  in  God's  garden 
must  not  be  like  the  fig-tree  in  the  gospel,  that  had  only  leaves,  no  fruit ; 
but  like  the  '  tree  that  brings  forth  her  fruit  in  due  season,'  Psalm  i.  3  ;  or, 
like  Aaron's  rod,  that  of  a  dead  stick,  having  life  and  sap  put  into  it,  pre- 
sently bare  almonds, — fruit,  no  leaves  spoken  of 

Some  give  words  enough,  contrary  to  Moses,  who  was  a  man  of  few 
words.  The  Papists  vsdll  rather  lose  a  penny  than  a  paternoster  :  these  will 
give  ten  paternosters  before  one  penny.  They  give  the  words  of  Naphtali, 
'  pleasant  words,'  but  no  meat ;  as  if  the  poor  were,  like  Ephraim,  '  fed  with 
the  wind,'  Hosea  xii.  1.  Or,  as  if  their  word  were  verbiim  Domini,  the 
'  word  of  God,'  that  men  might  live  by  it.  Matt.  iv.  4.  Solomon  says, 
'  AVisdom  is  good  with  an  inheritance ;'  so  good  counsel  is  good  with  an  alms. 
If  a  famished  man  beg  bread  of  thee,  and  thou  only  fallest  to  instruct  his 
soul,  but  deniest  food  to  his  body,  he  may  reply,  as  Hushai  said  to  Absalom 
of  Ahithophel's  counsel,  '  The  counsel  that  Ahithophel  hath  given  is  good, 
but  not  at  this  time,'  2  Sam.  xvii.  7.  Martial  demands  of  Caius  a  small 
piece  of  silver  :  Quod  vel  doncmti  non  (jrave,  Caius  blamed  him  for  his  idle 
profession  of  poetry ;  counselled  him  to  study  the  law,  that  would  enrich 
him.  To  him  Martial :  Quod  peto  da  milii  tu,  non  peto  consilium, — Give 
me  that  I  ask  thee ;  I  do  not  ask  thee  counsel.  Many  are  like  St  Peter's 
fish ;  it  had  money  in  its  mouth,  but  not  a  hand  to  give  it.  Or  like  Dives's 
dogs ;  they  can  lick  a  poor  man  with  their  tongues,  else  give  him  no  relief. 
Diogenes,  a  witty  beggar,  would  usually  walk  in  a  place  where  earthen 
statues  were  erected,  in  honour  of  some  that  died  for  their  country.  To 
them  he  would  pray,  to  them  reach  out  his  hand,  bow,  and  beg.  Being 
asked  the  reason,  he  answered,  Nihil  aliud  quam  repulsam  meditor, — I 
think  of  nothing  but  a  repulse  and  denial.  We  have  many  such  living 
statues,  mere  idols,  that  have  mouths,  and  speak  not ;  eyes,  and  pity  not ; 
hands,  and  give  not.     The  poor  are  sure  of  nothing  but  a  repulse. 

(3.)  The  reply  or  question  upon  this  commendation  made  by  the  saints, 
Matt.  XXV.  37,  '  Then  shall  the  righteous  answer  him ;  Lord,  when  saw  we 
thee  an  hungered,  and  fed  thee  1  or  thirsty,  and  gave  thee  drink  V  &c.  This 
is  no  denial  of  that  truth  Christ  hath  avouched.  But,  first,  to  magnify 
Christ's  mercy,  who  takes  these  works  as  done  to  himself,  which  are  done 
for  his  sake.  Let  no  covetous  churl  plead  he  wants  subjects  upon  whom  to 
exercise  his  mercy  :  pauper  ubiquejacet, — which  way  can  he  walk  and  not 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHUKCH.  5G3 

beliolcl  one  hungry,  another  thirsty,  <fec.  Secondly,  To  testify  their  humility, 
that  albeit  these  things  are  true,  yet  they  acknowledge  no  merit  in  them  ; 
they  have  not  done  so  much  of  these  as  they  ought.  Besides,  they  might 
have  an  after  consideration  of  their  sins  past,  which,  valued  with  their  good 
works,  they  find  one  to  outweigh  a  thousand.  The  Papists  ostent  their 
merits  on  earth,  the  saints  dare  not  do  so  even  ready  for  heaven ;  but  '  cast 
down  their  crowns  before  the  throne :  saying,  Thou,  O  Lord,  art  only  worthy 
to  receive  glory  and  honour,'  Eev.  iv.  10.  They  have  nee  honi  inopiam,  nee 
in  bono  mperhiam, — They  are  not  poor  in  good  works,  n^X  proud  of  good 
works.  They  wrote  their  charity  in  the  dust,  therefore^^^itar  God  write  it  in 
marble.  They  seem  to  forget  the  works  of  mercy  they  have  done,  therefore 
are  they  remembered  by  Jesus  Christ. 

(4.)  The  answer  of  Christ,  Matt.  xxv.  40, '  Inasmuch  as  ye  have  done  it  to 
one  of  the  least  of  these  my  brethren,  ye  have  done  it  unto  me.'  The  mise- 
ries of  my  brethren  are  my  own  miseries.  '  We  have  an  high  priest  touched 
\A\h.  the  feeling  of  our  infirmities,'  Heb.  iv.  15.  That  invulnerable  and 
glorified  breast  is  still  touched  with  the  sense  of  our  wounds.  '  Saul,  thou 
persecutest  me.'  He  says  not  mine,  but  me :  me  in  mine.  '  He  that 
toucheth  you,  toucheth  the  apple  of  mine  eye,'  Zech.  ii.  8.  Surely  he  will 
pity  the  misery  of  every  one,  that  is  affiicted  with  the  sorrows  of  all :  Quis 
7'ecusabU  pro  Christo2:>ati,  quando  Christus  compatitur iKitienti? — Who  would 
refuse  to  sufi"er  for  Christ,  when  he  is  sure  that  Christ  sufiers  with  him  ? 

Here  is  excellent  direction  for  our  works  of  mercy  :  that  no  sinister  end 
draw  them  from  us,  but  sincere  love  to  Christ.  If  any  fish  for  the  applause 
of  men,  his  bait  shall  be  his  own  hook  to  snare  himself.  Da  Ghristo, — Look 
on  the  poor  man,  and  in  that  member  behold  the  Head,  Christ.  '  He  that 
shall  give  a  cup  of  cold  water  to  one  of  these  little  ones,  in  the  name  of  a 
disciple,  he  shall  in  no  A\ise  lose  his  reward,'  !Matt  x.  42.  A  cup  of  water  is 
but  a  small  gift ;  yet  done  in  that  name,  and  for  that  cause,  it  is  rewarded 
as  an  excellent  work  of  mercy.  It  is  the  true  note  of  a  child  of  God  to  shew 
mercy  to  a  Christian,  because  he  is  a  Christian.  Natural  men  have  their 
private  ends  and  advantageous  respects  in  their  beneficences.  Such  a  one 
shall  do  me  service,  flatter  my  addiction,  bring  intelligences  to  mine  ear.  I 
will  make  him  my  property  ;  my  charity  shall  bind  him  to  me.  ]\Ioral  men 
will  sometimes  give,  even  for  pity's  sake ;  but  the  true  Christian  doth  it  for  % 
Christ's  sake,  and  looks  no  further.  '  Doing  good  unto  all,  especially  to  them 
that  are  of  the  household  of  faith,'  Gal.  vi.  10.  Some  think  that  the  best 
work  is  to  build  temples  and  monasteries ;  but,  indeed,  the  best  work  is  to 
relieve,  not  the  dead,  but  the  living  temples  of  Christ's  mystical  body.  It 
was  an  ancient  complaint :  Fidget  ecclesia  in  parietibus,  litget  in  pauperibus, 
— The  church  flourisheth  in  her  glorious  buildings,  but  mourneth  and  pines 
away  in  her  poor  members.  Deny  not  due  cost  to  the  dead  walls,  but  first 
satisfy  the  living  bowels ;  that  Christ  may  say,  '  Come,  ye  blessed  !' 

I  come  now  to  the  sentence  of  condemnation.  Matt.  xxv.  41,  'Then 
shall  he  say  to  them  on  the  left  hand.  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels.'  In  this  form  of  damna- 
tory judgment  are  four  points  considerable  :  a  rejection  of  the  wicked,  a 
reason  of  that  rejection,  an  objection  against  that  reason,  a  confutation  of 
that  objection. 

(1.)  In  the  rejection  are  many  particulars  gradually  enhancing  their  judg- 
ment. They  arc  partly  privative  and  partly  positive.  '  Depart  from  me,  ye 
cursed,'  there  is  pa/ia  damni  ;  '  into  everlasting  fire,'  there  is  ^;f/?«rt  seiisus.  As 
there  be  two  kinds  of  sin,  delictum  and  2}eccatum, — delictum  est  desertio  honi, 


564  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON   LVII. 

peccatuvi  perpet7'atio  mali* — the  one,  a  forsaking  of  that  is  good ;  the  other, 
a  committing  of  that  is  evil :  so  there  is  a  like  proportion  of  punishment, 
a  depriving  of  joy,  and  a  giving  over  to  torment.     Here  is — 

[1.]  A  grievous  refusal :  '  Depart.'  This  seems  nothing  to  the  wicked  now, 
such  is  their  dead  service.  'Depart?'  Why,  they  are  content  to  be  gone. 
*  Because  sentence  against  an  evU  work  is  not  executed  speedily,  therefore 
their  heart  is  fully  set  in  them  to  do  evil,'  Eccles.  viii.  11.  But  as  a  prince 
opening  his  long  locked-up  treasure  graciously  takes  some  in  with  him,  and 
saying  to  all  other  ill-meriting  followers,  '  Depart,'  it  will  be  a  disgraceful 
vexation ;  so  when  the  glory  of  heaven,  and  those  invaluable  treasures  shall 
be  opened,  and  dealt  about  to  the  faithful,  what  horror  wiU  it  be  to  the  repro- 
bates to  be  cast  off  with  a  '  Dej)art !'  '  Blessed  are  the  eyes  that  see  the 
things  which  ye  see  :'  Christ  to  his  saints,  Luke  x.  23 ;  'for  the  kings  have 
desired  to  see  them,  and  were  not  suffered.'  If  it  were  such  a  blessedness  to 
see  Jesus  in  humility,  what  is  it  to  see  him  in  glory  1  But  from  this  the 
wicked  are  bidden  '  depart.' 

[2.]  The  loss  of  salvation :  '  from  me^'  your  Saviour  that  was  wounded  for 
you ;  that  offered  my  blood  to  you,  which  was  offered  for  you.  And  if  '  from 
me,'  then  from  all  that  is  mine ;  my  mercy,  my  glory,  my  salvation.  Con- 
sider here  what  an  excellent  thing  it  is  to  have  familiarity  with  Christ  on 
earth,  that  he  may  not  cast  us  off  as  strangers  from  heaven.  He  that  would 
have  Christ  know  him  there,  must  not  be  a  stranger  to  Christ  here.  He 
must  have  some  fellowship  with  God.  How  ?  '  If  we  walk  in  the  light, 
we  have  fellowship  with  God,  and  with  his  Son  Jesus  Christ,'  1  John  i.  7. 
To  Avalk  in  the  dark  is  to  have  fellowship  with  the  prince  of  darkness ;  to 
walk  in  the  light  is  to  have  fellowship  with  the  Father  of  lights.  Will  a 
reprobate,  that  hath  always  turned  his  back  upon  Christ,  here  press  into  his 
company  ?  Upon  what  acquaintance  ?  Yes,  '  We  have  eaten  and  drunk  in 
thy  presence,  and  thou  hast  taught  in  our  streets,'  Luke  xiii.  26  ;  as  if  they 
should  say.  We  have  fed  at  thy  communion-table,  and  heard  thee  preach  in 
our  pulpits.  Stm  this  proves  no  acquaintance ;  for  in  the  one  you  did  eat 
2xmeni  Domini,  non  p)Cinem  Dominum, — the  bread  of  Christ,  but  not  Christ 
with  the  bread.  In  the  other  you  have  heard  vei-hum  Domini,  not  regarded 
Dominum  verhi.  Your  ear  hath  been  opened,  but  your  conscience  shut. 
((Therefore,  ver.  25,  Non  novi  vos, — as  familiar  as  you  presume,  yet  you  are 
such  strangers  to  me  that  '  I  know  you  not.'  They  never  willingly  came  near 
Christ  but  to  persecute  him ;  therefore  he  shall  then  cast  them  far  enough 
off  for  ever. 

[3.]  The  deserved  malediction :  '  ye  cursed.'  He  is  cursed,  that  being  bom 
in  sin,  lives  in  it,  and  dies  in  it,  without  seeking  recovery.  I  call  this  curse 
merited,  because  they  love  it :  'As  he  loved  cursing,  so  let  it  come  unto 
him,'  Ps.  cix.  17.  Hath  he  loved  it?  Let  him  take  his  love:  'As  he 
clothed  himself  with  cursing  as  with  a  garment,  so  let  it  come  into  his 
bowels  like  water,  and  like  oil  into  his  bones,'  ver.  1 S.  It  was  his  outside, 
let  it  be  his  linings  :  it  was  his  outward  stuff,  let  it  be  his  inward  stuffing. 
Every  one  that  hath  not  first  a  pardon  by  Christ,  must  hear  this  curse  pro- 
nounced against  him  from  Christ.  Oh,  then,  suffer  not  thine  eyes  to  sleep  till 
Christ  hath  sealed  thee  a  quietus  est  !  Give  no  peace  to  thyself  tUl  thou  have 
peace  with  God.  Quamdiu  imijoenitentia  manet,  mcdedictio  imminet, — So 
long  as  unrepentance  abides  in  us,  cursedness  hangs  over  us.  He  that  wil- 
fully goes  on  in  known  wickedness,  hazards  himself  to  inevitable  cursedness. 
'  Go,  ye  cursed.' 

*  Bern. 


HeB.  XII.  22-24.]   THE  HAPPINESS  OF  THE  CHURCH.  565 

[4.]  The  horror  of  the  pains :  '  into  everlasting  fire.'  Fire;  of  all  elements 
the  most  violent,  therefore  fittest  to  describe  those  pangs  :  '  The  pile  thereof 
is  fire  and  much  wood :  the  breath  of  the  Lord,  like  a  river  of  brimstone,  doth 
kindle  it,'  Isa.  xxx.  33.  '  Everlasting ;'  the  torments  thereof  arc  ever  frying, 
never  dying :  '  Where  the  worm  dieth  not,  and  the  fire  is  not  quenched,' 
Mark  ix.  44.  Vermis  corrodet  conscientiam,  ignis  comhuret  carnein;  quia  et 
corde  et  corpore  deliquerunt*  The  fire  shall  torture  their  flesh,  the  worm 
their  spiiit,  because  both  in  flesh  and  spirit  they  have  sinned.  The  repro- 
bates shall  be  packed  and  crowded  together,  like  bricks  in  a  fieiy  furnace, 
having  not  so  much  as  a  chink  where  any  wind  may  enter  in  to  cool  them. 

[p.]  The  pre-ordinance  of  their  torments :  '  prepared  for  the  devil  and  his 
angels  3'  ordained  beforehand.  Origen  held  that  the  devil  and  his  angels 
.should  one  day  be  released  from  theu'  tortures;  and  that  these  words  of 
Christ  were  spoken  minaciter,  potius  quam  veraciter, — rather  by  way  of 
threatening  than  true  meaning.  But  Augustine  answers,  that  the  Scripture 
hath  confuted  him  2)iemssivie  ac  planissime.  For  the  fire  prepared  for  Satan 
is  not  temporary,  but  everlasting ;  where,  though  floods  of  tears  be  continually 
raining  upon  it,  yet  can  it  not  be  put  out. 

'  Prepared,'  to  the  terror  of  wicked  men,  that  '  covenant  vdth  hell :'  alas  ! 
they  are  deceived,  it  was  made  for  some  purpose.  That  fire  was  prepared 
for  some,  and  some  have  prepared  themselves  for  it.  Burning  in  lusts,  in 
malice,  in  revenge,  until  themselves,  their  lusts,  malice,  and  revenge,  and  all 
burn  in  hell.  The  devil  was  crafty,  yet  he  could  not  scape  hell :  be  as  wily 
as  you  can,  yet  beware  hell.  It  is  not  policy,  but  piety,  that  must  escape 
this  fire.  Now  as  this  brings  to  the  wicked  much  terror,  so  it  helps  to  pre- 
serve the  godly  against  error.  And  this  was  one  principal  cause  of  the 
penning  this  sentence.  The  wise  master  of  the  family  will  chide  his  ser- 
vants, yea,  and  upon  desert  correct  them,  in  the  presence  of  his  child,  that 
he  may  learn  by  it  to  stand  in  awe  of  his  father.  So  deals  God,  minatur 
quod  faciei  improbis,  ne  facial  quod  minatur  Sanctis.  He  threatens  the 
wicked  what  he  will  do  to  their  sins,  that  the  godly  may  avoid  what  he 
threatens  for  sins.  Omnis  minatio,  arnica  monitio, — every  threatening  is  a 
fair  wanung.  The  Lord  give  us  mutare  sententiam  nostram,  tit  ipse  mutet 
sententiam  suam, — to  change  our  mind,  that  God  may  change  his  menace  ! 
Let  us  now  come  humbly  to  him  in  repentance,  that  we  may  never  depart 
from  him  into  vengeance.     The  other  circumstances  I  will  but  touch. 

(2.)  Tlie  reason  of  this  rejection,  ilatt.  xxv.  42 :  '  For  I  was  hungry,  and 
ye  gave  me  no  meat;  I  was  thirsty,  and  ye  gave  me  no  drink.'  They  are 
not  judged  ex  malis  commissis,  sed  ex  bonis  omissis, — not  by  the  e\'il  deeds 
they  have  done,  but  by  the  good  things  they  have  not  done.  Christ  says  not. 
Ye  took  away  my  meat  when  I  was  hungry ;  but.  You  gave  me  not  your  meat. 
You  did  not  strip  me  of  the  clothes  I  had;  but,  You  gave  me  no  clothes 
when  I  had  not.  '  The  axe  cuts  up  the  tree  which  brought  not  forth  good 
fruit,'  Matt.  iii.  10,  though  it  be  not  accused  for  bringing  forth  bad  fruit. 
Innocency  is  good,  but  not  enough :  we  see  that  not  to  have  relieved  is  an 
unanswerable  indictment  at  that  day.  Hoav  heavy  will  this  sentence  fiiU 
upon  many  among  us  !  What  heaps  have  manj'^  in  this  city;  perhaps  some 
got  without  a  tentered  conscience,  yield  it  no  worse :  yet  would  to  God  it 
were  so  well;  for  it  is  hard  honum  cito  evadere  divitem, — for  an  honest  man 
to  become  rich  on  the  sudden.  They  have  it,  and  now  may  they  not  keep 
it  ?  Is  it  not  their  own  1  But,  oh,  it  is  fearful  when  for  this  keeping  they 
shall  be  condemned  !     It  is  not  a  groat  weekly  or  monthly  to  the  poor,  and 

•Aug. 


566  THE  HAPPINESS  OP  THE  CHURCH,  [SeEMON   LVII. 

a  small  pension  to  the  mucli-robbed  churcli,  that  can  discharge  you,  but  you 
must  give  proportionably.  Plead  what  you  can  to  the  poor,  Christ  will  not 
be  so  answered.  Who  can  force  me  to  give  1  None.  But  because  thou 
wilt  not  give  unforced,  thou  shalt  justly  be  condemned. 

(3.)  The  objection  against  this  reason,  Matt.  xxv.  44  :  '  Lord,  when  saw  we 
thee  an  hungered,  or  athii-st,'  &c.,  '  and  did  not  minister  unto  thee  V  They 
have  a  kind  of  impudence  still  adhering  to  their  foreheads  :  they  would  seem 
to  justify  themselves,  though  they  be  deservedly  punished.  '  When  did 
we  see  thee  V  Often.  When  this  poor  widow  hath  departed  without  thy 
mercy,  that  orphan  without  thy  help,  that  blind  or  lame  without  thy  alms  1 
When  1  When  not  ?  Every  occasion  shall  be  a  bill  of  indictment  against 
thee.  Who  will  wonder  to  see  a  Romish  Pharisee  soothe  and  flatter  himself 
on  earth,  when  he  is  not  ashamed  to  do  it  in  judgment  before  the  Lord 
Jesus  Christ  ?  Sed  nulla  defensio  ahsolvet  reum,  nulla  infensio  dissolvei 
judicium.  Plead  they  whether  subtlely  or  angrily,  as  if  some  wrong  were 
done  them,  it  is  equity  itself  that  doth  sentence  them. 

(4.)  The  confutation  of  their  objection  :  Matt.  xxv.  45,  '  Insomuch  as  ye 
did  it  not  to  one  of  the  least  of  these,  ye  did  it  not  to  me.'  This  one  dis- 
tinction takes  away  all  their  arguments  :  here  is  a  full  answer  to  their 
qvxindo  ;  a  declaration  of  their  death-deserving  wickedness,  that  would  have 
no  pity  on  the  Lord  Jesus.  *  Judgment  merciless  .shall  be  given  to  them  that 
shew  no  mercy,'  James  ii.  13;  you  know  this.  Dives  was  denied  a  drop, 
because  he  would  not  give  a  crumb ;  you  know  this.  '  He  that  stoppeth  his 
ear  at  the  cry  of  the  poor,  shall  cry  himself  and  not  be  heard,'  Pro  v.  xxi.  1 3 ; 
did  not  I  tell  you  thus  %  The  poor  you  had  ever,  this  mercy  you  shewed 
never ;  therefore  '  Go,  ye  cursed.' 

5.  Lastly,  the  retribution  :  this  is  set  down  in  brief,  but  the  matter  it 
contains  is  long  and  everlasting  :  '  All  shall  come  forth  ;  they  that  have  done 
good,  to  the  resurrection  of  life ;  they  that  have  done  evil,  to  the  resurrec- 
tion of  condemnation,'  John  v.  29.  '  These  shall  go  away  into  everlasting 
punishment :  but  the  righteous  into  life  eternal,'  Matt.  xxv.  46.  An  estate 
soon  versed ;  never  to  be  reversed.  The  voice  of  Christ  shall  speak  it,  and 
the  power  of  Christ  shall  effect  it.  No  angel  shall  speak  against  it,  no  devil 
shall  withstand  it. 

How  should  this  teach  us  St  Paul's  use,  who,  considering  that  there  shall 
oe  '  a  resurrection  of  the  dead,  both  of  the  just  and  unjust,'  resolved  with 
himself  '  to  have  always  a  good  conscience,  void  of  offence,  toward  God  and 
toward  man,'  Acts  xxiv.  1 6.  Let  it  instruct  us  all  to  watch  for  tliis  day ;  a 
charge,  than  which  nothing  was  more  current  in  the  mouth  of  Christ.  Let 
me  conclude  with  that  sigh  from  his  soul :  '  Could  ye  not  watch  with  me 
one  hour  ?'  It  will  not  be  long  ere  the  glass  be  run,  the  hour  out ;  Judas  is 
at  hand,  judgment  is  not  far  off;  then  may  you  sleep  and  take  your  rest. 
This  day  is  nearer  you  now  than  when  you  first  entered  the  church.  Twice 
have  the  blasted  ears  eat  iip  the  full  com ;  twice  have  the  lean  kine  devoured 
the  fat :  Pharaoh's  dream  is  doubled  for  the  certainty  and  expedition.  '  Yet 
a  little  while,  and  he  that  shall  come  will  come,  and  will  not  tarry,'  Heb. 
X.  37.  If  we  shall  have  comfort  in  this  day  when  it  is  come,  we  must  long 
for  it  before  it  do  come.  What  comfort  shall  the  usurer  have  %  He  desires 
not  this  day,  for  then  the  '  angel  swears  there  shall  be  no  more  time,'  Rev. 
X.  G ;  and  his  profession  is  to  sell  time.  He  sells  it  dear,  very  costly  to 
another's  purse,  but  most  costly  to  his  own  soul.  Such  as  iDribe  for  offices, 
farm  monopolies,  contract  an  usurious  rent  for  Ufe ;  do  they  desire  it  ?  '  Woe 
unto  you  that  desire  the  day  of  the  Lord  !  to  what  end  is  it  for  you  %  the 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  567 

day  of  the  Lord  is  darkness,  and  not  Jight,'  Amos  v.  18.  The  soul  groaning 
under  sin  desires  it ;  '  Who  shall  deliver  me  from  the  body  of  this  death  V 
Horn.  vii.  24.  The  suffering  soul  may  desire  it :  '  Come,  Lord  Jesus.'  The 
faithful  spouse  wedded  to  Christ  desires  this  coming  of  her  husband ;  she  is 
now  espoused,  that  is  the  plenary  consummation  of  the  marriage  :  '  Let  us 
be  glad  and  rejoice,  and  give  honour  to  him  :  for  the  mamage  of  the  Lamb 
is  come,  and  the  bride  hath  made  herself  ready.  Blessed  are  they  that  be 
called  to  this  marriage  supper,'  llev.  xix.  7  : — 
To  the  ungodly  it  will  be  a  fearful  day. 

*  Ignis  ubique  ferox  ruptis  regnabit  habenis.' 

There  shall  follow  an  universal  dissolution.  Downwards  go  Satan,  his  angels, 
and  reprobates ;  howling,  and  shrieking,  and  gnashing  of  their  teeth, — the 
effect  of  a  most  impatient  fury, — to  be  bound  hand  and  foot  with  everlasting 
chains  of  darkness  :  where  fire  shall  torture,  yet  give  no  light ;  worms  gnaw 
the  heart,  yet  never  gnaw  in  sunder  the  strings  :  eternal  pains  jnmire,  non 
finire  corpora.  Small  sorrows  grow  great  with  continuance  ;  but,  oh,  misery 
of  miseries  !  to  have  torments  universal,  and  withal  eternal ;  not  to  be  en- 
dured, yet  not  to  be  ended.  Upwards  goes  Christ,  the  blessel  angels  and 
saints,  singing  with  such  melody  as  never  mortal  ear  heard.  The  only  song 
which  that  choir  sing  audible  to  man,  was  that  which  the  shepherds  heard, 
'  Glory  to  God  in  the  highest,  and  on  earth  peace,  good  ^vill  towards  men,' 
Luke  ii.  14.  Yet  Christ  was  then  coming  to  suffer  :  what  may  we  think  are 
those  hallelujahs  everlastingly  chanted  in  the  courts  of  heaven  !  We  know 
not ;  yet  we  may  know  one  special  note,  which  a  universal  choir  '  of  all  na- 
tions, kindred,  and  tongues,'  angels,  elders,  all  shall  sing :  *  Blessing,  and 
glory,  and  wisdom,  and  thanksgiving,  and  honour,  and  power,  and  might,  be 
unto  our  God  for  ever  and  ever.     Amen,'  Rev.  vii.  1 2. 

'  To  the  spirits  of  just  men  made  perfect.'  The  citizens  of  heaven  are  of 
two  sorts  :  by  creation  or  adoption.  Created  and  natural  citizens  are  the 
angels ;  adopted  are  men.  Of  these  be  two  kinds,  some  assumed,  and  others 
assigned.  The  assigned,  such  as  are  decreed  in  their  times  to  be  citizens  ; 
said  before  to  be  '  written  in  heaven.'  The  assumed,  such  as  are  already 
possessed  of  it,  here  '  spirits  of  just  men  made  perfect.'  But  how  then  is 
the  Apostle's  meaning  cleared  ?  How  are  the  militant  on  earth  said  to  *  be 
come  unto  these  just  spirits  in  heaven  V  Yes,  we  have  a  communion  with 
them,  participating  in  spe,  what  they  possess  i7i  re.  Now  we  are  no  more 
strangers  and  foreigners,  but  '  fellow-citizens  with  the  saints,  and  of  the 
household  of  God,'  Eph.  ii.  1 9.  Only  our  apprenticeship  of  the  flesh  is  not 
yet  out ;  but  they  have  their  freedom.  But  as  we  have  all  a  union  with 
Christ,  so  a  communion  with  Christians  :  the  combatant  on  earth,  with  the 
triumphant  in  heaven. 

*  Spirits  ;'  this  word  hath  diverse  acceptions.  It  is  taken,  (1.)  Pro  anirno, 
for  the  mind  :  Luke  x.  21,  Jesus  rejoiced  'in  .spirit;'  1  Chron.  y.  26,  God 
stirred  up  the  'spiiit'  of  the  king  of  Assyria.  (2.)  Pro  sede  rationis,  et  rut 
r,'y;fMovr/.Sj :  1  Cor.  ii,  11,  'What  man  knows  the  things  of  man,  save  the 
spirit  of  man  which  Is  within  him"?'  (3.)  Pro  affectu  vel  afflatu,  for  the 
motion  of  the  mind,  whether  good  or  bad  :  Luke  ix,  55,  'Ye  know  not  what 
manner  of  spirit  ye  are  of  So  there  is  called  '  the  spirit  of  lust,'  '  the  .spirit 
of  pride,'  »fcc.  (4.)  Pro  donis  Spiriius  sandi,  for  the  gifts  of  God's  Spirit  : 
Acts  viii.  15,  Peter  and  John  prayed  for  the  disciples  at  Samaria,  that  they 
might  receive  '  the  Holy  Spirit,'  meaning  the  graces  of  the  Holy  Spirit ; 
Gal.  iii.  2,  '  Received  ye  the  Spirit  by  the  works  of  the  law,  or  by  the  hearing 


568  THE  HAPPINESS  OP  THE  CHURCH.  [SeEMON   LVIL 

of  faith  V  (5.)  Pro  efficacia  evangelii,  for  the  effectual  working  of  the  gos- 
pel ;  and  so  it  is  opposed  to  the  letter  :  2  Cor.  iii.  6,  '  The  letter  killeth,  but 
the  spirit  giveth  Life.'  (6.)  Pro  spiritualihus  exercitiis,  for  spiritual  exer- 
cises :  Gal.  vi.  8,  '  He  that  soweth  to  the  Spirit,  shall  of  the  Spirit  reap  ever- 
lasting life ;'  John  iv.  23,  '  True  worshippers  shall  worship  the  Father  in 
spirit  and  truth.'  (7.)  Pro  regenerata  parte,  for  the  regenerate  part  of  a 
Christian ;  and  so  it  is  opposed  to  the  flesh  :  Gal.  v.  17,  '  The  flesh  lusteth 
against  the  Spirit,  and  the  Spirit  lusteth  against  the  flesh.'  (8.)  Lastly,  Pro 
anima  immortali,  for  the  immortal  soul :  Eccles.  xii.  7,  '  Dust  shall  return 
to  the  earth  as  it  was,  and  the  spirit  shall  return  to  God  who  gave  it.'  This 
spirit  did  Stephen  commend  into  the  hands  of  Christ,  Acts  vii.  59  ;  and 
Christ  into  the  hands  of  his  Father,  Matt,  sxvii.  50,  yielding  up  the  spirit. 
Thus  it  is  taken  here. 

*  Spirits ;'  he  doth  not  say  bodies  :  they  lie  in  the  dust  under  the  hope 
of  a  better  resurrection.  '  Spirits  :'  we  find  here  what  becomes  of  good 
men's  souls  when  they  forsake  their  bodies ;  they  are  in  '  the  heavenly  city.' 
There  are  many  idle  opinions  what  becomes  of  man's  soul  in  death.  Some 
have  thought  that  the  souls  then,  though  they  die  not,  yet  are  still  kept 
within  the  body  (as  it  were  asleep)  until  the  last  day.  But  the  Scripture 
speaks  expressly  the  contrary ;  for  Dives's  soul  was  in  hell,  and  Lazarus's 
soul  in  Abraham's  bosom.  '  I  saw  under  the  altar  the  souls  of  them  that 
were  slain  for  the  word  of  God,'  Rev.  vi.  9.  Some  have  imagined  a  trans- 
migration of  souls,  forsaken  of  their  own  bodies,  into  other  bodies.  Herod 
seems  to  be  of  this  opinion  :  when  news  was  brought  him  concerning  the 
fame  of  Jesus,  he  said  to  his  servants,  '  Tliis  is  John  the  Baptist,  he  is  risen 
from  the  dead,'  Matt.  xiv.  2.  He  thought  that  the  soul  of  John  was  put 
into  the  body  of  Jesus.  It  is  alleged,  that  Nebuchadnezzar  living  and  feed- 
ing with  beasts,  '  until  seven  times  were  passed  over  him,'  had  lost  his  own 
soul,  and  the  soul  of  a  beast  was  entered  in  its  room.  But  this  is  a  frivo- 
lous conceit.  Indeed  God  had  bereft  him  of  common  reason,  yet  he  had  still 
the  soul  of  a  man.  Do  not  many  among  us,  that  have  the  souls  of  men, 
live  like  debauched  beasts  ?  The  lustful  Like  a  goat,  the  covetous  like  a  wolf, 
the  drunkard  like  a  hog,  the  politician  like  a  fox,  the  raUer  like  a  barking 
cur.  Others  think  that  the  soul  neither  dieth  nor  sleepeth,  nor  passeth  out 
of  one  body  into  another,  but  wandereth  up  and  down  here  on  earth  among 
men,  and  often  appeareth  to  this  man,  often  to  that ;  whence  came  that 
fabulous  opinion  that  dead  men  walk.  For  this  purpose  they  allege  the 
witch  of  Endor,  who  made  Samuel  appear  to  Saul,  and  answer  him.  But 
the  truth  is,  that  was  not  Samuel  indeed,  but  an  apparition,  the  mere 
counterfeit  of  him.  For  not  all  the  witches  in  the  world,  nor  all  the  devils 
in  hell,  can  disquiet  the  souls  of  the  faithful,  for  they  are  in  God's  keeping. 
Dying,  their  souls  are  immediately  translated  to  blessedness  :  '  there  are  the 
spirits  of  just  men  made  perfect ;'  and  there  to  abide,  until  the  general  re- 
surrection shall  restore  them  to  their  own  bodies.  For  the  souls  of  the 
reprobates,  departing  in  their  sins,  they  go  directly  to  hell,  and  are  kept 
there  as  in  a  sure  prison. 

Let  this  instruct  all  such  as  have  a  Christian  hope  to  let  their  souls  depart 
with  comfort.  Emittuntur,  non  amittuntur :  death  doth  not  lose  them,  but 
loosen  them,  and  set  them  free  from  the  bondage  of  corruption.  Howl  and 
lament,  if  thou  think  thy  soul  perisheth.  There  arc  some  that  fear  not  so 
much  to  die  as  to  be  dead  :  they  know  the  ]mng  is  bitter,  but  it  is  short  ;  it 
is  the  comfortless  estate  of  the  dead  that  is  their  dread.  They  could  well 
resolve  for  the  act  of  their  passage  if  they  were  sure  to  live  afterwards. 


Heb.  XIL  22-24.]     the  happiness  op  the  church.  569 

Animula  vagula  hlandula.  Whither  ^oest  thou  ?  said  that  heathen  emperor 
on  his  death-bed,  lamenting  the  doubtful  condition  of  his  soul  after  the  par- 
ture.  Very  not  being  is  abhorred  of  nature,  if  death  had  nothing  else  to 
make  it  fearful.  It  is  woeful  to  lie  rotting  in  the  silent  grave,  neither  seeing 
nor  seen.  Here  the  Christian  lifts  up  his  head  of  comfort :  '  Lord,  into  thy 
hands  I  commend  my  spirit.'  I  lose  it  not,  because  thou  hast  it ;  thou  wilt 
keep  it  in  peace,  and  give  it  me  back  again  in  eternal  joy. 

'  Of  just  men.'     Justice  is  ascribed  to  a  Christian  two  ways.     There  is — 

First,  Passiva  justitia,  a  passive  justice  ;  Christ's  righteousness  imputed  to 
him,  and  hereby  he  stands  perfectly  just  before  God.  This  the  Apostle  calls 
'  the  righteousness  of  God,  wliich  is  by  faith  of  Jesus  Christ  unto  all,'  Eom. 
iii,  22.  '  Christ  is  made  unto  us  righteousness,'  1  Cor.  i.  30.  This  justice 
is  attained  by  faith  :  '  Noah  became  heir  of  the  righteousness  which  is  by 
faith,'  Heb.  xi.  7.  '  Abraham  believed  God,  and  it  was  counted  unto  him 
for  righteousness,'  Eom.  iv.  3.  Without  this  no  spirit  shall  appear  just  before 
God  in  heaven.  Our  own  righteousness  is  a  covering  too  short  to  hide  our 
nakedness ;  Christ's  garment  is  a  long  robe  that  covers  all. 

Secondly,  Activa  justitia,  active  righteousness;  an  effect  of  the  former, 
which  is  indeed  a  testimony  that  we  are  justified  by  Christ.  '  Let  no  man 
deceive  you  :  he  that  doeth  righteousness  is  righteous,'  1  John  iii.  7.  There- 
fore saith  James,  '  A  man  is  justified  by  his  works,'  chap.  ii.  24:.  If  his  mean- 
ing had  been  that  our  own  works  simply  acquit  us  before  God,  it  could  never 
be  reconciled  to  that  of  his  Master  :  '  When  we  have  done  all  we  can,  we 
must  call  ourselves  unprofitable  servants ;'  nor  to  that  of  his  fellow :  '  I  see 
a  law  in  my  members  warring  against  the  law  of  my  mind,'  Eom.  vii.  23 ; 
nor  to  that  of  himself :  '  In  many  things  we  sin  all,'  chap.  iii.  2.  Now  this 
ju.stice  effective  from  God,  active  in  us,  is  taken  two  ways :  laU  and  stride. 

In  a  larger  sense  it  is  taken  for  all  piety,  and  so  justice  and  holiness  are 
all  one.  Properly  taken,  justification  is  imputed,  sanctification  inherent; 
but  understanding  our  justness  an  effect  of  Christ's  justice  imputed  to  us, 
so  Justus  and  sanctus  are  convertible  terms.  They  are  'just  spirits,'  that  is, 
they  are  saints.  Now  if  we  desire  to  come  oxl  sanctos,  to  the  saints,  we 
must  live  scaicte,  a  holy  life.  God  by  telling  us  who  are  in  heaven,  teacheth 
us  who  shall  come  to  heaven  :  none  but  saints.  They  are  set  before  us  as 
examples,  ut  eorum  sequamur  gratiam,  et  consequamur  gloriam, — that 
steering  their  course,  we  might  come  to  their  haven.  The  Scripture  teacheth 
us  quid  agendum,  what  is  to  be  done ;  the  saints  quo  inodo,  how  it  is  to  be 
done.  Vita  sanctorum,  inierpretatio  scripturarum, — The  lives  of  holy  men 
is  a  kind  of  commentary  or  interpretation  of  the  holy  writ.  Let  us,  as  we  do 
by  good  copies,  not  only  lay  them  before  us,  and  look  on  them,  but  write 
after  them.  For  it  is  not  sufficient  legere,  sed  degere  vitam  sanctorum, — not 
to  read,  but  to  lead  the  lives  of  saints.  Papists  in  this  go  too  far,  as  evil 
men  come  too  short.  Good  men  imitate  the  saints,  but  do  not  worship 
them ;  Papists  worship  the  saints,  but  do  not  imitate  them ;  lewd  men  do 
neither.  Perhaps  they  will  imitate  their  infirmities  :  as  if  only  for  that  they 
liked  them,  for  which  only  God  misliked  them.  The  samts  are  to  be  held 
as  patterns,  not  as  patrons,  of  our  life.  But  the  PapLsts  praise  not  God  in 
his  saints,  nor  the  saints  for  God,  but  as  God.  Only  let  us  reverently  walk 
in  their  grace,  that  we  may  joyfully  come  to  their  place. 

In  a  stricter  sense  it  is  taken  for  that  moral  virtue  which  gives  to  every 
man  his  own.  This  virtue  hath  been  highly  commended  in  the  heathen ; 
but  one  saith  truly,  Justitia  ethnicorum  miranda  potius,  quani  laudanda, — 
Their  justice  deserved  more  admiration  than  commendation ;  they  wanted 


570  THE  HAPPINESS  OP  THE  CHURCH.  [SeRMON  LVII. 

him  tliat  should  make  them  just,  TMey  so  affected  this  justice  that  they 
took  sirnames  from  it :  Aristides  was  called  Justus;  Scipio,  Justus;  Fabius, 
Justus.  Their  justice  was  no  virtue,  but  a  shadow  of  virtue.  They  neither 
knew  the  Lord  Deum  virtutis,  nee  Christum  virtutem  Dei, — the  God  of  virtue, 
nor  Christ  the  virtue  of  God.  Only  Jesus  is  Justus :  '  Christ  suffered  for 
sins,  the  just  for  the  unjust,'  1  Pet.  iii.  18 ;  *  Ye  denied  the  Holy  One  and 
the  Just,'  Acts  iii.  14.  There  was  another  'Jesus  called  Justus,'  Col.  iv.  11, 
a  helper  of  the  apostles ;  but  Christ  is  Dominus  justitia  nostra, — '  The  Lord 
our  Righteousness,'  Jer.  xxsiii.  16.  By  him  we  are  only  made  just :  '  In  the 
Lord  shall  all  the  seed  of  Israel  be  justified,  and  glory,'  Isa.  xlv.  25. 

Being  thus  justified,  let  us  be  just ;  not  doing  that  to  others  which  we 
would  not  have  others  to  do  to  us,  and  doing  that  to  others  which  we  desire 
to  be  done  to  ourselves.  Some  are  just  in  small  matters ;  so  the  Pharisees 
pay  'tithe  of  mint,  and  anise,  and  cummin,'  Matt,  xxiii.  23,  but  omit  weigh- 
tier things.  This  is  Pharisaica  justitia,  a  Puritan  righteousness ;  not  to 
endure  an  hour's  recreation  on  the  Sunday,  yet  to  rob  the  church  by  usurp- 
ations, to  exact  interests  and  forfeits ;  these  be  nothing.  So  the  money 
might  not  be  put  into  the  treasury  that  might  hire  Judas  to  betray  his 
Master.  The  ten  brethren  were  so  just  as  to  return  the  money  in  their 
sacks,  yet  stuck  not  to  sell  their  brother  Joseph. 

Some  are  just  in  great  things,  not  in  small.  As  the  others  strain  at  a 
gnat,  and  swallow  a  camel ;  so  these  are  like  the  net,  that  takes  the  great 
fishes  and  lets  go  the  little  fry.  Wantonness  is  no  fault  with  them,  if  it 
extend  not  to  adultery.  They  stick  not  to  swear,  so  long  as  they  swear  not 
to  a  lie.  Maliciously  to  hate,  or  peevishly  to  quarrel,  is  trivial,  if  they  pro- 
ceed not  to  blows  and  blood.  So  long  as  they  are  not  drunk,  swallow  down 
wine,  and  spare  not.  De  minimis  non  curat  lex, — The  law  takes  no  notice 
of  small  faults.  But  indeed  eadem  ratio  rotunditatis, — there  is  the  same 
respect  of  roundness  in  a  penny  that  is  in  a  platter,  though  not  of  largeness. 
To  steal  the  bridle,  as  to  steal  the  horse,  is  tarn,  though  not  tantum, — such 
a  sin,  though  not  so  great  a  sin.  Thou  say  est.  Minimum  est,  minimum  est, — 
It  is  little,  it  is  little.  Sed  in  minimo  fidelem  esse  magnum  est, — To  be  faith- 
ful in  a  little  is  a  great  virtue.  '  Whosoever  shall  break  one  of  these  least 
commandments,  he  shall  be  called  least  in  the  kingdom  of  heaven,'  Matt. 
v.  19.  Erit  minimus,  that  is,  nullus, — he  shall  be  least  in  heaven,  that  is, 
he  shall  not  be  there  at  all.  But  well  done,  good  servant :  '  because  thou 
hast  been  faithful  in  a  very  little,  have  thou  authority  over  ten  cities,'  Luke 
xix.  17.  Bene  utere  jxa^vo,  fniere  magno, — The  just  dispensation  of  a  little 
shall  bring  thee  to  be  entrusted  with  much.  Whether  great  or  small,  we 
must  be  just,  if  we  look  ever  to  reign  with  these  'just  spirits.'  Ad  socie- 
tatem  justorum  non  admittuntur  nisi  justi. 

I  wonder  what  place  the  defrauder  expects,  that  wraps  up  his  conscience 
in  a  bundle  of  stuffs,  and  swears  it  away.  The  buyer  thinks  he  is  just,  and 
he  is  just  cozened,  no  more.  The  usurer  would  storm  and  stare,  as  if  he 
had  seen  a  spirit,  if  he  were  taxed  for  unjust.  Presently  he  consults  (his 
scriptures)  his  bonds,  and  (his  priest)  his  scrivener ;  and  there  the  one 
swears,  the  other  shews  in  black  and  white,  that  he  takes  but  ten  in  the 
hundred.  Is  he  then  unjust  1  Yes  :  '  Thou  hast  taken  usury  and  increase, 
and  hast  greedily  gained  of  thy  neighbours  by  extortion,'  Ezek  xxii.  IG. 
He  takes  hire  for  that  should  be  freely  lent  :  is  not  this  unjust  1  Besides, 
the  people  curse  it,  and  they  curse  not  but  for  injustice.  '  I  have  neither 
lent  on  usury,  nor  men  have  lent  me  on  usury,  yet  every  one  doth  curse  me,' 
Jer.  XV.  10 ;  insinuating,  that  if  a  man  lend  on  usury,  it  is  no  wonder  if 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  571 

the  people  curse  him.  Where  must  the  lay-parson  sit,  that  fats  himself 
with  the  tithe-grain,  and  will  not  give  the  poor  minister  the  .straw  ?  Is  this 
just  1  He  takes  the  tenth  of  his  neighbour  s  profits,  and  never  so  much  as 
reads  him  a  homily  for  it :  is  this  just  1  He  lays  sacrilegious  hands  on  God's 
sanctified  things,  and  never  asks  him  leave  :  is  this  just?  Where  shall  the 
engrosser  appear,  that  hoards  up  commodities  bought  with  ready  money,  and 
when  he  vends  them,  makes  the  poor  pay  treble  usury  for  it:  is  this  just? 
What  shall  become  of  that  unspeakably  rich  transporter,  who  carries  out 
men  and  money,  to  the  impoverishing  of  the  land,  and  brings  home  gauds 
and  puppets,  fit  for  nobody's  use  but  pride's?  Surely,  as  heaven  is  for  'just 
spirits,'  so  there  is  some  other  place  for  the  unjust.  '  Know  ye  not  that  the 
unjust  shall  not  inherit  the  kingdom  of  God?'  1  Cor.  vi.  9.  If  not  God's 
kingdom,  then  the  Idngdom  of  darkness  ;  downwards,  hell.  I  do  not  say, 
that  every  unjust  deed  throws  a  soul  thither  :  Injustum  esse  damnat,  non 
in  juste  semel  agere, — To  be  unjust  is  damnable,  not  one  thing  unjustly  done  : 
the  habit,  not  the  act.  But  for  others.  Qui  injuste  dominantur,  juste  dam- 
nantur, — They  have  unjustly  lived,  but  they  shall  be  justly  condemned. 

'  Made  perfect.'  This  is  a  passive  quality ;  non  qui  se  perficiunt,  sed  qui 
perjiciuntur, — not  such  as  have  made  themselves  perfect,  but  are  made  per- 
fect. The  other  property  is  actively  expressed  ;  just,  it  is  not  %^\di  justijied, 
— not  that  they  made  themselves  just,  but  that  Christ's  righteousness  hath 
justified  them ;  so  both  they  are,  and  are  reputed  just.  But  here  passively, 
2yerfected,  which  plainly  shews  that  all  is  from  Gocl ;  for  omne  majus  includit 
minus.  If  only  Christ  make  them  '  perfect,'  then  only  Christ  doth  make 
them  'just.'  For  it  is  nothing  so  difficult  for  a  just  man  to  become  per- 
fect, as  for  an  evil  man  to  becoihe  just.  As  it  is  easier  for  a  man  healed  and 
directed  the  wp,y  to  come  to  the  goal,  than  for  him  that  lies  lame  in  dark- 
ness. Quidedit  ingressrun  must  also  dare  progressurn  :  conficere  et  perncere  ; 
to  make  and  to  make  up,  to  do  and  to  perfect,  are  both  the  works  of  God. 
We  could  never  be  just,  unless  Christ  justify  us  :  never  come  to  perfection, 
unless  he  perfect  us.     He  that  be^n  this  good  work,  must  also  finish  it. 

'  Made  perfect.'  In  heaven  are  none  but  the  perfect.  Talis  sedes  ex- 
pectat  talem  sessorem, — Such  a  house  requires  such  an  inhabitant.  On  earth 
there  is  a  kind  of  perfection  ;  all  the  faithfid  are  perfectly  justified,  but  not 
perfectly  sanctified.  The  reprobates  are  2'>erfecte  imperfedi.  The  godly  im- 
perfecte  perfecti, — those  perfectly  imperfect,  these  imperfectly  perfect.  They 
are  so  perfect  that  they  are  acquitted  in  Christ,  and  there  remains  no  judg- 
ment for  them,  but  only  a  declaration  of  their  pardon.  Justification  admits 
no  latitude,  in  it  nee  raagis  nee  minus,  for  none  can  be  more  than  just.  But 
the  perfection  of  sanctity  is  Avrought  by  degrees  :  non  jilenam  induimus  jyer- 
fectionem,  donee  totam  exuimus  infectionem, — all  the  stains  of  our  infection 
must  first  be  cleansed,  and  quite  washed  away,  before  this  fall  perfection  be 
given  us.  Christ's  blood  doth  now  wholly  take  from  us  the  guiltiness  of  sin, 
not  wholly  the  pollution  of  sin ;  that  blessedness  is  reserved  only  for  heaven. 
Let  us  therefore  be  2'>erficientes,  going  and  growing  up,  that  at  last  we  may 
be  perfedi,  '  made  perfect.'  This  is  not  wrought  on  a  sudden  ;  a  child  doth 
not  presently  become  a  man.  Even  the  Lord  Jesus  had  his  time  of  grow- 
ing, and  can  any  member  grow  faster  than  the  head  ?  Indeed  the  malefactor 
on  the  cross  shot  up  in  an  hour ;  but  this  was  miraculous,  and  God  seldom 
works  by  such  miracles.  God  neither  sends  angels  from  heaven,  nor  the 
dead  from  hell,  to  give  warning  to  men  upon  earth.  '  I  say,  if  they  hear  not 
3tIoses  and  the  prophets,  neither  will  thev  be  persuaded  though  one  rose 
from  the  dead,'  Luke  xvi.  3L     But  repentance  hath  the  promise  of  a  quan- 


572  THE  HAPPINESS  OP  THE  CHURCH.  [SeEMON   LVII. 

doamque, — *  whensoever  a  sinner  repents,'  &c.  I  will  not  limit  God's  infinite 
mercy,  but  only  advise  thy  sick  soul,  who,  after  a  desperate  and  inveterate 
wound,  lookest  for  a  sudden  cure  by  repentance  ;  it  is  better  to  make  this 
thy  diet  than  thy  physic.  Repent  every  day,  that  thou  mayest  have  re- 
mission one  day.  Melior  medicus  qui  excludit  morhos,  qumn  qui  curai.  He 
is  a  better  physician  that  keeps  diseases  off  us,  than  he  that  cures  them 
being  on  us.  Prevention  is  so  much  better  than  healing,  because  it  saves 
the  labour  of  being  sick.  Thou  allowest  not  a  surgeon  unnecessarily  to 
break  thy  head  to  try  his  skill  and  the  virtue  of  his  plaster.  Springes  were 
better  taken  away  qucz  non  2yrosimt,  because  they  do  no  good,  than  the  set- 
ting of  watchmen  by  them  to  warn  travellers,  ne  noceant,  that  they  be  not 
hurt  by  them.  Take  away  thy  lusts  quite ;  this  is  the  way  to  be  sure  :  for 
repentance  may  be  like  Baal,  so  fast  asleep  that  all  thy  cries  are  not  able  to 
waken  her. 

To  conclude,  he  that  will  wear  a  crown  in  heaven  must  be  all  his  life  on 
earth  preparing  the  gold  to  make  it.  Not  that  thy  own  virtues  crown  thee, 
but  that  God  without  thy  virtues  will  never  crown  thee.  The  robe  of  glory 
that  is  worn  there  must  be  spun  and  woven  here, — spun  out  of  the  side  of 
Christ  by  faith,  and  embroidered  with  our  good  works.  That  eternal  light 
ariseth  from  this  eternal  life.  '  Lay  up  in  store  for  yourselves  a  good  foun- 
dation against  the  time  to  come,  that  you  may  lay  hold  on  eternal  life,' 
1  Tim.  vi.  19.  The  groundwork  of  salvation  is  made  here  :  that  high  Power  of 
glory  that  is  built  for  thee  in  heaven  hath  the  foundation  of  it  laid  upon  earth. 

How  should  a  man  be  i)erj-ectus  that  was  never  fadus,  well  begun  ?  I 
wonder  what  perfection  a  wine-bibber  looks  for?  sure  to  be  a  perfect  drunkard. 
What  perfection  expects  the  luxurious  prodigal?  sure  to  be  a  perfect  beggar. 
What  perfection  hopes  the  covetous  churl  for,  that  allows  himself  a  race  of 
fourscore  years,  and  sets  God  at  the  latter  end  of  it  1  and  he  hath  that  place 
too  with  this  condition,  that  he  trouble  not  his  mind  about  it  till  the  last 
day  comes.  Surely  to  live  unblessed  and  to  die  unpitied ;  but  that  some 
now  bless  God  he  is  gone,  and  others  say  it  is  a  pity  he  died  no  sooner.  All 
his  projections  have  aimed  at  this  perfection,  to  make  himself  a  perfect  slave. 
What  perfection  dreams  the  Jesuit  to  himself  but  to  become  a  perfect  traitor  1 
What  perfection  is  likely  to  the  incontinent  adulterer  but  to  be  a  perfect 
lazar  1  What  the  malicious,  but  a  perfect  villain  1  what  the  proud,  but  a 
perfect  fool  ?  what  the  blasphemer,  but  a  perfect  devil  1 

They  say,  early  holiness  proves  ripe  corruption ;  but  I  am  sure,  habituated 
profaneness  proves  rank  damnation.  Alas  !  how  should  they  make  an  end 
that  never  begun  ?  '  This  man  began  to  buUd,'  saith  Christ,  '  but  could  not 
make  an  end : '  how  should  they  finish  that  never  began  '?  You  that  spend 
your  days  in  lazy  forgetfuhiess  of  religion,  examine  your  own  consciences ; 
do  you  ever  think  to  be  perfect '?  Are  you  content  stiU  to  be  abortive,  and 
shall  you  be  perfected  in  the  womb  of  the  grave  ?  God  hath  given  you 
time  and  means ;  he  did  not  say,  Siimite  et  consuinite, — Take  it,  and  spend 
it  at  your  pleasure.  Oh  begin,  that  you  may  continue  and  end  :  hear  to 
learn,  learn  to  do,  do  to  continue,  continue  to  be  perfect.  Begin  betimes, 
lest  God's  end  come  before  your  beginning.  Enter  into  the  way  of  piety, 
and  follow  it ;  striving  with  all  your  powers  to  grow  up  '  to  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ,'  Eph.  iv.  13. 

V.  '  And  to  Jesus  the  Mediator  of  the  new  covenant,  and  to  the  blood  of 
sprinkling,  that  speaketh  better  things  than  that  of  Abel.'  We  have  consi- 
dered the  glory  of  the  city,  the  felicity  of  the  citizens  ;  we  are  lastly  come 
to  the  Mediator,  who  brings  bot'h  these  together,  and  without  whom  they 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  573 

had  been  everlastingly  asunder.  We  are  all  by  nature  belonging,  not  to 
Mount  Zion,  but  to  the  valley  of  Hinnom ;  not  to  the  celestial  Jerusalem, 
but  to  the  infernal  Babylon ;  not  to  the  society  of  glorious  angels,  but  of 
afflicting  devils ;  not  to  the  church  of  the  first-born,  but  to  the  assembly  of 
abortive  reprobates ;  we  had  no  reference  to  God  as  a  kind  father,  but  as  a 
severe  judge  ;  not  to  just  spirits  made  perfect  from  sin,  but  to  lost  spirits 
made  perfect  in  sin.  Thus  -were  we  by  nature,  but  Jesus  hath  brought  us 
to  Mount  Zion,  &c.  How  blessed  a  thing  will  it  be  to  come  unto  this  Jesus  ! 
It  was  St  AugTistine's  special  wish  to  have  seen  Christ  in  the  flesh.  If  there 
were  such  comfort  in  seeing  Christ  humbled,  if  such  admiration  in  seeing 
him  transfigured,  what  joy  is  it  to  behold  him  in  heaven  glorified  !  How  glo- 
rious a  matter  do  some  tliink  it  to  stand  in  the  court  of  an  earthly  prince, 
to  receive  a  gracious  look,  to  hear  a  royal  word,  or  to  be  commanded  some 
honourable  service  !  What  is  it  then  to  stand  in  the  court  of  heaven,  to 
have  the  King  of  kings  speak  peaceably  to  us,  to  behold  our  Lord  Jesus 
crowned  with  that  immortal  diadem,  to  sing  his  praises,  as  free  from  flattery 
as  from  inconstancy,  and  to  live  in  that  paradise  for  ever  !  Uhicunquc  fueris 
Domine  Jesii, — Wheresoever  thou  art,  O  blessed  Saviour,  give  us  no  more 
happiness  than  to  bo  with  thee.  If  thou  be  in  the  earth,  we  wiU  travel  day 
and  night  to  come  to  thee ;  if  on  the  sea,  -with  Peter  we  will  swim  to  thee ; 
if  on  the  cross,  we  will  stand  weeping  by  thee ;  if  riding  in  triumph,  we  will 
sing  Hosanna  to  thee ;  if  transfigured  on  Tabor,  we  will  be  ravished  with 
thee ;  but  if  sitting  on  tliy  heavenly  throne,  how  blessed  even  to  look  upon 
thee  !  It  is  his  '  will  that  we  should  be  with  him  where  he  is,  and  behold 
his  glory,'  John  xvii.  2i.  We  are  now  come  to  him  by  a  conjunction  mys- 
tical ;  we  then  shall  have  vicinity  local  and  eternal, 

'  The  Mediator;'  not  a  Mediator,  but  the,  that  Mediator,  that  only  one. 
'  For  there  is  one  God,  and  one  mediator  between  God  and  men,  the  man 
Christ  Jesus,'  1  Tim.  ii.  5.  God  was  angry,  man  was  guilty,  Christ  is  the 
mediator  betwixt  them  ;  who  being  God,  could  satisfy  God,  and  being  man, 
could  suffer  for  man.  We  are  lost,  and  desire  something  to  recover  us  : 
what  shall  that  be  1  Mercy  1  No,  God  is  just ;  he  that  hath  oftended  must 
be  punished.  Shall  it  be  justice  ?  No,  we  have  need  of  mercy,  that  he  who 
hath  ofi"ended  might  be  spared.  Here,  to  be  so  merciful  as  not  to  wrong  his 
justice,  to  be  so  just  as  not  to  forget  his  mercy,  there  must  be  a  mediator. 
This  must  not  be  the  world,  that  was  God's  own  before,  he  made  it ;  not 
angels,  for  they  are  engaged  for  their  own  creation ;  and  being  finite,  cannot 
satisfy  an  infinite  mnjesty  by  infinite  punishment  for  uifinite  sins. 

God's  Son  must  do  it.  Now  if  he  come  to  satisfy  for  pride,  he  must  put 
on  humility  ;  if  for  rebellion,  he  must  put  on  obedience  ;  if  for  stubbornness, 
he  must  put  on  patience ;  he  must  serve  if  he  will  deserve  :  this  God  alone 
cannot  do ;  if  to  die,  he  must  be  mortal,  this  only  God  cannot  be.  There- 
fore this  mediator  is  made  man,  to  be  himself  bound ;  as  he  is  God,  to  free 
others  that  are  bound,  !Man  to  become  weak,  God  to  vanquish.  Man  to 
die,  God  to  triumph  over  death.  This  is  that  sacred  ladder,  whose  top  in 
heaven,  reachmg  to  the  bosom  of  God,  expresseth  his  divinity ;  and  his  foot 
on  the  earth,  close  to  Jacob's  loms,  witnesseth  his  humanity.  We  are  bank- 
rupt debtors,  God  is  a  sm'e  creditor,  Christ  sets  aU  on  his  score.  We  are 
ignorant  clients,  God  is  a  skilful  judge,  Christ  is  our  advocate  to  plead  our 
cause  for  us.  God  is  a  just  master,  we  are  unfaithful,  unfi-uitful,  unprofit- 
able servants,  this  mediator  takes  up  the  matter  between  us. 

'  Of  the  new  covenant.'  For  !Moses  may  seem  to  be  a  mediator  of  the 
old  covenant.     '  I  stood  between  tHc  Lord  and  you  at  that  time,  to  shew 


574  THE  HAPPINESS  OF  THE  CHUECH.  [SeEMON   LVII. 

you  the  word  of  tlie  Lord,'  Deut.  v.  5.  This  mediatorship  of  the  new  cove- 
nant is  a  high  office,  compatible  to  none  but  the  Lord  Jesus.  Who  should 
appear  between  a  just  God  and  sinful  men,  but  he  that  is  mortal  with  men 
and  just  with  God  ?  It  is  a  covenant,  for  there  is  something  agreed  on  both 
sides ;  we  covenant  to  believe  and  God  to  forgive.  A  new  covenant ;  there 
was  cold  comfort  for  us  in  the  old.  A  man  reading,  Fac  hoc  et  vives, — '  Do 
this  and  thou  shalt  live,'  thinks  of  it  as  if  he  were  bidden  to  catch  a  star 
from  the  firmament,  and  take  it  for  his  laboui*.  But  in  the  new,  Crede  et 
vive, — Believe  and  live  for  ever.  The  condition  on  man's  part  is  behevmg, 
the  covenant  on  God's  part  is  saving.  Now,  though  it  be  true  that  it  is  as 
easy  for  man  of  himself  to  fulfil  the  law  as  it  is  to  believe  the  gospel,  yet  the 
new  covenant,  dat  credere,  gives  a  man  power  to  believe ;  for  faith  is  the  fair 
gift  of  God.  Prcecipit  non  adjuvat  lex,  ojfert  et  affert  evangeliura.  The 
law  gives  commandment,  but  not  amendment ;  the  gospel  brings  salvation 
to  our  hearts,  and  our  hearts  to  salvation.  As  it  chargeth  us,  so  it  aideth 
us.  As  this  mediator  gv/QS  fideyn  quain  credirmis,  the  faith  which  we  believe, 
mercy  and  remission ;  so  also  fidem  qua  credimus,  the  faith  whereby  we 
believe,  grace  to  apprehend  this  mercy.  '  Christ  hath  obtained  a  more  ex- 
cellent ministry,  by  how  much  also  he  is  the  mediator  of  a  better  covenant, 
which  was  established  upon  better  promises,'  Heb.  viii.  6. 

Briefly  here  consider  the  excellency  of  this  new  and  evangehcal  covenant, 
above  the  old  and  legal.  Li  the  beginning  God  made  man  righteous ;  for 
he  created  him  '  in  his  own  image,'  Gen.  i.  27,  which  the  apostle  says  '  con- 
sisted in  righteousness  and  the  holiness  of  truth,'  Eph.  iv.  24.  But  man  soon 
defaced  this  goodly  and  godly  picture.  '  This  I  have  found,  that  God  made 
man  righteous,  but  he  sought  out  many  inventions;'  ways  to  make  himself 
wicked  and  wretched.  Hence  it  foUowed  that  our  restitution  was  a  greater 
work  than  our  constitution.  The  house  was  with  more  ease  built  up  new, 
than  repaired,  being  old  and  ruinous.  That  was  done  per  verhuvi  enuntiatmn, 
this  per  verhum  annuntiatum.  There  he  spake  the  word,  and  all  things  were 
created  ;  here  the  '  Word  was  made  flesh,'  John  i.  14.  Fecit  mira,  tidit  dira: 
2MSSUS  dura  verba,  duriora  verhera.  There  it  was  done  by  saying.  Die  ver- 
hum tantum;  here  by  doing,  yea,  by  dying  :  suflering  grievous  words,  more 
grievous  wounds.  Faotus  in  terris,  fractus  in  terris.  There  all  begun  in 
Adam,  who  was  terrce films,  a  son  of  the  earth;  here  all  in  Christ,  who  is 
cxeli  Domimis,  the  Lord  of  heaven.  Spiritual  life  is  better  than  natural, 
firmer,  surer.  There  man  had  only  a  power  to  stand,  but  with  it  a  power 
to  fall,  according  to  liis  own  pleasure;  here  he  hath  a  certainty  of  inse- 
parable conjunction  to  Christ.  He  so  stands  as  never  to  fall,  so  lives  as 
never  to  die,  so  is  loved  as  never  to  be  hated.  There  Adam  and  Eve 
were  married  to  propagate  filios  carnis,  children  of  the  flesh ;  here  Christ 
is  married  to  his  church,  to  beget  filios  sjnrituales,  children  in  the 
spirit ;  and  that  with  a  bond  never  to  be  divorced.  Thus  at  first  God  com- 
manded that  to  exist  which  was  not  before  ;  now  he  makes  one  contrary  to 
be  changed  into  another  :  flesh  into  spirit,  darkness  into  light,  corruption 
into  holiness  ;  greater  miracles  than  changuig  stones  into  bread ;  Dignus 
vindice  nodus, — a  knot  worthy  the  finger  of  God  to  untie.  Here  is  the  won- 
derful work  of  the  new  covenant :  we  were  made  ex  spiritu  oris,  redeemed 
ex  sanguine  cordis, — created  by  the  breath  of  God's  mouth,  but  saved  by  the 
blood  of  his  heart.  Therefore  not  six  cherubims,  as  in  the  vision  of  Isaiah, 
nor  four-and-twenty  elders,  as  in  the  Eevelation  of  John,  but  a  royal  army 
of  heavenly  soldiers,  were  heard  praising  God  at  the  birth  of  Jesus  Christ. 

In  sum,  there  is  but  '  one  mediator  of  the  new  covenant  :'  neither  saint 
nor  angel  hath  any  part  in  this  dignity.     Idem  est  muUos  Deos  fingere,  ac 


HeB.  XII.  22-24.]       THE  HAPPINESS  OF  THE  CHURCH.  575 

sandos  mortuos  invocare* — To  worship  old  saints  is  to  make  new  gods.  He 
that  shall  pray  to  dead  men,  dishonours  the  living  Mediator.  St  Paul  saith 
expressly,  '  There  is  one  God,  and  one  mediator  between  God  and  men,  the 
man  Christ  Jesus,'  1  Tim.  ii.  5.  Whence  it  is  manifest  that  it  is  the  same 
blasphemous  presumption  to  make  more  mediators  than  one,  that  to  make 
more  gods  than  one.  Here  the  Romanists  distinguish  :  Christ  is  the  sole 
mediator  of  redemption,  not  of  intercession.  Opus  mediatore  ad  mediatovem 
Christum.  We  must  have  a  mediator  of  intercession  to  this  mediator  of  re- 
demption. A  bUnd  answer  :  for  Paul  directly  there  speaks  of  prayers  and 
intercession,  ver.  1,  &c.  But  say  they,  Our  prayers  are  to  be  made  to  God 
alone,  tanquam  per  eum  iviiilendce,  because  our  desires  are  fulfilled  only  by 
him ;  but  unto  the  saints,  tanquam  per  eos  impetrandce,  because  they  are 
obtained  by  them.  As  if  Christ  were  so  busy  that  he  could  not  tend  to  hear 
us ;  or  so  stately,  that  he  would  not  bend  to  hear  us ;  or  so  unjust,  as  to 
deny  his  own  Venite,  and  not  to  perform  his  promise,  '  Come  unto  me,  all  that 
labour,'  Matt,  xi,  28. 

We  oppose  against  them  that  comfortable  saying  of  St  John  :  '  If  any 
man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ  the  righteous,' 
1  John  ii.  1.  They  answer.  Indeed  Christ  is  our  chief  advocate  ;  saints  and 
angels,  secondary  or  subordinate  advocates.  But  the  word  advocate  is  bor- 
rowed of  the  lawyers,  and  signifies  Mm  only  that  doth  plead  the  justice  of 
his  client's  cause.  A  stranger  in  the  court  may  become  a  petitioner  to  the 
judge,  and  entreat  favour  for  the  person  guilty;  but  advocates  are  patrons 
and  proctors  of  their  clients.  Angels  in  heaven,  and  saints  on  earth,  are 
suitors  in  our  behalf  to  God ;  but  Christ  alone  is  our  advocate.  And  upon 
good  cause,  for  who  but  he  can  so  well  plead  his  own  righteousness  whereby 
he  hath  justified  us?  Therefore  the  Apostle  calls  him  there  our  'propitia- 
tion :'  he  that  will  be  our  advocate  must  also  be  our  propitiation;  no  saints 
or  angels  can  be  a  propitiation  for  us ;  therefore  no  saints  or  angels  can  be 
our  advocates.  Augustine  says,  that  if  St  John  had  offered  himself  to  this 
office,  he  had  not  been  apostolus,  sed  Antichristtts. 

We  object  further  Christ's  promise  :  '  Whatsoever  ye  shall  ask  the  Father 
in  my  name,  he  will  give  it  you,'  John  xvi.  23.  Not  in  j\Iaiy's  or  Peter's, 
but  'in  my  name.'  BeUarmine  answers,  that  there  may  be  a  mediator 
between  disagreeing  parties  thi'ee  ways: — 1.  By  declaring  who  hath  the 
wrong ;  and  so  there  is  no  controvers}'^,  for  all  agree  that  God  is  the  party 
grieved.  2.  By  paying  the  creditor  for  the  debtor;  so  Christ  is  alone 
mediator.  3.  By  desiring  the  creditor  to  forgive  the  debtor ;  and  in  this 
sense  he  says  angels  and  saints  are  mediators.  But  this  distinction  is  no 
other  than  Bellarmine's  mincing ;  who  indeed  seems  to  be  ashamed  of  the 
blasphemous  plu:ases  in  their  ^Missals  :  as  Maria,  mater  gratice :  Sande 
Pdre,  miserere  mei,  salva  me,  &c.  These,  saith  he,  are  our  words,  but  not 
our  meanings  :  that  Mary  or  Peter  should  confer  grace  on  us  in  this  life,  or 
glory  in  the  life  to  come.  Yet  both  their  school  and  practice  speaks  more, 
for  Aquinas  says,  our  prayers  are  cflectual  by  the  merits  of  samts ;  and  that 
Christ's  intercession  is  gotten  by  the  patronage  of  apostles,  by  the  interven- 
tion of  martyrs,  by  the  blood  of  Becket,  and  the  merits  of  all  saints.  And 
the  practice  of  the  people  is  to  hold  angels  and  samts  immediate  mediators, 
able  to  satisfy  and  save.  But  as  one  hath  well  observed  :  If  every  saint  in 
the  Pope's  calendar  be  received  as  a  mediator,  we  shall  worship  unknown 
men,  as  the  Athenians  did  unknown  gods.  For  the  best  Papists  doubt 
whether  there  were  ever  any  St  George  or  St  Christopher. 

But  say  they,  The  vii'gin  is  a  known  saint ;  she  can  and  may,  by  the 

*   Mclancth. 


576  THE  HAPPINESS  OF  THE  CHUECn,  [SeRMON    LVII. 

right  of  a  motlier,  command  her  Son  Christ.*  Their  whole  church  sings, 
0  foslix  imerpera,  nostra  j)icms  scelera,jure  matris  impera.  And  Maria  con- 
solatio  injirmorum,  redemjJtio  cajytivorum,  liheratio  damnatorum,  salus  uni- 
versorum.  They  have  given  so  much  to  the  mother,  that  they  have  left 
nothing  for  the  Son.  Ozorius  the  Jesuit  says,  Caput  gratice  Christiis,  Maria 
collum, — Christ  is  the  head  of  grace,  but  Mary  is  the  neck  :  no  grace  can 
come  from  the  head,  but  it  must  pass  through  the  neck.  They  invocate  her 
their  advocate  ;  but  of  Christ's  mediation,  the  medium  or  better  half  is  taken 
from  him  :  as  if  he  were  still  a  child,  in  subjection  to  his  mother.  But  as 
he  is  Marice  filius,  so  he  is  Marice  Domimis, — the  Son  and  the  Lord  of  his 
mother.  Therefore  the  first  words  that  we  read  Christ  ever  spake  to  his 
parents  were  rough,  and  by  way  of  reproof  According  to  St  Luke,  these 
were  his  first :  '  How  is  it  that  ye  sought  me  ?  Wist  ye  not  that  I  must  be 
about  my  Father's  business?'  Luke  ii.  49.  According  to  St  John,  more 
sharply  :  'Woman,  what  have  I  to  do  with  theel'  John  ii.  4.  Quanquam 
locuta  est  jure  matris,  tamen  duriter  respondef.  Where  was  then  their 
Monstra  te  esse  matrem  ?  Though  at  the  command  of  his  mother  he  spake, 
yet  he  spake  roughly.  Whereas  God's  kingdom  consists  of  his  justice  and 
mercy,  the  Papists  attribute  the  greatest  part,  which  is  his  mercy,  to  Mary : 
making  her,  as  one  noted,  the  Lady-high-chancellor,  and  Christ  as  it  were 
the  Lord-chief-justice.  As  we  appeal  from  the  King's-Bench  bar  to  the 
Chancery,  so  a  Papist  may  appeal  from  the  tribunal  of  God  to  the  court  of 
our  lady.  So  they  make  her  Domina  fac  totum.  When  one  flatteringly 
wi'ote  of  Pope  Adrian,  Trajectum  j^lantavit,  Zovanium  rigavit,  Ccesar  autem 
incrementimi  dedit, — Trajectum  planted,  Lovain  watered,  but  the  Pope 
gave  the  increase ;  one  wittily  underwiites,  Beiis  interivi  nihil  fecit, — God 
did  nothing  the  while.  So  if  Mary  be  the  comfort  of  the  weak,  the  redeemer 
of  captives,  the  deliverer  of  the  damned,  the  salvation  of  all,  the  advocate  of 
the  poor,  the  patroness  of  the  rich ;  then  sure  Christ  hath  nothing  to  do. 
No,  beloved ;  '  Abraham  is  ignorant  of  us,'  the  blessed  virgin  knows  us  not : 
but  the  Lord  Jesus  is  our  Kedeemer.  Prayer  is  not  a  labour  of  the  lips  only, 
but  an  inward  groaning  of  the  spirit,  a  pouring  out  of  the  soul  before  God. 
Now  saints  and  angels  understand  not  the  heart ;  it  is  '  the  righteous  God  that 
trieth  the  heart  and  the  reins,'  Ps.  vii.  9.  Christ  is  the  master  of  all  requests 
in  the  court  of  heaven ;  there  needs  no  porter  nor  waiter.  It  is  but  praying, 
'  Lord  Jesus,  come  unto  me,'  and  he  presently  answers, '  I  am  with  thee.'  Hear 
me,  0  Christ,  for  it  is  easy  to  thy  power,  and  usual  to  thy  mercy,  and  agree- 
able to  thy  promise  !     O  blessed  j\Iediator  of  the  new  covenant,  hear  us  ! 

'  To  the  blood  of  sprinkling.'  Aspersionis,  Hebraico  more  pro  asperso. 
Two  things  are  implied  in  the  two  words,  sacrijicium  and  heneficium:  'blood,' 
there  is  the  sacrifice  ;  '  of  sprinkling,'  there  is  the  benefit. 

'  To  the  blood.'  To  speak  properly,  it  is  the  death  of  Christ  that  satisfies 
the  justice  of  God  for  our  sms  ;  and  that  is  the  true  material  cause  of  our  re- 
demption. Yet  is  this  frequently  ascribed  to  his  blood  :  '  The  blood  of  Christ 
purgeth  the  conscience  from  dead  works,'  Heb.  ix.  14.  '  Out  of  his  pierced 
side  came  forth  blood  and  water,'  John  xix.  34.  As  God  wrote  nothing 
in  vain,  so  what  he  hath  often  repeated,  he  would  have  seriously  considered. 
Nan  leviter  prcetereat  lectura  nostra,  quod  tain  frequenter  insculpsit  Scriptura 
sacra.  There  are  some  reasons  why  our  salvation  is  ascribed  to  Christ's  blood : — 

1.  Because  in  the  blood  is  the  life.  '  Flesh  with  the  blood  thereof,  which 
is  the  life  thereof,  you  shall  not  eat,'  Gen.  ix.  4.  The  soul  of  a  beast  is  in 
the  blood.  Lev.  xvii.  14,  and  in  the  blood  is  the  life  of  every  reasonable 
creature  on  earth.     The  effusion  thereof  doth  exhaust  the  vital  spirits,  and 

*  Bonaven. 


HeB.  XII.  22-24.]       THE  HAPPINESS  OP  THE  CHURCH.  577 

death  follows.     In  Christ's  blood  was  his  life  ;  the  shedding  of  that  was  his 
death  ;  that  death  by  the  loss  of  that  blood  is  our  redemption. 

2.  Because  this  blood  answers  to  the  types  of  the  legal  sacrifices.  This 
our  apostle  exemplifies  in  a  large  conference.  '  The  first  testament  was  not 
dedicated  without  blood.  Moses,  sprinkling  the  book  and  all  the  people, 
said.  This  is  the  blood  of  the  testament.  Almost  all  things  are  by  the  law 
purged  by  blood,  and  without  shedding  of  blood  is  no  remission,'  Heb. 
ix.  18.  No  reconciliation,  no  remission  without  blood.  All  directed  us  to 
this  Lamb  of  God,  whose  blood  only  vindicates  us  from  eternal  condemna- 
tion. Not  that  the  blood  of  a  mere  man  could  thus  merit ;  but  of  that  man 
who  is  also  God ;  therefore  it  is  called  the  '  blood  of  God,'  Acts  xx.  28. 

3.  Because  blood  is  fitter  for  applyment  to  the  heart  of  man ;  who  is  so 
weak  in  apprehension  that  God  is  fain  to  lead  him  as  it  were  by  the  senses. 
Not  that  there  is  a  necessary  receiving  of  Christ's  material  blood  by  every 
one  that  shall  be  saved, — so  it  might  sprinkle  upon  the  soldiers  that  cruci- 
fied him,  who  yet  might  go  to  hell, — but  it  is  received  mentaliter  et  sacramen- 
taliler;  there  is  a  mental  and  a  sacramental  application.  Thus  we  are  said 
to  drink  his  blood  that  receive  it  spiritually  by  faith.  The  Papists  in  their 
opinion  are  fed  orally  with  the  very  material  blood  of  Christ ;  but  then  surely 
none  of  them  can  go  to  hell,  '  for  he  that  eats  the  flesh,  and  drinks  the 
blood  of  the  Son  of  man,  hath  eternal  life,'  John  vi.  54.  But  now  the 
priests,  for  fear  belike  lest  too  many  of  the  people  should  be  saved,  and  so 
purgatory,  the  Popedom's  pillar,  be  quite  overthrown,  have  taken  away  the 
cup  from  them  ;  and  turned  Christ's  Bihite  omnes  into  Bibite  non  omnes, — 
'  Drink  ye  all,'  priests,  not  the  rest.  When  they  had  given  this  blood  so 
high  an  honour,  they  thought  it  too  good  for  the  common  sort.  First  they 
said,  it  is  really  in  tlie  cup ;  there  they  gave  it  too  much  :  then  they  took 
it  from  the  people  ;  there  they  gave  them  too  little.  First  they  strained  it, 
and  then  they  restrained  it.  But  they  answer,  The  people  have  this  blood  in 
the  bread ;  for  that  is  flesh,  and  can  there  be  flesh  without  blood  1  If  so, 
why  then  do  themselves  take  the  cup  ?  Either  it  is  necessary  for  the  people, 
or  superfluous  for  the  priests ;  unless  they  value  a  clergyman's  soul  at  a 
higher  rate  than  a  layman's  :  as  if  Christ's  blood  were  not  shed  for  the  one, 
so  well  as  for  the  other. 

But  to  let  go  their  sacrilegious  absurdities,  let  us  content  ourselves  spiri- 
tually to  receive  this  blood,  shed  for  us,  and  communicated  to  us.  This 
blood  is  ready  for  application,  if  our  hearts  be  ready  for  apprehension.  To 
us  it  is,  though  not  elementally,  yet  alimentally  profitable.  There  is  a  blood 
that  nourisheth,  as  the  pelican  her  young  ones  with  her  own  blood ;  Christ 
so  feeds  our  souls  to  salvation  with  this  blood.  There  is  a  blood  that  molli- 
fies, as  the  warm  blood  of  a  goat  softens  the  adamant ;  we  have  obdurate 
hearts,  if  Christ's  blood  cannot  melt  them.  There  is  a  blood  that  purgeth, 
as  the  kid's  ;  so  the  '  blood  of  Christ  clcanseth  us  from  all  sins,'  1  John  iii.  17. 
There  is  a  blood  that  colours,  as  the  deer's ;  so  doth  Christ's  blood  give  a 
pure  colour  to  his  church  :  '  Thou  art  all  fair,  my  love.'  '  These  are  they 
wliich  have  washed  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb,'  Rev.  vii.  14.  This  blood  is  semen  vitce,  siihxtantia  f/ratia',  fimdamen- 
tum  juM'Uice,  cedificium  meriti,  magna  charUx  cceli.  A  flux  of  blood  in  the 
head  is  stanched  by  ojiening  a  vein  in  the  foot ;  but  here  to  save  aU  the 
members  from  bleeding  to  death,  blood  must  be  dra^vTi  from  the  head.  As 
Eve  came  out  of  Adam's  side  sleeping,  so  the  church  is  taken  out  of  Christ's 
side  bleeding.  Thus  God  disposed  it  in  mercy ;  ut  effundatur  sanguis 
Christi,  ne  confundatur  anima  Christiani, — that  Christ's  blood  should  be 
spilt  to  save  our  souls  from  spilling. 

VOL.  II.  2  o 


578  THE  HAPPINESS  OF  THE  CHURCH.  [SeRMON    LVII. 

'  Of  aspersion  ; '  in  relation  to  the  typical  manner  :  '  Moses  took  the  blood, 
and  sprinkled  it  on  the  people,'  Exod.  xxiv.  8.  To  this  alludes  Paul  here ; 
and  Peter  calling  it  '  the  sprinkling  of  the  blood  of  Jesus  Christ/  1  Pet.  i.  2. 
In  the  passover  the  doors  were  sprinkled  with  the  blood  of  the  paschal 
lamb ;  and  the  destroying  angel  passed  over  them.  All  those  whom  the 
eternal  judgment  shall  pass  over,  must  have  their  hearts  thus  sprinkled.  We 
have  many  spots,  had  need  of  many  drops.  For  a  spot  of  avarice,  a  drop  of 
this  blood  ;  for  a  spot  of  lust,  a  drop  of  blood ;  for  a  spot  of  drunkenness,  a 
drop  of  blood  ;  for  a  spot  of  oppression,  a  great  drop  of  blood  ;  for  the  wounds 
and  gashes  of  oaths,  execrations,  blasphemies,  many  drops  of  blood  to  stanch 
them.  Yea,  we  are  not  only  sinners,  but,  saith  Micah,  '  sins ;'  therefore  must 
be  sowsed  and  drenched  in  this  blood,  that  we  may  be  clean. 

'That  spcaketh  better  things  than  that  of  Abel.'  This  is  a  metaphor,  to 
shew  the  force  of  Christ's  blood,  so  prevailing  with  God  as  if  it  had  a  tongue. 
The  comparison  is  between  Abel's  blood  and  Christ's  j  now  Abel's  is  said  to 
cry  :  '  The  voice  of  thy  brother's  blood  crieth  unto  me  from  the  ground,' 
Gen.  iv.  10.  Glamitat  in  coeliim  vox  sanguinis.  So  Christ's  blood  is  said 
to  speak  :  quot  vidnera,  tot  voces,— bo  many  w^ounds,  so  many  words. 

There  is  gTeat  respondence  of  Christ  to  Abel.  Abel  was  slain  by  his 
brother,  Christ  by  his  brethren ;  the  voice  of  the  Jews  was,  '  Crucify  him.' 
Abel  was  slain  because  he  sacrificed ;  Christ  was  slain  that  he  might  be 
sacrificed.  Cain  envied  Abel  because  he  was  accepted ;  the  Jews  hated 
Christ  because  he  was  good.  Abel  might  say  to  his  brother,  '  For  my  sacri- 
fice dost  thou  kill  me  1 '  Christ  did  say  to  the  Jews,  '  For  which  of  my  good 
works  do  ye  stone  me  V  Abel  was  so  slain,  that  his  blood  was  abundantly 
shed,  and  that  in  many  places ;  for  it  is  said,  vox  sanguinum, — the  '  voice  of 
bloods.'  So  Christ's  blood  was  let  out  with  thorns,  scourges,  nails,  spear. 
As  Cain  sustained  a  threefold  punishment — he  was  cursed  in  his  soul,  a 
vagabond  on  earth,  unprosperous  in  his  labours ;  so  are  the  Jews  plagued — 
they  have  no  place  they  can  call  their  own  ;  when  they  have  heaped  up  riches, 
some  other  takes  them  away ;  they  cannot  see  their  own  city  but  they  must 
l^ay  for  it ;  they  are  cursed  in  their  obstinate  blindness :  thus  according  to 
their  own  request,  the  blood  of  Christ  is  upon  them  and  upon  their  children. 

But  now  Christ's  blood  speaks  better  things  :  Abel's  cried  vindidam, 
Christ's  speaks  misericordiam.  That,  'Lord,  see  and  revenge;'  this,  'Fa- 
ther, forgive  them.,  they  know  not  what  they  do.'  God  hath  an  ear  of  mercy, 
so  well  as  of  justice.  If  he  heard  that  blood  speaking  for  confusion,  then  he 
wiU  hear  this  ppeak  for  remission.  If  he  heard  the  servant,  he  will  much 
rather  hear  the  Son ;  if  he  heard  the  servant  for  spilling,  he  will  much  more 
hear  the  Son  for  saving.  Postida  d  me,  saith  God  to  his  Son, — '  Ask  of  me, 
and  I  will  give  thee,'  Ps.  ii.  8  :  the  Father  will  deny  the  Son  nothing.  Thus 
hath  he  saved  us  prece  et  pretio, — by  his  blood,  and  that  a  speaking  blood  : 
if  that  blood  speak  for  our  safety,  nothing  shall  condemn  us.  Now  the 
blood  of  this  mediator,  our  Lord  Jesus,  speak  for  us  to  the  Father  of  mercy, 
that  the  Holy  Ghost  may  seal  us  up  to  eternal  redemption  !  To  whom, 
three  person.s,  one  blessed  God,  be  praise  for  ever  !     Amen. 


END  OF  VOL.  II. 


BAIXANTYNE  AND  COMPANY,  PRINTERS,  ErilNBlROH. 


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