ALthough all Scripture bee given by inspiration of GOD, and bee profitable for doctrine, for re­proof, for correction, for instruction in righteous­nesse: Excellen­cie of the Psalmes. 2. TIM. 3. 16. yet the Psalmes among o­ther parts of scripture, have been ever thought to have a speciall excellencie, S. Chrysostome in the 5. Tom. of his works, & 6. Hom. of Repentance; saieth, That this was the cōmon sense of Christians in his time: albeit saieth he, Moses was the great Lawgiver & saw God face to face, yet saieth he, his books are scarce read once a yeare. The gos­pell wherin Christs miracles are registrat, wherin we see death destroyed, & life restored, and God as it were conversing with men, is read saieth hee, but once or twyce a weeke. The Epi­stles of S. Paul, who was the Orator of Christ, who was taken up to the third heaven, who saw things which is not lawfull to utter, are read saieth he, but twice a weeke. But saieth he, in the meane time DAVID is read day and night. All carrie him about at all times, as a precious and sweet smelling oyntment. [Page 2] If wee abide in the Church all night, David is the first, and the middle, and the last with whom wee end. If wee sing hymnes to God in the morning, DAVID is the first, and the middle, and the last. If wee have pompe at the Funerals of the dead, DAVID is the first, the middle, and the last. Even they that have not letters, have him as it were ingraven in the heart. Neither is this only in Churches and towns, but in all places & in all times. 2. Sam. 23. 1. The sweet singer of Israel, con­veeneth as as it were the servants of God into their sacred sta­tions, exciteth, inflameth, & so adorneth them, that he chan­geth as it were men into Angels, and earth into heaven. Hee accommodateth himself to all sorts and all estates of men, to the young, to the old, to them that are in joy, to them that ar in sorrow, to the righteous, and to the sinner; That he is as it wer a divine Harpe, joyning as it were, the soules of men together, to sing the songs of God, in a most sweet and melodious har­monie. Such is the excellencie of this part of scripture which wee call the Psalmes.

Againe amongst the Psalmes, 2. Excellen­cie of this Psame. I may justlie say, That this whereof I have read a part, hath a speciall stamp and degree of worth. If you looke to the matter, IT is no lesse then God his infinite and divine perfections which are declared and praised here throughout the whole Psalme. If you looke to the man­ner of framing this song; IT is most divine, all is set down here so sweetlie, so grauelie, so powerfullie. Hence albeit God be praised in many other psalmes, yet the Tytle of this Psalme by way of excellencie is DAVID his praise, or his psalme of praise. Beside every verse beginneth with the letters of the Alphabet in order. Of which kinde there are no more but seven in the whole book of the Psalmes, the xxv. the xxxiv. the xxxvi. the cxi. the cxii. cxix. & this cxLv. which is the last of them.

The matter & argumēt of this psalme as we said, is the praise of God, 3. Argument of it. & his perfections; his infinite greatnes, infinite power, infinite mercy, the splendor & excellencie of his kingdom, the righteousnes and holines which appeares in his ways & works, and lastly his wonderfull providence to all, especiallie to Man­kinde, and most singularlie to his own people. In the words [Page 3] that I have read, he setteth down his purpose to praise God in a poeticall manner, by converting his speech to God, I will extoll thee, my God, O King, &c. There are two things chiefly consi­derable in the words. First, The Person whom he intendeth to praise, and a short description of him containing the ground of all his praise, namlie, The King is God, as he hath manifested himself by his NAME. 2. The praise which he intendeth of him, which is not simple praising, but extolling and blessing, every day, continuallie, for ever and ever.

Let us come first to the Person praised, and to the grounds of his praise. 4. Summe of the words. 1. He calleth him God, which importeth. That he hath in himself infinite perfection, and so is worthie of all praise. 2. Hee saieth, O King, which importeth his Authori­tie over all creatures, even over himself who was a king and over others. For hee calleth him King absolutlie, mean­ing the King of kings, and Lord of lords: Who ruleth all, & is ruled by none, who doth whatsoever he will both in heaven, and in earth. And thus also he termeth him, to signifie that he was to praise him for his Attributs and works belonging to him as King and Governour of all, especially of his own people. 3. He calleth him his God, to signifie that he had interest in the great goodnesse of God, and that he was to speak what he say­eth heere, out of the sense of his goodnesse towards himself. Lastly, He mentioneth his NAME in the 2. vers. Which contai­neth yet a further obliedgement to thankfulnesse and praise, as wee shall see hereafter.

IT will not be needfull to speak of God, as he is God & King; for that which concerneth him this way, 5. Davids applicatiē. is set down at length in the Psalme herafter. We shall content our self at this time to speak a little of this application which DAVID maketh, when he saieth, My God, and of his NAME, which he promiseth to blesse every day. First, Hee saieth, My God, God as hee is in himself, God infinitlie perfect, and King over all, is most wor­thie to be extolled, blessed and praised, yet this praise will ne­ver flow from us so kyndlie and sweetly as it ought to do, ex­cept we find him to be our God, and to have an interest in him and communion with him as DAVID professeth here. Thou art [Page 4] my God, saieth David psal. cxviii. 28. and I will praise thee: Thou art my God, I will exalt thee. It is the common doctrine of Ro­manists, That a man can have no assurance of this, that God is his God, & that he enjoyes his love & favour but by deceivable conjectures, and they oppose both our Divines and their own men who teach the contrar. But if we had no other ground for this but conjectures; to how weake a ground (I beseech you) should that praise, joy & confidence leane; which DAVID pro­fesseth here in his own name, and in the name of all the godly. Suppone there bee infinite goodnesse and perfection in God as there is; what sound or solid comfort can I have in God, except I know him to be mine, and that I have his favour & the light of his countenance lifted up upon me. Albeit David knew that his sinne was pardoned by the voice of Nathan, yet had he not contentment, till he heard God himself speake, as it were, un­to him; Restore unto me the joy of thy salvation: and uphold me with thy free spirit. Make me to beare the voice of joy and gladnes: that the bones which thou hast broken, may rejoyce.

O but say they, We cannot know assuredly that God is ours, and that wee have his favour, unlesse wee assuredly know that those graces are in us which he requireth, 6. Certainti [...] of Gods favour pos­sible. and this knowledge cannot be had without revelation. I minde, by Gods grace, to speak at length of this, when I come to the 16. verse of the eight chapter of the Epistle to the Romanes, where it is said, That the Spirit it self beareth witnesse with our spirit, that wee are the children of God. Now shortly I ask, what are these graces required in us? The chief are by the consent of all, Faith, hope and love. As for Faith it may bee knowne, for S. PAUL saieth, Prove your selves, whether yee bee in the faith. 2. cor. 13. 5. S. Augustine in his 13. book of the Trinitie, 1. chap. saieth, That hee who beleeveth, knoweth by a most firme knowledge that he doeth beleeve, as hee who beleeveth not, knoweth that he doth not beleeve. The reason is manifest, Faith, (say our Adversaries) is an Act of the understanding, and a man hath certaintie of nothing more then of such acts. Beside, a true Christian is prepared to suffer any thing, rather then to quite his faith, it cannot be therefore but he is assured that he doth beleeve. Lastly the prime schoolmen [Page 5] ancient & recent grant this. Thomas in the 1. of his 2 part. 112. quaest. and 5. art. saieth, That hee who hath science or saith know­eth that he hath it. So Vasquez in his 201. dispute, and diverse others. The same also he granteth of Hope, and if hee would deny it the scripture is cleare, where wee find the saints pro­fessing and avowing their hope in God most confidently; But say they, yet, for all this wee are uncertain of our Love. But consider I pray you, that S. Peter being demanded by our Sa­viour concerning his love to him; answereth most confidently. Thou knowest that I love thee. Thou that knowest all things, knowest that I love thee. So S. Augustine in his 8. book of the Trinitie, 7. chap. saieth, That wee more certainlie know the love that we car­rie to our brother, then our brother himself. They answere to this, That wee may know indeed certainly, that there is in us a love and affection to God and our neighbour: but yet say they, we cannot know for what end, and upon what motive wee love him, and consequently whether our love be such as it ought to be. But they should consider that the Apostle saieth 1. Cor. 2. [...]1. That the spirit of a man knoweth the things of a man, and that wee haue received the Spirit of God, that we might know the things that are freely given to us of God. Hence a most learned Romanist Vega in his 9. book of [...]ustificat. 39. chap. granteth, That wee may know not only our own inward actions, but also for what end and upon what motive they are exercised by us, and con­sequently that we love God above all things: and that wee are ready to suffer the losse of all things rather then to offend him, and that wee have truly sorrowed for our bypast sinnes.

But to leave this, let us mark here, That it is not without great cause that DAVID intending to blesse & exalt God, 7. This gives confidence. men­tioneth particularly this his assurance, that God was his God, & that he had a particular interest in him. This, as we touched before, is a most singular benefit, from which many excellent fruits do spring. For first, hence floweth a boldnesse toward God, a boldnesse to come in his presence, and a confidence to be heard of him in our praiers. If our heart condemne us not, we haue confidence towards God. 1. Iohn 3. 21. A son that is perswa­ded of his fathers love, is bold to come, to him, and to present [Page 6] his sutes unto him when occasion serveth: so wee being per­swaded that God is our God and Father, are confident to poure out our hearts in his bosome, and to expect a gracious answere from him. I have written unto you saieth S. Iohn 1. 5. 13. 14. 15. that ye may know that ye have eternall life, And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And we know that we have the petitions that we desired of him. Where first, wee have the knowledge of eternall life, then, confidence to be heard, & to have our petitions granted. If wee have to do with a man of whom wee know not whe­ther he loveth us or not, we can have but small hope to obtain our sutes from him: but if wee be assured that we have his fa­vour, wee are confident to obtaine our requests according to that degree of favour which we perswade our selves to enjoy: so if we be perswaded that God is our God and Father, we can­not doubt of obtaining from him that which is good. If ye that are evill can give good things to your children, how much more will your heavenly Father give his good Spirit and all good things to them that ask him. He that gave to us his own Son (when we did not pray to him) how much more with him will he give to us all things which wee pray for?

Secondly, This assurance that God is our God, and that we are in his favour, 8. Alacritie in GODS service. maketh us to go on cheerfully in the obe­dience of God. It enlargeth our heart with comfort, so that wee runne the way of Gods Commandements. There is nothing that will make a good servant cheerfull in doing his Masters will, so much as to know that himself and his service is well accep­ted: so nothing more fit to stirre us up to alacritie in well do­ing, then to know that our persons and works are acceptable to God. This is a notable spurre to a good life, Hee that hath this hope purgeth himself, that he may be holy as God is holy saieth S. Iohn. I have hope towards God, of the resurrection of the just and unjust, saieth S. PAUL Acts 24. 16. And herein do I exercise my self to have alwayes a conscience void of offence toward God, and toward men.

Thirdly, 9. Peace in troubles. This assurance that God is ours, and that we have his love; breedeth to us peace that passeth understanding and joy [Page 7] unspeakable and glorious even amidst all our worldly troubles, S. Paul having said, Rom. 5. 1. being justified by faith wee have peace with God, subjoyneth, That we rejoyce in the hope of the glory of God, and that wee rejoyce also in our tribulations. For being at one with God, the peace of God keepeth our mindes, Philip. 4. 7. It guardeth and defendeth them, as a wall or garrison (so the word signifieth) It guardeth I say, not only our bodies or estats always: but also our minds, that we sink not through the weight of our afflictions, nor fall away from our stedfastnesse by any crosses. For he that is in this estate can reason thus; Though my wealth and preferment be taken away, though my friends have forsaken mee, though want and troubles sease upon mee; Yet Christ is mine, God is mine, heaven and the inheritance of the joyes of it is mine. These outward troubles can do no more but batter without, and at the most pull down the earthly house of this bodie, but That building which is without hands in heaven, they cannot reach unto. These troubles may take away my out­ward joyes, but that joy which is within, which is in God even my God, is beyond the power of Life or death, of height or depth, of principalities or powers, of things present or things to come, Rom. 8. 38. This comforted Iob in the midst of all his grievous sor­rowes; I know saieth he, that my Redeemer liveth, and that with mine eyes I shall see him. This comforted the godly Hebrews chap. 10. 34. Yee took joyfullie the spoiling of your goods, knowing in your selves that ye haue in heaven a better and an enduring substance. Hence, hope which is grounded upon this assurance, is com­pared to an Anchor, Heb. 6. 19. An Anchor holdeth the ship firme and stable, that it be not driven hither and thither or o­verwhelmed, although the sea bee stormie and tempestuous; even so our hope setleth our soules in the midst of tribulations, that wee bee not swallowed up thereby So it is compared to an helmet 11. Thess. 5. 8. For as an helmet securing the head, put­teth courage in a Souldier to fight, so hope securing us of the maine point our eternall safety, giveth courage and confidence to us in all our troubles. I come now to David his last expres­sion of that, which he intendeth to praise and blesse; That is the Name of God.

[Page 8] I will blesse thy Name saieth hee. IT is not without great cause that he mentioneth here the NAME of God. For clearing of this, wee shall shew you shortly, first, what is meaned by his Name. 10. Gods name what 2. How great a ground this is to us of praise and bles­sing. For the first, A name properlie is not the thing it self which is named, but is without it, signifying representing and manifesting it. Now God who in himself is hid, cannot be ma­nifested to us but by his works and word whereby we attaine to the knowledge of him, & that knowledge of him, or rather himself or his divine perfections as they are made known and discovered to us is called his Name. When he doth the works of Almightie power, wee call him Omnipotent; When he do­eth the works of Iustice, wisdom, goodnes, &c. wee call him just, wise, good &c. And of all these is made up his dreadfull, glorious and blessed Name which he hath amongst men. So that the Name which God hath amongst us lyeth first inwrap­ped in his works, and from thence by the knowledge and due esteeme of them is convoyed to our hearts, whence againe it is published and proclaimed everiewhere. To this purpose the Lord being to declare his Name to Moses Exod. 34. 6. The LORD, The LORD GOD, mercifull & gracious, long suffering, and aboundant in goodnesse and truth. Keeping mercie for thousands, forgiving iniquity, and transgression, and sin, &c. Thus the Name of Christ Iesus in whom God was reconciling the world to himself, is called Isai. 9. 6. Wonderfull, Counsellour, the mighty God, &c. and Jerem. 23. 6. his name is called IEHOVA, The Lord our Righteousnesse. Let us now come to the second point, and consider how great a ground, of comfort and praise this Name is.

First it is so great a ground of comfort and consequently of praise, that no grace is bestowed upon us, nor promise of it made unto us, but for this Names sake. The Name of God is the originall, root and spring, out of which all flow, and into which all are resolved; It is of his goodnesse & mercie (which is his Name) that he promiseth any thing to us, and it is of his trueth and power (which also belong unto his Name) that these promises are accomplished, Hence DAVID Psal. 25. IT [Page 9] For thy Names sake O Lord, pardon mine iniquity for it is great.

Secondly, As wee can have no good, but for and through his Name; so in it and by it, all goodnesse is to be had. There is in it, 12. All Com­fort in it. infinite sufficiencie of comfort against all our distresses, wants and temptations, if wee know it, beleeve in it, and call upon it. Are thou perplexed with thy sinnes? look upon the Name of God Exod. 34. This is a part of it, The Lord God merci­full. Hee is the Lord God, and therefore able to forgive. Hee is Mercifull, & therfore willing. But it may be thou will say, thy sinnes have made thee most unworthy of any favour. Looke a­gaine upon his Name. Hee is Gracious, and aboundant in goodnes saieth it. Thy sinnes do not so abound, but his grace & good­nesse superabound. If thou say, thou hast continued long in sin and often relapsed. Look to his Name, there is comfort in it against this also. Hee is long-suffering and slow to wrath. In a word, whatsoever be the heinousnesse of thy sinnes, whatso­ever the circumstances, yet there is comfort in his Name, and a ground of the hope of pardon, for his Name beareth, That he keepeth mercy beside him, as it were in treasure; forgiving iniquity, transgression and sin. Needest thou refreshment as well as pardon? Look to his Name, as it is elswhere descrived; Hee is the Father of mercies, and the God of all comfort, Who comforteth us in all our tribulations. Would thou have peace? The God of peace is his name also. Would thou have grace to heale thy corrup­tions? Hee is the God of all grace. Would thou have wisdome to direct thee? Hee is the Father of Lights. All this belongeth to his Name.

In likemanner if wee look to the Name of Christ, 13 Comfort in Christs Name. in whom and for whose sake, all good is bestowed upon us by God, wee shall find all manner of comforts. His Name is, The Prince of peace: and according to it, able to give us tranquillity in all out troubles. His Name is the mighty God, & accordingly He is able to save us to the uttermost, though there be nothing but troubls without, and terrours within. Would thou have his Image re­newed in thee? Hee is the Everlasting Father, A Father to be­get his Likenesse in us, and Everlasting to preserve it in us. To give us wisdome, he is the Counsellour, and he is Wonderfull, to [Page 10] work in us and for us, beyond all that we can ask or think, even to wonderment and admiration. And if our sinnes disquiet us, Hee is IEHOVA, our Righteousnesse. The righteousnesse that is in him, is ours, aswel ours to save us trusting in him, as his to glo­rifie him.

Thus we see, what matter of unspeakable comfort we have in the name of God, as he is God, & as he is the father of our Lord Iesus Christ, 14. This up­holdeth us whē other comforts faile. and in him our Father. When all other comforts faile us, yet in this Name comfort is to be found. IT falleth out somtimes with the godly, that they are not sensible of that former comfort of the assurance of Gods favour; They cannot bee perswaded of it, neither of the truth and sinceritie of the graces of God in them, they find not that delyte which before they had in prayer or in other meanes; yet when all failleth, we find the Name of the Lord, to be a strong Tower: Proverb. 18. 10. and the Righteous flee to it and are saved. Yee know the use of a Tower is that when all other fortifications are taken and for­saken, when the wals are scaled and houses left, men flee to it, as to the last refuge: so when wee are beleggered with troubles without and terrours within: when wee are forced to quite all other holds & grounds of comfort, yet have we Gods Name to flee unto, as to a strong Tower. Whatsoever be our distresse, we may say to him, O Lord, there is mercy & power with thee, that is thy Name. In Iesus there is Righteousnesse, even our righteousnesse: that is his Name; And thou hast commanded us to call on thy Name in the time of our trouble. To this Altar I flee. I take hold on the hornes of it, & if I perish, here will I pe­rish. So yee see the Name of God, is a most soveraigne ground of comfort. Whence DAVID saieth to God Psal. 9. 10. They that know thy Name, will put their trust in thee. And the Apostle Rom. 10. 13. out of the PROPHET, Whosoever shall call on the name of the Lord shall the saved. Great reason therfore have we to praise & blesse it, and that for ever and ever. This much of the ob­ject of DAVIDS praise: wee come now to the praise it self.

Hee is not content to say simply that he will praise God, but useth sundry pregnant words to this purpose, to signify the ve­hemencie and fervencie of his desire to honour God. First he [Page 11] saieth, I will extoll thee or exalt thee. 15. Exalting what. Wee cannot exalt God by making him higher, for he is most high: and we are low and base. There can be no accession to his Hignesse, and though there could, yet cannot we contribute to it. We are said to ex­alt him in that sense, that we are said to magnifie, glorifie and sanctifie him. This we do by acknowledging, proclaiming, & worshipping his Greatnesse, Glory & Holinesse. So we exalt him when wee acknowledge his infinite Highnesse and Excellencie, when we most highly esteeme of it, most highly love it, and most humbly submitt our selves unto it. Thus, I will extoll thee, is as if hee had said, I will most highly praise thee, reverentlie worship thee, magnificently proclaime and incomparably pre­fer thy Highnesse and Excellencie to all others.

Secondly he saieth, 16. Blessing what. He will blesse Him and his Name. BLES­SING is a wishing of good to another, and the bestowing and conferring of it, when it lyeth in our power. IT comprehen­deth two acts: the one of the Will, the other of the Vnderstan­ding. By the first, wee wish or will good, by the other we con­ferre it, and so it is a practicall kinde of speech. This Blessing as it proceedeth from God, is ever effectuall. If he speak good to us, it is done: his word is able to do, whatsoever he willeth: As when a King hath the honours of a kingdom in his own hand, If he say to one, be thou a Duke, to another, be thou an Earl, it is so, by vertue of this his speech, these honours are conferred. But it is not so with our blessing, especially of God. His good is either inward or outward; as for his inward good, it is in himself, in infinite perfection. Hee laiketh nothing, nor can wee contribute any thing in that kinde. All that wee can do in respect of this good, is to congratulate and expresse our joy at this, that he possesseth in himself all good. As for the out­ward good which belongeth to him, namlie the knowledge, the love, the feare and worship of his Name, unto that we may and ought to contribute by his grace. Wee should not only wish that good, but so much as lyeth in us should endeavour to pro­cure it. Thus when DAVID promiseth to blesse him and his Name, he meaneth that he wished all to know, to feare, to love him, and that hee would to the uttermost endeavour to effe­ctuat [Page 12] what he wished.

Thirdly, 17. Praising what. Hee promiseth to praise Him. PRAISE is a pro­claiming of the excellencie that is in any by reason of his a­ctions and worthie deeds. So God is often praised for his acts of mercie justice and power. The excellencie that is in any by nature, is rather honoured then praised, saieth the Philosopher: yet often men are praised for naturall excellencies, as engyne, beauty, strength▪ &c. And God here and often elswhere in scripture, is praised for his Naturall excellencies, Infinite greatnes, goodnes, power, mercie, &c.

Lastly, DAVID promiseth thus to exalt, praise and blesse God and his Name Every day, for ever and ever. He will beginne it now, but is never to end it. So long as hee lived hee did praise him, and now being dead doeth praise him on earth, by this & other songs of praise; 18. God should be praised in al estats and in heaven doeth and shall for ever blesse him. Beside this he promiseth to do it without intermis­sion, Every day saieth he, which signifieth, that nothing should befall, no change, no trouble that should divert him from this exercise. Whence we may learne this profitable instruction, that it is our duty in every estate, whatsomever befall us, to praise and blesse God. No trouble or temptation should make the praise or blessing of him to depart from our mouth, no­thing should make our courage to quaile, our patience to wea­rie, our tranquillitie to cease or stay the lifting up of our hearts, to blesse his holy Name. For this should be done by us every day, and at all times, Psal. 34. 1. Thou should blesse him in the day of thy sicknesse, aswell as in the day of thy health, in the day of thy want, aswell as in the day of thy aboundance, in the day of desolation, aswel as in the day of consolation, in the day of adversitie, aswel as in the day of prosperitie. What great mat­ter is it, saieth holy AUGUSTINE upon this place, that thou blesses God in thy joyfull day▪ when all things flow to thee according to thy heart? What if a sorrowfull and melancholious day appeare? will thou not blesse him then also? If thou will not, thou did not truly say▪ Every day will I blesse thee. How many and how grievous evils came upon Iob, and that how suddenlie? yet did hee not intermitt the praising of God in that his most sorrowfull [Page 13] day. When all the evill tydings had come unto him, hee wor­shiped and said, The Lord hath given, & the Lord hath taken, bles­sed be the Name of the Lord. Thus ought we all to do, and the reasons are manifest.

For first, 19. The rea­sons. If God be thy God, then thy heart is upon him, & thou places in him, thy soveraigne good, which is to be found in him alone. Now no crosse or trouble can bereave thee of him, unlesse thou thy self forsake him. Iob his hudge wealth was taken away, and his children, for whom he keeped it, were taken away: but God who gave the one and the other, and was able to restore that and infinitly more, could not be taken from him. Thus the day of worldlie sorrow cannot take our God from us, and so we have the ground and matter of our true and chief joy, and consequently have reason still to blesse him. 2. Whatsomever God doeth to his own, he doeth it for the best. He maketh all their sorrows and troubles to work for their good, yea oftentimes promoveth their good by sicknesse, want, & adversitie, more then it should have been advanced by health, a­boundance, & prosperity. LAZAR us sores & poverty wer more pro­fitable to him, then all the wealth & dainties of the Rich-man were to him. Both found it to be so in end, when the Rich-man was laid in flames of fire, & was faine to beg one drop of water, which yet he could not have, and when Lazarus was carried by the angels into the bosome of ABRAHAM. Wee may not judge of these outward evils by our own sense, but by the word, wisdome, goodnes and power of God, which maketh them all to serve to our good. Now if it be so, we have reason in the midst of all our worldlie sorrowes to blesse and to praise the Name of our God. Happy is he that can do so, this is a most happy & ho­ly way, by which a man may go through all the sorrows of this life to heaven, rejoycing and exulting. The Lord grant that we may so do, & that for the merits of Christ Iesus, to whom &c.

THe holy Prophet having set down his purpose of extolling and praising God in the two first verses; he now entereth into the praise intended by him, and in a most divine manner declareth and cōmendeth the chief of his divine perfections. IT is marked by holy Augustine, in his Preface on this Psalme, That God is both the Object and the Authour of the praise that is here set down. God prai­seth him­self. God is commended and praised here, and it is God who praiseth himself. DAVID was but the Instrument and Pen-man of the Spirit, by whose instinct and endytment he uttereth this praise of him. Neither should it seeme strange, that God doth praise himself. It is otherwayes with God then with man. It is arrogancie in man to praise himself, and there­fore it is said, PROVERB. 27. 2. Let another man praise thee, and not thine own mouth, a stranger and not thine own lips. But for God to praise himself, it is a singular work of mercie: For first, by praising himself, he instructeth us, how we should praise him, 2. By setting forth his own praises, he representeth to us his Excellencie & the lovelinesse thereof, that we may be inflamed with his love, wherein our happinesse consisteth. Let us now come to the words

Great is the Lord, and greatlie to be praised &c. The PROPHET beginneth his praise of God, 2. Considera­tiō of Gods greatnesse the foun­tain of his praise. at the consideration of his Great­nesse, and not without cause. Wee can never praise God aright, till we have some apprehension of his Greatnesse. But when we look upon it, and thereby are brought into admiration and a­stonishment, our praise, extolling and blessing of him, floweth kyndly as it were, from this fountaine. And thus in generall; The meaning of DAVIDS words is; O my God, who art the King of kings, I said, That I would extoll, and blesse and praise thee, and that Every day, and for ever and ever. And good reason have I so to do; for Great art thou, even above all, and [Page 15] therfore, thou deserveth to be praised greatly & above all; yea Thy greatnesse is unsearchable, or without end, and therefore thy praises should be without end or bound.

In the words [...]ee have two things particularly to be conside­red; First the Perfection of God, which DAVID commendeth. 3. Divisiō of the words. 2. The Duty whereunto wee are oblieged by reason of that perfection. The Perfection of God commended heere, is his Greatnesse, which first is simplie set down; Great is the Lord, and thereafter, is more particularlie descrived, namelie that his Greatnesse is such that it is unsearchable or incomprehensible. The Duty which we owe to God, by reason of this his perfection is Praise, and that in the highest degree, under which many o­ther duties are comprehended; Great is the Lord (saieth he) & greatly to be praised. Before we enter into the matter, it is to be observed that the last words are diverslie rendred. Our Inter­preters render them, His greatnesse is unsearchable: and upon the margine, Of his greatnesse there is no search: The seventie and vulgar latine render them thus, Of his greatnesse there is no end. but both come to one purpose. Gods greatnesse is truly unsearch­able, as we shall hereafter heare, and the word in the the original properlie signifieth so much. Hence in the 40 of Isa [...]ah, where it is said That his understanding is unsearchable, yee have the same word that is used here. Upon the other part, the reason why the Greatnesse of God is unsearchable is this, namely that it hath no end, no bounds or limits: Therefore it can­not bee searched into or comprehended: and so both the expositions do well agree, both with the words and amongst themselves.

For clearing of this point the better, and that we may make our use of it more fruitfullie, wee shall consider first, 4 Points to be conside­red. What is this unsearchable greatnesse of God, where of the PROPHET spea­keth. 2. Wee shall shew you that it is in him. 3. We shal con­sider more particularlie what things belong to it. And 4. How truly, in respect of these thing, it is called unsearchable As for the first, It is certaine the Greatnesse here spoken of, is not the greatnes of bodily quantity. That is not in God nor is it of it self the object of praise: so out of all doubt the Greatnesse here [Page 16] spoken of is the greatnesse of perfection, which the PROPHET not only ascriveth to God, but also in the highest degree, while as he saieth, That it is such a greatnesse that cannot be searched into, and consequently hath no end, or bounds or limits, but is boundlesse and infinite.

Neither is this greatnes of God infinite or boundles onlie in some respect, but also every way. A thing may be said to be infi­nite two māner of ways. 5. Infinitnes what. First, because in respect of some thing or other it is unbounded or unlimited. This way a line, if drawn out in length without end, should be infinite, namely in respect of length: so the Merite of Christ in respect of worth & ver­tue is infinite, for ther is not, nor can be any merite in any crea­ture so great, but the Merite of Christ, in worth doth infinitlie exceed it: and that because he is not only Man but also God to whom it belongeth. 2. A thing may be said to be Infinite, not in this or that respect, but every way, as containing in it self the whole fullnesse of being or perfection, that is or can be: and that in the most eminent or excellent manner. Thus God is in­finite, and this infinitnesse is his greatnesse, whereof the PRO­PHET saieth here, that it is unsearchable, or that it hath no limits or bounds. Thus much shortly of the first point; I come now to the second, to shew you, that this absolute Infinitnesse or un­bounded and unlimited greatnesse, is in God.

This is cleare both by the light of nature, and by scrip­ture. First, by the light of nature, by which we know that God is the first and independent Being, 6. It is in God. who hath his Being from none, and giveth being unto all things. Now if it be so, (which if it were not, there should bee nothing at all: for wee must come to One first, and pryme Beginning; which giveth being to all other things) The Being of God cannot bee any wayes bounded or limited. First, because there was none to bound or limite him; The creatures are bounded and limited, because they are and do depend from one, who hath set to every one his bounds; but he that is the First and pryme Being, could have none to limite or determine him. 2. If the Perfection of God had any bounds or limits, then something might be added to him, and if he be capable of any addition or increase, then ther [Page 17] most bee some one prior or superior, who may adde unto or [...]ugment his perfection, and consequently the first & supreame Be [...]ng, should not be the first and supreame; but in some respect dependent from another, which implyeth a manifest contra­diction. Thus the light of nature leadeth us to the infinitnesse of God. By the light of scripture this is also manifest, for beside this & many other like places, the Lord descriving him­self, to his servant Moses, Exod. 3. 14. taketh the name of Be­ing to himself, as proper and peculiar to him; Thus shalt thou say to the children of Israel, saieth the Lord, ( I AM) hath sent mee unto you. by which name he signifieth, that he is alone of him­self: whereas all other things of themselves are not. That he is fullie, containing in himself the amplitude of al that is, or hath, or can have any being, that he is eternally and unchangably. So being that he cannot cease to be at all, or to be what he is, and in a word, that he is Being it self, the unbounded Ocean of being: from which all being fl [...]weth and dependeth, whence S. Paull, out of the poet saieth, That in him we live, move, & have our being; so then the Being of God both by the light of scrip­ture and nature is such as excludeth, not being infinitly: which therefore hath not nor can have any place in him. IT is not so with the creatures; They are of themselves nothing; and ther­fore of themselves, they tend to nothing, and while they are, bounded and limited within some one kind of being, with­out which they are not. But so it is not with him whose Great­nesse hath no end or bounds, which the PROPHET here ascri­veth to God. Now let us in the third place, see more particu­larly what belongeth to this infinite and unbounded greatnesse of God.

The first thing that belongeth to him, 7. All perfe­ctions ar in him. by reason of his infi­nite Greatnesse, is that hee comprehendeth in himself all kinde of being and perfection that either is or is possible, created or increa [...]ed. There is no good in man, or angels, in earth or hea­ven, no j [...]y or blesse, no goodnes or beautie, &c. which is not in him. If it he in the creatures, it must needs be in him; Shall not hee see, who made the eye, or shall not hee heare, who made the eare. There is no perfection in the creature, which is not the [Page 18] expression of his eternall conception, and a footstep o [...] resem­blance of that perfection which is in him. In like manner, that is nothing or perfection possible which is not in him. If any such thing or perfection be possible, it must needs be in him by whom alone it can be brought forth and made actually to bee: for if hee have it not himself, how can he give it unto others? So then name or conceive what perfection you will, Sense, Life▪ Vnderstanding, goodnes, Beauty, Wisdom, Mercie, Power, Truth, &c. it is in him, yea infinitly more perfections are in him then wee can conceive, even all that are or any way can be. This is the first thing which belongeth to his infinite Greatnesse.

The second thing is, 8. In the highest de­gree of perfection. That all the kindes of being or per­fections, are in him in the highest degree of perfection and ex­cellency that can be. As all things are in him: so there is no­thing in him according to that māner of imperfectiō, in which we perceive by our sense or conceive by our minde. Look unto things sensible, to the heavens, to the earth, or to any thing that is therein, there is nothing like to him. To whom will yet liken God, and what liknesse will ye compare unto him? Isai. 40. 18. There is Beauty indeed in him, but not such a beauty as we per­ceive in things bodily: but a beauty which the angels cānot cō ­prehend. There is Light in him, but not such a light as is in the sun or the startes; he dwelleth in light that cannot be approac­hed unto, which no man hath seen or can see. There is Sweetnes in him, but not such as is in meat or drink or any such like thing: but a sweetnes which exceedeth the capacity of al other things. Hence holy AUGUST. in his 10. book of the city of God, and 6. chap. saieth, what do I love when I love my God? Not the beauty of bodies nor of bodily sound, or smell, or sweetnes: & yet whē I love him, I love a certain light, & voice, & smell & food & embracement; E­ven the light, & voice, & smell, & food, & embracement of the in­ward man; wher that shyneth to my soul which place cānot cōprehend, & that soundeth which time taketh not away, & that smelleth, which no blast can dissipate, &c. And again look to the perfectiōs which our minds conceive; these a [...] not in God as conceived by us. For example, Neither goodnesse, nor justice nor wisdome nor mercie nor truth, at in him as we conceive them: we conceive them but [Page 19] imperfectly, and so they are not in him, as they are conceived by us, they are finite and bounded, and distinct one from an­other: but so in him they are not. So if wee would conceive God and his greatnesse aright; wee must not only transcend our sense, but also all the imaginations and thoughts of our minde: and must consider, that he is infinitly more high and excellent and all that is in him, then all that we can conceive or compre­hend. His Wisdom, as I said is not as ours, but of a boundles per­fection. It containeth all the kinds, degrees and measures of wisdome, that is or is possible, and extendeth it self to all that can be understood, that actuallie is or is not, present, bypast & to come. His Beauty in likemanner, comprehendeth all kinds and degrees of beauty bodily or spirituall, that are or can bee, and in a manner infinitly more perfect then wee can con­ceive. So it is with his Goodnesse, Power, &c. This is the second thing that belongeth to his infinite greatnesse, namlie that hee hath in himself, all perfections in the highest degree of excel­lencie.

The third thing is, 9. In a most perfect u­nitie. That he hath all these his perfections joy­ned in the most perfect manner, namlie in a most perfect Vni­tie and simplicity. His perfections are not in him, as ours in us. Our perfections are distinguished one from another, but it is not so in him. By his most simple nature and essence, as hee is God: so hee is Wise, and Just, and Good, and True and Omnipo­tenz, &c. each of these perfections including other, as they are in him: for they are one and the same with his own Essence. God, saieth holy Augustine in his 6. book of the Trinitie and 7. chap. is called Great, and Wise and True: but wee may not think that his Greatnesse is another thing then his Wisdome▪ or that his Wisdome is another thing then his Goodnesse and Truth, or that his Truth is differentif [...]ō any of these. we conceive these things indeed as really distinct, but that is through the imperfection of our minde, which cānot cōceive things divine, according to that [...]ie & sublime manner after which they are in God, but most needs think of them with a proportion to the creatures in which we [...]nd the essence of things distinguished from [...] perfections, and [...] perfections distinguished one from another▪ It is fa [...] [Page 20] otherwayes in God, what soever is dispersed here & there in the creature, is all joyned in him, in a most perfect unitie, and that without any limits or bounds, as was said before.

Thus shortly yee have that which wee can conceive of this infinite Greatnesse of God, 10. His high­nes above the crea­tures whereby wee may easily understand that there is no end of it, not any thing that can be compared to it. All the creatures in respect of him, are nothing. Isai. 40. 12. Hee meteth out the heaven with his span, saieth the Prophet there. Hee measureth the waters in the hollow of his hand, be com­prehendeth the dust of the earth in a measure, & weigheth the moun­tains in scales, and the hils in a balance. Behold the nations are [...] the drop of a bucket, and are counted as the small dust in the balance: All nations are before him as nothing, and are counted to him [...]lesse then nothing, and vanitie. If yee would compare the hudge Ocean with a small drop of water taken out of it, yee would think there were a great distance betwixt them, and yet far greater distance is there, betwixt this great God, and all the creatures that are or are possible. That drop of water, is of that same na­ture with the rest of the water of the Ocean, but the perfections of the creatures, are not of that kinde with that which is in God, as we have showen. That drop of water, little as it is, was a part of the Ocean, but the perfections of the creatures, ar no part of God. 3. If many drops were added to that one drop, it might at last equall the whole Ocean, but adde whatsoever ye [...] can conceive, to the goodnes, to the power, to the wisdom, &c. that is in the creatures, they can never equall the Goodnesse, or Wisdome, or Power that is in God. So his Greatnesse is infinitly high above all that is or can be, without himself.

Secondly, 11. His great­nesse is un­searchable Hence followeth that which DAVID saieth here, That him greatnesse is unsearchable or incomprehensible. It is have no bound or ground, how can it be searched out by the crea­ture which is finite and bounded? It is true, God comprehen­deth himself follie. His Infinitnesse is to him in a manner finite. His Vnderstanding is infinite; and therefore equall to his divine Effence, yea one and the same with it. But no creatures [...], man or angell, can fully search into [...] comprehend this [...]reatnes of God. If this could be, wee should see him as perfectly as he can [Page 21] be seen, nothing of him should be hid from us, and all his great­nesse should be inclosed, as it were, within the compasse of our mindes, which cannot be, except our understanding and sight were infinite. Hence, by the way, we may learne that we should not curiously pry into his nature, decrees & counsels, which are unsearchable as himself is. It becometh us to praise him that he hath revealed and manifested himself to us so far forth as he knoweth to be fit for his own glory and our salvation, and so much the rather, that he hath sent his own Son for this effect. God hath no man seen at any time; Ioh. 1. 18. but the only begotten son, that is in the bosome of the Father, he hath revealed him unto us. We should be content with this, and should labour to make a right use of this knowledge, purging our hearts daylie, that we may bee prepared for the blessed sight of his countenance, with which there is fulnesse of joy. This much of the Perfection of God; Let us now come to the duties which wee ought to it.

DAVID expresseth this one, 12, Praise due to him. That he should be greatly prai­sed, Great is the Lord, saieth he, and greatly to bee praised. Accor­ding to his greatnes, so should his praise be. His greatnes is infi­nite, as we have showen: and therefore he is worthie of infinite praise. Hee deserveth to be praised not only for ever and ever, but also with an infinite affection, if it were possible to us. It is true, all that wee can do in this kinde is small; For what can our little tongue contribute to the praising of the great God? yet wee should labour to do what wee can to the uttermost. Our endeavours to praise him should be without end, and our continuance in his praises, should be without end. This is a part of service from which the blessed spirits of men and angels i [...] heaven, are not exempted. They praise him that sit upon the Thron and the lamb, saying, Blessing, and glorie, and power, and honour, and dominion be to him that sitteth upon the Throne, and to the Lambe for ever. Neither do they ever intermitt or end this exercise. Blessed are they that dwell in thy house, saieth DAVID, they are still praising thee.

For the more full clearing of this dutie, We are to consider, That the due cōsideration of the greatnesse of Gods excellency. [Page 22] First inflameth our heart with sincere love of him, 13. Love the immediaet fountain of it. and that love being kendled in our hearts, filleth both our soules with joy, and our mouthes with praise. There ariseth from it joy in us, when we look upon these inestimable perfections of the in­finite Wisdome, Power, Joy and Blesse that are in God. If thou assuredly knew, that thy beloved son abounded in wealth, ho­nour, and all happinesse, it could not be but matter of exceeding joy unto thee: so it cannot but fill thy soule with joy, when thou considerest that thy God and Father hath within himself the infinite fulnesse of all good and blesse.

Secondly, From this love springeth the praise of God. When we see his perfections, 14. What praise pro­ceeds from it. and love him that hath them, wee can­not choise but praise and blesse him, we cannot but desire his glory above all things, being ready to imploy all the powers of our bodie and soule, to the promoving of it. Wee are not cō ­tent to praise and honour him our selves, but labour to draw all men with us to the same exercise; As good Courtiours that serve a worthy Prince, so praise his vertue and power; as that they labour to draw others to the love and obedience of him; Even so, they that serve this great King aright, endeavour to bring all others as much as lyeth in them to the knowledge of of his infinite Greatnesse, Wisdome, Power and Goodnesse, &c. & to the love and reverence of him. Neither labour they only by their words to do this, but also by their deeds, & by obedience to him in their life and conversation; according to that of our Saviour, Let your light so shyne before men, that all that see your good works, may glorifie your Father which is in heaven.

This is the dutie of all, and the practise of them that are good, 15. Our undu­ [...]ifulnes in this. but alace, how few such are there? Wee are so farre, for the greatest part, from praising and honouring God, and stir­ring up others thereunto, that we both dishonour him our sel­ves, and provoke others to do the like. We profane his Name, his Word and other holy Ordinances: by the wickednesse of our lives, we contemne & misregard the greatnes of all his per­fections, and carry our selves toward him, as if there were no greatnes in him at all, and so leade others to the like contempt and misregard, what a lamentable [...] this in man? [Page 23] All the works of God, praise him in their own kinde; The hea­vens declare the glory of the Lord, and the firmament sheweth forth his handie work: and so it is with the rest of the works of God, only man amongst these visible creatures faileth in this dutie, albeit of all others hee be most bound. God hath made him a­lone according to his own Image, hath loaded him with infi­nite blessings, and all for this end, that he should set forth the praises of him, Who hath called him out of darknes, to his marvel­lous light. His obliedgement to God, is many wayes infinite, & therfore his unthankfulnes is most worthy of infinite wrath & punishment. Iustly therfore, is the wrath of God revealed now against wicked and unthankfull man. We will not take the cup of salvation, and call upon his Name with praise, therfore he justly presenteth unto us, the cup of his furie: yea the wicked shall drink the dreggs of it hereafter: even Everlasting pain; which shall make them so drunk and mad, that they shall curse them­selves, and blaspheme God himself. This much of the duty mentioned by the PROPHET. 16. Our heart should bee set upon him.

Beside this, wee may learne from the consideration of Gods infinite Greatnesse. First, That in him alone, wee ought to seek the satisfaction & contentment of all the desires of our hearts. Nothing can be desired by us, which is not in him, and in him most perfectly. All good is in him, all truth, all beauty, all honour and dignitie, all power and strength, all riches and treasures, all joy and comfort, all peace and blesse and eternall life, which com­prehendeth in it; That which the eye hath not seen, the eare hath not heard, and hath not entered in the heart of man to understand. So there is in him that which is able fully to satisfie all our desires. Why sufferest thou then thine heart to go a-whoring after the creatures? all the good whereof is as but a shadow and vanitie, when compared with that good which is in him. If a man we [...] sitting under a most fruitfull tree, where he might have aboun­dance of most delightsome fruits, if he would but look up and stretch out his hand, would hee not be thought mad: if negle­cting this, he shall look only to the shadow of the fruits upon the ground & follow after it. Far greater madnesse is it, to fol­low after that shadow of Gods perfections, which is in the [Page 24] creatures, when thou might enjoy that true, that solide and e­ternall good that is in God, if thou would but look up to him, and stretch out the hand of thy soule to lay hold upon him. If we had that all which is in this world, & have not him, we have no more but a dreame of happinesse: but if we have him, sup­pose wee had nothing else, wee should find in him true and so­lide blesse. Let therefore all the desires of our heart bend to this great God, the onely center wherein they will find rest. Thus David psal. 27. 4. One thing I have desired and that I will seek after: that I may see the beauty of the Lord, all the dayes of my life, and enquire in his holy temple. And againe psal. 73. Whom have I in heaven but thee? and in earth there is nothing that I desire besides thee. Thou art the strength of my heart, & my portion for ever. Hence our Saviour said to Martha, though b [...]ssied in serving himself; Martha, Martha, thou are troubled about many things: leaving that good part, which shall not be taken away; namly to sit at Christs feet, to heare his word, that our souls may enjoy him.

But it may be, 17. Our de­sirs of him should bee effectuall. yee will say; There is none of us who desireth not God, and the enjoying of that great goodnesse which is in him. I Ans. If thy desire were sincere and true, it would bee effectuall, that is, it would make thee to do all that thou canst for the obtaining of them. As in naturall things, That inclina­tion which they have to that which giveth them rest & per­fection, maketh them to break through all impediments, if they bee able; Thus a stone if it had power, should break tho­row the very earth, till it came to the center: so if our desire of God were true and sincere, wee should do all that is possible unto us, for finding of him. Now through his grace nothing is impossible, and therfore, nothing should withold us from him.

Secondly, From the consideration of this infinite greatnesse of God, 18. Nobilitie of GOD, service. wee may learne, that it is a most high and honourable thing to serve him. The greater any King is, his service is the more honourable. Now, God is infinitlie greater then any earthly Monarch, and therefore his service is far more glo­rious then that of any earthly Prince. Yea, it is more honou­rable to serve him, then to reigne in this world: For to bee set over men, is lesse then to be conjoyned with God, to have ac­cesse [Page 25] to his presence, that we may present our sutes to him, to enjoy his familiaritie, and to receive favours from him. Hence DAVID who was a king over a mighty people gloried not in that, but in this, that he was the servant of God, I am thy ser­vant saieth he, I am thy servant &c. And againe, I had rather hee a doore keeper in the house of my God, then to dwell in the tents of wic­kednesse.

Thirdly, 19. Reverenes in our car­riage to him. This Greatnesse of God, should teach us to carry our selves before him in all reverence & humility. The greater any King is, the more he should be reverenced; God therefore, who is infinitly great, is worthy of infinite reverence, if it were pos­sible. Hence Abram though it pleased God to use him very fa­miliarly, said to him, Behold I am but dust and ashes, and I have taken upon mee to speak unto my Lord. Yea the most glorious spi­rits, the Ceraphims, in acknowledgement of his greatnes, & of their own smalnes & nullity: cover their faces before him; say­ing, Holy, holy, holy, is the Lord God of hosts &c. How much more becometh it us vile and sinfull creatures to humble our selves before this infinite Majestie? Of our selves we have no good, & can do none; All the good we have is of God, & that hath joy­ned with it in us manifold corruptions and miseries. Now wee are in health, and incontinent sick againe, now in joy, and in­continent cast down with sorrow: now we live & incontinent our breath goeth out, wee are filled with terrours within, and environed with troubles without, and exposed to a thousand dangers. How vile then should wee bee in our own eyes, espe­cially when wee come into the presence of this infinitly great King, when he vouchsafeth to speak to us, or wee have libertie to speak to him?

Lastly, The consideration of this infinite Greatnesse of God serveth to give us comfort and confidence in all our troubles. 20. Confide [...] in him. The Lord useth this argumēt to A [...]RAHAM to encourage him. I am God Alsufficient, saieth he, walk before me and be upright, and I will be thy exceeding great reward: so when he sent Moses to the children of Israell, to assure them that he was to deliver them out of the Egyptian bondage, Hee declared to him his Name, which signifieth his greatnesse and commanded him to reveale [Page 26] it unto them, thus shal thou say unto them, said the Lord, Exod. 3 14. I am, or Hee that is, hath sent me unto you. as if he would have said, feare not, hee hath spoken it who is the great and in­finite Being, who maketh every thing to bee that he will, and giveth being unto all his promises. In like manner the Lord reasoneth Isal. 40. where he comforteth the fainting hearts of his people, & even ready to murmure with this consideration of his greatnesse, Why sayest thou, O Jacob, why speakest thou, O Israel, my way is hid from the Lord, and my judgement is passed over from my God? Hast thou not known? hast thou not heard, that the e­verlasting God, the Lord, the Creator of the ends of the earth, f [...]inteth not, neither is weary? of his understanding there is no searching. Hee giveth power to them that are faint, and to them that have no might, he encreaseth strength. Even the youths weary and faint, and the young men shall utterly fall. 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, and they shall walk, and not faint. Thee is no trouble nor distresse, against which this infinite greatnesse of God cannot comfort us. Are thou weak and thy enemies strong? yet remember that the power of this great God of whose greatnesse ther is no end, is greater then all thy weaknes or their might. Are thou oppressed with the greatnes of thy sinnes? Remember that thy sinnes how great soever; are small in re­spect of his mercies, who is infinitly great in that, as well as in other perfections. Are thou perplexed and seest no outgate in thy difficulties? Remember the Wisdome of Him that is infinit­ly great, can find out the way. In a word, His infinite greatnesse can supply us in all our evils and wants. Let us therefore seek our comfort hence, against the manifold evils which afflict us, or are imminent over our heads. Doct. BA­RON his A [...]ath la­mented. There is no day almost which bringeth not some evill with it, and some tydings that are sor­rowfull. I shall instance but in one particular, the death of your Reverend and worthy Pastor, whereof yee lately heard. I may truly say, The losse of him was not a small losse. He was a man endued with singular and excellent gifts, especially of Learning and Devotion. His Judgement was solid and piercing, his Con­ception was most cleare, he was strong in reasoning, distinct, and [Page 27] sweet; and pithie in his expressions: and by the diligent use of these gifts highly esteemed at home, and famous abroad, a­mongst the best learned, as I very well know. How comfor­table his travels were to you, how plainly and perfectly he in­structed you, how sweetly and powerfully hee exhorted and comforted you from this place, I appeale to your own consci­ences. But that which is most of all, I am perswaded, he had the true feare of God in his heart, in his wayes, he set him be­fore his eyes, and was fervent and frequent in the devot service of him. He made not a shew of devotion: but God Who seeth in secret, I trust hath now openly rewarded him. Hee had indeed an apprehension of death, a long space before his end; and I very well know; that he was most earnestly and devotly prepared for it. His preparation was fruitfull: for God gave him a sweet and calme, and holy departure, which joyned with integritie of his life assureth us, that he is now translated from this valley of teares into his Fathers house, and to that City that hath foun­dations, whose Builder and Maker is God. For my self, I make no doubt at all, but that he is with this great God, and is now en­tered into his joy. So it is well with him, but alace, These and the like losses are matter of sorrow and heavinesse to us, yet as I said, we must not be too much cast down: There is comfort against this in all our evils, in that infinite greatnesse and suffi­ciencie of God, whereof I have been speaking. The Lord grant us confidence in him, and that for the merits of Christ Iesus; to whom &c.

THis Psalme is one of the 15. 1. song of de­gress. songs of degre [...]. The 1. wher­of is the cxx. & the last the cxxxiv. Why these Psalmes are called particularly songs of degrees, it is not certaine. Some think they are called so, from the fifteen degrees, by which they ascended to the temple of Jerusalem. whereupon they were sung, upon particular occasions. Some think they are so called in reference to the ascending of the Jews from Babylon to Jerusalem, after their deliverance from captivitie, foreseene by DAVID, by the light of Gods Spirit. But to leave things un­certaine, This is certaine, that these Psalmes are singularlie ex­cellent, and well agreeing to men that are sojourning here, and ascending by degrees of pietie and vertue to the heavenly Ieru­salem. They are full of divine instructions & affections, wher­by we may be directed and inflamed to make progresse and as­cend in the way to our heavenly countrey and city. In particu­lar this Psalme, which, of the fifteene is the last except one: though short, is a most sweet and heavenly song, wherin most divinlie DAVID commendeth brotherly love & the cōmunion of the saints, 2. Vnitie cō ­mended here. he representeth the beautie of it most liuelie & it is very necessar to all to look thereupon, that they who have concord & peace, may be thankfull to God for it, and be care­full to maintaine it, & that they who have it not, may desire & seek after it; And therfore it shall be fit for us this day, to Behold how good & how pleasant it is for brethren to dwell together in unitie.

Behold, saieth DAVID, This word calleth us to attention and to the present view and inspection of the beautie of brotherly love. 3. Behold He setteth and presenteth it as it were before our eyes, and therfore saieth, Behold. Beside he doth not simply call us to the beholding of it, but if we consider the occasion of this Song, hee inviteth us to the beholding of it, with a refe­rence to the wofull and dolefull evils of Division. when DAVID entered into his kingdom, the kingdom of Israel was devided, and there was a long and bloody warr betwixt Israel and Iud [...]. [...] end, it pleased God to send a blessed Vnitie and Peace both [Page 29] In the Church & State, so that both DAVID the speaker, & they to whom he did speak, had experience both of the good of uni­tie, & of the evill of Division: wherby they had been brought almost to utter desolation. Out of this experience he saieth, Be­hold, yee have tasted so long of the bitter fruits of Discord, which hath made you that were brethren, to hate & persecute one another as cruell enemies, behold now and see, how inest [...] ­ [...]able is the benefit of Vnitie, and how good and pleasant a thing it is for brethren to dwell together in it. Let us now see what it is which he commendeth, and how he commendeth it.

That which hee commendeth, is the dwelling of brethren together in Vnitie, 4. Wh [...] to dwell toge­ther in [...] ­ [...]itie. which also importeh the reason why this should be done, as we shall heare; To dwell together in Vnitie, is not to dwell in one place. The Vnitie he speaketh of, is the unitie of brotherlie Concord, wherby, as the latine word impor­teth, the hearts of men are knit together, according to that Act. 4. 32. And the multitude of them that beleeved were of one heart, and of one soule: This Concord maketh a man not onlie to do that which another willeth, but also to will that which he willeth, and therefore presupponeth the union of mindes and judgements, (especiallie in things of importance, and is grounded upon the will of God revealed to us) into a true and perfect Concord. So it is not true concord or unitie of hearts, when fear imposeth a necessitie of obeying or when hatred, malice, envy, are clocked with outward shewes of love. Feare commandeth not this Concord, neither can subtiltie of wit work it. Temporall gaine cannot buy it, neither can paper and inke keep it: but the God of Love and Vnitie, who hath comman­ded it; giveth, confirmeth, preserveth and keepeth it. They that have this Concord dwell together in unitie, although they be in diverse places and have many bodies, yet they have as it were, but one heart and one soule.

Who a [...] they that should have this unitie? 5. Brethren. Brethren. All men in some sort are brethren, being descended of this same first pa­rents, and partakers of this same nature, but DAVID meaneth those who were more straitly tyed together, as partakers of the same kingdom and countrey, & members of the same Church. [Page 30] Those are brethren, and there ought to be no division betwixt brethren. Let there be no strife, I pray thee, between thee and mee: for wee are brethren said ABRAHAM to LOT, Gen. 13. 8. Feare, & joy, and sorrow should be common unto brethren, and nothing more hatefull then that one brother should hate another, re­joyce at his evill be grieved at his good, or that he should cast him down and trample him under his feet. So when he saieth brethren, he not only sheweth who, but also why wee should keep unitie amongst our selves, even because wee are brethren. Now wee have the thing commended. The unitie and concord of breth­ren. Let us see how he commendeth it.

How good and how pleasant is it, 6. Concord good and pleasant. saieth he. It is not only good, nor only pleasant, but both good and pleasant. Some things are good, that are not pleasant, as Travels, repentance, fasting, Mar­tyrdome, and some things are pleasant, that are not good, as many sinfull actions: but Concord and Peace are both good and pleasant. Beside he saith not simplie, that it is good & pleasant: but How good & how pleasant, to signifie the excellencie of good­nes and pleasure that is in it; and therefore the seaventie Inter­preters render it thus, What is good and pleasant? but that brethren dwell together in unitie.

First then, 7. Goodnesse of it. It is good, and so good, that without it nothing is good, and by it all necessar good is attained; In naturall things, everie thing is that, which it is by union or unitie, and by that same unitie is conserved in the being thereof, and if it bee ca­pable of further perfection, is by that unitie strengthned, till it attaine to that perfection which is due unto it. Nay further the blessednes of God himself consisteth in unitie, wherby he is pre­sent to himself, and whereby he hath all his divine perfections most straitly and unseparablie united. In like manner the Wel-being of all Societies civill or ecclesiasticall, dependeth frō their unitie. When the Christian Church was first planted, it consi­sted of a small number, but being of one heart and of one soul, did soone spread it self throughout the whole world. When Rome was first founded, it was scarse two myles of compasse, but by unitie & warrlike vertue it came to pass, that in the time of Aurelian the Emperour, it had the compasse of fiftie myles, [Page 31] and the dominion of the world almost. By concord small things grow to an hight: and so it is good & profitable, but by discord and division all things even the greatest things declyne from their pryme estate, and are weakned, diminished, and in end perish. If the members of the body should rise up one against another, if the right hand should cutt off the left, if the fingers should pull out the eyes, if one member should draw the nou­rishment from another; the body could not stand: even so, no house, nor city, nor kingdome, nor church divided against it self can stand.

Secondly, 8. Pleasant­nesse of it. As the unitie of brethren is good, so it is pleasant & beautifull. That which maketh this World to bee a beautifull frame is the unitie that is in it. So long as the heaven, the ayre, the sea, and the earth, & every thing therin agree, and do their own duties, for which they were appointed calmly & without perturbation, it hath an incomparable beautie. But if things should become confused and disordered, nothing should bee more deformed: so is it in respect of humane societie. Nothing more beautifull and desirable then the unitie & peace thereof, and nothing more uglie and horrible, then divisions and tup­tures therein. Hence it is, that there is no man but he desireth peace, As all men desireth to rejoyce, so al desire to have peace saieth holy Augustine: even Martiall men, that have the sword in the one hand, & fire in the other, they are seeking peace, such a peace, as they imagine to be right, as the same Father observeth in the 19. of the city of God, and 12 chap. In a word, we desire it in our houses, in our wives, in our children, in our friends, and in all things wee wish to have peace. It appeareth by a sermon of S. August. upon the CXLVII. psal. That when hee had uttered these words of the Text, Hee maketh peace in thy borderit The people at the hearing of the name of Peace, incontinently cryed out. What maketh you to cry? said that holy Father, I haue said nothing on these words, I have not yet expounded them, and yet ye cryed out, at the mentioning of peace. This shewes that ye loved it, and love it yee could not, unlesse some way ye did see it, and see it with the eyes of the body yee cannot, but it hath an invisible beautie, which ravissieth the heart, when it [Page 32] is presented to it: and what shall I say of it saieth he? I cannot, I am not able to expresse the goodnesse and the beautie of it; so writting on this psal. he saith that every man albeit he could not reade, had this verse by heart, Behold, how good and how pleasant it is for brethren, to dwell together in unitie.

Before we proceed, 9. Vnitie in the church cōmanded. Let us mark hence a lesson verie necessar for these times, namlie, that if all brethren should be so carefull to keep unitie, as a thing most good and most pleasant, then es­peciallie ought Christians so to do, and Christians who are of the same religion. They are called, & are most truly brethren, they haue one Father, to wit God, they haue one mother, the Church, one Lord, one faith, one baptisme. And therefore a­bove all others, should keep the unitie of the spirit in the bond of peace. Ephes. 4. 3. Hence our Saviour before his death, said to them, A new cōmandement I give unto you, That ye love one another. Hereby shall all men know, that yea are my disciples, if ye love one another. Ioh. 13. 34. 35. and praying for them before his death, he said, Neither pray I for these alone: but for them also which shall believe on me through their word: That they all may be one, as thou Father, art in me, and I in thee, that they also may be one in us, Ioh. 17. 20. 21. To this effect he said unto them, My peace I giue unto you, my peace I leave with you, Ioh. 14. 27. yea, for this end he dyed, that he might gather together in one, the children of God that were dispersed. So the blessed Apostles recommen­ded nothing more then unitie and peace. S. PAUL saieth 1. cor. 1. 10. Now, I beseech you, brethren, by the Name of our Lord Je­sus Christ, that yee all speak the same thing, and there be no divisions among you: but that yee be perfectly joyned together in the same minde, and in the same judgement. & 2. cor. 13. be of one minde, & live in peace: & the God of love & peace shal be with you. So Philip. 2. If there he therefore any consolation in Christ▪ if any comfort of love, if any, fellowship of the Spirit, if any bowels and mercies; Fulfill yee my joy, that ye may be like minded, having the same love, being of [...]ue accord, of one minde.

Accordingly all good Christians have ever thought the uni­tie and Peace of the Church to be a thing most precious, and o [...] the contrar, 10. Fathers highlie e­steemed it. Schisme & division to be most pernitious. Brotherly [Page 33] love saieth TERTULL. is the treasure of Christian [...]; And in the 39. of his Apolog. he saieth, That Christians in his time, cal­led themselves brethren, and did beare such love one toward another, that the Pagans astonished therwith, used to say, Behold how the Chri­stians love one another, & are ready to die one for another. So S. Au­gust, upon this psal. saieth, That the ordinar salutation of Chri­stians in his time, was, Thanks be to God, and when the Donatists did laugh at this. S. August. asked at them, If a Christian had not good reason to thank God, when he did see his brother well, with whom he was one in Christ. On the contrar Schism or breach of Vnitie in the Church, they highly condemned. It is an hudge Cryme, saieth Optatus Milivitanus, and yee your selves cannot deny, that it is an evill in the highest degree, saieth he to the Dona­tists, against whom hee was reasoning. S. August. in his first book against the Epistle of Parmenian chap. 4. calleth it A sa­criledge that exceedeth all crimes. and in his 2. book of Baptisme, against the Donatists, chap. 6. he saieth, That they did heall men indeed of Infidelity & Idolatrie, but did wound them more deadly with Schism. The punishment of Shism (saith he) was greater then of idola­trie: for Korah, Dathan, and Abiram who made Schism among the people of God, were swallowed up quick, by the earth ope­ning her mouth to receive them, & to carry them down quick to the pit. S. Cyprian in his book of the unitie of the Church saieth, That the blood of Martyrdome cannot expiat the sinne of Schism: which sentence Chrisost. on the 4. of the Ephes. citeth & approveth, and with great vehemencie, in other words ther condemneth this sin. Euseb. in the 6. book of his historie and 37. chap. reporteth a letter of S. Denys of Alexandria, wherin he writteth to Novatus, who then perturbed the peace of the Church, wherin he saith, That all incommodities should be suffered rather then the peace of the Church should be rent. Nay, saith he, the [...] that is suffered for hendring the Division of the church, is no lesse yea, in my judgement is greater then that which is suffered for [...] sacrificing to an idol: for in this, saieth he, a man profiteth but himself: but in that he profiteth the whole Church. Hence S. August so much praised that blessed Martyre S. Cyprian in his [...] of [...], against Donatists chap. 18, and in many [Page 34] other places, for that he would not separate himself from the societie of other good Christians, notwithstanding he differed from them in judgement, anent the rebaptising of them, who wer baptised by hereticks. God saith he, permitted him to fall into [...]n errour, that his pious humilitie might be known, and might serve for a medicine, both for that age▪ and for posteritie. If Cyprian saieth he, being a Bishope of so great a Church as Carthage was, and being a man of so [...]great learning, eloquence, cowrage, & worth every way, bad separated himself; how many had followed him? how glorious a name had he purchased to himself among men? there had been more Cyprianists then Donatists; but hee was not a Child of perdition, but a Child of peace. Hee did not see the Trueth in that point, but God permitted that, that we might see in him, that which was better then that Trueth, even Charitie: for that Trueth without Charitie would not have saved him; but Charitie without that Truth, obtained to him through the Mercie of God, the Crowne of Martyrdome, and so the cloud of errour which creeped in his bright soule, was banished away by the brightnesse of his blood (as it were) shade for the love of Christ. I proceed now to the following words.

It is as the precious oyntment upon the head, 11. Cōcord lik an ointmēt. &c. Here by two ex­cellent similituds the PROPHET sheweth the beautie & good­nes of brotherly unitie and love. The first is taken from the sa­cred oyntment that was poured on the high Priest at his con­secration, which you have descrived Exod. 30. The simi­litude is remarkable, First, brotherly love wherof concord and peace is the fruit, is like anoyntment. An oyntment maketh souple and active, and Love maketh us prepared and readie to every good work. 2. It is like unto the Priestly oyntment. That was an holy and an sacred thing: so brotherly love consecrateth us to God, and is not to be found but among the godly. Peace is the fruit of the Spirit, and springeth not but from him that is rooted in Christ; the peace of the wicked is no true peace. It is either not sincere, but corrupted by some by respect of gaine or pleasure, or not grounded upon the right foundation which is God. 3. This Concord and Peace is not like to any oyntment poured on the Priests, but like to that precious oyntment that was [Page 35] poured on the head of Aaron the High Priest, and poured in suth a­boundance upon him, that it did runne down to his beard, and to the hemme of his garment sending forth a most sweet smell, wherby all that were present were refreshed; so is the peace and love a­mong brethren. It is in it self a most excellent thing, and most pleasant and comfortable to all that perceive it. Wo to that man whom this sweet smell offendeth, he cannot be but mise­rable.

The second comparison followeth. 12. Like the dew. As the dew of Hermon, and as the dew &c. Here also an excellent comparison. The si­militude is taken frō the dew, & dew descending on the moun­tains, even the mountains of Hermon and Zion, which were in the holy Land among the people of God, the one upon the one side, and the other upon the other side. The dew is not on­lie a pleasant but also a most profitable thing. Rayn is somtimes harmefull, but dew is never hurtfull. On the contrar [...] it is most profitable to the earth, especially to the mountains, upon which the rayn lyeth not: but tunneth down to the valleyes; so Peace and Concord is a most fruitfull thing. Wher it is preserved, Re­ligion, learning, justice, wealth & all good things abound. 2. He compareth this Concord to dew upon the mountains, and to the oyntment upon the head, running thence to the beard; to signifie that this Concord and Peace should be carefully keeped by those who are Heads and Rulers of people either in the Church or, in the state, that thence it may be convoyed to them that are inferiours. If these that are most high and eminent be at variance, what wonder? that those who are lower follow their example: but▪ if they be joyned in Vnitie, the like may easily be found among others. 3. The dew cometh from hea­ven; the earth hath no power of it self to bring it forth; so this brotherly Concord is the gift of God. It cometh from heaven, and from heaven it must be earnestly sought, by them who would have it. But why I pray you, doth all this good accom­pany brotherly Concord and Vnitie? The reason is set down by the PROPHET in the next words.

For the Lord hath cōmanded a blessing there, 13. Blessing followes it. &c. Here is the Foun­taine, whence all that good floweth, which accompanyeth [Page 36] Peace, God hath commanded his blessing to attend it, & where his blessing is, there all good is; for what he blesseth, shall bee blessed indeed. Hee hath commanded not only the blessings of this life, to attend this unitie and love of brethren, but even life for evermore, which is begun in this life, by that peace of God which passeth understanding, that keepeth our hearts and mindes through Christ Iesus, and shall be accomplished by that eternall peace, which shall be in the sight of God for ever in the heavenly Ierusalem, which signifieth as much as the vision of peace. He that is united to his brother in God, shall be blessed with that blessed union with God, and he that is divyded from his brother to whom he should adhere in God, shall be separa­ted from God himself. Hee will say to him, Depart from mee ye cursed &c.

Thus David hath given us a short, but a divine portracture of brotherly Concord, 14. The por­tr [...]cture of it. wherby we may also perceive what Discord & Division is. If we look to brotherly Concord, and behold her, as hee comemndeth her; Nothing in her face, but beautie and sweetnessee nothing in her heart, but love. The songs of joy are in her mouth, Wheresoever shee goeth, shee sendeth fourth a sweet smelling savour, like precious oyntment, or like a field which the LORD hath blessed. Her stepps drop fatnesse. Shee is from heaven, & heavenly blessings attend her whersoever she goeth, and in end, Eternall blessing crowneth her. One the contrar, Division is as an horrible and hellish Monster. Hatred is in her heart, furie in her eyes, horror is in her face, destruction is in her hands; shee sendeth forth most filthie and noysome smell both to God and man, wheresoever shee steppeth, there is desolation. Did shee meete with the fields of Nin [...]ve or Babylon, wher the garden of Eden was, shee can make it a Wildernes, & can make grasse to grow in the streets of the most populous cities. It is no blessing but a curse that followeth her, and which will presse her down to eternall perdition. In a word, The very wicked spi­rits themselves abhorre this Monster of division among them­selves, and labour as much to hold her frō themselves, as they are earnest to place her among others. For if Satans kingdome were divided it could not stand, saieth our Saviour,

[Page 37] From all this, 15. we ar bene to dissentiō observe first the corruption of our nature, which is such, that we stand in neede to be exhorted to a thing so good, so pleasant, so blessed as brotherly unitie; Neither need wee onlie to bee exhorted to it, but the Spirit of God also thought fit to use reasons for this effect, taken from our own utilitie and pleasure. Hee might have said, This is a thing that is righteous, and which God hath commanded; but he saieth▪ to alluire us to this excellent good. How good & how pleasant is it for brethren to dwell together in unitie. It is like the precious ointment▪ & like the fruitfull dew, & is accōpanyed by assured blessing. All this argueth our corruption & pronnes to dissention, which we should labour to be sensible of, that we may strive against it, & that wee may earnestly beseech God, whose gift this is, as we said, to send down this heavenly dew on our soules. Our corrupt & cankered nature striveth against it, the divell laboureth by al means to deprive us of it. It is well remarked by S. August▪ in his book of the profit of fasting. That the divell careth not much for the dissention of them that worship a false god, because he hath them alreadie: but he is most earnest to divide them who are the worshippers of the true God, and have rejected his service. he seeth he cannot divide the true God, nor put an idoll in his place, to make them to worship it, and therefore he laboureth to make herefies, and schismes, and contentions among them, that so at least he may overcome them. Beside all this, our manifold sinnes deserve at Gods hands, that he should suffer us to cast away this blessing of Peace, and therefore in all these respects we ought carefullie to take heed to it, to humble our selves under the hand of God, to turne from our sinnes, Drunkennesse, whoredom, profaning of the Lords Day, Pryd, malice, and others our abominations; and fervently to pray, That the Lord yet would spare his people, and [...] give his inheritance to reproch, and yet of his great goodnes con­tinue peace in our Church, in our State, and in this citie among ourselves.

Secondly, 16. Humility necessar. Observe that in so farre as we are exhorted to V­nitie and Concord, which should bee among the saints in the Church of God, wee are also exhorted to follow these vertues, without which it cannot be obtained nor preserved, and to [...]lee [Page 38] these vices, which fight directly against it, or tend to the over­throw of it. What are these yee will say? I shall give you but two, Humilitie and Meeknesse. First. Humilitie is necessar. For by pride cometh contention, saith the wise-man. Let nothing be done through strife or vaine glorie, saieth S. Paul exhorting to uni­tie. Philipp. 2. But let each one in humilitie think of another better then of himself. So our Saviour saieth, Learne of me, for I am meek and lowlie in heart. Alace if wee had this humilitie, our conten­tions might soon be at an end, it would make us think lesse of our own thoughts, and not to despyse others. Men that are gi­ven to trouble, would consider that they are also men, & that they may erre aswell as others. To erre in nothing saieth S. AU­GUST. is angelicall perfection, to be deceived in somthings, is a thing incident to humane infirmitie, but for a man to love his own opinion: so that for maintenance of it, hee would fall in heresie or schisme is a divelish presumption, saith he, in his 2. book of Baptisme against the Donatists. What? came the Word of God from you? or came it unto you only saieth S. Paul 1. Cor. 14. 36.

Secondly, 17. Meeknes necessar. Meeknesse is required. Our Lord, the Prince of peace requires this also in the place before cited. The servāt of the Lord, saieth S. Paul 2. Tim. 2. 24. must be gentle, apt to teach, patient, In meeknes instructing them that are contrarie minded, if peradven­ture God will give them repentance. The good orthodox fathers of old, dealt even so with those that were hereticks & schismi­ticks. Optatus Milivitan', a godly ancient father in his first book against Parmeniā calleth the Donatists brethren, albeit these Do­natists would no wayes acknowledge him and his fellowes for brethren. S. Augustine in his 14. sermon, upon the words of the Apostle, speaking of them that were infected with the Pelagian errour, Wee would gladlie wish that our brethren would not call us hereticks; wee call them not so, albeit it may be, saieth he, wee have reason. wee beare with them in the bowels of pittie, that they may bee healed and instructed. They go too farre, and it is hard to beare with them, and a matter of great Patien [...]e [...]. Let them not abuse the patience of the Church, but be amended, wee e [...]h [...]rt as friends▪ and do not contend as enemies. They reproach [...] but wee beare with it. They misregard Rules: but cannot prevaile against the [Page 39] trueth. And thus we have touched how Peace & Vnitie should be preserved, if in humilitie & meeknes we subject our hearts unto it, that the peace of God may rule in our hearts.

To conclude, 18. Exhorta­tiō to keep our unity. I beseech you to think highly of your Vnitie, and to maintaine it carefully and earnestly. Yee have seene for a long space blessed be God, How good and how pleasant it is for brethren to dwell together in unitie. Yee have found it as a most precious and sweet smelling ointment, and as a most refreshing dew▪ and God hath made many blessings to accompany it a­mong you. I beseech you to take heed that ye deprive not your selves of this benefit by hearkening to those that would make Division among you. As for us that are your Pastors, as we have preached truth, so wee have preached alwayes this unitie and peace. Wee have troubled the peace of none, nor have meddled with any that belong not to us. Wee are sorie for the divisions that we see elswhere. Yee know that God who is the God of peace and love is grieved thereby, that good men are displeased therewith, that weak ones are offended, and that to our adver­saries, this is great matter of rejoycing. Wee heartly wish peace everie where, and continually pray for it, and are readie to pro­move it so far as we can with a good conscience. But wee must not (as it is well said by Gregorie Nazianzene in his 32. Ora­tion) affect peace with prejudice of truth, that we may be called gentle and meeke. Wee can do nothing against the truth, but for the truth, which wee are most willing to follow and maintaine in love. The Lord open the eyes of all that they may see the truth▪ and unite all our hearts, that we all with one heart & one soule may say, Behold, how good and how pleasant it is for brethren to dwell together in unitie. The Lord grant this, and that for the merits of Christ, to whom &c.

BEside the ordinarie service of this day, wee are by Gods grace, to offer to God an extraordinarie sacrifice of Praise and Thanksgiving for the benefite of Fertilitie, wherewith hee hath blessed this yeare; For this benefit I say, which this land stood in so great neede of, and whereof we were likly to be de­prived, 1. Intention and summ of this Psalme. by the tempestuous weather in the begining of harvest. For the right performance of this duty, I have made choise of a part of this most sweet & divine psalme, and song of Thanks­giving, indyted by God to David, and that as some think to be a paterne to the Church of God▪ whereby her praise and thanks should be directed. The blessed Prophet, shortly compriseth in it the chief benefits bestowed upon man by God. First he setteh down benefits spirituall, namely the choising of men to be his people, the hearing of their prayers, the pardoning of their sins, the sealing of them with his Spirit, by the light wherof they know him, and by the sweetnes whereof they are refreshed and satisfied in his house, that is his Church. 2. He considereth the goodnesse of God, in establishing and defending the civill Estate; against the furies of the divell and tumults of men, that humane societie may be maintained and flowrish, in honestie and peace aswell as in pietie. 3. He expresseth the benefit of the fertilitie & fruitfulnes of the earth, redounding to the com­fort both of man and beast, which in a most divine manner at length he descriveth.

In the first verse that I have read, The Thankfulnesse of the Church is expressed, Praise, waiteth for thee, &c. In the second, an excellent benefit is set down, 2. The wait­ting or si­lence of praise. for which God should be prai­sed, and vowes should be performed to him. Praise waiteth for thee &c. Praise is the proclaming of the Excellencie of any, es­pecially manifested by worthe deeds. This David saieth, wai­teth for God. The word rendered to waits, signifieth properly to be silent, but for the similitude and agreement of silence & ex­pect [...] is rendered here, to wai [...]e or expect. And if we so ex­pound the word, the sense is, That God doth so loaden his [...], and by [...] his [...] every mor­ning [Page 41] furnish such matter of Praise & Thànksgiving, that praise in the Church continually, as it were, waiteth on to honour him. If wee render the word, to be silent, as it properly signi­fieth, and which our Interpreters have put on the Margent, the meaning is, That the benefits of God bestowed upon Sion or his Church, are so great and so many, that even our Praise through astonishment becometh as it were silent, notable to reach to the due commemoration and esteeme of Gods boun­tie and benefits. And indeed so it is. The benefits of God to­ward his people are such and so many daylie and hourly be­stowed upon them, in generall, in particular, known and un­known, that no minde can sufficiently conceive, nor tongue utter them. In him wee live, move, and have out being. Hee maketh his sun to shyne and his rain to fall upon us. Hee hath endued us with reason and understanding. When we were lost, he did not forsake us, but even when blinded with our own ig­norance and wickednesse, and so his enemies; Hee redeemed our life from destruction, and to this effect sent his own Son (which the Church now clearly knoweth) to bee born, and suffer, and by his most perfect sacrifice to purge all our sinnes, and withall sendeth his Spirit in our heart to guide us through all difficulties, till we attaine to the blessed sight and joy of his Countenance. Thus he compasseth and crowneth us with lo­ving kindnesse and tender mercies: for which if wee had a thousand hearts and a thousand tongues, could wee give him sufficiently praise and thanks? No, Praise it self is forced as it were to stand here astonished and silent. And the saints say with DAVID, O Lord, What shall thy servants say? What shall we render unto thee for all thy benefits towards us? But where is this waiting of praise and the admiration of it?

In Sion. 3. Siō should praise. DAVID had translated the Ark of God unto Sion. There was Gods Sanctuary, and there was he wo [...]shipped; and therefore Sion here signifieth the Church of God then, and in all following ages. This is added for great reasons. First the PROPHET signifieth that Sion or Gods Church, hath reason & ought to praise God beyond all others, whom hee hath not chosen to be his people; for Gods chief benefits are poured [Page 42] down upon Sion. It is the perfection of beauty, and out of it God shyneth, Psal. 87. God loveth the gates of Sion, more then all the ha­bitations of Iudah. It is the City of God, and glorious things ar spoken of thee O City of God, saieth DAVID in the same psalme. Of Sion it shall be said, such and such a man was born there. The Lord Him­self counteth and writeth, that such a man was born there▪ saieth DA­VID in the place mentioned. All the true Citizens of Sion are written in the book of God, even in the book of life, by his own finger, and nothing is so great a matter of Thanksgiving and Praise as that. Rejoyce not in this, saieth our Saviour, that the devils are subjectunto you, but rather rejoyce in this, that your names ar written in heaven. So then in Sion, justly should praise wait for God. The Citizens of it are a chosen generation, a royall Priesthood, and holy nation, a peculiar people to set forth the praises of him, who. hath called thē out of darknes, unto his marvellous light. 1. Pet. 2. 9.

Secondly, As Sion should, so Sion only can praise God righly. Praise is not seemly in the mouth of a sinner, saieth the Wise-man, Ecclesiast. 4. Sion can praise. 15. IT standeth not so much in the words of the mouth, as in the devotion of the heart, He that would rightly praise, must be affected with that which he praiseth, truly be­lieve it, & haue an inward taste & feeling of it. Except therfore he hath tasted & seen how good the Lord is, he cannot praise as he should, on the other part God also looketh not so much to the mouth, as to the heart of the praiser. He respecteth not so much the tongue as the Conversation. What availeth it to blesse God with thy mouth, and blaspheme him with thy life; this is an abomination, and therefore it is truly said by holy August, that a wicked man cannot praise God. The discord of his life from his word, marreth all the sweetnesse of his song of praise, & maketh it unpleasāt & ungracious in the eares of God.

Thirdly, As Sion should, and onely can, so also she will un­doubtedly praise God, and therefore rightly saieth the PRO­PHET, 5. Doeth praise. that praise waiteth for God in her, as if he would have said, O Lord albeit all other men would hold their peace of thy praises, yet Sion or thy church, thy servants and saints will not. Though other men haue not eyes to see, nor minds to consider thy benefits, but bury them in ignorance or oblivion, yet thy [Page 43] own people will set forth thy praises and magnifie thy Name.

Hence, we may clearly see how necessare is this duty of praise and thanksgiving. Gods Worship standeth chiefly in this, that we be not unthankefull unto him, 6. Necessit [...] of praise under the Law. saieth holy August. in his book of the spirit and latter chap. 11. when God first made the world he sequestred one day of every week, as for his service, so par­ticularly for a thankfull remembrance of the benefit of Crea­tion Under the law he appointed one day in the month, to wit, the first which was the feast of the new moone for a thankfull re­membrance of the benefit of conservation of the world, he or­dained the feast of the passover, for celebrating the benefit of bringing his people out of Egypt, The feast of Pentecost for remembring the benefit of giving the Law, The feast of Taberna­cles for remembrance of protection in the wilderness, and com­manded that yearly the first fruits of the land, should be offered to him be way of thanksgiving. Thus under the law the duty of thanksgiving was most necessare, and acceptable to God.

Under the gospel now, 7. Vnder the Gospel. I may say, it is yet more necessar. The proper sacrifice of Christiās is the sacrifice of praise & thanksgi­ving, every wher vehemently urged in the new Test. Our bles­sed Lord did institute the blessed sacramēt of his body & blood giving thanks, and for this end that we may give thanks to God, as for all his benefits, so especially for that of our Redemption. By the right performance of this duty, we begin our heaven on earth for the proper exercise of heaven is PRAISE, blessed ar they that dwel in thy house, for they ar still praising thee. The bles­sed spirits are still singing blissing, and glory and honour, and power and wisedome &c. Beside, thanksgiving for former benefits, is a secret and real prayer drawing down new benefits, it preserveth the benefits we have receaved, and procureth the increase of them, wheras Vnthankfulnes depriveth us both of that which we have, and of that which we ought to have looked for. Iustly therefor saieth CHRISOST. that thanksgiving is great wealth and treasures, an unexhausted good which while a man hath he hath a­boundance, although he had lost all other thing. Hast thou lost thy means? and yet doest thou praise God, thou hast gained thy soule and GGDS favour in greater measure then before. [Page 44] When all other things was taken from IOB, yet having an heart to praise God, and to say, The Lord hath given, the Lord hath ta­ken, blessed be his Name. He was most rich, even in that his po­vertie. Let us therefore earnestly apply our hearts and minds to this praise of God. And let every one in his temple, think & speak of his glory. Wee proceed now to the next duty.

And unto thee shall the vow be performed. As Praise, so vowes and the performance thereof belongeth to Thankefulnesse. And therefore these two are ordinarly joyned in scripture. 8. A vow is a Promise. For clea­ring of this point, we will shortly shew what is a Vow. 2. How it belongeth to Thankefulnesse. For the first, A Vow is a religious promise, made to God willingly of a thing acceptable to him. It is a promise. A purpose to do a thing, is not sufficient to make a Vow, which is a kinde of Contract betwixt God and man, oblied­ging a man to the performance of something by way of fide­lity, which obliedgment cannot be without a promise or pra­ctical kinde of speech, as Schoolmen speak, whereby a man tyeth himself, as he tyeth another by his commandement.

Secondly, 9. Made to God, It is a Promise made to God. Vnto thee saieth my Text, shall the vow be performed. Vow, & pay your vowes unto the Lord, psal. 76. 11. Offer unto God thanksgiving, & pay thy vows unto the most High, psal. 50. 14. In a word, everiewher in holy scrip­ture we find vows made to none but to God; And yet this day the practise of the Roman Church is to make vows to saints. And their Doctours labour to justifie this practise. It is acknowled­ged by Bell. That a vow in holy scripture is ever taken for a promise made to God, And yet, saieth he, vows are rightly made to saints▪ A strange thing, How can these two consist? Heare I pray you his answere, When the scripture was written saieth he, vowing to saints was not in use. This certainly is true, but to con­fesse it, what else is it, but to condemne their own practise, as an innovation? whereby the honour due to God alone, is given to the creature. O saieth he, The saints are Gods by participation, They in a most excellent manner are partakers of his naturall glory, but by no distinction may the honour due to God be given to any other, & by the same shift, they might alleadge offering of sacrifice to saints, with which making of vows is cōmonly joy­ned in scripture.

[Page 45] Thirdly, 10. Religious. I say, It is a religious Promise. VOWING is a proper act of Religion, or the worship of God. As by an Oath which is an proper act of worship, we profess God to be the supream truth, and the Maintainer of it, so by a vow, wee professe God to bee most good, and to be well pleased with the doing of good: and indeed a vow is not much different from a promisarie oath, ex­cept, That the Oath is made to man, but the vow is made to God. 2. To vow to a false God should be Idolatrie, and there­fore a vow to the true God, is true religion and worship, which shall hereafter more appeare.

Fourthly. 11. willingly. It is a promise made willingly, God loveth a cheer­full giver & repelleth that which is done by constraint or vnwil­ingly. A vow is as it were a private Law, whereby a man bindeth himselfe, and differeth in this from a general Law, that a general Law bindeth a man whether he be willing or un­willing, but so doeth not a vow, & therefore if made without the use of reason, or through ignorance or fear; it obliedgeth not.

Fifthly. 12. Of a thing gracious. It must be of a thing acceptable to God. That is of such a thing, the doing thereof is better then the not doing of it. If the thing vowed cannot serve for an good purpose, it is but the sacrifice of fools. If [...] a thing evil; as was that of these who vowed not to eat or drink till they had killed S. Paul. Act. 23. 12. It maketh the vow abominable, for beside the wickednes of intending or doing such a thing, he that voweth it cōmitteth akynd of blasphemy in so far as by vowing it he confesseth that God is pleased with such an evil. The matter therefore of a vow must be a thing that may be done acceptable to God. but these things are of two sorts, some are not necessare in particu­lar to be done, by such or such a person▪ some againe are neces­sare. Of both some doubt is made, whether they bee a fit matter of vow.

Some Papists affirme, 13. A vow of a thing not cōmanded. that our Divines deny that a vow may be made of a thing not cōmanded or not necessar, but this is a calumnie. Our learned Divines acknowledge that ther at some things, which if a man omitt, he shal not sinne, yet to do them were better then not to do them, and consequently that a man [Page 46] may vow to do such a thing; For example, such or such a man should not sin, not to give such a summe of money to the poo [...] or pious uses, yet if he would give it, he should do better, and may vow so to do. The same may be said of Fasting or absti­nence at such and such times. That such things may be vowed is cleare from scripture, which everie where almost speaketh of such vows. Deut. 23. 21. 22. The Lord cōmands That if a man mak a vow be shal perform it, but saith the Lord, If thou forbeare to vow it shall not be sinne unto thee. To give such or such a summe of money to the poor, is a good work without a vow, and plea­sing to God, being an act of charitie, why then should it not be pleasing to God, when a Vow is passed upon it? That which our Divines condemn in such vows is, That men ascrive Merite unto them, account them works of supererogation, and by ma­king them rashly ensnare their own Consciences. These and like abuses being removed, they acknowledge that vows made of such things are hinderances of sinne, nourishments of devo­tion, and profitable exercises, whereby the minde is confirmed in good, and keeped back from evill.

Neither is this Wil-worship as some imagine; 14. Not Wil-worship. For Wil-wor­ship is to apply things vaine and frivolous, and where with God cannot be pleased to the honouri [...] of God, as the Jews did, who placed Holinesse in manifold washings of themselves, or as they against whom the Apostle reasoneth, who abstained from some meats as uncleane of their own nature▪ or by ver­tue of Moses Law. Wil-worship also is to place necessitie in things not necessare, when there is neither precept nor practise to be found in Gods Word or in his Church to enforce any such necessitie. This is Wil-worship, but no Wil-worship, to pro­mise to God a thing which being done may serve to good and profitable uses.

If any man say, 15. Obliedg­ment to do good. Are we not bound to do all the good that we can? I An. By way of gratitude we ar, but not by vertue of strict Commandement, so that if we do not such or such a thing we commit not sin, as was shewen before.

As for things necessare, some Romanists affirme that they cannot be the matter of a vow, but the best learned acknow­ledge, [Page 47] that it may be, 16. Vows of things ne­cessar. and it is cleare from scripture, For Jacob genesis 28. 20. 21. vowed that the Lord should be his God. Which was a thing necessare, although he had not vowed it. Wee are tyed indeed to the doing of such things necessare and comman­ded by vertue of Gods Commandement although wee vow not, but notwithstanding we may adde to that bond the bond & obliedgment of a vow, to stirre up and confirme the more in the obedience of God, our languishing wils, even as a man▪ who is already bound to another man by his promise, may bind himself also by his oath. This kinde of vow was made by the people of God, when turning back from their sinnes, they renewed their covenant with him, and promised to walk in his Commandements. And this much of the nature of a vow. I come to the second point, which is, how this duty belongeth to Thankfulnesse.

For clearing of this consider, 17. GOD ho­noured by vows. That when a man promiseth any thing to God, he doeth not so, that God may have any gaine or help therby, but that he may give due honour to God. More particularlie by vowing a man honoureth God, in so far as hereby he acknowledgeth, that God hath a care and provi­dence of humane effaires, and that it is he, to whom we should have out recourse in tro [...]ble, & who alone can help us, and frō whom we receive whatsoever we haue. 2. By vowing a man honoureth God, in so far as he intendeth by the reverence and feare of God to confirme himself in weldoing. 3. By vowing and performing of our vows wee honour our God, in so far as wee direct the thing which we have vowed to the service of God, or to the enabling of us to serve him more acceptablie then otherwayes we would do.

From this which hath been said appeareth first, 18. vows law­full now. That vowing may be now lawfully performed, though the legal and cere­monial vows hath ceased, yet all vows are not therefore abo­lished. Vowing is no lewish ceremonie. Our vows prefigure not Christ; And Jacob vowed long before Moses was, yea vow­ing is not a ceremony at all. A Ceremonie is a thing outward & sensible, but vowing may be accomplished in the minde. I say more, though men should not be rash to vow, yet somtimes [Page 48] some things when done out of a vow, ar better then if they wer done without any vow, because beside all the goodnesse which they should have otherwayes, they are done out of a religious affection towards God, and done out of a more firme and un­changeable purpose, then otherwayes they should, and with a more full resignation of our selves, both the work and the will, the fruit and the tree being given to God, and therefore the scripture recommendeth this duty to us, and in the 19. 21. of Isaiah, speaking of Christians, saieth, That they shall vow and performe their vows.

Secondly, We learn that we should be carefull to performe the good vows that we have made, 19. Vows should bee performed mans particular vows, I know not, This I know, that we all have vowed to obey God by doing good and eschewing evill. This vow we have often renewed. Let vs performe it to the Lord, otherwayes, we are not only unthankfull, but also sacrilegiously perfidious. Thou hast vowed to eschew whooredom, drunkennes malice &c. will thou look back againe? remember Lots wife, who looking back to Sodome was stricken in a pillar of sal [...], to season thee by considering her dolefull example. It is true we cannot perform what we have vowed, by our own strength, but the grace of God is sufficient for us, and he is ready to [...] his grace to all them that call upon him in trueth. As shall clearly appeare by the fol­lowing words, which are.

O Thou that hearest prayer. &c. Here is set down a reason, why praise waiteth for God, 20. God hears praier. and why the vow should bee performed to him. It is he that heareth prayer. Many most excellēt things there are in God; Infinite Wisdom, Infinite Power, Infinite Iustice, but if we consider them with reference to us, & compare Gods Riches, Glory and Majesty, with our misery vnwor­thines and sinne, nothing deserveth greater thanksgiving then His Goodnes and Mercie kything in hearing our prayers and in the gracious reliefe and supplie of our necessities. It is a thing most wonderfull, that He who is so High, should so regard vs miserable wormes creeping upon the earth, that He who is most Blessed in Himselfe, should care for our miserie, that we who are de [...]ed with sinne should come in His Presence, who is a [Page 49] consuming fire to seek any thing from Him, and yet His eares are open to our cryes, he invites us to pray. Trust in him ye people at all times, poure out your hearts before him, for he is our refuge. He hath promised when we call upon him in trouble, to hear and deliver us, and to strengthen our confidence, he taketh to him­self this sweet style of the Hearer of prayer. what an unspeakable benefit is this, that we have the eare of God open to us, and his hand ready to help? what can they want who have this? there­fore our Blessed Saviour before his departure, promised his dis­ciples for the making of their joy full, that their prayers should be heard. The consideration of this made David to break out in these words, blessed be the Lord, who hath not put back my prayer nor turned away his mercie from me. But whose prayer doeth he heare?

To thee shall all flesh come. 21. Of all. saieth the PROPHET. See how ample the benefit is, As many as there are in the earth, as distant as the places are, and as diverse as their troubles ar, he can hear all, & hath made the doore patent to all, especially now under the gospell and Christian Church, of the amplitude wherof, David here prophecieth. All flesh he uses the name of flesh not without cause, which in scripture importeth calamitie, miserie and weak­nes. he saith not all spirits, or all that are holy, just, wel-deserving, wealthie, or noble, but all flesh shall come. The poore have accesse aswell as the rich, to poure out their heart before God, the base aswell as the noble, the unlearned aswell as the learned, the sin­full Publican aswel as the Pharisee, even the sinner I say, if he have begun to compt his sin a miserie, may come to God and bevaile his miserie, and implore his mercie; All these I say may come and shall be heard. If any man come and is not heard, it is because he cometh not as he ought, nor seeketh aright.

Here first consider, that latlie we came to God, & offered up our prayers to him as for other benefits, 22. Hee hath heard our prayers. so for a seasonable har­vest. We have found by experience, that the Lord hath heard our prayers though having in them many defects, and worthie to be cast back as dung in our faces▪ We have found as the PRO­PHET speaketh in the end of this Psalme, that he hath visited the earth and enriched it with the river of God, & blessed the springing of [Page 50] it▪ hath crowned the year with his goodnes, and hath made his paths to drop fatnes. Let us no think that this was from chance or nature, but let us with thankful hearts acknowledge it to be as indeed it is, the visitation and blessing of God. Let every heart and every mouth say, Blessed be the Lord who-hath not put back our prayers, but notwithstanding of our sinnes, hath so visited, blessed and enriched vs.

Secondly▪ 23. Our duty. if we would be still partakers of this great benefit, let vs be carefull to continue our thankfulnes still. There are many things that we stand in need of, for which we must pray to him▪ to purge away our iniquities, as he saieth in the next verse, To still the noise of the sea, and tumults of the people, to blesse the fruits that he hath given us, that his wrath come nor upon us while it, is betwixt our teeth. Let us therefore that it may be well with us for ever, resolve to performe not only this day, but also all the dayes of our life our vows of obedience, and to praise him with our life aswell as with our mouth. As for the earthly blessings which he hath given us, as on the one part, we should esteem highly of them, soon the other part, Let us remember they are but the pleadges of better things abyding us in our countrey, if his riches be, so great toward us in our sojourning, what may we expect, when we shall sit down in his house at his table to be satisfied with the fatnesse of it? If the river of God passing through the earth so refresh us here, how shall we be delighted with that river of pleasures, which maketh glad the citie of God? The Lord grant that our hearts may be there, and that we may walk in the way that leadeth into it, and that for the merits of Christ, To Whom &c.

[Page 51] The holy PROPHET having made a pittifull complaint to God, of the great desolation that had come upon Sion or the Church of God, Ierusalem being taken and burnt, the people of God being killed or lead in captivitie, 1. Intention & division he in end shutteth up all, and closeth with a fervent prayer, Thou O Lord remainest for ever &c. In this prayer two things are to be cōsidered. First, the ground of the PROPHETS petitions. Thou O Lord remainest for ever, thy thro [...] from generation to generation. Secondly, the pe­titions themselves, which are espetially two, the first is set down by way of expostulation, wherefore doest thou forget us for­ever, and forsake us so long time? which includeth this petition; Lord forsake us not, but restore thy favour to us againe, and renew our dayes as of old. The second is in the next words, turne thou us un­to thee O Lord, and we shall be turned. To returne againe to the first part, which is the ground of the PROPHETS supplication, and of his hope & confidence to be heard, it is set down in the first words, we have in it three Prerogatives ascrived to God, the first that he is UNCHANGEABLE. Thou O Lord remainest; Sayeth he, secondly, he ascriveth to him absolute Dominion, imported by this, that Hee is the Lord and hath a Throne. Thirdly, Eternity is ascrived both to him and his Kingdome. Thou O Lord remai­nest for ever &c. Let us consider these points shortly, both in themselves, and with a reference to the PROPHETS petitions.

Thou O Lord remainest &c. Here the PROPHET to strengthen his hope & the hope of the Church, 2. GOD un­changable in his na­ture. fixeth the eyes of his faith upon the Vnchangeablnes of God; thou sayest he remainest. The word in the originall signifieth to dwell, to abide, or sit still, & importeth, when ascrived to God; his constancie & immntabilitie.

For clearing of this we are to consider, that this is in God in a most excellent manner. He is simple Vnchangeable both in his nature, and in his decrees or purposes, both which are meaned here. In his nature & at his perfections he is Vnchangeable. If any chāge of this kynde could have place in him, it should be either from imperfection to perfection, or from perfection to imper­fection; but neither of these can be, no new perfection can haue place in him, because as we said before, in him is the infinite fulnes of perfectiōn, which is not capable of any increase o [...] ac­cession, [Page 52] Neither can he change to any imperfection; for none of his infinite perfections can be lossed. They are one & the same with his own nature and being. Now his being is necessar, for he hath it not from another, and therefore as it ever was, so it can never cease to be, and consequently is Vnchangeable, for Vnchangeablnes is nothing else but a necessitie of being that which he was before. Thus it i [...] most evident that God in his nature & essentiall perfections is Unchangeable, the acquiring of any new perfection being repugnant to the infinite fulnes of being that is in him, and the losse of his perfection being con­trate to the necessitie or infinit firmnes or stabilitie of his be­ing or Nature.

Secondly, 3. In his De­crees. as he is Vnchangeable in his naturall perfections, so in his decrees and purposes toward us, we often change our re­solutions and purposes: and the reason is, we do not perfectly perceive and consider the good or the evil, the conveniencie or inconveniencie of that which we are about, & therefore when thereafter we find our own errour, we change and retraite the will and purpose which we had before. This cannot have place in God who from all eternitie hade a most clear sight of all the good and evil, expediencie and inexpediencie that is in every thing, and therefore not subject to any errour or change. Hence I am. chap. 1. 17. calleth him the Father of lights, with whom is no [...] variablenesse, neither shadow of turning. Hence the Lord him­self, sayeth of himself, Malach. 3. 6. I am the LORD, I change not: therefore yee sons of Iacob are not consumed. Num. 23. 19. God is not as man, that he should lie, neither the son of man, that he should repent: hath he said, and shall be not do it? or hath he spoken, and shall he not make it good? To this same purpose David psal. 102. speaking to God, sayeth thou art the same, and thy years shall have no end. Thou art not now one, and now another: but alwayes one & the same. Thus we see his being is the same alwayes & so are his decrees, the counsell of his heart standeth, and his thoughts throughout all generatiōs. Thus we see his unchangeablnes by reason whereof the PROPHET sayeth here Thou O Lord remainst.

Hence we may perceive that no change which we see in the creatures doeth any way affect God, he made this world & [Page 53] all things in it, 4. No chāge in him frō his works. he changed them frō nothing to this being which they now have, but without any change in himself. When the shadow of thy face appeareth in a glasse, there is no change in thy face from that which was before: when thy foot leaveth an impression or mark in the way, thy foot is nothing altered, now what is the creature but as it were the shadow of the countenance of God, A footstepe, impression or smal resem­blance of that perfection which is in him proceeding from him without any alteration of him at all, so without any change he ruleth and governeth this world which he hath made, albeit ther be innumerable changes or alterations in it, yet he is touch­ed with no new affections, no new thought or counsel aryseth in his mynde. Whatsoever counsell or purpose, love or hatred, lyking or disslyking is now in him, was in him from all eter­nitie, and what was in him, is yet, and shall be, for all eternitie. Once for al before the foundations of the world, even frō ever­lasting he conceived and decreed what he would have done or permitted to be done in al succeding ages, and by vertue of that his eternall decree all things come forth in their own times, he remaining fixt and firme & immutable in his most simple Unity and prime estate; suppose that this world, have its being and all the creatures especially men & angels concurre to serve, to wor­ship, to praise and enjoy him, this addeth nothing to his inward joy or blesse, or to any his inward perfections. He had in him­self without them, the infinite fulnes of that, & he made them, not to ripe any comfort or gaine by them, but to communicate the super aboundace of his goodnes, & to make them partakers of his riches so far as they are capable. On the other part. Suppose the whole world & al the creaturs therin should perish, it would diminish nothing of the joy & blesse of God. For he hath infinite happines in himself, which cannot be impaired, as we haue shewn, & all the creatures ar in him, in a most excellent manner, in his wisdom & in his power, for in himself he beholds them and delights in them aswell as in themselves.

But it may be some man will say, 5. How he is said to re­pent. it▪ seemeth that there may be some change in God, since the scripture ascriveth repentance to him, Gen. 6. 6. And it repented the Lord that he had made man [Page 54] on the earth. And the PROPHET expostulateth with him for for­getfulnesse. I Ans. That the scripture ascriveth these and the like things unto God, condiscending to the weaknes of our ca­pacity, not to signifie that there is any such thing in God pro­perly: but to signifie, that such effects come from him, as use to proceed from repenting and forgetfull men. Repentance properly taken in men presupposeth an errour or fault for the which the Penitent is grieved. So Wrath includeth the flame of an incensed minde: Mercie importeth the misery of a condo­ling heart. Jealousie some inward dispite and envy. Thus it is that these things are ascrived unto men, but in God it is far o­therwayes. His Wrath (A [...]g. 1. book, against the Adversary of the Law and Prophets chap. 20.) is nothing else but the re­venge of sinne. His Mercy is a succurring goodnesse, His Jealousie in his Providence, whereby he will not suffer them to go free or unpunished, who love that which he forbiddeth, so his Re­pentance is nothing else but an unlooked for clearing of things that are in his power. IT importeth no change in him, but in the outward effects which he altereth, without any change in his Will or purpose. Hence in 1. Sam. 15. 29. It is said, The strength of Israel will not lie nor repent: for he is not a man that he should repent, albeit it be said a little before in that same chap­ter, That he had repented that he had set up Saul to be King. So when he repenteth, he changeth things, but is not changed, when he is angri [...], he revengeth, but is not moved, when hee sheweth mercie, he helpeth, but is not grieved, and when he is Jealous, he afflicteth, but is not afflicted. In like manner, when hee is said to remember or forget; The speech is borrowed from men. His Remembrance importeth his Love, his Care and Protection, and his Forgetfulnesse, signifying that he leaveth or seemeth to leave men exposed to dangers; This much of his Vnchangeabl­nesse.

Secondly, 6. unchange­ablnesse proper to GOD. It is to be observed, That the PROPHET ascriveth this Vnchangeablnesse to God as proper to him, and competent to no other. Thou O Lord remainest as if he would have said. This is thy prerogative, O Lord thou, and none but Thou remainest. All other things whatsomever are changeable. This World we [Page 55] see is full of changes & alterations, and nothing more certain then the uncertaintie of it, and therefore the Apostle 1. Cor. 7. 31. compareth it to a Shew upon a stage, where suddenly all things are altered, The fashion saith he, of this world passeth away▪ So it is with our selves, our bodies, our soules and the whole man. Our bodies are exposed to a perpetuall change. Now they are in health, & incontinent in sicknesse, now in strength, and againe in weaknes. All flesh is grasse, and the goodlinesse ther­of as the flower of the field. Isai. 40 6. so that Every man, this way, in his best estate is altogether vanitie. When God with rebukes corrects us for iniquitie, he makes our beauty & whatsomever is desirable in us, as Davids word importeth, Psal. 39. to melt away, or to consume like a moth. Our soules albeit of a more excellent nature, being spirituall and heavenly, ar in like manner tossed to and fro with changes, now they know, now they are ignorant, now againe they forget, now they are moved with one affection, & againe with the contrare; somtimes with love, somtimes with hatred▪ somtimes with confidence, somtimes with feare, somtimes with joy, and somtimes with [...]orrow. The like changes the whole man is subject to, his honour, his wealth, his contentment most changeable while he is here, and in end there abideth him a great change from his estate in this world whatsomever it be, to an eternall estate in the world to come, either in well or in woe. If wee ascend to the things above our selves, the very heavens are subject unto change, The heavens are the work of thy [...]ands saieth David. They shall perish, but thou shall indure; yea all of them shall wa [...]e old like a garment, and as a vesture thou shale change them, and they shall be changed. The heavens shall passe away with a noise saieth S. Pet. What speake I of the heavens? The Angels themselves are not exempted from this change or mutabilitie. As they came from nothing, so may they be chan­ged to it, and would be if God did not uphold them; and a great part of them have been actually changed from enjoying the favour of God, to the suffering of eternal pains. They keeped not their first estate, saith S. IUDE, and therfore are reserved in everla­sting chains under darknesse, unto the judgement of the great day. So all creatures even the most excellent are changeable, and [Page 56] this is a maine argument of our continuall humilitie before God, and thankfulnes toward him. But on the other part, God himself is free from all change, as we have shewn, and it is re­markable, that he hath this unchangeablnes joyned with su­preame glory and majestie, as Chrysost. observeth upon the 5. psal. Amongst men the things that are most glorious, are most commonly changeable, the more high wee are, wee are the more ready to fall, exposed to the more dangers, wheras they that are of a low and meane estate are more sure and firme. But in God, supreame glory & absolute immutabilitie are joy­ned together. All things are in him most excellently and with all most firmly; And thus we have shewn both that this perfe­ction of immutabilitie is in God, and is in him alone. Now let us see to what purpose it is mentioned here by the PROPHET. It is pertinently considered by the PROPHET, in respect of both the petitions presented by him; 7 Comfort hence a­gainst troubles: For understanding whereof consider that the servants of God are in one of these two cases, either they have not changed frō their due obedience to God, or they have; and in both, the meditation of Gods unchange­ablenes is profitable. In the first case, when we have not chan­ged from the obedience due to God, but still continue in his feare, and yet are afflicted with many troubles, it is most profitable to think upon the immutabilitie of God, and it gi­veth us confidence to say with the PROPHET here, Wherefore doest thou forget us for ever, and forsake us so long time. In such troubles sathan tempteth us with this, that God hath forsaken us, & that if ever he had any love toward us, he hath now chan­ged it: and therefore hath given us over as a prey to sorrows. But our comfort in this temptation is, The Lord changeth not but is still the same. Sion [...]ath said, the Lord hath forgotten me, and my God hath forsaken m [...]e; There the temptation, here the Lords answere Isai. 49. 15. 16. Can a mother forget her Child, her suc­king child, that she should not have compassion upon the fruit of her womb [...]? yea She may, yet will not I forget thee. I haue engraven thee upon the palms of my hands, thy walls are continually before me [...]. Where the Lord sheweth, that his love to his own is not only most tender as is the love of mothers toward their young chil­dren, [Page 57] but also most constant and firme. He is so far from for­getting them, that he hath them ingraven even upon the palms of his hands, that they may be alwayes in his sight. Again albeit the love of fathers & mothers toward their children be tender & change not, it may be, when they are young yet afterwards it will often change, especially from that tendernes which it had before: but so is it not with God. Yee are borne by me from the bellie and from the wombe. Isa. 46. And even to your old age I am he, and even to your hoar hairs will I carry you: I have made, and I will beare, even I will carrie and deliver you. And so Gods love changeth not from us at any time but embraceth us at all times alike and maketh him to beare and carrie us, as it were, still in his armes. To this purpose he saith most sweetly in the 54. of Isa. The mountains shall depart, and the hills shall be re­moved, but my kindnes shall not depart from thee, neither shal the cove­nant of my peace be removed, sayeth the Lord, that hath mercie on thee.

To conclude this point, 8. Gods Love chāges not from us in trouble. no change of our outward estate should make us think that Gods love or purpose towards us is changed, if our hearts be sound to him. No, on the contrare, thou may be assured that God who unchangeablie loveth them that fear him is with thee, howsoever it fare with thee in out­ward things. Thy friends, it may be, haue changed their counte­nance, thy riches haue taken the wings of the eagles and flown away, thy honour hath left thee, thy strength and health have failed thee, yet for all this God is the same, and the same to­ward thee, and Christ yesterday, and to day, & for ever is the same▪ and will not leave thee for any change that can come, if thou leave him not. But you will say, How cometh it to passe then that my peace is turned into trouble, and my joy into heavinesse, if God be with me as before? I Ans. This may stand very well with the unchangeablnesse of his Loue, for He ch [...]stiseth every▪ one whom he loveth, and scourgeth every sonne whom he receiveth. Hee will have them whom he loveth, to be made conforme to the Image of his Son, who went by his Crosse to his Crown: and suffered before he hee entered into his glory. God can bee with the in trouble, aswell as without it, and he knoweth how [Page 58] to deliver thee when he thinketh fit; And faithfull is he who hath promised, that hee will not suffer us to bee tempted above our strength, but that with the temptation, he will make a way to escape. Thus we see, if we have continued in Gods feare▪ His Vnchan­geablnesse is great matter of comfort to us in all our crosses.

Secondly, Suppose there be a change in us, wee have depar­ted from that feare and obedience which wee owe to God, in that case the consideration of Gods Vnchangeablnesse serveth to stirre us up to present the second petition of the PROPHET, namlie, Turne thou us unto thee, O Lord, and wee shall be turned. It is a spurre to repentance. If wee have turned away from God; the unchangeable God will not look upon us as he did before, unlesse we return unto him. 9. H [...] Vn­changeabl­nes a spurr to Repen­tance. This is his unchangeable Nature to render good to them that do good, and evill to them that do evil; Say unto the righteous, it shal be well with him: but wo to the wic­ked, it shall ill with him. Tribulation and anguish upon the soule of every one that doth evill, &c. When thy face was toward God, his countenance shyned upon thee: now thou hast turned thy back to him, and what wonder that thou find not the beames of the light of his countenance since hee is unchangeable? If thou would enjoy his face and favour as before, turne to him againe, and because of thy self thou cannot do it, say to him with the PROPHET; Turne thou me, O Lord, and I shall be turned, heale thou me, and I shall be healed. I come now to the second perfection of God, which the PROPHET here considereth in him.

IT is his Dominion or Kingdome, 10. GOD the supreame Lord. implyed in this, That he is the Lord, and hath a Throne. Hee meaneth, that hee is the su­preame Lord, and that his Throne is exalted over all; both these belong to him by way of excellencie. There are many lords and kings, but not as hee. The greatest kings depend from him; By me kings reigne, saieth he, Prov. 8. 13. Their power is his ordinance, Rom. 13. and that is their chief dignitie that they ar his anointed, He setteth the Crown upon their heads: ps. 21. It is he that hath called thē gods, ps. 82. 6. I have said, Year gods, And he hath their hearts in his hand as the rivers of waters▪ and [...]urneth them whither he will, Prov. 21. Beside, the dominion of [Page 59] other Kings, even of the most free Monarchs dependeth in some sort from the subjects. They stand in need both of their heart, and of their hands, and if they want these, what can they do? This is the defect of all earthly Dominion; As the the servant standeth in neede of the Master, so the Master stan­deth in neede of the servant, and hath a kinde of dependance from him as August. observeth upon the 69 psal. Thy servant standeth in neede of thy bread, and thou standest▪ in neede of his tra­vels: but it is not so with God, he dependeth from none, for he standeth in neede of none; O my soule, thou hast said unto the Lord, thou art my God; my goodnesse extendeth not to thee.

Secondly, 11. His domi­nion Vni­versall. This Dominion of God, as it is supreame and in­dependent, so it is universall. Other kings are called so with a limitation, as the kings of France or Spayne, or of some other particular Countrey; but God is absolutlie the LORD and abso­lutlie the KING. If thou ascend to heaven, it is his Throne; If thou look to the earth, it is his Footstoole; If thou looke to hell, it is his Goale or his Prison. All the creatures are his servants, even the unreasonable and senslesse creatures; the fire, the haile, the y [...]e, the snow, the winds and tempests they all obey his Will and do his Commandements: and no wonder they are all his, the Day is his and the Night is his. Hee made the Light, and hee made the darknesse, hee createth peace and he raiseth warre, and in a word, Hee made and createth all things by the Word of his Power, which none can [...]sist, and therefore the very Angels in heaven a­dore his Majestie, and the wicked spirits in hell tremble at his power. His dominion reacheth as to all things, so to all that is in them, our dominion goeth no further then the superfice, as it were, of things. And we have rather the use of things then the dominion; but the dominion of God reacheth to their verie substance, which he hath made, & can preserve or destroy as he will. What say I of the things that are, even the things that are not, & are only possible, are subject unto him? He calleth the things that are not, as if they were. If he should call, and but speak the word, they should come forth out of that darknes of nothing wherein they lurke. Thus he is the supreame and the true Lord and the King, before whom the glorie and Majestie [Page 60] of all earthly kings is but vilenes, they depend from him and others as we said, he depends from none; they haue some sub­jects and riches, he hath all. They so rejoice in their crowne & the glorie of it that still they haue their own sollicitudes and fears, and therefore some haue laid down their crownes, but he reigneth in all tranquillitie, securitie and peace. Thus yee haue shortly his Dominion and Kingdome. Now let us see how the consideration of it serveth for the use of the PROPHET, & may serve for ours.

First, The cōsideration of this most perfect Dominion of God, is a most notable comfort against the temptations that are rai­sed in our mindes in the time of trouble and adversity, 12. Comfort hence a­gainst troubles. 1. reason. when we think that God hath forsaken us; & hath left us as a prey to our enemies, to be swallowed up by them. If thou be tempted by this, consider first, that thou are the special & as it wer the do­mestick servant of this King, albeit all the subjects of a king be his servants, and that which they have, his in some sort; yet he hath some speciall servants that are nearer to him and more particularlie regarded. He hath particular houses, and possessions, and jewels, and treasures of his own, so it is with God; They that feare him, are his particular servants, they are his House wherein he walketh, they are his Vineyard which he hath plan­ted, and which he manureth, they are his Jewels and his Pecu­liar Treasure as he calleth them himself: so it cannot be but they are deare to him.

Secondly, 13. 2. reason. Consider that he is such a King as is both willing and able to maintaine his own. Yee know that it is said in the end of the Lords praier; thine is the kingdome and the power and the glorie. As the kingdome is his, so glorie is his, whereof he is jea­lous aboue all things and as the glorie is his, so power is his, he is able to vindicate his glorie and to maintaine his servants against all that dare injure them. Earthly kings somtimes forsake their servants for want of power: but the power of this King is omni­potent, able to secure all his friends and to subdue al his enemies. If God be with us, who can be against us? saith the holy Apostle. Al­though the kings of the earth would take counsell and princes would gather themselves together, yet he that sitteth in heaven, but laugheth [Page 61] at them and hath them in derision. He can break them with a rod of iron, and dash them in pieces like a potters vessel. His rod is the rod of strength, he rules in the midst of his enemies, and stricketh through kings in the day of his wrath Psalm. 110. So then if we believe that we have such a Lord and such a king, why do we fear for the terrours & troubles of this world? Hear what DAVID saith Psalm. 99. The Lord reigneth let the people tremble. Suppose all the people of the world conspired against thee, these three words stedfastly believed, the Lord reigneth, is enough to give thee com­fort and courage. Whatsoever injuries are done this Lord seeth and will redresse and revenge in his own time. The Lord reigneth saieth that same DAVID Psalm. 93. His throne is established, the floods haue lifted vp, O Lord, the floods haue lifted vp their voice, the floods haue lifted vp their waves. The Lord on high, is mightier then the voice of many waters, yea then the mightie waves of the sea.

But it may be thou will say to me, 14. Why Hee permitteth our affli­ction. how cometh it to passe th [...] that the servants of this great King are so many wayes afflicted and troubled? Consider I beseech thee, that in al thy afflictions he hath a supreame hand. Now all that thou hast, is his; & he may do with his own what he will. Thy wealth, thy promotion, thy children, yea thy life, is his: he gave all & he may take back againe all when he will. These things he hath but committed unto thee, reserving stil the dominiō of them to himself, & ther­fore may require them back againe at his pleasure. Beside I ap­peale thy own conscience, did ever any thing befal thee so grie­vous in thy life, but thy sinnes deserved as much, yea a thousād times more? lastly consider, that as he is a most absolute, so he is a most Gracious Lord and most wise, who dealeth with us so here as he knoweth is most fitting for our eternall well. He looketh not only to that which is present but also to eternitie, and afflicteth us here that hereafter it may be well with us for ever. 15. His power to convert us. We are Iudged by the Lord, that wee perish not with the world.

Secondly, the consideration, of this great dominion of God it giveth us confidence to put up the second petition of the PROPHET and to say with him; turne thou us O Lord, and we shal be turned. This great Lord and King hath power of the soule & spirit aswel as the body, & can work upon it no lesse then upon [Page 62] the body, the power of earthly kings reaches no further then the body, they cannot draw the heart effectually and infalliblie, but God can subdue the heart unto his scepter, and can make them that were averse and unwilling to be a willing people. Psalm. 110. He can enlighten the minde, create a clean heart, and renew a right spirit. He can take away the hert of stone and give us a heart of flesh, he can put his spirit within us, and cause us to walk in his statutes and keep his Iudgements. Paul was a persecuter, but no sooner did the heavenly light of this great Lord shine upon him, no sooner did his hand touch his heart, but he cryed out, Lord what will thou haue me to do? Before he was his enemie & persecuter, now his obedient servant, and acknowledgeth him to be the Lord, and seeketh no more but to know what he would haue done, or what he would have him to suffer, professing that he was ready to obey. So albeit thou have turned away from this Lord, yet dispaire not, he is so infinitely good and powerfull, that he can, and will turne thee back againe to him, if thou seek it of him; as thou ought. Which the Lord grant unto us, and that for the merits of Christ Iesus: To whom. &c.

The holy Prophet, 1. proposition of the point in­tended. in these words, as we said before, presen­teth to God a fervent prayer for his church, of whose dis­tresse he had made a most pittifull complaint in the words pre­ceeding. He prayeth for two things, first that God would re­store his favour and the former fruits thereof unto his people. [Page 63] This he seeketh first, secretly by a loving expostulation, where­fore dost thou forget us for ever &c. And thereafter expresly and directly, renew our dayes as of Old. The second thing which he prayeth for, without which the first could not be had, is their conversion or turning againe to God, Turne thou us unto thee O Lord, And we shall be turned. The ground of these petitions, & of his confidence to be heard in them is set down in the first verse, and it is Gods own nature and the perfections thereof, Thou O Lord &c. Here three things are ascrived to God. First immutabi­litie. Secondly a dominion and kingdome. Thirdly eternitie, which belongeth to himself and to his kingdome. Thou O Lord, saieth he, remainest for ever, and thy throne &c. Of the second and first we haue spoken already: let us come now to the third. Which we shall handle in this order; first we shall show what this eter­nitie is. Secondly that it belongeth both to God and his king­dome. Thirdly we shall give you the uses of this doctrine.

To come to the first, 2 Eternitie is one with Gods es­sence. yee are to understand that the eternitie of God, which is the only and properly so called eternitie, is not a thing diverse from his nature or essence. There is nothing in God which is not God, and one and the same with his di­vine nature. So the eternitie of God is nothing else but this own divine essence or existence considered as it abideth & persevereth indeficiently & unmeasurably without beginning or end. We cannot conceive e­ternity but after the manner of time. Wee cannot conceive this indurance of God but with a reference to the time of indurance of the creatures, as we cannot conceive the immensitie of God but with a reference to a bodily space, wherein the creatures are or may be, and therefore the eternitio of God as conceived by us, includeth a reference to the duratiō & continuance of other things, whereas in it self it differeth from them infinitelie.

For the more particular understanding of this point ye are to consider that the eternitie of God hath three notable proper­ties. 3. It is unmea­surable. First it is such a duration that hath neither beginning nor end, but is altogether unmeasurable time may be measured, and is measured by our minds, and used as a measure of the continu­ance of other things. It had a beginning, and since the begin­ning of it 6000. years are not a [...] yet past. But if we should go [Page 64] beyond this time 100000. years, yea millions of ages, we should come infinitely short of Eternitie which hath no beginning at all. So time shall haue an end, but if we go beyond that end as many millions of ages as there are stares in heaven, pickles of sand on the sea shoar, drops of water in the ocean, yet are we infinitely short of the length of eternitie, which hath no end at all. So it is an indurance simplie and altogether unmeasurable.

The second propertie of it, is that it is such an indurance as hath no fluxe in it, 4. It is all at once. no succession of one part to another, but is all at once & altogether indivisible. Time ye know is a fluid & passing thing. One part of it is gone, which we call time by­past, another part is yet to come, and a moment only is present which hath no abiding, but passeth away incontinent. Such are our joyes also that are in time, they remaine not, though we would faine arrest them, they are no sooner come but they are gone, and no sooner braid as it were, but they die. IT is farre otherwayes with the eternitie of God, and with that which is truly eternall. Here nothing is bypast, nothing to come, but all at once abiding, steble and stadfast. I [...] is true we imagine two parts in eternitie, one already bypast before all ages that we can conceive, another as yet to come behinde all ages that we can imagine: but indeed there are no such parts in eternitie which is as it were a standing and permanent moment. In like manner when we speak of God, we say, that he was, that he is, and is to come; but thus we speak in reference to the things that haue beene or shall be, with which his being doth exist, otherwayes if we will speak of him as he is in himself; Words of the present time belong properly to him. All that which we conceive in him as extended throughout the tract of infinite time, is in him united & gathered altogether at once. As his immensitie gathers al his greatnes together as it wer in a point, so his eternitie gathe­reth as it were all his duration age and life into a moment, with­out any division or succession. Hence no vitall act, no knowledge, no thought, no love, no hatred, no liking nor disliking, no joy nor blesse is in God now, which was not in him from all eternitie, whereas the thoughts and words and affections of men & an­gels succeed one to another. There is nothing that we can [Page 65] conceive which is to be done, which is not already done with God. Nothing concerneth us, which is not there already deter­mined and transacted. There we and all our actions are num­bred and weighted. There our eternall reward, or eternall pu­nishment is prepared, and in a manner already given. There wee reigne in glory with God and his angels, or burne in flames of fire for ever with the devill and his angels. So Eternitie still standeth and remaineth, whereas in Time there is a continuall fluxe. I may compare Eternitie and Time to the Banke and the River. The Banke yee know standeth still, but the River floweth under it continually: one part having past already, & another comeing in the roome of it; Eternitie is, as it were, the Banke standing stedfast, Time and the Things temporall are, as it were, the River running and flowing under Eternitie, one part having passed, and another succeeding in place thereof. And so yee have the second propertie, which is very wonderfull.

The third propertie of it is, 5. It is so of it self. That of it self it hath these former perfections, of it self, and without dependence from any other. God who is Eternall and Eternitie it self, is unmeasurable in his indurance, and in all his perfections united and gathered toge­ther at once. Hee hath this, I say, of himself, and by vertue of the inward perfection of his Nature, independently from the will of any other. His Indurance leaneth not to any other thing, but one the contrare, is the ground and foundation of the con­tinuance of all other things, & that inexhausted Fountaine from which the duration of the creatures, and of all the branches thereof flow: and that so far forth, that the indurance of any other thing cannot be so much as conceived or imagined with­out dependence from it. This is the third propertie. 6. It maketh good or evil infinitel [...]e better or worse.

Before wee go hence, wee may remark that this is the na­ture of Eternitie, to make every thing good or evill, infinitely better or infinitly worse. This is doth first in respect of the infi­nite indurāce of it. Ye know that any thing which is good, is the better the longer it continue. That good which continueth a week, is better then that which endureth but a day, and that which continueth a yeare, is better then that which continueth but a week; but if it should continue an hundreth yeares, it [Page 66] should bee yet much better: if then this good of Ioy, or richet, or honour continue for ever, it must needs be infinitely better then that which endureth but for a time. So on the other part▪ The Evill which continueth a week, is worse then that which continueth but a day; and if it continue a yeare, it is yet worse: but if it endure for ever, it is infinitly worse. 2. Eternitie ma­keth the good or evill upon which it falleth, infinitly better or worse, by reason it gathereth together at once, in some mea­sure, all the good or evill which is in such a thing, and maketh it in some manner to be apprehended & felt at once. IT is true, The Eternitie of the joy or paine of the creature, doth not unite and collect the good or evill, as the eternitie of God; yet in some sort it doeth it. Eternitie of joy in the blessed, includeth an assurance of never lossing their joy, which maketh all that joy which is in Eternitie to bee in a manner present every moment: so eternitie of paine in the damned, includeth a certainty that there shall never be any ease or end of it, which being alwayes before the eyes of the damned, maketh the whole weyght of eternall paine to presse them as it were at once. This much of the first point; I come to the second, to shew that this Eternitie belongeth to God and to his kingdome.

First, 7. It belonges to GOD. that it belongeth to God, is most cleare. Hast thou not known? hast thou not heard? that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? Isai. 40. 28. so Isai. 57. 15. He is called The High and [...]oftie One that inha­biteth eternitie. What else is the riches and treasure of God? but Eter­nitie, saieth TERTULL. There is nothing more proper unto God, or which is more fit to expresse his divine Nature.

Neither doth this Eternitie belong only to Himself. Thou O Lord, 8. His King­dom never began. remainest for ever, saith the Prophet here, and thy throne from generation to generation. Thy kingdome is an everlasting king­dome, and thy dominion endureth throughout all generations, saieth DAVID, psal. 145. If wee look to the ages bypast, before all ages, even from eternitie God is King and Lord. There is in­deed some difficultie in explaining of this. Dominion importeth a reference to subjects; now the creatures which are subject to God, were not from eternitie, but made in time; and therefore [Page 67] it would seeme that Dominion agreeth not to God but in time. TERTUL. moved by this argument, granteth that the Tytle of LORD, belongeth not to God but in time. The Name of GOD, saieth he, is a Name of nature and substance, and therefore belon­geth to GOD from eternitie: but the Name of LORD, is a Name of dignitie and authoritie which God hath over the creatures, & there­fore as they were not eternall, so this name agreeth not to him from eternitie. S. August▪ in his 12. book of the City God▪ and 15. chap. in modestie refuseth to determine this question. Vpon the one part he saieth, that he dare not deny but God was LORD from all eternitie, and one the other part he saieth it is hard to conceive this, since Dominion importeth a respect to the creatures, which begane in time. But if we consider well, we will find that the question is rather verball then reall. For clearing whereof ye are to un­derstand that there are two things imported by the Dominion of God. The first which is the chief and principall is his power o­ver all things that actually are, or are possible. The second is a reference unto the creatures subject unto God. This belongeth unto God but in time: but it is nothing else then an outward & secondarie respect: that which is inward and principall in the Dominion of God to wit, his Power was from eternitie, and ther­fore he is truly from eternitie LORD. His Dominion is grounded on his Power, which is one with his essence and that is eternall. Neither is it the creatures that actually are, who alone are sub­ject to him. Even the things that are not, at under his Dominiō: he calleth the things that are not, as if they were. They obey his commandement; and commandement presupposeth Dominion by vertue whereof it hath power. Thus the Dominion of God was from all eternitie.

Secondly, 9. It shal ne­ver end. It we look to following ages, this Dominion and Kingdome endureth after them to all eternitie. This is true both of Gods Kingdome generally and particularly considered. That is the Kingdome of his Power (as it is called) by which he com­mandeth and ruleth all things. It is certaine this Kingdome shall never end: for God shal ever have supreame power over things that are or are possible. His particular Kingdome, is that where­by he reigneth in his church, and this also shall have no end▪ [Page 68] Hence the Angell speaking of our Saviour LUKE 1. saieth Hee shall reigne in the house of Jacob for ever, and of his kingdome there shall be no end. Wee must not think that this Kingdome of God and Christ shall end, when this World endeth; no, it shall be most perfected and established, when all other Rule, Authority and Power shall be put down. Here it is the kingdome of grace, God ruling in the hearts of his servants by his Spirit & grace: hereafter it shall be the kingdome of Glory, wherein the glory of Gods Wisdome, Mercie and Power shall be manifested in the eternall salvation of his own, and the glory of his Power and justice shall appeare in the eternall confusion of his enemies. Now the Kingdome of God is, but not peaceable: now his ene­mies are overcome, but not wholly rooted out and trampled under foot. Sathan remaineth yet, and goeth about like a roaring Lyon, seeking whom hee may devoure. Sinne and Death remain. As yet there are many that rebell against the Law of God, and despise his Commandements: but all these enemies shall be here­after rooted out: Sathan with his angels shall be chained in hel, and shall have no more leave to tempt. Sin shall be banished al­so, in the godly it shall not be. Their flesh shall no more resist the spirit, and the spirit God: and the wicked shall have no more liberty to commit any new sin. Death shall be rooted out by the resurrection; so that we may then sing, Death is swallowed up in victorie, O death, where is thy sting? O grave where is thy vi­ctorie? Lastly, wicked men the rebels of this great KING, and disobedient to his Will, shall be subjected to eternal pains a­gainst their will, whereas the servants of God shall be advan­ced to the participation of his eternall glory. Thus this his Kingdome shall be Eternal, and not only so in respect of himself, but also in respect of his servants. Feare not little flock, saith our Saviour, it is your Father will to give you a kingdom. To him that overcometh will I give saith he, Rev. 3. to sit with me in my Throne, even as I overcame, and sit with my Father in his Throne. Come yee blessed of my Father. (shall he say at the last day,) and receive the kingdome prepared for you &c. This much of the Eternitie of the Kingdome of God; I come now to the uses of the Doctrine.

First, The consideration of this Eternitie of God & his King­dome, [Page 69] should teach us to disesteeme the things of this World, 10. The vanity of earthlie things. which are but fraile and momentanie: suppose they endured never so long, yet at last they have an end; and when that end is come; they are, as though they had never been. Put the case thou had all the riches, and pleasures, and honours, and dominions of the World, yet these should end, and being ended leave thee nothing but a sad and sorrowfull remembrance of them, and the more sad and bitter, the more sweet and deare they were to thee when thou had them. I will yet say more, these things not only have an end, but also end suddenly to us. Their conti­nuance is most uncertaine and short. All our enjoying of them is grounded upon this mortall life; and how fraile that is, wee know by experience; and S. Jam. teacheth us, Chap. 4. Go to now, saeth he, yee that say to morrow wee will go to such a City, and continue a year, and buy, and sell, and get gain. And yee know not what shall be to morrow: for what is your life? but a vapour that appeareth for a little whyle, and then vanisheth away. Now the life being ended, all this World endeth to us. That which our Sa­viour saieth of the soule, I may say of the body also; What profite is it to a man to gaine the whole World, if he losse his bodily life? More, our health is more uncertaine then life, and without it we can enjoy no worldly thing. Take health from a man, & what availe all the treasures of the earth? Set the most daintie dishes before him, they are loathsome. Bring his Wife, children & friends unto him, their sight is often grievous. Let him remember his former pleasures, it breedeth nothing but bitternesse. In a word, What is the whole man but, as it were, an earthen vessel, which God in whose hand is a rod of Iron, is able to dash in pieces when he will. Albeit an earthen vessel were never so pleasant: painted, perfumed, adorned with flowers, a crown set upon it, yet if it be stricken with a rod of Iron, it goeth in pieces; so it fareth with these earthen vessels of our bodies. Though we had the vigour and strength of youth, the prudence of the aged, the knowledge and eloquence of the learned, the treasures of the rich, if God but touch us with his rod, it is enough to beat us to powder. Why then should we set our hearts upon these things that are s [...] fraile and vaine? We trouble our selve [...] about many [Page 70] things which are needles and worthles, but there is one thing only necessarie, even to provide for that good part, which shall never be ta­ken away.

Secondly, The consideration of Eternity, and of that King­dome wherein God shall reigne in us, 11. Cōfort to the godly against travels. and we with him for ever, should encourage us against travailes, and comfort us against all troubles wherewith wee encounter here. First it should encou­rage us against all our travailes. Our flesh is ready to faint under the burden of pains and travailes, that must be endured in the service of God: but all that wee endure this way, should seeme light if righty compared with the reward of this eternal King­dome. In it is eternall rest; And Eternall rest saieth holy AUGUST. is worthie of eternall traveles. Yee see what travailes Souldiours are content to undergo for the hope of a small gaine. They go to warre in their youth, they continue, it may be, almost al their dayes, that they may gaine some little thing to sustaine them in their old age: which both is short and uncertaine; yet what are they not content to suffer for this? What hunger? what thirst? What heat? what cold? To how many dangers, necess [...]ties and wounds do they expose themselves? Alace should not we be con­tent to suffer much more for this glorious and eternal Kingdom? A Kingdome wherein we shall be equal with the angels, wherin wee shall be joynt heirs with Christ, yea wherein wee shall bee made one spirit with God, enjoying his in [...]inite Essence, and en­tered into the fulnes of his joy, wherein we shall continue not an hundreth or a thousand years or ages, but unto all eternitie. What travaile or pains can we take in serving God, which may be compared with this glory and the eternitie of it? 12. Cōfort a­gainst troubles.

Secondly, This should also comfort us against our troubles & afflictions that we meere with in the service of this great King. Heare what S. PAUL saieth Rom. 8. I reckon, that the afflictions of this present life, are not worthie to be compared with that glory that shall be revealed in us. And againe, The light afflictio [...]s that en­dure but for a moment, worketh for us a farre more exceeding and eternall weight of glory. Blessed are these sufferings which draw after them this great & eternall Reward. Blessed is that hunger and thrist, which bringeth us to be satisfied with the fat [...]es of Gods [Page 71] house, and to drink of the rivers of his pleasure for ever. Blessed is that contempt, which is followed with eternal honour. Blessed is that povertie, which is followed with eternal treasures. Blessed is that sorrow, which is followed with eternal joy. we ought not therfore to faint for the miseries & distresses that we mee [...]e with here, for God and his righteousnesse. We may not think that he forgetteth or forsaketh us because we are exposed to them: he looketh to this eternitie, for which by these sufferings he prepareth us. Who could be more mi [...]erable then Lazarns, who was full of sores, & could not haue so much as the crumes that fell from the rich mans table? who seemed more happie then the rich man, who swimmed in wealth and pleasure; yet now experience teacheth, that farre more blessed were the suf­ferings of the one, then the pleasures of the other. Now Laza­rus findeth being in Abrahams bosome, where he shall bee to all eternitie. The trueth of our Saviours sayings. Blessed are they that hunger and thrist for they shall be satisfied: Blessed are they that mourne for they shall be comforted. So, They that wandred in sheep­skins and goat skins, in dens and mountains and caves of the earth af­flicted, desture, & tormēted. Heb. 11. 37. 38. Would haue see­med to haue been men forsaken of God. But indeed were deare unto him: and Now find by experience, That blessed are they who are persecuted for righteousnes, for great is their reward in heaven. 13. Terrour to the wicked from eter­nitie.

Thirdly, The consideration of this eternitie should make all men to tremble and feare to offend God, the effects of whose wrath are everlasting. If thou be the enemie of God, thou shall be deprived of his Eternall Kingdom, & there can be no grea­ter losse, for it is the losse of an infinite and eternall good. Thou shall be subjected to most grievous and eternall pains. To the fire that never shall be quenched, to the worme that never shall die. In a prison eternall, and in darknes eternall. Who would for all the joyes and honours and riches of this world be content to burne a hundreth year in fire, and yet take a thousand and ten thou­sand millions of ages from eternitie, and it is as fresh to begin as it was before. O dreadfull eternitie! who is able to conceive the greatnes of it? what strength of man or angell is able to endure the burden of it? Alace we are afraied of nakednes, povertie, and [Page 72] contempt here. These seeme to us so terrible monsters, that to eschew them we care not what we do, even against God, and against conscience: but what are these to eternall fire and to e­ternall darknes and to the eternall companie of the Devill & his Angels. Would God this eternitie were alwayes before our eyes and deeply settled in our hearts. It alone were enough to beat down all our pride, to breake the hardest heart, and daunt the stoutest courage of bold & impenitent sinners. It alone were e­nough to make us detaste all wickednes frō which this eternall evil springeth. Who would delight in the fulfiling of his Lust, if he considered deeply that his Lust will kindle a fire, which will burn both the soul & the body for ever, & that it will breed a worme which shall ever live to torment him? who would de­light in the inordinate desire of riches, if he considered, that this is the roote of all evill, which whill men follow after, pierceth them through with everlasting sorrowes, and maketh them to fall into a temptation and snare, and in many foolish and noy­some Lusts, which drowne men in everlasting Perdition.

Lastly, The consideration of this eternitie should make us carefull of the right use of this present time. Since though it be but a moment; 14. Tyme should not bee spent▪ idlely. yet from the use of it our eternall well or wo dependeth in particular. First this should make us carefull, not to mispend our time in things unnecessare & unprofitable. The time is short and precious in respect of the use of it; thou are still hasting to the Tribunall of the great Iudge, who is to passe an eternall sentence of thy Bodie and Soul: what folly then is it, to spend the short time upon things, which will availl us nothing then? Hee might be justly accounted a foole, who ha­ving occasion of a market, wherein he might gaine as much as might make him rich all his life time, would go and spend all his money and time in buying of trif [...]es of no worth: Even so is it with us who waste our time by sport or idle cōference, things not only unprofitable but also hurtfull, whereas imploying our time aright we might treasure up to our selves a good fundatiō against the time to come, to lay hold upon eternall life.

Secondly, This should teach us not only to abstain from vain things, but also earnestly to apply our hearts to the doing of [Page 73] these things which may further us to the obtaining of this eter­nall Kingdom, 15, It should be imploy­ed in wel­doing. Wee cannot come to this glorious Kingdome, unlesse GOD reigne here in our hearts, by his Grace and Spirit moving us to subject our selves to his Will and Com­mandements. Who had better right to the Kingdom of God thē his own chosen and peculiar people the Jews? They are called the children of the Kingdom. Math. 8. 11. The promise of it was made to them. The means of attaining it, were so liberally of­fered unto them, that they were in a manner already in posses­sion of it: and yet our Saviour sayeth. That many shall come from the East and from the West, and shall sit down with Abraham, and Isaac, and Iacob in the Kingdome of Heaven▪ Whereas the children of the Kingdome shall be cast out. To wit for disobedience to the will of God. When they ceased to hallow the Name of God, saieth S. CY­PRIAN. God continued his Kingdome no longer with them. Let us not therfore flatter our selves with a vain hope of this Kingdom, if wee walk not in the high way of wel-doing which leadeth unto it. If God reign not in our hearts by his Grace here, we shal never reign hereafter in Glory with him. Good reason it should be so. If we do otherwayes, we but advance the Kingdome of Sathan his enemie: what is drunknesse, whordom, malice pride, op­pression &c. But the pillars of the devils kingdom; when we fol­low after these things, we set up his thron in our hearts, howso­ever we professe our selves to belong to the Kingdome of God, & say daylie with our mouths; Let thy Kingdome come. No won­der therefore that he deprive such of his Kingdome, and give them their portion with him whose subjects, or rather slaves they have been. The Lord make us mindfull of these thing▪ & that for the merits of Christ Iesus to whom &c.

[Page 74] THese words are a part of a song endyted by Gods Spirit to ISAIAH, 1. Intention of the Pro­phet. and delivered by him to the people of God, not only for the comfort of them who were then, but also, for the comfort of all them who in following ages should bee in like manner distressed. The PROPHET had foreseen, and had fore­told also, that great calamities were to come upon the people of the Jews, then Gods Church; Namly that they should be lead in captivitie to Babylon, & there, should be forced to endure what the furie of a cruel enemie, pleased to inflict. The consideration of this, before it came to pass & much more the feeling of it af­terwards, might have swallowed up that people with griefe & dispair. Therfore the holy PROPHET endyts to thē this song of thanksgiving, not only that they might praise God after this mā ­ner, when they should be delivered, but also, that in the time of their distresse, their hearts might bee comforted and strength­ned by the gracious Promises set down here, their childrē might be brought up in this hope, & both the one & the other, though banished, and as it were dead men, might espy as it were, Light in Darknes, and Life in Death, that their comfort might be the more full; He praiseth God, he she weth Gods gracious Purpose to­wards his people, instructeth them what to do, and exhorteth them to the performance of these duties which were required upon their part, to make them partakers of the Promises. All this he setteth down be way of a song, that it might be the more easily learned, the more firmly retained, & the better remarked by all posteritie. There is nothing in holy scripture, which is not excellent both for matter and words. But the songs of it especi­ally excell, and of this kind there is none in all ISAIAH but this, and that of HEZEKIAH in the 38. chap. for that which is called a song in the 5. chap. though it have the matter, yet hath it not the forme and style of a song, as this, and that other before men­tioned. This much shortly for the generall. I am come now to the words. 2. Division.

Thou will keep him &c. In these words first is set down a gra­cious promise with an eye to the calamitees of the Jews that wer shortly to ensue as was said. Thou wilt keep him &c. 2. we have an exhortation to them and to all the godly to put their confi­dence [Page 75] alwayes in God. 3. The first part. Trust ye in the Lord Jehovah for ever &c. To returne to the first, we have in it first the benefit promised, to wit; That God will keep in perfect peace, secondly the description of them whom he will so preserve, even them whose mind is stayed on him & that trust in him. For thou wilt keep him &c. First a little of the words then of the matter. The words are pregnant peace is doubled in the originall. Thou wilt keep him in peace peace. &c. In the hebrew language Peace is used to signifie not only that which we call so, but also the aboundance and affluence of all the good which we can wish, & the word is redoubled in this place to signifie the Greatnes or Perfection, the Continuance and Perpe­tuetie, of this Peace. Secondly it is not said only that God will give this peace, but that he will keep a man in it, and the word is pregnant signifying to preserve, to defend, to confirme, that every way the joy of the godly may be full. But let us now come to the matter.

First, 4. Peace sought by all, Peace is promised. Peace is all that which a man desi­reth. All the endevours, all the actions of men bend to this, even of them who are most turbulent, by fire & sword they seek for that Peace which is pleasant in their eyes. Everie one that followeth his own will doeth or undoeth what seemeth good to him, persueth after preferment, riches, pleasurs, but seeking Peace and Rest which he imagines he will obtain, when he gets that which he desireth. Wherefore doth the greedie man toile and tormoile day and night, but that he may say in end with the Rich man in the gospell, Soul take thy rest, thou hast much laid up &c▪ In a word the desires of our souls ar, as it wer, their motions, and their Love their weight, whereby they are still poused and moved in the persure and seeking of that which will give them Rest and Peace, which if they could obtaine they should be hap­pie, for let the heart of man have once true Peace and Rest, and it needs no more. But what is this Peace that is promised here you will say?

It is not the outward or wordly Peace: 5. Out-ward peace not meaned here. for this promise is made to men compassed about with worldly troubles and calami­ties. The Church in this song professeth so much her self. O Lord our God say they, Vers. 13. other Lords besids thee haue had dominion [Page 76] over us: and againe. Like as a woman with child, that draweth near the time of her delivery, is in pain, & crieth out in her pangs: so have we been in thy sight, O Lord, We haue been with childe, we have been in paine, we have as it were brought forth winde, we have not wrought any deliverance in the earth, neither have the inhabitants of the world fallen. So by the way, ye may remarke, that the people of God notwithstanding of this promise hath not alwayes that outward Peace and Plentie which follow it. Our Saviour Ioh. 16. telleth his disciples. That though they should have [...] peac [...] in him, yet in the world they should have tribulation. So in the time of the Babylo­nish captivitie which the PROPHET looketh unto, there appea­red nothing but wrath, and, warr, and, blood▪ and, miserie in the words & actions of God towards his people. If the people of God rebell against him and vex his holy spirit, Isa. 63. He turneth in some sort their enemie & fighteth against them. If DAVID sinne against God, He breaketh his bones & turneth his moysture unto the drought of the summer. IOB was a perfect man, doing good & eschewing euill yet when it pleased GOD to exercise h [...], that the graces wrought by his Spirit in him might appear & be the more per­fected. He made his terrours, to march in array against him, and did write bitter things against him, making him to possesse the sinnes of his youth. Iob 13. He did write, as it wer, books against him, & drew, as it were, in his conscience the characters of his wrath.

Hence, It followeth first, that the outward trouble & distresse of any people, 6. GODS people hav [...] it not al­wayes. or of any man, is not a sure argument; that God hateth & hath rejected them. The Church in the 44. Psal. Sai­eth; Thou hast covered us in the place of dragons, and hast covered us with the shadow of death. For thy sake are we killed all the day: and counted as sheep for the slaughter. Yet have we not forgotten thee nei­ther have we dealt falsty in thy covenant. Our hearts have not turned back, neither have our steps declined out of thy way. It is true that these outward troubles are comonly the effects of Gods anger a­gainst our sins, but that standeth well with his love to our per­sons. For whom the Lord loveth he chasteneth. Heb. 12. Hence the Church in the 7. of Micah. 8. 9. 10. Rejoyce not over me, O mine enemie: when I fall, I shall rise againe, when I sit in darknesse, the LORD shall be a Light unto me, I will hear the indignation of the [Page 77] LORD, because I have sinned against him, untill he plead my cause, & execute Judgement for me▪ and she that is mine enemie shall see it, and shame shall cover her which said, where is the LORD thy GOD.

Secondly remarke, If Gods own people be not exempted frō outward troubles and calamities, what may the wicked look for? 7. Dreadful state of the wicked. If judgement beginne at the house of God, what shall the end of them be who obey not the Gospell! If it be so with Gods children, who are the children of Peace, what trouble and indignation shall be to them, who are the children of disobedience & wrath? flatter not thy self therefore with thy present Peace, wo to thee if thou con­tinue in sinne, and have not made thy Peace with God, He hath whet his sword, he hath bent his bow and hath made ready the instru­ments of death. The time cometh wherein thou shalt find such terrour in his face, that thou shalt wish the hils and mountains fal upon thee, rather then that thou should be made to looke upon it. All the creatures in like manner shall fight against thee to revenge the quarrell of God, none of them contributing so much as a drop of water to quench the heat of thy tongue. Now let us proceed and see what is the Peace here spoken of.

Since it is not the outward Peace, as we have said, and yet is a Peace promised to the Saints even in this life, it must needs be the inward Peace and tranquillitie of the minde which they en­joy here. 8. Inward peace of minde here understood This Peace is nothing else, but such a state of the mind whereby it is so disposed, that it is not shaken, either with pro­speritie or adversitie, but being stayed on God, hath Rest and re­pose in him whatsoever fall our, evē as the needle touched with the load stone, resteth when it looketh to the North, or as the earth or water rest when they come to their own place. Of this Peace our Saviour speaketh when he saieth Ioh. 14. Peace I give you, my Peace I leave with you. This is that Peace of God, which passeth understanding & which keepeth our hearts & minds in Christ Jesus. It is so great a benefite, that our understanding is not able to cōprehend it. It keepeth or guardeth as a bu [...]wark our hearts & minds, our hearts that they turne not away from righteousnes or pieti [...], by any temptation or persecution, our minds that they fal not away to errour, and that in Christ Iesus that we may abide in him, and be more and more joined to him. It maketh us fit [Page 78] to discerne the trueth, for it clears the minde which cannot see aright, when the eye of it is troubled. It giveth joy to the heart, For a calme and peacable minde is a continuall feast. It raiseth up in us confidence and magnanimitie. As confidence be getteth peace, so peace increaseth this confidence. When a man considereth that he is at one with God, hath him to be his friend & Father, who hath a most loving & tender care of his children: when, I say, a man considereth, weigheth and believeth this, hee commit­teth himself wholly to God, that he will guide him aright in al his wayes, and defend him against all his enemies. Thus ye see what the peace is which here is meaned; Now let us see whence it is.

Thou, to wit, O Lord, saith the PROPHET, will keep &c. First. It is the Lord alone who giveth and keepeth this peace in us, 9. God alone giveth it. Hence it is called; The peace of God, and he is called The God of peace. To proclaime warre or peace hath been accounted the prerogative of Kings: Now God is, The King of kings, & Lord of lords, and therefore to him alone belongeth to settle peace, es­pecially in the soule. Hee is the Judge, and therefore to him belongeth to pronunce this sentence of peace. If a man be ar­raigned before a Judge, his minde is not quieted, though all the standers by encourage him, and bid him be of good comfort, till he heare absolution out of the mouth of the Judge. So God is the supreame JUDGE of the World, before whom wee stand guilty, & till he speak peace, ther is no solid calmnes in our minds. Beside, our hearts naturally are full of trouble and tormoyle, and therefore cannot have peace unlesse it be created in them. Now this is the proper work of God who saieth, Isai. 57. to this pur­pose, I creat the fruit of the lips, peace, peace to him that is a far off. Lastly, so long as sinfull corruption is not healed in our soules, their wound remaineth greene, which suffereth us to have no rest. Now it is God alone, who can heal [...] the soule, and there­fore it is he only who can give peace to it; Thus the working of this peace in us, is the peculiar work of God. If he stand by, no man nor angell can give it. Hence DAVID even after the ty­dings of peace brought unto him by NATHAN cryeth yet to God for peace and joy, Make me to heare the voyce of joy and [Page 79] gladnesse, that the bones which thou hast broken may rejoyce.

Upon the other part, as it is God alone who giveth this peace, so for our comfort wee are to know, that hee can easily give it, 10. He giveth it easilie. and keep and preserve us in it. It costeth him no more but a word, if be but speak peace, wee are sure to have it. I will heare what the Lord God will speak, hee will speak peace unto his people. If he but speak the word it is done; To this purpose we have a notable place Isai. 44. There the Lord is thus descrived. The Lord who saieth to Jerusalem, be thou inhabited, and to the cities of Judah be yee built, that sayeth unto the depth be dryed up, & that saieth to Cyrus his servant, thou art my sheepherd, and shalt perform all my pleasure. So the Lord needeth no more but a word to build Judah, to make Jerusalem inhabited, to remove all impe­diments out of the way of his people, & to perswade the heart of Cyrus an heathen man to be their nursing father. Thus Psal. 44. the PROPHET saieth to God, Thou art my King O God: com­mand deliverance for Jacob. If God but send forth his Comman­dement, it shall be obeyed. When the sea is most raging, and the waves greatest, if Christ say be still, there shall be a great calm. This serveth exceedingly for our comfort, that our God whom we serve is able so easily to give us peace and calmnesse in all our troubles and distresses. Yee found this latlie by your own expe­rience; When yee looked for the help of man, yee were disap­pointed and felt that the Arme of flesh is a vaine thing to trust into, but when your Troubles wer come to the hieght, & your [...] desperate, then the Lord spake peace to you, and wh [...] h [...]aid, was performed. Would God that yee were sen­sible of [...]his his goodnes, and O that yee may be alwayes mind­full [...] that by the consideration of so great a benefite, yee may [...] alwayes stirred up to praise him, and to trust in his mer­cie [...] much of the benefite, Now I come to the description of them to whom it belongeth.

Whose minde is stayed on thee, 11. Stayednes of minde referred to GOD. &c. The words in the originall, signifieth the minde or thought is stayed; and by some are refer­red to God, by others to the godly. Learned CALVIN writting; upon this place, referreth the words to God thus. The counsell and purpose of God, whereby he hath decreed to preserve the peace of [Page 80] his servants is unchangeable, and therefore he will keep them in peace. There can no alterations fall out in this world, which may change his immutable minde; so there is a secret opposition betwixt Gods thought and ours. My thoughts are not as yours, Isai. 55. neither are my wayes as your wayes, but as high as the hea­ven is above the earth, so high are my thoughts above your thoughts, and my wayes above your wayes. The minde and the counsell of God is immutable, whereas our thoughts are changeable every moment upon the least occasion. He is the Lord and changeth not, and therefore wee are not consumed.

Secondly, The words may bee referred to the godly, thus. Their minds are stayed and fixed on God, 12. Reference of it to the Godlie. and therefore he will keep them in peace. Our Interpreters have so expounded the words, and this seemeth best to agree with them. But yee will ask, what is this to have our minds stayed on God? I answere unto this, first is required that our hearts bee withdrawn from all things else. Wee cannot have our minds on God and the crea­ture both, for Wee cannot serve two masters. Hence our blessed Lord requireth of his disciples that they deny themselves, and tel­leth them, that none can be his disciple, except he hate father, and mother, wise, and children, &c. So it wee would have our hearts stayed on God, they must settle upon nothing besids him,

This is necessarie for the obtaining of our peace, which wee cannot enjoy so long as our hearts are fixed upon any creature. The reasons are cleare; 13. Withdraw­ing of the heart from the crea­ture neces­sarie. First, the creatures are transitorie and changeable, and therefore the heart set upon them, must needs change with them. 2. While as the heart is inordinatly set on the creature, the affections are contrarie to sound reason, and our actions are contrarie to God and, his Law: so during this inordinat love, we have a warre which standeth not with peace. 3. As long as the heart doth cleave inordinatly to any creature, there must needs bee a continuall feare, which is contrarie to the Peace of the minde. For either wee feare, that wee shall not obtaine that which wee love, or that wee shall losse it when it is obtained, or that we shall not recover it when it is lost. Either we feare that our will shall be crossed, or sup­pose our desires second us in all things, yet our guilty conscience [Page 81] accuseth and tormenteth us. 4. There is no creature how per­fectly soever enjoyed by us that can give satisfaction to out soules, without which they can haue no peace. Such is the no­bilitie of our soule, such is the excellencie of our minds and wils, that a world, yea a thousand worlds known, beloved and possessed cannot give them rest & contentment. Either the Object delighted in, is unproportionated to the soule, as the sound to the eye, or the colour to the eare, or at least is unable to equall the infinite desire of it. This none can do but God▪ O LORD thou hast made us for thy self, saieth holy AUGUST. and our hearts are restlesse till they rest in thee. Thus when ever we would have peace, or have our hearts on God, wee must withdraw them from the creatures.

The next thing that is required for staying our hearts upon God, 14. Necessitte of setling our love on GOD, and submission to his wid. is that we joyne unto him by sincere love, and by humble submission of our desires & wills to his, so that we love nothing but in him or for him, desire nothing but his Glory and the ac­complishment of his will. This is the solid way to Peace, when men will and nil the same things, then there is true friendship & a sincere Peace. so it is betwixt God and us, when we desire ab­solutely nothing but that which pleaseth him, fully resting upō his holy will & that out of a unfained love to his Glory. When we are thus affected nothing can trouble us. Not the fear of the want of any good. For if we have God, we can lacke nothing, since in him is all Good. If we seek his Kingdome, that is himself & his will, all other things shall be casten to us. It costeth us much travail and time to find that pleasure and rest in the creature, which we desire, and often times we faile of that also, wheras if we would imploy so much time and pains in seeking God, we should undoubtedly find both solid joy and rest. I may com­pare them who go a whoring from God to the creatures, to a man, who being a thirst, and having a cleare fountaine neare him, will needs go in by-wayes to a puddle, so that when all his travell is spent, he must needs retu [...]ne, and go to the fountaine, which he left, or else his thirst shall remaine unquenched. So is it with thee who leavest God The fountaine of living waters, and followest the broken cisternes of the creatures. Thou weariest thy self [Page 82] in difficult & by-wayes. Thou seekest joy and Peace where it is not to be found, whereas thou might easily have it in God who is the Ocean of goodnes. Come unto me saieth our Saviour and ye shall find rest unto your soules. Ho every on that thirsteth let him come unto the waters▪ why spend ye your money for that which is not bread and your labour for that which satisfieth not? Isai. 55. In like man­ner if our love be fixed upon God and our will subjected to his, and consequently one with his, neither grief for by past evils, nor fear of evils to come can trouble us. We shall not be grie­ved for that which is by-past because nothing hath befallen but that which it pleased God to permitt, whose blessed Will we a­dore and preferre unto our own. For the same reason the fear of evils to come shall not disturbe us, since we know nothing can befall hereafter but according to the will of God decreeing or permitting to which we have conformed our wils, & con­sequently nothing cā simplie come against out own will, which is one with the will of God. Hence an ancient truly said; That the will of him is ever done and never crossed, who hath resigned his own will, and hath submitted it only to the will of God.

If any man shall think this a hard task▪ 15. Equitie of this, in re­spect of GOD his excellency. Let him consider that it is most reasonable, whither we looke to God his excellencie or to our own profite. For the first God is the supream Lord of al, and hath made all things for himself, his infinite dignitie & ex­cellencie requireth that all things should be referred to his Glory and to the obedience of his will. in respect whereof all other things are of no worth or moment. what then art thou, being but a miserable worme, that thou will have thy own will and thy own desires as if thou thy self were the last end of thy acti­ons? what else is this but to equall thy self to God, & to put thy self as it were in his stead?

Secondly, Our own utilitie and advantage requireth this re­signation of our selves & ful acquiescing to the will of God. 16. Equitie of it, in re­spect of our profite He from eternitie hath disposed all things according to the counsell of his will, and according to the eternall Idea of his mind. Con­forme to this he made all things, and now ordereth and gover­neth all things. Nothing escapeth his providēce, which reacheth from the beginning to the end, and ordereth all things sweetly [Page 83] and wisely & powerfully. The tree losseth not a leafe, the ayre losseth not a bird, thy head losseth not a haire, without his hea­venly Will. He alone knoweth both his own particular ends, & the fittest way to obtain them. Is it not then more profitable for thee to be guided by his will, then by thy owne? Thy will is blind; thou often thinkest that to be harmfull, which is most advantagious; and that to be most advātagious, which is per­nicious. Thy will is often perverse, and set upon the things that are evill. But the Will of God is guided by his undeceiveable Wisedome, is ever holy, & most profitable to thee, for he loveth thee better then thou doest thy self. Who would not think that he were a mad man, who will stand up and say to God. O Lord albeit thou know the way infinitely better then I, although thou be the shepheard of my soul, and my most loving Father, yet will I not yeeld to thee, the conduct of me, but will be lead by my self. To say so, were madnes and blasphemie, and yet in effect thou saiest as much, When thou repinest against the Will of God▪

To conclude this point, 17. This is the way to peace. we may easily perceive from that which we have said, that the only and undoubted way to tran­quillitie and peace of minde, is to settle our hearts upon God the true center of our soules and absolutlie to seek nothing but him and his Will. We may indeed desire that which in reason see­meth good, & may use our best endevoures for obtaining of it, but this ought still to be with a submission of our will unto the Will of God, which should be so dear to us, as that we should wish nothing to come to us against it. Thus the servants of God have ever calmed their minds amidst their greatest troubles. When God had loosed the hand of Sathan upon IOB, upon his bodie, upon his goods, upon his children, he found tranquillitie in this. He sat down and worshiped, and said Naked I came into the world, and naked shall I go out of it againe, the LORD hath given & the LORD hath taken, Blessed be the Name of the LORD. So whē it was told ELI of the vengance decreed by God against his house he calmed himself with this, It is the LORD let him do what sec­meth good to him. 1. Sam. 3. When DAVID was flying from Ab­sol [...]m he pacified his minde with the same consideration. 1. Sam. [Page 84] 15. Take back the ark againe: said he to Zadok, if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, & his habitation. But if he thus say, I have no delight in thee: behold, here am I, let him do to me as seemeth good unto him. So in like man­ner Acts 21. When the disciples could not perswade S. PAUL to forebeare his journey to Jerusalem where he was to meete with bonds, they said The Will of the LORD be done. This ought to be the disposition of every good Christian, and if it were in us as it ought to be, it would dry up all our tears▪ stay our sighs & silence all our murmurings & complaints. Make your use of this. Ye have been afflicted, ye have already seen and felt many evils, and are yet in feare of greater, Where shall we find rest and quietnes to our perplexed hearts? In this, what have been done already, the LORD whose Will is ever to be adored hath done it. He gave and he hath taken away, & blessed be his Name. And as for the time to come nothing shall fall out but according to his Will, where­in we ought fully to acquiesce. We may indeed say, Father if it be possible let this cup passe from me: but with all we should adde; not my Will but thine be done.

But it may be, 18. Contenta­tiō in evils prejudi­cial to God his Glorie and mans salvation. Some man will say. Albeit this may satisfie our minds in worldly losses, yet it seemath that it cānot give suffici­ent satisfaction in these evils which are prejudiciall to the Glory of God and well of mens souls. Thou art deceived if thou think so, there is no evill in that kind which God doeth not clearly see and which he is not able to amend. He hath all things, all ages & eternitie it self before him, and knoweth what varietie is best to make the just proportion and beautie of the whole work. Cast not therfore a way the peace of thy minde for these evils, but in them also reverence the Will of God. Pray thou to God humblie, and do what becometh thee within the limits of thy calling & as for the event referre it unto God. If thou cannot amend what is a­misse, remember that which our Saviour sayeth Math. 13. That somtimes the cares must be let alone, lest the good wheat be plucked up therwith, untill the harvest come. And then a separation shall be made, the tares shal go to the fire & the wheat to the barne. Con­sider That the bless [...]d Saints in heaven, know well that God is here exceedingly dishonoured, & that many thousand souls are [Page 85] ruined & yet they losse not their peace which they have in God. So we according to our measure ought to do. This much cōcer­ning the staying of our minds on God. The PROPHET addeth;

Because he trusteth in thee. If our minds be stayed upon God, we will trust in Him, which also is a soveraigne means to obtain peace and protection from God, 19. Confidence in GOD. if there be any generositie in a man, he will be loath to deceive him who trusteth in him, yea he will hazard his means & his life for his safeguard, how much more may we think that God will defend and direct them who put their whole trust & assurance in him? Hence the PROPHET exhorteth in the next words, Trust in the LORD for ever, for in the LORD JEHOVAH is everlasting strength. He exhorteth not only to trust, but alwayes to continue in this our trust & con­fidence, and he giveth most pregnant reasons; for He in whom we trust is JEHOVAH the prime and infinite being, in whom is everlasting strength or the rock of ages▪ That which he saieth of his strength, he understandeth of all his other Perfections. As there is infinite and everlasting Strength in Him, so infinite and everlasting Goodnes, infinite and everlasting Wisdome, infinite & everlasting Truth. If we look to these his Perfections by the eye of Faith, wee cannot choise but trust in him, and trust in him not for a time but for ever,

Let us obey this Exhortation of the PROPHET, 20. Exhorta­tion to it. Blessed are they that trust in him, they shall not be ashamed. Yee have had ma­nifold experiences of his goodnesse and power, especially of late; all which should concurre to the confirming of your Confidence in him. Hee seemed for a time to leave you, and yet ye cannot but acknowledge, that whatsoever yee suffered came short of your deservings. It is of his mercies that wee are not consumed; And when he had a little afflicted you, he sent you wonderfull deli­verance. Hee afflicted you that ye might turne to him, and de­livered you againe, that yee might praise his Name & put your trust therein. Hee had given you long his Word in purity and plenty, long peace and prosperitie, but wee turned his grace into wantonnesse, and abused our peace and plenty to ryot and excesse; What wonder then, that he should for a time send a scarcenesse of the Word and Sacraments. That hee should turne our peace into [Page 86] trouble, and our plenty into want: but in his Wrath, he remembred mercie. Hee made his countenance to shine, and we were saved. Let us therefore beware of our sinnes, whereby we haue provocked him before, and then we may trust in him securely for the time to come. If the Lord hath spoken peace unto us, let us not turne again unto folly, lest our latter end be worse then the beginning. But if we turne to him with all our heart, he shall keep us in perfect peace, according to his promise, His salvation shal be wals & bulwarks, Wee shall be able to say with DAVID, The Lord is my light and my salvation whom shall I feare? The Lord is the strength of my life of whom shall I be affrayed? The Lord grant this unto us, and that for the merits of Christ Iesus; To whom &c.

IN these words wee have set down the Sin and fall, 1. Peter spea­keth to us. even the hight of the Fall of the holy Apostle, and his blessed Rising againe by repentance. This his Fall is registrated in holy scrip­ture, not only to shew the trueth of divine Historie, the Pen-men wherof concealeth not the faults of them that were most deare unto them, as commonly humane Historians do: but also it was written for our instruction & comfort; That they who stand, may take heed, lest they fall, & they who have fallen, may learn how to rise. The registrating of this Historie is, as it were, a sending of S. Peter by God to teach us this. I may say of him, as holy AUGUST. speaketh of DAVID, upon 51 psal. As Nathan [Page 87] saieth he, was sent to David, so David is sent to thee, whil as his fal and repentance is registrated in holy scripture; When thou hearest him crying, Have mercie upon me O Lord, according to thy tender mercies, &c. Hee cryeth, that thou mayest learne how to cry, hee sigheth, that thou mayest learn how to sigh, hee weepeth that thou mayest joyne thy tears with him, and he is amended before thee, that thou mayst learn how to amēd. The same may I say of S. Peter, who is set before our eyes in this historie, that hee may be a preacher to us of our humane frailtie, of the mercie of God, and a patern of repentance. That we may make our use herof more fruitfully, Wee shall first set down in order the Summe of the Historie, of that which we have read out of all the foure Evangelists.

The unlearned & unconsiderat READER might think, 2. The histo­ry and or­der. That the Evangelists agree not well in relating this Historie: but if wee compare them together, wee shall find a very sweet har­mony, and that the cause of the apparent disagreement is, only that one hath that, which another wanteth. Now according to them all, this is the Historie. Our LORD being arraigned be­fore Cajaphas and his Councell the night before his death, S. Pe­ter having followed him to the HALL of the high Priest, and having twice denyed him there, is now the third time assaul­ted. First about the space of an houre after his second deniall, one cometh to him, and affirmeth confidently or strongly (as S. Luke telleth us) and confirmeth his saying with this argu­ment, That he was of Galilee, where Christ for the greatest part conversed, and whence the greatest part of his disciples were. By occasion of this some others standing by, (as S. Matth. and S. Mark importeth) urge him in like manner, Of a truth, say they, this fellow was with him, for he is a Galilean, and his speech bewrayeth him to be such an one. There was but one language in the land of Canaan, to wit, the Syriack at that time; but there was a diversitie in the pronunciation and manner of speech, betwixt the Galileans and others, as there is in our own or any other country, betwixt them that are of diverse provinces. Notwithstanding of all this, S. Peter standeth to his deniall. In the meane time, There cometh a servant of the high Priest, a kins­man of his whose care Peter had cut off. (as we learn from S. Iohn) [Page 88] and he pressed the Apostle more perempterly; Did I not see thee in the garden with him, saieth he? as if he would have said, How darest thou refuse? how canest thou deny? Did I not see thee with these eyes of mine with him in the garden? Here the Apostle being brought to a perempter perceiving himself to be in great dan­ger, and fearing that he should be arreigned aswell as his Lord, and exposed to the cruelty of the Jews aswell as he; hee is not content simply to deny him, but he doeth it with oaths & exe­crations, swearing and cursing that he knew not the man, that he did not so much as know what they said Now immediatly while hee is yet speaking, the Cock croweth the second time, as S. Mark telleth us, and Jesus turning him about, looked upon S. Peter, Whereupon he remembred and called to minde the words of Jesus, How hee had said; Before the Cock crow twice, thou shalt deny me thrice: and thin­king upon this, he went out and wept bitterly. This is the Historie in order.

In it there are two particulars chiefly considerable. First, his Fall or sin, 3. Peter tru­ly deuieth Christ. secondly his Rising or repentance. For clearing the first, Wee shall consider first; his sin▪ secondly the grievousnesse of it, and Thirdly shall shew you, what use should be made by us thereof. But before we enter into these particulars, yee are to understand that some have excused or extenuated this sin of Peter, that either they thought it no sin, or a very small one, but this is well refuted by S Jerome, If saieth he, we affirme that Peter denied not Christ, then we give Christ the lie, who said, Be­fore the cock crow twice, thou shalt deny mee thrice. To this same purpose holy August. in 66. Treatise upon Iohn: If Christ spake trueth, whereof to doubt is impietie, then PETER indeed denied Christ. Let us not accuse Christ, saieth he, to defend Peter; let hu­mane infirmitie acknowledge its sin, for in him that was Trueth is self there could bee no lie. S. Peter himself acknowledged both the sin and the grievousnesse thereof, he refuteth his defenders, & his tears are witnesses against them. Let us come now to the first point, and consider his sin what it was.

First in that he denied the LORD, 4. Branches of his sin. he sinned against Trueth; and that two wayes, first because he denied that he knew him, whom indeed he knew very well. Secondly, because hee break [Page 89] his promise to his Lord, which was. That he would not deny him, though he should die for him. 2. He sinned against faith; For the commandement wherby we are tyed to beleeve, bindeth us not only to beleeve inwardly, but also outwardly to confesse; For with the heart man beleeveth unto righteousnes, and with the mouth cō ­fession is made unto salvation. 3. He sinned by perjurie, calling [...] God and desiring him to bear witnes to his lie. 4. He sinned by cursing, and wishing all kinde of mischief to himself, if he spake not trueth. All these wayes he sinned in this his third deniall. Now let us consider the grievousnesse of his sin.

For clearing of this point consider first. That he many wayes offended before his deniall. 5. Grievous­nesse of his deniall. First, there was in him too great confidence of himself and over-wee [...]ing of his own strength. Hence when our Lord. Joh. 13. 36. Said, Thou canst not follow me now; he answered, Lord why cannot I follow thee now? I am ready to go with thee both to prison and to death▪ and againe, Though all men should [...]e offended at thee, yet I will never be offended. Secondly there was a kind of misbeleeving the words of our Lord; for he fore­warned him of his fall, and yet he would not take heed unto it. Thirdly, he neglected that commandement; Wat [...]h and pray that ye enter not into temptation. For the spirit indeed is readie, but the flesb is weak. He was sleeping sound, when he should have been watch­ing and praying. Fourthly, when he followed Christ he followed him coldly, & a far off, & did not cleave to him neatly & fervēt­ly, as his true follower should have done. Fiftly, by entering in­to the HAL of the High Priest amongst his enemies, he did cast himself into danger, without necessity or any calling. Thus ma­ny waies he procureth his own Fall, which aggravateth his sin.

Secondly, 6. his cursing There are many things concurring in his sinne which doth greatly aggravate it, First, he not only denied Christ, but also he denied him with oaths, againe and again, and not content with this, he cursed and anathematized himself, if it was not so, as he said. The word used in the original signifieth that he wisheth himself to be an Anathema, which is as much as one that is accursed, execrable and unworthy of the commu­nion of good men, and that is devoted and appointed for [...]ell. The word which the Syrian Interpreter useth signifieth to destroy [Page 90] and abolish, & in the old Testament cōmonly signifieth A thing devoted to God, which cannot be redeemed, but must needs be abolished and destroyed. So the Apostle by this anathematizing or cursing wished all mischiefs to himself, both to his body and soule, which is no lesse then eternal condemnation. Neither did hee simply curse this way, but hee did it vehemently, as the word used by S. Matth. importeth.

Suppose there had been no more, 7. How grie­vous a sin it is. This cursing was a grievous sin. God oftentimes even in this life hath declared his Wrath a­gainst it by dreadfull judgements. In this kinde we have a no­table example in Eusebius his ecclesiastick Hist. 6. book and 8. chapter. There he reporteth, that three wicked men had con­spired against Narcissus Bishop of IERUSALEM, in the time of the Emperour Severus, who was a man of singular holinesse, but somwhat severe. These wicked persons fearing to bee censured by him, accuse him of Vncleannesse, & to perswade men to be­leeve them, did use fearfull curses and impreea [...]ions against them­selves, if they spake not the truth. The first of them wished, that he might be burnt. The second wished, that his body might rot & be consumed. The third wished, that he might be blinde, if it was not true which they spake. Notwithstanding of all this, the people were so perswaded of the holinesse of their Pastor, that they beleeved them not; And in the meane time, ere it was long the judgement of God came upon these three. The house of the first took fire, and in it, hee and his familie was burnt. The second fell into a grievous disease, which consumed his bodie away. The third considering the vengance of God that had come upon his fellowes, is brought to repentance, confesseth publickly the whole matter, & shed tears so aboundantly then and afterwards, that he lossed the sight of his eyes. So the curse of every one of them fell upon themselves. Thus we may per­ceive that the Apostle his cursing did much aggravate his sin.

Secondly, 8. Grievous­nesse in re­spect of the matter. the matter which he denied with oathes & execra­tions was most great and important. It was no lesse then his LORD and SAVIOVR, even he to whom before he had said, Lord whether shall we go from thee, for thou hast the words of eternall life, and we know and are sure that thou art the Christ the son of the [Page 91] living God. 9. In respect of the per­son.

Thirdly, he who denied this was no mean person but a great and prime Apostle which aggravateth the offence, it was Peter whose name Christ had changed, and whom he had called Peter to signifie that the strength and firmnes of a rocke should be in him. It was Peter who had been so familiar with his Lord, had seen him worke so many miracles and had wrought miracles himself in his Name. Peter who had been with him in mount Tabor, had tasted there the heavenly joyes & had heard this voice from heaven, Thou art my well beloved son &c. Peter to whom the Father had revealed this, That Jesus was the son of the living God. Math. 16. And to whom our Saviour said, To thee will I give the keyes of the Kingdome of heaven, and whatsoever thou shalt binde upon earth, shall be bound in heaven, and whatsoever thou shalt loose upon earth shall be loosed in heaven. 10. His pusil­lanimitie.

Fourthly, In this his denial, appeareth great pusillanimitie, weaknes and distrust of God. for at the first assault of a hand-maid and doore-keeper he denyed That he knew Christ. Behold, saieth holy AUGUSTINE, The most firme pillartrembls whollie at one small blast of the aire. Where now saieth he is thy former confidence, and bold promises? where now are these words I am ready to fol­low thee both to prison and to death? Is this to follow thy Lord, to deny that thou knowest him? Is this to lay down thy life for him, to deny him at the voice of a damsell? for preserving thy life? how strangely is thy voice changed now? and yet thou art not brought unto publick, thou art not presented yet before kings or governours, thou art not yet put to the rocke or torture. It is not a scribe, or pharisee, or priest, or souldier, or executioner, that demandeth of thee, but a woman, a servant, and a doore­keeper. Thus we see there was in him exceeding great weaknes, and feare.

Lastly, 11. His obsti­nacie. There was a kinde of obstinacie in his sinne, for he de­nyed and swore againe and againe and the third time. There was betwixt his second and third deniall about the space of an houre, wherein the had time to recollect his confounded thoughts and to call to minde what he hade done, that he might have repented, or at least might have eschewed a new sinne; [Page 92] but notwithstanding of this he continued still unmindefull of Christ and what he had done. Thus we see his sinne in many res­pects was grievous, which we have discovered not for the re­proach of that great and holy Apostle (God forbid) but that we may learne these uses from it, Which the spirit of God would have us to learne, which is the third point propounded by us.

The first use that we should make of this fall of the great Apostle is, 12. Humane weaknes. we may perceive clearly in it humane weaknes & in­firmitie, how great it is, and how little it should be trusted unto. This great Apostle was by nature fervent and ve [...]ement, and had received many excellent graces and priviledges from Christ as we said before, yet when he trusteth to much in himself, and is for triall and humiliation left to himself, he falleth and that most foullie. He that assured himself of victory before the fight, trembleth now before the sound of the trumpet: he that should not have denied Christ, although the sword had been at his throat, denieth him now at the voice of a damsell. The like we may see in DAVID, who was a man according to the heart of God, and yet fell both in adulterie & murther. This should teach us all humilitie, feare and watch fulnes, and to trust in nothing but in God and his Grace [...] S. Peter himself learned these things by his fall. When our Lord after his resurrection asked him whe­ther he did love him more then others did, he did not preferre himself to any, but was content to expresse his own sinceritie, saying; LORD thou knowest that I love thee. So in his 1. epist. 1. chap. He saieth, That we are kept by the power of GOD through faith unto salvation, and in the 5. chap. of that epist, he giveth this exhortarion to all, Be sober, be vigilant: for your enemie the devil, goeth about as a roaring lion seeking whom he may devoure. Let us in like manner learne to be humble, and to feare and watch. If the strong pillars and mighty cedares be so shaken and so soone, what may become of us, who have scarce grace rooted in our hearts in the day of our temptation? What is man without the Grace of God, saieth holy AUGUSTINE, in his 124. Sermon of time, But that which Peter was when he denied his LORD? yea suppose thou had never so much grace, yet thou hast this treasure [Page 93] in an earthen vessell, thou art like to a rich ship full of precious wares, that is tossed in the sea, and in danger to be swallowed with the waves, or to dash upon the rocks. Be not therefore high minded, but feare. Let him that standeth, take heed lest he fall. Re­member that S. PAUL hath said, Worke out your saluation with feare and trembling: And that he himself did beat his body down and kept it in subjection, Lest by any means when he bad preached unto others, he himself should be a cast-away. Our securitie is to feare alwayes; our strength is to distrust our own strength, and to put all our confidence in the Mercie of God, and Merites of Christ, Who hath prayed for us that our faith faile not. Let us therefore say to God every one of us, LORD thou hast been my help leave me not, neither forsake me, O GOD of my salvation.

Secondly, we may perceive from this fall of Peter, that one sinne especially, 13. One sinne draweth another after it, if it be grievous; draweth another after it and that without stay, till Christ look againe upon the sinner. Hence sinne is called by S. PAUL, The s [...]ure of the devil. Ye know when a bird is taken in a s [...]are, she is still more and more fastened and entangled. If thou give place but to a light lust at the first, as Peter did to the servant-maid, one to a hundereth, but from that, thou shalt fall into a greater sinne, & from that, to worse againe, as S. Peter from denying, came to swearing, and from swearing, came to extreame cursing of himself. This should teach us not to give any place to the devil, but to resist him stedfastly, and to pray with DAVID, Order my steps in thy word, and let no iniquitie have dominion over me.

Thirdly, 14. Necessitie of compas­sion in pas­tors. It is observed by holy AUGUSTINE in the place be­fore citted; that this fall of S. Peter was permitted by God to make him the more ready to compassionate others when they should fall. He was by nature vehement as appeareth by many passages of the Gospell, and particularly by cutting off the eare of Malchus. He was to be a prime pastor & ruller of the Church, and to receive the keyes of the Kingdome of Heaven. An innumme­rable multitude of people was to be committed unto him, loa­den with manifold iniquities. Now if he had never fallen himself like enough it was, that he would have been the lesse inclind to pi [...]tie & comiserate others, Therefore saieth holy AUGUSTINE. [Page 94] The secret of Gods providence was so disposed, that he himself was permitted first to fall, and that foullie, that he might temper the seve­ritie of the sentence against others, by the remembrance and considera­tion of his own fall. Thus God hath taught us also by his fall that it is most necessar in a pastor to have a tender heart ready to pit­ty & compassionat others. He will never act the part of a pastor faithfully that can do nothing else but rule with authoritie, ter­rifie, censure, & punish. That is not the way to win men to God, but to drive unstablished souls from God, and to cast those that ar weak and distressed into despaire.

Fourthly, 15. Wee deny CHRIST alse It is to be observed that a man may deny Christ; although by his mouth he say not that he knowes him not, as S. Peter did. We may professe that we know him with our mouths, and yet by our works deny him, as S. PAUL teacheth us Tit. 1. we deny him also whē we deny our selves to be his disciples as we see in S. Peter here. Now our Lord hath told us, That he that will not take up his crosse and follow him, cannot be his disciple; and that hereby all men shall know that we are his disciples, If we love one another. And That we must abide its his word, and do the will of his Father, If we would be his disciples, So also S. PAUL saieth. That they that are Christs hath crucified the flesh with the lusts there­of. If therefore thou art not content to take up thy crosse with patienc [...], if thou love not thy brother, abide not in Christs words, art not carefull to do the will of his heavenly Father, and to cru­cifie thy flesh with the lusts of it, thou denies thy self to be his dis­ciple, & consequently denies him. In a word Christ is the trueth, and therefore if thou believe him not, thou deniest him. Christ is the way, If thou follow not him, thou doest deny him. Christ is the life, & therefore if thou be given to the dead works of sinne thou deniest him. Thus alace many wayes & often-times have we denied him, and so have deserved that he should deny us before his Father and his Angels, and have need to slie to the mercie of God, whereof we may see a notable demonstration in Christ his dealing with S. Peter. But there is mercie with God, as yee will see most clearly in the next part of my text to which now I come. 16. [...]is repen­ [...]ance,

S. Peter having fallen in the manner before declared, imme­diatly [Page 95] whill he was yet speaking, the Cock crew the second time and with all Jesus turning looked upon him, where upon he remem­bred and called to minde the words of Jesus how he had said, before the cock crow thou shalt deny me thrice, and so went out and weeped bit­terly. Here is the historie of his rising, or repentance, Two things are to be considered in it, First the cause of his repentance, 2. the repentance it self▪ for the first; the cause of his repentance was Jesus turned and looked upon him. Some thinke that the Look of Christ was only spirituall, and that he did not look upon him with his bodily eyes; But the Text showeth that he did this also: for it is said, That be turned and looked upon him. Now to what purpose should his turning been mentioned, if he had not looked upon him with the eyes of his body. But say they S. Peter was without, and could not be seen with the bodily eyes of Christ. Yet this convinceth not, but it may bee that he was brought to the court wherein Peter was, or that being in an upper roome, as the Gospell showeth; he might from thence being turned about see him, with the eyes of his body; Neverthelesse it is certain that his spirituall look was that which pierced into the soul of S. Peter, and cleansed and renewed his heart.

For clearing of this more fully, 17. Gods loo­king in ju­stice. ye are to consider that the spirituall look of God as it is descrived in scripture, is somtimes in Justice, somtimes in Mercie, somtimes to Humble, somtimes to Exalt, somtimes to Reward, & somtimes to Punish. In Iustice he looked upon the first world, when all flesh had corrupted their wayes, and the effect of his Look, was an universall diludge of waters. Thus he looked upon them that were building Ba­ [...]el, Gen. 10. and the effect of his look, was the confounding of their languages, and the scattering of them upon the earth. He looked thus upon Sedom and Gomorrah Gen, 18. I will go down saieth the Lord and see if it be according to the cry which is come up unto me, and the effect was the destroying of them with fire & brimstone from heaven. Thus he looked upon S [...]nnacher [...]b Isai. 37. And the Angell of the LORD that same night smot a hundreth fourescore and five thousand of his armie. He looked thus upon Co­rah Dathan and Abiram numb. 16. and was displeased and in his fi [...]ie indignation he consumed them, Of this Look DAVID Psal. [Page 96] 104. saieth, He looketh upon the earth, and it trembleth, He toutbeth the mountains, and they smoke.

Secondly somtimes he looketh in Mercie and Favour, 18. His Looke in mercie. of this DAVID speaketh Psal. 25. Look upon mine affliction, and my pain, and for give all my sinnes. And Psal 119. 132. Look upon me, and be mercifull unto me, as thou usest to do to them that love thy Name. It was with this Look that he beheld S. Peter at this time, as appea­reth by the gracious & mercifull effect thereof, for it wakned him out of security and brought him to remembrance and con­sideration of that which he had done &c.

Here first, 19. Necessitie and power of Christs grace. observe the necessitie and power of Christs Grace. The necessitie, for till Christ looked upon. Peter he neither re­membred what he had done, not considered the hynousnesse thereof. The cock crew againe and againe, and this should have been a memoriall of his fall and an admonition to repent: but all this availed nothing till Christ looked upon him. Likewise so powerfull was this Look, that no sooner doeth Christ look upon him, but he remembereth and considereth, his heart melts, and his eyes gush out with tuares. They whom Christ looketh upon, be­waile their sinnes, sayeth S. AMBROSE as without it there is no sa­ving good, so where it is there is all good. Whence was it that the blessed Virgine was the Mother of our LORD? It was because God had Looked upon the low estate of his handmaid. Whence is it that we enjoy any good in this life or in the life to come more then others? it is because it pleased God to look upon us from eternitie, with the eyes of his mercy. Hence that prayer of the ancient Church, Lord look upon me with these eyes wherewith thou looked upon Marie Magdalen in the banquet, where­with thou looked upon S. Peter in the hall, and wherewith thou looked upon the thief upon the crosse. Grant unto me that with Marie Mag­dalen I may perfectly love thee, with Peter, I may bitterly [...]walle my sinnes, and that with the thief, I may see thee for ever.

Secondly, 20. Readinesse of it. we may observe here the readinesse and willingnesse of God to show mercie even to most grievous sinners. Our Lord at this time was arreigned before his enemies, bound, buffered, condemned or ready to be condemned. On the other part S. Peter had forsaken him, denied him, & that with Oaths & curses: [Page 97] yet forgetting the injuries done to him both by his ene­mies, and by his own Apostle; he remembereth him and looketh upon him, and plucketh him out of the mouth of the Lyon who was ready to devoure him. This and the like examples of mercie, serve much to encourage and comfort distressed souls ready to despaire through the sight of their own sinnes. S. AUGUSTINE in his 9. & 10 sermons on the words of the Apostle 1. Tim. 1. 15. hath a sweet meditation to this purpose of the Mercie of God shewn to, S. PAUL; suppose (saith he) an excellent & skilful physitian should come to a place where he is not known, and having wrought a rare cure upon a man desperatly diseased, would say to him whom he had cured, go thy: wayes now to other men▪ who have the like disease, show them what I have done unto thee. Bid them be of good courage; I am able and willing to cure them also, If this man, should come to a person so diseasea as he was, looking for nothing but death, and should say to him, be of good courage I have seen the like disease and have had the like my self, and have been cured by him who is wil­ling to cure thee also, and hath hiden me tell thee so much: This could not be but matter of great comfort unto him. Even so saieth he S. PAUL, healed by the Great Physitian CHRIST JESVS saieth, unto thee who are ready to despaire, He that cured me sent me unto thee, & he said unto me go & tell distressed foules▪ what I have done to thee, what I have cured in thee, and how soon with one voycel called thee from heaven, with another I did cast thee down, with the third I raised thee up, and with the fourth I healed, perfected and crowned thee, say unto thee sick, cry unto them that are ready to despaire, This is a true and faithfull saying that Christ Jesus came into the world to save sinners. Why feare yee? why doubt yee? I am the chief of them, and I obtained mercy for this effect, that in me he might show forth all long suffering, for a patern for them that should there after believe upō him to everlasting lif. I was a persecuter and blasphemer, I keeped the garments of them that stoned his first Martyre Steven, I breathed nothing but surie and thirsted nothing but the blood of the Saints. I was in a spirituall fr [...]necie and did strick my phisitian, and yet he suffered me long, and in end took away my disease. Thus S. PAUL speak­eth to us, and so doeth S. Peter and many others, which is mat­ter, as I said, of unspeakable comfort. This much for the cause of [Page 98] his repentance. The repentance it self followeth.

And PETER called to minde the words of Jesus. Being Looked upon by our LORD; First he remembereth his words and no doubt considered and weighed his own sinne. 21. Peters re­membrāce This remembring or calling to minde importeth, that before he had forgotten, or at least considered not Christ & his Words. It is strange that he should have forgotten him with whom he was so familiar, who that night had washed his feet, and from whom that night he had received the holy sacrament: but such is the cor­ruption of our nature that most quickly we forget GOD and his Word. Hence we are compared to lacking vessels that rune out. Hence the LORD Deut. 4. saieth [...]kè heed to thy self, and keep thy soul diligently, lest thou forget the thing which thine eyes▪ have seen, and that they depart not from thy heart for ever. And againe Deut. 8, Take heed to thy self that thou forget not the LORD thy GOD, in not keeping his Commandements, and judgements, and sta­tutes &c. who would give himself to wickednes, if he remembred and considered the Goodnes of God bestowed upon him? and laid up for him, if he remembred and considered the end for which God made and redeemed him, even that he might serve him in holinesse, and righteousnesse, all the dayes of his life, if he conside­red the filthinesse that is in sinne, and the great evils that it brin­geth upon the body and soul, both here and hereafter. It is most manifest that we forget or consider not these things when we give place to sinne. This is the cause of our offending God, and is in it self a great offence. There is no moment wherein we taste not of the Mercies of God, and therefore there is no moment wherein we should not remember him. We should not breath oftener then we should remember him. Wo to them that re­gard not to forget him, the time shall come when they shall be forced to remember, and that remembrance shall be one of their greatest torments. What greater torment have the damned then to remember how often, and how willingly. God called upon them? & yet they refused to hearken unto him. What greater torment then to remember how easilie they might have escaped these infinite and eternall torments? and how easily they might have attained unto eternal joyes. Let us therefore take heed than [Page 99] we forget not Christ, and if we have forgotten him, let us call to minde againe as S. Peter did whose remembrance was most fruitfull, for;

He went out and weept bitterly. There was bitternes and grief in his heart, 22. His tears. and aboundant tears in his eyes. Neither at that time only did he weep; but as it is reported by Clemens, as long as he lived He weept when he heard the cock crow, so that at last his tears drew furrows in his cheeks. We reade not his words, which may bee were chocked with aboundance of his tears, but no doubt since he called to minde his sinne, & repented fruitfully, he had thoughts or inward words both of sorrow and confidence. When he thought upon his sinne, we may well thinke he said within himself, Alace miserable man what have I done? How do I yet live who have denied him who is the life? what wonder though the earth should swallow me up who have denied my Lord and re­deemer? O wicked mouth! how could thou deny that thou knewest him who hath bestowed so many benefits upon thee? cursed tongue! how could thou abjure him who hath showed so many tokens of his love unto thee? In like manner while he thought upon these words of Christ, I have prayed for thee that thy faith fail not, we may think that he hath said within himself; I will turne to him who hath turned to me, I will look to him who hath looked to me. It is he that hath said, As I live I love not the death of a sinner. I will cast my self down at his feet, and say, Master and LORD, I have sinned against the heaven and against thee, and am no more worthy now to be called thy Son.

Would God we would imitate the Apostle in these tears of unfeigned sorrow. 23. Exhorta­tion to mourne. Nothing more pleasing to God. No face so beautifull in his Eyes, as that which is bluddered with tears. The teares of a penitent are the pearles which he delighteth in. Nothing more profitable to us. Hast thou lost thy goods? thy tears will not recover them againe. Hast thou lost thy children? thy tears will not bring them back againe. Hast thou lost health? thy tears will not make thee better, but rather worse. But if thou hast lost GOD and his Favour, the tears of unfeigned sorrow can bring him back againe, and who would not for recovering of so great a good, with Peter here weep bitterly, with Mary Mag­dalen, [Page 100] wash his feet with tears, and with DAVID make his bed to swime with them.

But it may be ye will say to me, 24. Christ loo­keth on us. I would do so, if Christ would turne and look upon me. Is not Christ turned to thee, when he speaketh to thee in his Word, and inviteth thee to come to him? doth he not turne and look unto thee when he offereth to thee his own Body and his Blood? Look therefore unto him and look unto thy self, Look to him sweating his own Blood, crowned with thorns, scourged, buffetted, denuded of his garments, and all for thee. Canst thou look upon this sight without tears? what are the tears of thine eyes to the Blood, of his sacred Body, and to the sorrowes and travailes of his Soul? look upon thy self, consider thy ungratitude, the filthines and defilment of thy soul and body, & how thou art exposed by thy sinnes to his dreadfull and eternall wrath. If thou can consider this aright, it will make thee to say with the PROPHET, O that my head were waters, and that my eyes were fountaines of teares, that I might weep day and night. Blessed are they that so sow in teares, they shall reap in joy; but [...]o to them that will needs laugh now, for they shall mourne and that without comfort for ever. The Lord make us wise in time, and that for the merits of Christ, to whom with the Father &c.

I Have made choise of these words at this time, which containe a most notable historie, 1. Fitnesse of the text for humiliatiō and most fit for the worke which we have in hand this day: for in it is set before us an exact paterne teaching us how to pray, and how to wrestle with God, so as we may prevaile and have a blessed successe, as the woman here mentioned had, who prayed with such faith, confidence, humilitie and invincible constancie, that not only obtained she her desire, but much more, O woman! said our Saviour unto her, great is thy faith, be it unto thee even as thou wilt. The historie is very easie and and plaine and requireth not so much to be explained, as to be remarked and applyed. Three things are chiefly considerable in it. First the description of the person so much commended here. Secondly her carriage toward Christ, 2. Discriptiō of the per­son heere spoken of, frō her sex and coun­trey. and his behaviour toward her. Thirdly the obtaining of her suite and praise of her faith.

To come to the first. The person that was here a supplicant to our Lord was a woman. One of the weaker sex, by which the devill first prevailed against man, & expelled him from paradise and the joyes of it. Secondly she was a gentile, or a heathen woman, as S. Mark telleth us, she was none of the peculiar people of God, but a greek as it is in the original, which according to the phrase of scripture, is as much as a gentile, and so a stranger from the Common-wealth of Israel, and had her being among them who worshiped the devil in stead of the true God. Thirdly yet more, she was a Canaanite as S. Mathew calleth her. S. Mark calleth her a Syrophenician both which agree very well. Phenicia where Tyrus and Sidon here mentioned were, was possessed by the postoritie of Canaan, as we may see in the 10. of Gen. Where [Page 102] Moses telleth us, that the sonnes of Canaan inhabited both Iudea and this part also, and the eldest sonne of Canaan was Sidon, who gave the name to that ancient & famous town expressed here. So then these whom the greeks called Phenicians from the aboundance of Palme trees that grew in their countrie were called by the Isralites Cananites. Hence in the 5. of Joshua, those that were called in the hebrew, kings of Canaan, are now called by the seaventy INTERPRETER 9. kings of Phenicia. S. MARK addeth, that she was a Syrophenician, not only because that Countrey was a part of Syria, but also because it was particu­larly termed Syrophenicia: in respect it was next adjacent to the chief part of Syria. Thus yee see, She was not only an heathen woman, but also a Cananite; That is one of the worst of the Heathens, who for their grievous and unnaturall, sinnes were very abhominable.

This part of her Discription is set down not only to shew, 3. Why this is mentio­ned. That the Spirit of God doeth breath where it pleaseth, but also that the glory of the grace of God wrought in this Woman and ma­nifested by her at this time, might appeare the more. When the Jews, the Scribs and Pharisees who had the LAW and PRO­PHETS daylie in their hands, did flye from our Saviour, Who followed them, and made him at this time to retyre from them for a while, because of their unworthinesse, yet this woman fol­loweth him, though in appearance flying from her, and would by no meanes leave him, till she obtained her suit. Besids the benefite bestowed upon her, was a presage, as it were, of that mercie which was to bee taken from the Jews, and to be be­stowed upon the Gentiles, and by which the devill who so long and so grievously had vexed their soules, drawing them to so many errours and sinnes, was to be expelled from them.

Lastly, She is descrived from her distresse & misery. Her daugh­ter had an uncleane spirit saith S. MATTH, 4. Her di­stresse. and was vexed therby. So it was affliction that drew her unto Christ, and was the occasion of this singular manifestation of the grace that was in her. IT would have seemed that none had been more miserable then she, but yet experience taught that it was good for her that she was so afflicted. Had it been otherwise with her, it may be she would [Page 103] not have taken such notice of Christ as she did, when she heard of him, & it may be would never have come to him. So it was good for Manasses that he was bowed down with heavie bonds, that hee could not lift up his head nor get any release, that did drive him to God, and made him seek God most humbly and earnestly, who also heard him and was intreated of him. It was good for the Prodigall son, that he could not get so much as the huskes that the swine did eat. This made him come to himself againe, & to returne to his father, who received him gracious­lie. It was good for the Theefe whō our Saviour converted, that he was nailed to the Crosse; if it had been otherwise, i [...] is like enough he should not have been in Paradise as he is now. So look not to the crosse and to the bitternesse of it, but look to the fruit thereof. Happy is that crosse, although it were to beo vexed with a devill, that sends a man to Christ, to get salvation in him. But let us now come to the behaviour of this Woman.

Here yee have first her addresse to Christ, and the manner of it. 5. She comes to Christ. 2. The mighty temptations which her faith meet with and overcame. First being sensible of the greatnesse of her own misery, and understanding that Christ was come to these parts, although as man he laboured to keep it as secret as could bee, and having no doubt heard that he was called the Son of God and the Messi [...]s, and that he had proved himself to be such an one by many miracles, and that he lovingly received and pow­erfully delivered all that came unto him; She, I say, having heard this, cometh to him full of faith and confidence, that she will be also relieved by him. She goeth not to Inchanters or So­cerers, to drive out one devill by another, as appearantly hath been the practise of these heathen parts where she lived, but forsaking these impieties, she goeth to Christ to seek help. And mark, I pray you, how she cometh.

She goeth not as CHRYSOST. observeth to Peter, James, or John or any of the Apostles that they might get her accesse; 6. Her faith but she goeth to himself immediatly, and she cometh to him with a prayer full of faith, fervencie; humilitie & most fit to stirre up pittie and compassion. SHE cryed after him, who seemed to hasten from her, & cryed farre lowder with her heart, then with her mouth, [Page 104] Have mercie upon me O LORD, thou sonne of David, for my daugh­ter is grievously vexed with a devil, O LORD saieth she; see her faith, she acknowledgeth by this style his Deietie and almighty Power. Thou Sonne of David. Here her faith acknowledgeth that he was the Messias and promised Saviour of the world: for it is manifest by many places of the Gospell, that the Messias was commonly so called be way of excellencie, because he was to come of his seed, and to sit in his throne. This was the ground of her confidence. It might have been said, If he be the LORD, how darest thou so importune him? but her faith was ready to reply, he is the Sonne of David also and the Saviour of the world. For this end came he down from heaven, hath humbled him­self, and hath assumed such flesh as I have, that I might have ac­cesse unto him, that I might not be affraied to speak unto him. Therefore sayeth she, O LORD thou Sonne of David, have mercie upon me, for my daughter &c.

The reason of her cry is expressed in these words, my daughter is grievously vexed with a devil. 7. Expression of her mi­sery. This was a lamentable case and could not well be fully expressed by words. We may easily con­ceive how much this distresse afflicted her. What a dolefull spectacle was it for her, to see her daughter daylie so tormented as they are whom the devil getteth power to vex? We know that some naturall diseases breed so terrible convulsions & such intollerable paines, as hardly can we endure to look upon them, that are in such a case. The eyes are like to burst out of the head, the mouth fometh, the face is turned about, sense is taken away &c, How much more miserable may we think the estate of this woman was, who was vexed with a devil. Fathers and mothers who have sense of naturall affection, may conceive this better then I expresse it: her lowd and importunate cries shew how sensible she was of it▪ she might have said, Alace, O LORD my torment is intollerable. What shall I do? whether shall I go? I cannot leave my daughter, she is so tormented. I cannot stay with her, The beholding of her sufferings is so grievous unto me, she is not dead, and yet a thousand times worse then dead, O LORD therefore have mercy upon me.

This is her suit, that he would have mercy upon her. Marke [Page 105] the words, 8. She seekes mercie. I pray you. she sayes not, Pray to God for me, but Lord have thou mercy, and it shall be well. Thou art the LORD, I have not brought her to thee. Thou sees that which is absent, Thou knowest that which is hid. I desire thee not to go to her, nor yet to speak a word that she may be whole, only have mercy, and that will put away the devil, and subdue all his power. See here the wonderfull strength of her faith. Secondly she saieth not, have mercy upon my daughter, but have mercy upon me. She counteth the miserie of her daughter her own, it touched her as if she had been in that same estate herself. Secondly it seemeth she hath thought her daughter was so afflicted because of her sinnes, which she desires to be removed by mercy, that so her daughter might have health. Lastly it is remarkable that the thing she requireth is the exercise of mercy. Mercy is but one word, but comprehendeth under it all Good that we stand in need of, and with all includeth a confession of our own miserie, as if she would have said, O LORD it is not in confidence of any wor­thines or righteousnesse in me, that I present my self unto thee, I flie to thy mercy the haven and harberie of sinners. My miserie is great, but thy Mercy is greater. The disease is grievous, but nothing to thee the Great and mercifull Phisitian.

Hence we may learne what we should fix our eyes upon this day, 9. Why it should bee sought by all. after we duly viewed the great miseries wherein we are plunged either by reason of our sinnes, or by reason of their wo­full effects. Where to shall we look but to the Mercy of God in Christ? and say with this woman, have mercy upon me O LORD &c. With the Publican, be mercifull to me a sinner, with DAVID Have mercy upon me O LORD, according to thy Loving kindnesse, and according to the multitude of thy compassions, blot my transgres­sions out. This Mercy is the refuge of sinners. This is our maine comfort that our God is the God and Father of Mercies, that his Mercies are over all his works, and reach even unto the heavens. Mercie is the name wherin God delighteth most, The LORD, The LORD Mercifull &c. and wherein our strength against de­spaire lieth, and as we said, it comprehendeth all the good we have or would have. If we say God is Light, that importeth but one thing, if we say God is our Strength, that importeth but the [Page 106] strengthening of us, but when I say, that he is the God of my Mercy, that imports all whatsoever we are, whatsoever we have or desire, in nature, in grace, in intention, in conversation, in faith, in hope, in love, in deliverance from evill or injoying of good, that is all of his Mercy, and his Mercy can give it all.

Come therefore O man, 10. Invitation to it. if thou have a penitent heart, fix thine eyes this day upon this Mercy of God, be not swallowed up with the greatnes either of thy sinnes or sorrowes. Art thou pol­luted with uncleannesse & filthinesse of thy flesh? yet cast not away thy confidence, remember what this Mercy of God did to that un­cleane and sinfull woman who washed the feet of Christ with tears, in the 7. of Luk. Hast thou been a murtherer, theef or oppres­sor? remember what the Mercy of Christ did to that Theefe who was crucified with him. Many villanies, it may be, had he done, yet when he with a penitent heart said, LORD remember me when thou comest to thy kingdome, this Mercy answered, verily to day thou shalt be with me in paradise. hast thou been a persecuter and blasphemer? Remember what this Mercy did to S. PAUL, it made him who was before a wolf, to be a pastor, it made him to be an Apostle, who was before a persecuter, and to be a prime builder of that Church which before he wasted. But let us pro­ceed, and see how this fervent & devote Prayer was accepted.

It is said by S. MATTHEVV that he answered her not a word. 11. Christ his silence. What a strange thing was this? this miserable woman prayes, cryes againe & againe for mercy, & yet the Saviour and lover of man­kinde, giveth no answer, he that is the eternal Word, is silent. He that was the opened fountaine, seemeth to be closed, he that was the great and most kinde Physitian, seemeth to deny all cure. This was the first assault of this womans faith, and it was not a small temptation. She might have thought with herself, alace I heard he received al that came unto him graciously, but now I find by mine own experience, that either this report is false, or at least, I am extreamly unhappy, man cannot help me, and God will not heare me. What shall I do? but such thoughts entered not into the devot heart of this woman. For al this she continueth crying still, as appeareth by the following words.

Hence we should learne that which our LORD often urgeth [Page 107] that we should pray and not faint. 12. Her per­severance. There is in us naturally impa­tience, wherby we weary soon when we are not heard. If God hide his face for a while, & seeme to forget us. we give over. O say we, we have prayed and it may be againe and againe, and yet we had no answer returned us. But consider, although thou hast prayed, yet it may be, thou hast not cryed, thou hast not been earnest nor fervent in seeking God. Alace how often do our hearts wander, when our lips move in prayer? and we do not so much as remember that we are praying. Secondly suppose thou hast cryed with fervency to God, yet that is not enough, thou must also persevere and not weary. Thou must still ask & seek & knock. God hath not promised to grant our desires upon the first or second or third petition. This assurance is only given to them who continue without fainting. Abraham was an hun­dreth years old before he obtained Isaac that was promised him. No doubt the mother of Samuel hath poured out her heart oftē before God, erre she conceived. Simeon waited long for the con­solation of Israel, before he got Christ in his armes, Luke 2. So Anna the prophetesse departed not from the temple, but served God day and night with fasting & praying, erre she was blessed with the sight of our Saviour. O LORD saieth DAVID Psal. 22. I cry to thee in the day time, and by night I am not silent. So then perseverance in prayer is necessary for obtaining our suites. Nei­ther need we feare that this importunity will displease God. It is not with God as it is with the great ones of this world. If they vouchsafe not an answer to our petitions, and yet be againe and againe importunated, this is the way to offend them and make them more difficult. But a restles importunitie and a kinde of violent urgeing of our desires, is most acceptable to God, which if we use rightly, we are sure to obtaine that which we seek or that which is better. Now let us proceed to the second tempta­tion wherewith the faith of this woman was assaulted.

The disciples of our Lord moved either with pitty or impa­tience at the hearing of the frequent cryes of this woman, 13. The disci­ples in­treat for her. desire him that he would dismisse her, send her away, say they, for she cryeth after us. Her cryes troubled them and, it may be, caused the people to gather about them. To this our Lord answereth, [Page 108] I am not sent but unto the lost sheep of Israel. Strange! and as it would seeme very uncomfortable words for this woman.

The meaning of the words is not, that he came not to redeeme any but the Jews, 14. how christ is sent to the lost sheep of Israel. The scripture clearly telleth us, That he is the propitiation for the sinnes of the whole world: & that God so loved the world, that he gave his only begotten son to the death, that whosoever should beleeve on him, should not-perish, but have eternal life. In the 1. of Mal. it is promised by God, that through the Messias, his Name should be great among the gentiles, from the rising of the sunne, to the going down of it. In the 2. of Haggai he is called The desire of all nations. Isai. chap. 11. foretold that the root of Jesse should be an ensigne to the people, and that to it the gentiles should seek. Before him DAVID prophecied Psal. 2. That the heathen should be his inheritance, and that the outmost ends of the earth, should be his possession. And long before him Jacob said, That when Shilo came or the Messias, to him should be the gathering of the nationes. What then ye will say, doth our Saviour meane by this, that he was not sent but unto the lost sheep of Israel? I answer, he meaneth that he was sent to be Borne among them, to worke his miracles among them, to be visibly conversant with them, whence he is called The Minister of the circumcision. Rom. 15. God carried that respect to the Jews because of the covenant made with their fa­thers, that the Messias was both to come of them, and to do his wonderfull works among them, not going nor sending to others, til they had made themselves unworthie of his presence.

This is the true sense of his words, 15. her victory over this temptatiō. yet the woman might have easily conceived them, so as if they hide simply excluded her from his favour, as not belonging to his care. This was a mighty assault, yet is she not dashed for all that. On the con­trary the strength of her faith doeth kyth the more, in greater servencie and greater devotion, for now she runes before him, and falleth down at his feet, worshippeh him acknowledgeth her own unworthinesse, and his infinite excellencie, and withall renew­eth her petition, saying, LORD help me. Her faith wisly passeth by the words of our Saviour, she giveth not a direct answer to thē, but still inforceth her suit, as if she would have said, O LORD, I cannot reason with thee, I cannot answer thee one of a thousand, thy [Page 109] Words are above my reach. Yet one thing I know & beleeve, that thou art the Saviour of the world, who came for them that are miserable and lost, and such an one I am, therefore LORD, help me. Let them be affraied of these thy Words, who seek the not, but as for me I seek thee, and will not leave thee, untill thou have mercy upon me, and sure I am, thou not only may, but will do it, howsoever thou hide thy Love for the time.

Here we may learne, 16. How wee shuld imi­tate her. how to incounter with a dangerous temptation which sometimes is suggested unto men, namely that they are none of those whom God hath chosen, or upon whom he hath set his LOVE, and to whom his speciall Care belongeth. If Sathan assault thee this way, do as this woman did, go thou and fall down at the Feet of Christ to worship him, & lay, LORD help me. Search not into the deep mis [...]ery of Gods Predestination, which thou art not able to wade through, secret things belong to God, and things that are revealed to us. say thou therefore to him, O LORD thou hast revealed, that thou came To seek and save that which is lost, and that thou willest not the death of sinners, I am a sinner and I am lost, O LORD, therefore have mercy upon me and help me. Say or do what thou will, I will never depart from thee till thou blesse me. Now let us here the answer of our Saviour to the womans renewed petition. 17. The third assault of her Faith.

Suffer The children to be first satisfied, said our Saviour unto her, as it is in S. Mark, For it is not good to take the bread of the children, and to cast it unto dogs. What I pray you could seeme more harsk then this? he represents her unworhines unto her in respect of the Jews, to whom, he said before, he was sent. He calleth them chil­dren and her a dog, and insinuateth that suppose she wer to get any help from him, yet was it not to be expected at this time, since the children were not yet satisfied, whose bread ought not to be casten unto the dogs. This was the third comptation & a mighty one. She looked for a gracious acceptance at the first; and yet findeth herself still rejected, and that with a reproach in end, yet her faith is so farre from being broken with this, that the vigor and strength of it still increased. A little flame is soon quen­ched, but a great fire the more it is opposed becometh the more violent: so a strong & lively faith, overcometh al impediments, [Page 110] and maketh a man to say with Job, although the LORD should slay me, yet I will trust in him.

Hence this woman claspeth yet faster to her Saviour and his Mercies. Trueth LORD, said she, yet the dogs eat of the crumbs that fall from their masters table. 18. Her victo­rie over it Strange! and wonderfull words full of humilitie, modestie, faith, and wisdome. Humilitie for she ac­knowledgeth herself to be a dog, as she was called. Modestie, for she expresseth only what is due to dogs, not inferring what was due to herself, but leaving that to be inferred by our LORD. Her faith also shineth in these words for she professeth that she beleeved the miraculous deliverance of her daughter to be but as it wer a crumbe, in respect of these great things which his Mercy could give. Her wisdom also, appeareth greatly in these words, for she taketh advantage of our Saviour his own words, & useth that as a most pregnant argument to perswade him, which he used as an argument to repell her, as if she would have said, O LORD, thou callest me a dog, and I confesse that in truth it is so: but in the mean time, even dogs have liberty to eat of the crumbs that fall from the tables of their masters. this is all I ask. I take not upon me to sit down at the table, nor to take a way the bread of the children. That which I desire is but as it were a crumbe in respect of these great miracles, which thou hast done and can do for the Jews that are the children. Neither can they be justly of­fended that this crumbe is cast to me though a dog, since I am in such extreame necessitie.

Thus ye see how strongly she wrestleth with God, 19. Joincture of humili­tie & con­fidence ne­cessary. and that with the armes of humilitie and confidence, which are most fruit­fully alwayes joyned together, for confidence without humilitie, leadeth to presumption, and humility without confidence, leadeth to despair. Hence we may learne how to behave our selves in the like temptation. Somtimes our troubled conscience representeth unto us the greatnes of our unworthinesse. It telleth us that not­withstanding of so many favours bestowed by God upon us, yet we have turned with the dog to the vomite, and with the sow to the mire againe; and therefore are unworthie to be any more regar­ded by him. In this case; we should in all humilitie acknowledge our unworthinesse, and say with the Prodigall sone, I have sinned [Page 111] against the heaven and against thee, and am no more worthie to be cal­led thy sone, make me but as one of thy servants. Yea and with this woman should confesse that it is well for us if we be admitted to the least crumbe of Mercy. On the other part, we should with confidence cleave fast to God, being perswaded that he will not deny us a crumbe of Mercy, & that one crūbe being granted will relieve us. For were our sinnes never so great, yet are they no­thing as it were in respect of the infinite Mercy of God. When a king saieth CHRISOST. upon 51. Psal. Though he be but a man as we are, commandeth a malefactor to be set at liberty, the governour, the jaylour, the authoritie of the lawes cannot hold him in. how much more is the King of kings, who hath absolute Power both of men and Angels▪ able to deliver us not only from punishment, but also from the bonds and chaines of our sinne. Thus we have seen the wrestling of this woman, now let us behold her victorie.

O woman sayeth our LORD, 20. her praise Great is thy faith, be it unto thee even as thou wilt. He cannot longer conceale his Love & affection and therefore breaketh out in words of Praise & admiration, sig­nifying that his former silence and refusels proceeded not from want of love which was so great in him that with great diffi­cultie he had hid it till now. Great is thy faith sayeth he. Thy faith is not common nor ordinary but singulare & great; GREAT in respect of the great things which thou beleevest of me. Great in respect of the invincible strength and firmnes of it. Great in res­pect of the small meanes of faith which thou hast had. Thou hast not seen me cure the leprous, open the eyes of the blind, or raise the dead, and yet beleevest so firmly so great things of me. Be it therefore unto thee as thou wilt. This great faith of thine is not on­ly able to obtaine this benefit which thou askest, but also what­soever thou wilt. Thus ye see her difficult sight endeth in a sweet and glorious victorie, 21. Why God delayes to answer his saints. the vehement tempest wherewith she was tossed, endeth in a most pleasant calme and tranquillitie.

Hence we may perceive first, that God hides himself from his own, though vehemently crying upon him, not for any want of Love and care, but for his greater Glory, and their greater Good. Wherefore did he so much reserve himself from this woman, but that the Glory of his Grace wrought in her, might [Page 112] appeare the more, that he might draw forth the treasure which was hid in her heart, and that the triall of her faith being much more precious then that of gold which perisheth, might be found to Praise, and Honour, and Glory both in this world, and also at his appearing. Hence where ever the Gospell hath been, or shall be preached from the east to the west, from the south to the north, this woman and her great faith shall be praised and commended. So doeth he often with other his saints. He an­swereth them not, for a time, that their vertues being exercised, may be tryed and perfected, and that they may rejoyce the more and be the more thankfull for his Favours, when after long delay they are obtained. With them that are weak, He dealeth often as with them that are infants, giving them their petitions at the first, whileas for the former reasons he exerci­seth them long and hardly, who have greater Strength and soliditie of Grace. Grudge not therefore at the delay of GOD his gracious Answer, but be assured that his time is alwayes most fit and most convenient.

Secondly, 22. The power of Prayer. We may perceive here the wonderfull power of Prayer when it is rightly qualified. It obtaineth that from God which for greater reasons would seeme should be denied. It ma­keth him in a manner to change his sentence, and so wrestleth with him that is invincible, that it prevaileth with him. The scripture is full of examples. MOSES had the Egyptians behind him, and the red sea before him: he cryed to GOD, and the sea was devyded, so that the children of Israel went through as if it had been dry land. Hezik [...]ah spread the blasphemous letter of Senacherib before the LORD and prayed unto him, And the Angell of the LORD smote 185000, of the enemies. Neither should we thinke but many wonderfull things are and shall be still obtained by Prayer. If we knew all the passages of GODS Providence throughout the world, this would be evident unto us. I meane not that men should now expect miracles, but this I say, If it be fit for us to obtaine the thing prayed for, GOD will give it al­though miraculously, & so hath he often also done. I shall give you but one example which S. AUGUSTINE in the 22. of his books of the City of God 8. chap. saieth, he was an eye witnes [Page 113] of, and therefore we have no reason to distrust it there he re­porteth, That a man of good worth in Carthage having received him into his house, being then but young and newly come from Millane, had fallen into a grievous disease. Once he is cutted by the advise of the Physitians, yet somthing escaped them, which againe renewed the cor­ruption. The Physitians being againe consulted, assure him he could not live, unlesse that part wer cutted anew. This bred an exceeding grief to him, wishing rather to die then to endure such an intollerable paine. Alwayes in end he condescended to it, and the day is appointed. The night preceeding it, AURELIAN Bishop of Carthage and other pastors come to visit him. They pray for him, who joyned with them in most fervent and devote prayer. Therefore he intreateth them to returne to morrow and to recommend him to GOD. Accordingly then they come and pray. The Prayer being ended, the Physitians look to the part being to use their cure, But there they found all to be whole and sound.

But ye will say to me, 23. how pray­ers are not heard, for wāt of the sense of our misery spirituall. whence cometh it then to passe, that our prayers have so small effect? I answer, we pray not aright and therefore find not the wished fruite of our prayers. We fol­low not this patron which is proposed unto us. She cryed and prayed fervently being sensible of her great distres, but our prayers have no life in them, and that because we have not a due sense and feeling of our misery which is farre greater then hers. But you will say to me, there is none of us (blessed be God) vëxed with a devil, & how thē can we be in such or a worse estate then she was? The answer is easie, for first, the devil vexed but the body of her daughter, and amongst us many have their soules fully subjected to his power through grievous sinnes. Sinne is a great devil sayeth CHRISOST. writting upon this place, at least it is an argument of his presence in a most wofull manner. The bodies of good men and women may be vexed with Satan: and that makes them to be but the objects of pittie, but when sinne reig­neth in the soul, men are wicked; and the objects of the wrath and Hatred of GOD. Now how much the devil prevaileth by sinne, and holdeth men captive at his pleasure, the great abo­minations of this land and citie do plainly testifie, the Love and Fear of God is not in the hearts of men, his Name is prophaned, [Page 114] his Sabbaths are violated, Superioures are disobeyed, the hearts of men are full of hatred and malice, every place is polluted, with whooredome, falshood & oppression, lies & slanders abound. What a strange power then hath Satan gotten over us? if there be any sense in us, how great reason have we to mourne and sigh for al our own sinnes, and for all the sinnes and abominations done in the midst of this land.

Secondly we have great reason to fear that Satan and his in­struments shall get power over our bodies and estates. 24. For want of the sense of our mi­sery worldly. When I pray you is the devil more loosed in this kinde then in the time of warres? If at any time, his Throue is then set up: for then the exercise of religion is banished or much hindred, Justice hath no place, the authoritie of lawes is contemned. Men give themselves to uncleannes, to drunkennes, to the oppression of the weak & poore, The bodies of men are murthered, their meanes are spoyled. This is one of the most terrible Plagues of GOD, whereto David preferred the pestilence. Now this we justly fear, and have we not reason then out of the deep sense of so great an evil to cry unto God mightily; this woman cryed vehemently for one, but among us many thousands are in danger.

Secondly, Her prayer proceeded from a true and lively faith, whereby her heart was purged from her former sinnes, 25. For want of amende­ment of life. and now set wholly upon God. But alace we continue still in our iniqui­ties, and what wonder then that our prayers are not heard. Would we have God to do our will, when we rebell against his most Holy Will? Though ye multiply your prayers I will not hear, saith the LORD, when ye spread out your hands, I will hide my face, because your hands are full of blood. And again, Is this the fast that I have required, for a man to hang down his head as a bulrush? is not this the fast that I have required to loose the bands of wicked­nesse, to undo the heavie buedens, and to let the oppressed go free? Isai. 58. Hence it is, that our manifold humiliations and prayers bring not forth the desired fruit. Some will acknowledge their sinnes, and promise to amend them, but in the meane time bring forth no fruits worthie of amendement of life. Some will not so much as acknowledge their own sinnes, but stand still in the mainte­nance thereof. Wee reade Jeremiah the 42. and 43. that IOHA­NAN [Page 115] and the remnant of the Jews that were with him after the destruction of Jerusalem desired IEREMIAH to pray to God for them, and promised to obey the Word of the LORD whatsom­ever it was. IEREMIAH did, so & brought him back this answer, That if they would stay in the land of Judea, it should be wel with them & that they needed not fear the king of the Caldeans, of whō they were affraied for the slaughter of Gedaliah, for God would incline his Heart to favour them. whereas if on the other part, They would go down to Egypt as they intended, They should perish by the famine, by the sword, and by the pestilonce. IOHANAN and the rest of the proud men having heard this which was contrary to their humor replyed, That this which he said was false, and that the LORD had not spoken so, but that BARUCH the sonne of NERIAH did set him upon them, to perswade them to stay in the land, that they might be delivered into the hand of the Caldeans. Even so it fareth with many: They promise indeed to obey the Word of the LORD, but when the Word of the LORD is told them, if it crosse their intentions and desires, they say it is not the Word of the LORD, and so continue in their evil courses. No wonder then that GOD heare not their prayers, not the prayers of others for them. If we would be heard, we must wash our hearts from wickednes, and put away our vaine thoughts from us, and as we said before, most still continue knocking at the doore of Gods Mercy. This if we do, we may be sure God in end will give us a comfortable answer; which the LORD grant, and that for the Merits of Christ to whom &c.

OUr blessed Saviour having declared in the words precee­ding, 1. Intenti [...] in what manner, a sinner that is obstenate and disobe­dient [Page 116] to the voice of the Church is to be delt with; Namly, that he should be accounted as an heathen and as a publican. He now in the words that I have read, sheweth what is the efficacie & power of the Sentenco of the Church, even that it is no lesse, then if it were pronounced in heaven, and by GOD Himself. A man rejected by the Church, and ordained to be accounted as an heathen, and a Publican, might have thought within himself: what albeit such or such men esteemes so of me, if they misre­gard me, & account of me as of an heathen or publican, I shall do the like to them, and shall as much disesteeme them. No saieth our Saviour, it is not only their bare sentence and esteeme, that is to be looked too. That which they do rightly in this kinde is ra­tified, confirmed and allowed by God in heaven. And he that will despise them, must despise GOD and Heaven, and therefore they against whom this Sentence of the Church is pronounced, are not only liable to the contempt and disesteeme of men, but also to the Judgement and Condemnation of GOD, for saieth our Saviour, Verily, I say unto you, whatsoever yee shall binde on earth, shall be bounde in heaven.

The words ye see, 2 The promise made to all the Apostles. containe a promise. Therefore we shall shortly first consider to whom this promise is made. Secondly, we shall consider the promise it self. for the first, it is to be ob­served that the promise is made not to one of the Apostles but to all, for it is said in the plurall number, Whatsomever ye shall binde &c. in the 16. of S. Matth. Our Saviour saieth particularly to S. Peter, to thee will I give the keyes of the kingdome of heaven, and whatsomever thou shalt binde on earth, shall be bound in heaven. But here that same power is expresly promised to al the Apostles, & was accordingly performed in the 20 of S. Joh. when our Sa­viour saith to al the Apostles, & not only to S. Peter; A [...] my father sent me, so send I you, receave the holy Ghost; whose sins ye remitt, they are remitted, and whose sinnes ye retaine, they are retained. It is ma­nifest therefore, that nothing more was promised or given to S. Peter, then to the rest of the Apostleis It is true, that some do affirme that the keyes promised to S. Peter importeth a grea­ter power, then is this of binding and loosing: but Cardinall BEL­LAR, in his first book of the bishop of Rome and 12. chap. re­jecteth [Page 117] this conceat as new and unheard of, and affirmeth that the full and perfect effect of the keyes is to binde and loose. The power and authoritie promised, sayth he, is expressed by the keyes, & the use thereof by binding & loosing, which our Saviour setteth forth in these termes, to shew that the power expressed by the keyes, rather then by opening and shutting, is in borrowed tearmes: & that heaven is opened or shute, when men are loosed from their sinnes or bound therein. So the Iesuet Maldonat writ­ting upon the 16. of S. Matthew, saieth, that the power of opening and shutting heaven, is Mataphorically expressed by the keyes, and the same power, saieth hee, is thereafter decla­red by another Metaphor of binding and loosing. Thus it is cleare, that as all the rest were equall unto S. Peter, in the power of binding and loosing. So were they equall to him in the power of the keyes, and therfore S. Hilarie in the 6. book of the Trinitie, saith of all, O holy and blessed men, who did obtaine the keyes of the Kingdom of Heaven, and power to binde both in heaven and in earth. 3. And to their Suc­cessours.

Secondly, It is to be observed, that this power of binding and loosing, was promised to the Apostles, not as a personal priviledge which was to die with them. It was appointed & given by our Saviour for the benefice of his Church unto the worlds end, and without it his Church had not been sufficiently provided of helps necessary for the preservation of it, as we shall see here­after. This power therfore was promised to the Apostles, as they were pastors of the Church, & to their successors in that office, even to them, to whom the Ministry of reconsiliation ordi­narly belongeth; whence this power hath ever been exercised by them in the Church of Christ, as may appeare by the in­numerable examples, and canons of the christian Church. But we come now to the promise it self. 4. What shuld bee bound.

Whatsoever (saith our Saviour) ye binde &c. First when he saies that Whatsoever they binde shal be bound in heaven, he meaneth not that he was to give the Apostles or their successors an absolute power to do in this whatsoever pleased thē. No he sent them as he was sent, in his own vice, and stead, to bind such as he will have to be bound, and to loose such as he would have to be loosed. [Page 118] In this he hath not left them to their own judgement, but will have thē to follow his direction set down in his word, he will have them rightly to use and governe the keyes, and if they do that, his promise is, that whatsoever they binde on earth, shall be bound in heaven. &c.

Secondly, 5. A man is bound by his own sin. The thing whereto the promise is made, is their binding and loosing upon earth, Whatsoever yee bind &c. For clea­ring of this consider; that a sinner is bound by his own sinne, be­fore any sentence of the Church be pronounced against him. He is bound first by it in so far as being overcome by his own cor­ruption, hee is made the servant thereof, unable to do good or eschew evill. Secondly, he is bound by his sin with the guiltines of eternal death and condemnation. Hence sinners in scripture, are so often compared to prisoners and captives, and the effect of Christ his grace, is called a deleverance from this Captivitie. But this is not the Bond that is meaned here, for it is not the Church but the sinner himself, that bindeth himself in this kinde.

There are some who think that this loosing of the Church, 6. To loose is not to preach. is nothing else, but the preaching of the Gospel, and that the power to loose, is only a power to preach the Gospel. This Ex­position cannot stand, for first the seaventie disciples received a power to teach the gospell. Luke 10. but they had not the pow­er to binde and loose, which was given to the Apostles, and not to them.

Secondly, The Apostles had the power of preaching given to them long before this time, as we may see Matth. 10. Thirdly, A man may be well taught, and yet not loosed from his sinnes, and on the contrary, many are not bound in this manner that our Saviour speaketh of, who are not taught as all these who are without the Church, to whom the power of the keyes ex­tendeth not. 7. The power of binding and loosing is not only declara­ti [...].

There are others who think, that to binde and loose here, is nothing else, but to declare that a mans sinnes are bound or loo­sed by God. But first, this agreeth not with the words of our Sa­viour, who saieth not, Whose sinnes yee declare to be bound, shall be bound, but Whatsoever yee binde, shall be bound; so IOHN. 20. hee saieth, Whose sinnes yee retaine, are retained, and whose sinnes ye [Page 119] forgive, they are forgiven, and in the 16 of S. Matth, he promi­seth this Power under the name of the keyes, as we said, now if a man had only power to declare a doore to be opened that was open before, or a man to be loosed that was loose before, how could he be said truly to have the keyes of the house? or to have the power of binding and loosing? such a man certainly, if it were thus, it should not be so much pastors as sinners themselves, who should have the keyes of heaven, and the power to binde and loose. Secondly, suppose it had been the minde of our Saviour, to give a true and proper Power of opening and shutting heaven, of binding and loosing sinners, of retaining and forgiving sinnes, how could he have expressed it more fully then in the termes which he hath used, To the will I give the keyes of the kingdom of heaven, whatsoever ye binde on earth, it shall be bound in Heaven &c. Whose sinnes soever ye retaine, they shall be retained &c. Thirdly, the man­ner of our Saviours speech, when he promised this Power, which is with a serious and vehement attestation, Verily I say unto you, and the ceremonie used at the performance of it, which was by breathing on them, with these words, receive the holy Ghost, these circumstances I say do shew, that our Saviour intended to give, and did actually give a greater power, then is that of declaring a thing to be, which already is. beside the Repentance of men is a thing, which pastors cannot perfectly know, and therefore they cannot certainly declare a man to be loosed from sinne. For these and other reasons I make no doubt, that the Power pro­mised here by our Saviour, is not barely a declarative, but also an effectuall Power, which worketh some effect upon men. So the holy Fathers have understood this. CHRISOST. in his 3. book of the priesthood saith that Christ hath given to men that are upon earth a power to dispose of things that are in heaven. This Power saieth he, he hath not given to the angels or A [...]changels for to whom of them hath he said, to the will I give the keyes of the Kingdome of heaven, and whatsoever thou shalt binde on earth &c. Earthly kings. sayth he, have power to binde & loose also, but their power extendeth to the bodies of men only, whereas this Power reacheth unto the soul and unto heaven. That which the servant doth here beneath, the LORD confirmeth above, and the LORD in a manner [Page 120] denizeth to follow the servant, the binding on earth, being prior (at least in order of nature) to the binding in heaven, and the loosing on earth, being before the loosing in heaven. So writ­ting upon the 20 of S. John, on these words, Whose sinnes soever ye retaine, they are retained; he sayeth, that our Saviour indued his Apostles with such a Power, as a king giveth to governours under him, when he giveth them power to cast into prison, and to take out of it, and writting upon these words, To thee will I give the keyes of the Kingdome of Heaven. Matth. 16. he saieth that Christ hath given to a mortall man the Power of all things that are in heaven, for this cause our Saviour addeth here these words, on earth whatsoever ye bind. (On earth) To what purpose is this aded? but to signifie the amplitude and greatnes of his Power, and that how soever it be done by earthly men, yet it shall have an authoritie & force of a sentence and law in heaven, as if a mighty Emperour would say to one whom he much trus­ted, and to whom he had given a most ample commission, Whatsoever thou wilt do in the remotest parts of my dominion. I shall alow and ratifie it. The farrer that servants are from their Masters they use to take to themselves the greater liberty, and it is a to­ken of great trust in the master, when he committeth power to them in such a case. Thus we see that Pastors have properly a power to binde and loose sinners, let us now consider more par­ticularly in what manner they do binde and loose, and how their binding and loosing is accompanyed with binding and loosing in heaven.

The Bond wherewith Pastors by vertue of the keyes do binde sinners, is directly and immediatly an ecclesiasticall bond, exerci­sed about sinue, as it as an offence of the Church. 8. What is the binding & loosing of the church So their loosing is directly and immediatly an untying and loosing of that ecclesia­sticall bond, wherwith they have bound a sinner, whence of neces­sity their binding most go before their loosing, in this kinde they can loose nothing this way, but that which before they have bound. But how then yee will say doeth their binding or loosing reach to a mans sinne, as it is an offence of God? I Ans. This is not but mediatly and indirectly, in so farre as they do such a thing; upon the doing whereof, Christ hath promised to binde [Page 121] or loose the sinnes of a man. The like we have in haptisme, wher­in sinne is taken away, if he that is baptised put no impediment, all that the minister doth, is but a washing of the body, and an incalling of the blessed Trinitie, yet this Action as an instru­ment or condition, carrieth with it the remission of sinne, and pur­ging of the soul: So in the matter that we have in hand the pastor bindeth the person guilty with an ecclesiasticall bond, di­rectly, and againe looseth that same bond by ecclesiasticall abso­lution or reconciliation, yet by vertue of Christs promise set down in these words, upon the doing of this, GOD in heaven doeth binde or loose the sinnes of such a man. Thus we see how God not only principally, but also alone immediatly taketh away sin, for the minister only performeth an ecclesiasticall action, upon the doing whereof, GOD by vertue of his own Promise, taketh away the sinne of such a man.

Secondly, 9. It cōsisteth in excōmie nication. Yee may ask wherein this ecclesiasticall bond con­sisteth, I answer, it standeth in a certaine excōmunication where­by a grievous offender is separated in whole or in part from the Church of Christ, and from the society of the faithfull, and ac­cording the loosing opposed hereunto consisteth in the recon­ciliation of such an one to the Church or in giving him the peace therof, whence our Saviour said in the preceeding words, If he neglect to hear the Church, let him be to thee, as a heathen or a [...] a Publican. 10. The lesser excōmuni­cation.

This excōmunication is of two sorts, the one is called the lesser excōmunication, the other is called the greater. In that a man is bound for some grievous offence by debarring him from the so­ciety of the faithfull in some things, especially in the participa­tion of the blessed mysteries of the body & blood of out LORD, and by imposing of the works of pennance and humiliation, this is called a ponetentiall and medeoinall excōmunication, because the chief end of it, is to cure him that hath sinned, from that disease, wherein he hath fallen. This kinde of binding we use to­ward grievous sinners, who submite themselves to the direction of the Church, and in the ancient Church, it was used with great vigor and severitie. In the first 300 years, when the devotion of Christians was fervent, and their puritie great, men were not [Page 122] ordinarly admitted to this outward repentance, till for a long time, with many teares, and with great tokens of unfeigned for­row, they had earnestly intreated to be admitted in the num­ber of publick penitents. when that was granted, then they were not immediatly received to their publick repentance, but were thrust down, as it were, first to the degree of the catechumeny, or those who were yet unbaptised, and did but learne the mysteries of the christian religion, and in this degree they were called hearers, because of new they were againe instructed the myste­ries of christian religion. For it was presumed, that they who had so grievously fallen, had never rightly learned these heavenly mysteries, and therefore were taught againe, especially concer­ning the terrour of GODS Iudgements against sinne, that they might the more willingly undergo what was injoyned them. This done they were received to their repentance, wherein for diverse years, somtimes for seven, more or lesse according to the greatnes of their offence, they were exercised with most la­borious works of humiliation and mortification. TERTUL. in the 9, chap. of his book of repentance saieth, That they did humble themselves in sackcloth & ashes, they did lye prostrat upon the ground, they did nowrish their prayers with fasting, they did weep & mourne and cry to GOD, and did humblie beseech pastors and all faithfull people, to pray for them. S. CYPRIAN, speaking of this same matter, sayeth to them that had fallen, That it behoved them to pray earnestly, to passe over the day in sorrow, to spend over the nights in mourning and teares, to humble themselves in sackcloth aud ashes, to despise the garment of the body, since they had cast away the garment of Christ, and to despise the food of the body, since they had eaten at the table of the devil, they thought not that such works of humilia­tion could merite any thing at the hand of GOD, but they were injoyned as means appointed by GOD to promove unfeigned sorrow and detestation of their sinne, which men after great faults especially, do not ordinarly attaine unto, without those exercises of fasting, prayer and humiliation. They were injoyned as means of mortifying those carnall lusts, whereby they had been stirred up, or whereby thereafter they might be stirred up to offend God, and as expressions of their sorrow for their sinnes, [Page 123] and just indignation against themselves because of their sinnes, that so God through Christ might be moved to have pitty upon them, that good christians might be assured of their unfeigned conversion, and that all who did behold might be edified by their good example, as they had been before offended by their fall. When all this was done, they were not yet admitted to the participation of the holy sacrament of the Body and Blood of our LORD, but after a good space of time, wherein they had given full proofe of the trueth and sincerity of their conversion.

Neither was it only those of the meaner sort who did subject thēselves to these ecclesiastical bonds, 11 Imperour [...] subjected to it. two christian Emperours submitted themselves thereunto. The first was Philip, the first christian Emperour, of whom ye may reade in the sixt book of Eusebius his ecclesiastical historie, That when he would have come to the participation of the holy mysteries, the bishop (to wit Fabianus) debarred him refusing to admitt him therunto, because of his lowd life, till he had made satisfaction by publick repentance, which he yeelded unto. The second was the glorious Emperour Theodosius. He, as ye may reade in the 5 book of Theodoret, his ecclesiasticall hi­storie 17. chap. after a great murther committed at Thessalonio [...] by a rash commandement of his, being come to Millane, wher S. Ambrose was bishop, and intending to enter into the Church and communicat, was encountred by S. Awbrose without the Church, who freely told him of the grievousnes of his sinne, and that though he was an Emperour, yet was subject to him who is the LORD of heaven and earth, and that those whom he had killed were partakers of that same nature with him, and made according to the Image of GOD aswel as he. With what eyes saith he can thou behold this temple, or how can thou trade upon this holy ground? how can thou stretch out these hands embrued with blood, or open that mouth, which hath commanded so much innocent blood to be shed, to receive the sacred Body and Blood of Christ? depart therfore, said he, and adde not a new sinne unto thy former sinne, but accept of these bonds, wherewith he that is LORD over all hath commanded thee to be bound: for these bonds have a power to put away the disease, and to restore health unto thee againe. The good Emperour hearkned unto him, and re­turning did give himself to mourning and humiliation; after he [Page 124] had been excercised thus eight moneths, the feast of the nativi­tie of our Saivour was come, in which he begane most grievous­ly to mourne and weep, being demanded of one of his chief cour­teours Ruffinus, why he did so, alace, said he, you understand not the evils wherein I am. Servants and beggers have accesse to the House of GOD, but I am debarred both from the Church & Heaven. For I remember that sentence of our Saviour, Whatsoever ye shall binde on earth, shall be bound in heaven. Afterward when he was admitted by S. Ambrose, the historian saieth, That when he entred into the Church he did not stand nor kneel praying, but that he did fall down upon the ground saying these words of DAVID, My soul cleaveth unto the dust, quicken thou me according unto thy word, and began to strick his face, and to rive his hair, and to water the ground with his teares. If so great & so glorious an Emperour disdained not in such a manner to submitt himself to ecclesiasticall cen­sure, is it not strange, that every one almost now, who is any thing in their own eyes, disdaineth to embrace this remedie which Christ hath appointed for grievous offenders. S. AUGUST. speaking of this purpose saieth in the 49. Sermon of his book of fifty homiles, Let no man say, I will transact secretly betwixt God and my self, I shall have sorrow in mine heart &c. Then saieth he, The keyes of the kingdome of heaven were given in vaine, and in vaine it was said, whatsoever yee binde on earth, shall be bound in heaven. Shal a Senator, saieth he, be ashamed to do that, which the Emperour Theodosius did? shall a craftsman or a merchant be ashamed to do that, which so glorious an Emperour did? I come now to the other sort of excommunication whereby men are bound.

This is the greater excommunication, which is a most fearfull and dreadfull anathema & eurse. 12. The great excommu­nication. By it a man is wholly separated from the communion of the faithfull in meetings, in prayers, and in all other sacred fellowship. such an one is fully cast out of the Church, and cut off from the body of Christ, as a rotten and corrupt member, by reason wherof, he is subjected to unspeak­able evils. For if he be so cut off from Christs Body. he can no more be partaker (while he is in that estate) of the vitall and saving influence which cometh from Christ the HEAD. Being separate from the Body of Christ, he can no more have his [Page 125] Spirit, then a member of the body cut off from the rest, can be quickned with that soul, which giveth life to the rest of the body, and if a man have not the Spirit of Christ, he is not his. Such an one is no more partaker of the intercession and prayers of the Church, and of the blessings, which thereby are plentifully obtained to those that are within it. In a word, such an one is left to himself as a wretched and forlorne creature, destitute of the presence, assistance, and protection, which God graciously gi­veth to his Church, and to the Members thereof; and where­with he covereth it, as it were, as the cloud did the tabernacle, and so is exposed to the will & the furie of the devil, as a sheep without a shepherd to the Wolf, for the kingdome of the devil is especially without the Church of God; There he ruleth and rei­gneth in the children of disobedience. Hence, according to the judgement of many, such are said, 1. Cor. 5. To be delivered over unto Satan; albeit, it be true also, that in the Primitive Church, for the greater terrour of disobedient persons, who suffered themselves to bee excommunicat [...]; Diverse of them were given over to Satan as to an Executioner, to have their bodies afflicted by him. So some think that the incestuous Corinthian 1. Cor. 5. was not only excommunicated, but also delivered to the De­vil to be afflicted bodily, and so they think also of Alexander and Hymeneus of whom S. PAUL saith, 1. Tim. 1. That he had delive­red them to Satan, that they might learne not to blaspheme. This is the most dreadfull sentence of the Church, which Christ promi­seth here to ratifie and confirme in heaven. It were better for a man, saieth Augustine in his first book, against the Adversaries of the Law and Prophets and 17 Chapter, that he were stoned to death, or killed with the sword, or torne with the teeth of beasts, then to be strucken with this sentence. Hee that is bound this way, saith he, is bound with more grievous and terrible bonds, then if they were of iron and adamant.

The principall Intention of the Church, is not to reclaime the person guilty in this Excommunication, for it is exercised against such, 13. Equity of it. who are incorrigeable and refuse to heare the voice of the Church. It is true, the reclaiming of such an one is secondarlie intended, for he is separate from the society of good Christiās, [Page 126] that he may be ashamed: that so he may come in end to a sense of his own sinne; but the maine intention of the Church is, to purge it self from such rotten and infecting Members, which obstinatly go on in an evil course, and there is none but may see that this proceeding is full of equity, if a member of the bodie be corrupted, and the rest of the bodie in danger to be infected thereby, it must needs bee cut off. In all well governed Cities, Leprous persons & those that are infected with the Plague at se­parated from others; in a word, Those that ar obstinatly disobe­dient and refractarie in any wel governed society, or at least cast out of that society: and is it not reason, that they who are diso­bedient to the voice of the Church, who are ready to infect o­thers with an infection that tendeth to everlasting death, be re­moved and debarred from the fellowship of the faithfull.

Hence yee may observe first, 14. A reason of delay­ing the sentence. what is the reason that we so slowly proceed to the pronouncing of this sentence of excommu­nication, against those that are disobedient to the voice of the Church. Some that have zeal but without sufficient knowledge accuse us for this as negligent, or favouring the errours of those persons. God knoweth we detaste their errours, and that the true cause of out leasurlie proceeding is, that knowledge which we have of the terrour and dreadfulnesse of this sentence. A physi­tian will use all means to cure a diseased part of the body, before he proceed to the cutting it off, and when he is forced to do that, he will not do it but with grief and sorrow. It is reported of the Emperour Titus, who was called the delight of mankinde, that even at the just executions of malefactors he used to sigh and monrue. Though Absolom had rebelled against his father David, and would have taken from him both his crown and his life, yet when his army went out against him, he said, Deale gently with the young man, and when he heard that he was killed, he cryed out, O Absolom, Absolom, my son, Absolom, would God I had died for thee, and yet the love of spiritual father ought to be greater toward their children, then the love of any carnall father can be, as CHRIS. observeth. Is it any wonder then that we are loath to cut any off by the terrible and dreadfull sentence of excommunication, and to deliver them to Satan the enemie of mans salvation, especially, [Page 127] since we are taught by the Apostle 2. Tim. 2. That the servant of the LORD should he gentle, and patient in meeknes instructing them that are contrarie minded, if GOD will give them repentance, to the acknowledgement of the truth, that they may escape out of the snares of the devil, who holdeth them captive at his will.

Secondly, 15 Wofull e­state of the excommu­nicat. Ye may perceive hence, how wofull and lamen­table is the state of those persons, who by their obstinate diso­bedience to the voice of the Church, draw upon themselves this fearfull and terrible sentence. It is not without cause that such are compared by an ancient writter to those that are mad. Mad per­sons, though they be most strongly bound, yet they esteem no­thing of their bonds, for they are not sensible of their own mi­sery: so is it with those of whom I speak. They contemne all that is done to them in this kinde, and yet in the meane time they are bound both in earth and heaven, by GOD and by man. Would God that their eyes were opened, that they might see the miserable estate of their own soules, which are fertered with most strong chains, that will draw them unto eternall condemna­tion, Heaven and Earth may passe away, but this Word of our LORD shall stand firme. Whatsoever ye binde on earth, shall be bound in hea­ven. Let them not therefore flatter themselves with this, that they see not now the visible judgements of God immediatly cea­sing upon men and women, that they see not their bodies affli­cted by the devil, or any such thing. GOD is a Patient and Long­suffering GOD, but in end recompenseth the delay of punishment with the weight of it, if we despise his Goodnesse, and by so do­ing, Treasure up wrath to our selves against the day of wrath, & re­velation of the righteous Judgement of GOD.

Lastly, 16. Duty of christian people to­ward the [...] I beseech you all to remember that it is your duty to esteeme those to be bound both by GOD and by his Servants, whom we do binde by this fearfull sentence of excommunication, and to carry your selves toward thē, as if they wer heathens and publicane. So is the Commandement of our Saviour urged againe & againe by the Blessed Apostles, who requireth that we with­draw our selves from such persons. In the ancient Church they did so shune the company of persons excommunicat, that scarce they would abide to look upon them, let be to speak with them. [Page 128] Alace, it is a pitty to see the company of excommunicat persons so much haunted, as it is by some among you. This is to trans­gresse the expresse Cōmandement of God, this is to disappoint the Gracious Intention of GOD, which is, that such Persons may be ashamed of their sinne, yea this is to confirme and barden them into their sinne, & to make your selves partakers thereof. I beseech you therefore to esteeme such as we cast out, to be indeed cast out of the society of the faithfull, and unworthy with whom good Christians should converse. The LORD imprint these things in our hearts, and that for the merits of Christ to whom &c.

THere is no time of the year, wherein ye are more distracted about worldly cares, then at this time. To the end therefore, that you exceed not due measure. 1. Intention. I thought good to present to your meditation these Words of our Saviour, wherein most powerfully he diswadeth frō covetousnesse. First, ye have his de­hortation, Take heed and beware of covetousnesse. Secondly, it is in­forced by a pregnant reason, for the life of man &c. Thirdly, this reason is confirmed and cleared by a most divine parable, where. [Page 129] in, to the life, is represented the folly, wickednes & punishment of avarice. And he spake unto them a parable, saying. Let us return to the dehortation.

And he said unto them take heed &c. Before we consider the words; 2. Occasion. ye are to understand that this dehortation was occasioned by the discord of two brethren, of whom one came to our Sa­viour, as ye may reade in the preceeding words, desiring him to move his brother to divide the inheritance with him. It was cove­tousnesse, which made the one to retain that part of the inheri­tance which was not his own, and which made the other to have recourse to our Saviour, not for the health of his soul (as he should have done) but for redresse in his temporall estate. It made him more mindfull of his patrimony in earth, then of that which is in heaven. Hence our Saviour taketh occasion to ex­hort him, and all these that were present, and in them us all, to take heed and beware of covetousnesse.

Take heed and beware of covetousnesse. 3. Covetous­nesse what. This is the duty which he recommendeth. That which he wils us to beware of, is cove­tousnesse. Elsewher it is called The love of money, but the word used here, is more large, signifying, a desire and seeking after that which is more then is needfull and sufficient, whether in money, or houses, or lands &c. It is a vice in defect contrary to liberality, whereby a man esteemeth, loveth and delighteth in earthly riches more then he ought; whence he exceeds just mea­sure, in retaining or acquiring of them. Thus one is guilty of this sinne. 1. when against the tenth commandement, he cove­teth that which is not his own, or against the eight commande­ment violently or fraudulently takes it. 2. when he setteth his heart upon that, which is his own, & placeth his delight there­in: or, which followeth therupon niggardly, tetaineth it, when by justice, or love, or mercy he is oblidged to cōmunicat it to o­thers. This is the vice, from which here our Saviour diswadeth, neither sayeth he simplie, Be not covetous, but;

Take heed and beware of it. 4. We must be­ware of co­vetousnes. (Take heed) fore see, or consider, we cannot be aware, except by sound and right judgement what is good and to be desired, what is necessary, and what not. This he will have us to consider and weigh and with all that present [Page 130] effect of covetousnesse among these bretheren, and the like wo­full effects, which avarice bringeth forth. This is not enough, we must also beware. We must carefully watch, and strongly guard our hearts, that this enemie get no accesse. By this our LORD insinuateth two things, first that covetousnesse is insidious, next, that it is also a pernicious evil.

First, We must beware of it, because it is an insidious evil. It subtily creeps into the heart of man. 5. Avarice insidious. To this purpose it bath of­ten the maske & the appearance of vertue. somtimes it seemeth to be frugality, somtims justice, and pretendeth titles of just and right. Thus easily it prevails with our earthly minds, and there­fore almost there is no vice so universall. it entred into the socie­ty of the holy Apostles, and overthrew Judas there, amongst the primitive Christians, it poysoned the heart of Ananias and Saphira: the courts of kings & the cottages of poor men are easily tempted by it, as experience teacheth.

Secondly, It is a most pernicious evil. S. PAUL 1. Tim. 6. sayeth, The love of money is the roote of all evil; distrustfull anxiety, lying, 6. Avarice a pernicious evil. fraude, perjury, thift, oppression, discord and murther spring from it, There is nothing more wicked then a covetous may, sayeth the wise-man Ecclesiast. 10. 9. for such an one will set his soul to sayle. Ther is no law of man, no law of God or nature, which it will not make men to trample under foot. That same Apostle sayeth, It is Idolatrie. It maketh a man to yeeld that honour to his gold, which he oweth to GOD. That he beleeveth, that he trusteth to, that he delighteth in, to it he offereth sacrifice upō the altar of covetousnesse. Cursed is that altar, sayeth CHRISOST. in his 18. homile upon the epist. to the Ephes. The sacrifices of­fered upon it, are the bodies and souls of men, if thou go to the altars of pagan Idols, thou shalt find the blood of sheep and oxen: but the altar of avarice smoaketh with the blood of men. There the skin is plucked from the flesh, and the flesh from the bones of the Poore, There their flesh is eaten, and their bones brocken, and choped in pieces as for the Pot. MICAH, 3. 3. On this alter a man often sacrificeth himself. He killeth his soul with deadly wounds, and often his bodie. How many hath it made to drowne or hang or steb themselves? no wonder therfore that the Apostle [Page 131] calleth it the serving of an Idol. They that serve it, may say to it, For thy Sake we are killed all the day, as holy AUGUSTINE, marketh in his 100, sermon upon the saints. Besids it is a vice al­most incurable. The older men grow, it cleaveth the faster to them, when they are nearest to the earth and grave, they cover often most for it, and cannot be satisfied, till their mouths be filled with the gravel of it. Thus ye see, that it is not without cause, that our blessed Saviour so earnestly desires us to beware of so deadly a pest. If a physitiā should say to thee beware of such an herb, it is poyson, if thou but taste it, thou art dead, thou would take heed to beware of it: Our heavenly Physitian, whose skill cannot be deceived, hath recommended to us most earnestly to beware of this weede of avarice, which of it own accord sprin­geth up in our hearts. David was a man according to the heart of GOD, and yet he prayes earnestly, Incline mine heart to love thy testimonies and not to covetousnesse. Let us therfore fear, and be­ware of it, if we love the health & life of our souls; which that ye may the better do, we will proceed & consider our Saviours reason which is;

For mans life consisteth not in the abundance of these things that he possesseth. The chief reason that moveth men inordinatly to desire and covet riches is, 7. Reason a­gainst co­vetousnes. they think, that when they have gotten an abundance of them, they shall have a happy & a joyfull life. This our Saviour plainly contradicts, stricking at the very root of avarice, that the cause being taken away, this pernicious effect may cease; As if he would say, It is not as men think, that when they have abundance, they shall live, and live happily; it is not so, Mans life consisteth not &c. The life of man, is neither the lon­ger, nor the more joyfull because of the plenty of these things.

First, 8. Mans life consists no [...] in abun­dance. The life of man is not the longer for this, yea often it falleth out, that it is thereby shortened. Abundance often draw­eth men to drunkennesse & leachery: which cutteth away innu­merable in the midst of their dayes. It draweth men often to other grievous sinnes, for which God in his justice often de­priveth them of life. 2. It maketh not the life more JOYFUL. The loue of money, saieth S. PAUL, is the roote of all evill, which while some have followed after, they have erred from the faith, and [Page 132] haue pierced themselves through with many sorrowes. They that would be rich, saieth he, fall into temptation and a snare, and into many foolish and hurtfull lusts which drown men into destruction and perdition. As avarice bringeth forth the evil of many sinnes, so the evill of many sorrowes. God hath joyned these two toge­ther, that the daughter may scourge the mother. Hee hath so dis­posed that the covetous heart is the afflicter & tormenter of it self. Let the abundance of the covetous be what it will, his covetousnes is a chaine whereby the Devill draggs him through the thornes of piercing cares, through the snares of temptations, through the down-fals of errour, deadly sinne, and remorse of conscience. It maketh a man to losse the joyes of heaven, and yet suffereth him not to enjoy the good of the earth, & so like Judas to be hanged, as it were, betwixt heaven and earth. Achab & Jezebel thought that Naboths vineyard would have made their life more happy, but indeed it was the way to poison it. It brought Achab violēt­lie to his graue, and made the doggs to licke the blood of Jeze­bel. Achan thought the Babylonish garment, the two hundreth shekels of silver, and the Wedge, Iosh. 7. would help to make a joyfull life, but it made him to be stoned to death, and all that he hade to be burnt with fire. Ananias & Saphrya thought that a keeping back of a part of their moneyes, would have bettered their life, but it brought them to a sudden and fearfull death. The Two talents covered by Gehazi, brought him to Leprosie in­stead of happinesse, 2. King. 5. Thus wee see, that neither out life nor the joy of it, dependeth from our meanes or plenty of them. It is not by bread that man doth live, but by every word that cometh out of the mouth of God. It is the blessing of the Lord, which both maketh rich, & addeth no sorrowes with it. This shall appeare farre more cleare by the following Parable, which out Saviour bringeth for this same purpose, and therefore now wee come unto it.

And he spake unto them, saying, 9. The Pa­rable. &c. To confirme and clearc the former reason, our Saviour bringeth a most divine Parable or Similitude, because this may be more easily understood and firmely retained. That which he teacheth by it, is most necessary to all, therefore he setteth it down most perfectly, and after a [Page 133] manner most effectuall to perswade. First, yee have the out­ward and worldly estate of this Wretch. 2. The disposition of his minde. 3. Gods judgement upon him for his covetousnesse 4. Our Saviours application. 1. His outward estate.

The field of a certaine Rich-man brought forth plentifully. 10. God gives temporall good things to the wic­ked, Be­hold, here abundance of outward meanes; The Field of this man brought him forth plenty of fruits according to his hearts de­sire. Was hee the better or the more happy for this? No, but worse and more miserable, as shall appeare by that which fol­loweth. It is demanded here by some of the Ancients conside­ring this place. Why God giveth abundance to such men, whom he seeth will not use it aright, and to whom it will be occasion of greater condemnation? To this they answere first, God does so out of his great goodnesse and bounty, which is such, That hee maketh his sun to shine upon the good and the bade, and his raine to fall upon the just and the unjust. And this his goodnesse doeth, that he may draw them to repentance: For he delighteth not in the death of a sinner, but would have all to turne and live. 2. He doeth this, that his Justice may appeare the more clearly in their con­demnation, if they remaine obstinate in their impiety: for in that They have despised all his long suffering and goodnesse, which should have lead them to repentance, appeareth that they are the cause of their own perdition, and That they have treasured up wrath against themselves, in the day of wrath, and of the revelation of his righteous judgement. 3. Wicked men have somtimes some good, which God out of the immensitie of his equity, will reward with temporall good things; As he afflicteth often his own ser­vants for some evils that are in them, that being purged there­from, they may escape eternal punishment. 4. That wee may know that these earthly things are not much to be esteemed or desired, since God giveth them to his enemies, to them that hate and blaspheme him. 11. Gods Fa­vour not to be measu­red by earthlie things. Hade they the worth which many appre­hend to be in them, he would not do so, He will not cast pearles before doggs and swine, which he hath forbidden us.

Here, by the way, we may observe, that we cannot judge of GODS Favour, or want of it, by the abundance or scarcity of these earthly things. Many wicked abound in them; and many [Page 134] of Gods deare servants are pinched, yea often the wicked have greatest plenty, this way. It is well observed by Greg. That a physitian when he seeth the state of his patient to be desperate, he ca­reth not what he take, he suffereth him to have whatsoever his heart desireth, but if he have good hope of a mans health he putteth him to a dyet, and restraineth him from many things. So God careth not to let the wicked whose amendement is desperate, glute themselves with the things of this world: but to his own saints and chil­dren, he giveth no more, or permitteth them to have no more nor he knoweth is convenient for their eternal health. I come now to the disposition of this man his minde.

And he thought within himself &c. I am richer now then before, 12. His poverty & care. but never a white the better, yea by abundance he became worse: as shall appeare by his disposition manifested here. This disposition of his heart our Saviour expresseth, first by his consultation, next, by his resolution. His consultation. And he thought within himself, saying, what shall I do &c. Where first observe the povertie of this wealthy wretch. What shal I do? & I have not; are the words of men that are in povertie & distresse, as S. BASIL writing upon these words marketh; and yet such are the words of this wretch. Thus you see, his povertie increased with his riches. Observe 2. his anxietie and SOLICITUDE, For what shall I do? is the expres­sion of anxietie and care. His abundance giveth him not quietnes & tranquillity of minde, but maketh him more anxious and per­plexed. Who would not pittie such a miserable man, sayth S. BASIL, Miserable was he in that which he had, and more miserable in that which he expected. The earth sayeth he, hath not brought forth fruits unto thee, but sorrow, unxietie and cares to prick and sting thy heart like so many thornes.

Thirdly, Observe his wickednes and folly. That which he ad­vised on, was wher to find room for his cornes, he had so much of old stuffe, 13. He cosults not with mercy. & so great an increase had newly sprung up unto him, that his barns wer not able to receive al. Being perplexed with this, he consulteth what to do, but he consulted not with love and mercy or spirituall prudence, which would have soon resolved him wher to have bestowed his fruits, more securely and pro­fitably, then he did. Hade he consulted with love and mercy it [Page 135] would have told him, there was many empty house, and hungry bellie of the poore where he might have bestowed a part of that which was superfluous to him, love would have taught him quickly to have resolved thus, this I will do, I will satisfie the hungrie soules of the poore, I will open my barnes and supplie their wants; as GOD hath dealt with me liberally, so I will make a magnificent PROCLAIMATION, Come unto me all yee that are poore and indigent, and be partakers of that which GOD hath given bountifully unto me; He hath opened unto me a fountaine▪ and yee shall drinke of the streamt of it. 14. He cōsults not with spirituall prudence.

In like manner had he consulted with spirituall wisdome, it would have bidden him, if he had loved his riches, lay them up in heaven, or at least, a part of them: for they might have been preserved to eternitie. It would have said unto him, now thou wilt have a faire gaine, thou may purchase things heavenly by things earthly, and things that are permanent, with these that are transitorie. Lay up thy treasure, according to the Commande­ment of the most High, and it shall profite thee more then gold, Shut up almes in thy store-houses, and it shall deliver thee from all affliction, and it shall fight for thee against all enemies, more then a mighty shield & spear. Ecclesiast. 29. But this covetous wretch used not these COUNSELERS. He thought within himself, sayeth our Saviour, he consulted not with GOD, with his law or ser­vants, but with his own corrupt heart. He thought upon nothing but this life, and thought all he had, was but for himself, and therefore forgetting both the law of nature and of GOD, he re­solveth most uncharitably and wickedly as followeth.

And he said this will I do, 15. His reso­lution con­cerning his goods. I will pull down my barnes, and build up greater, and there will I bestow all my fruits and my goods. At last his anxious and perplexed minde resolveth on this, to pull down his barnes because they were not capacious enough, and to renew & enlarge them so, as that they might receive all his new fruits, and all his old cornes, which he calleth his goods, for other goods yee know use not to be laid up in barnes. This was his resolution concerning his goods which was seconded with a wicked resolu­tion concerning himself set down in the next verse. Here marke first his follie. He assured himself of these his fruits which, as yet; [Page 136] were exposed to many dangers of raine and winde and hayle. 2. marke his UNSATIA [...]LNES, I will build up greater, sayeth he, and when that is done, what if thy field bring forth as plentifully the next year sayeth S. BASIL, That these barnes are not able to containe these thy fruits? wilt thou cast down these againe, and build greater againe? what a follie is that, for a man to weary himself with endlesse paines, ever to be building up, and ever to be casting down againe? This is the nature of covetousnesse, it can never be satisfied. The more the covetous man hath, the more still he desireth. Thirdly marke his hard heartednesse; he designed nothing for the poore, but resolveth to hord up all for himself, as appeareth by the fol­lowing words. No minde had he of the necessities of others, no probable feare of want [...]o himself or his family, for he had old stuffe, and a plentifull field, and yet he would hord up all. foolish therefore and wicked were these words. I will pull my barnes &c. If his intention had been right, well might he had resolved, sayeth S. BASIL, to have pulled down his barnes. Miserable man saith he, pull them down with thine own hands, for they are barnes of iniquity, barnes that hath never done good to any. Pull them down to the very ground. Overthrow these houses of māmon, bring forth to the Sun thy hote, and mothy cornes, give liberty to the goods, which thy covetousnesse hath poysoned and fettered there. But he had no such intention, he would pull down to build greater.

Here first yee see what covetousnesse may be, in retaining that which is our own, 16. covetousnes in retai­ning our own, aswell as in desiring or taking, that which is not our own. This man, as holy AUGUSTINE observeth, Was not thinking upon another mans field, nor of removing his neighbours mar­ches. He was not thinking how to spoile the poore, or circumveen the simple; but thought and resolved to hord and treasure up his own goods, and yet GOD condemneth and punisheth him at a covetous wretch. There are many, that think that they are well enough, if they take not the goods of other men. O say they, this is my own, I have it by inheritance, or by my travailes and industrie. I have laboured for it. I have been in hazard both by sea and land for it. I have not purchased it by perjurie or fr [...]nds, but by good and lawfull means. So it is mine own, and I may do with mine own as I think good. These men consider not the doctrine of o [...] Saviour here [Page 137] and els-where. It is the bread of the hungrie, sayeth S. BASIL which [...] back, it is the garment of the naked which thou re­taines [...], It is the money of the poore which thou treasurest up, although it were thine own, It is covetousnesse not to distribute of thine own. It is true, that men are truly masters of their own, and to keep it up, is not against justice strictly so called. Yet it is against cha­rity and liberality, it is against that fidelity also which thou ough­test to thy soveraign Lord who gave thee these things. Whence hast thou these goods of thine? from thy self? Naked came thou into the world, & naked must thou go out again. From fortune? to say so, it were impiety. It is GOD then who hath given them. It is God that maketh both the rich and the poore sayeth SOLOMON. And why hath he made the rich and another poore? could he not make him rich also? certainly he could; but he hath made him poore & thee rich, that he might try thee by riches and him by povertie, that thou might obtaine the reward of bounty and fidelity, and he the reward of patience. Thou art the steward therefore of GOD, & he hath committed these goods unto thee, not only for thine own use, but also that thou might dispense thē to others. Ther­fore when thou standest before his Tribunell. He will crave [...] count of thy dispensation. He will say, What hast thou done with that, which I have trusted the with? Whose necessity hast thou suplied? What poore & diseased person hast thou succoured? What fatherlesse or widow hast thou relieved? Will thou answer? it is true, I have keeped mine own within fast doores and locks, I have secured it, and preserved it with all vigilancy and care; but I have neither robbed nor stollen from other men. If thou have no more to say, heare that dreadfull saying of our Saviour, When I was hungrie ye [...] fed me not whom I was naked yee clouthed me not, depart from me yee cursed into everlasting fire.

Secondly, 17. Against hording up of victual▪ for a dearth, Observe here, that the goods that this man horded up were cornes. It is a remarkable thing, that our Saviour inten­ding to set down the paterne of a covetous man, maketh choise of an Horder up of cornes. Yee see this man was a Vutualer, who resolved to keep up his cornes to his best advantage, and marke I pray you, that he went nor through the countrey to fere stall by boying from other men, but only purposed, to hord up that [Page 138] which had grown up in his own land. S. BASIL upon this place considering this, giveth a most grave and serious admonition to these that desired to gaine by Victuall. Beware, sayeth he, That thou wait for the necessity of other men, that thou may sell dearer. Go not to shute up thy barnes, till the prices he raised. He that raiseth the prices of cornes, draweth down upon himself the curse of the people. Desire thou not famine that thou may have gold, wish not the publick clamity for thy gaine. Be not thou a couper of humane calamities: l [...]st while thou seekest gaine, thou find the Wrath of GOD: take heed, that thou afflict not them whom GOD hath afflicted. Thou seest gold, and knowest the stamp & goodnes of it; but considerest not the necessity, and sore heare of thy brother. Thus S. BASIL, who thereafter re­presenteth the distresse & misery of a poore-man in time of death, brought to that necessity, that he is fain to sell one of his children to be a slave, to have Victuall to the rest. He hath no gold, sayeth he, and it may be he never hoped to have any; he hath no other meant almost, but is constrained to sell his own children, &c. S. AMBROSS. in the 5. chap. of his book of Naboth, sayeth, He saw a poore-man brought to this straite. what distresse, sayeth he, was in this mans soul? while he consulted, which of his children he should sell? shall I sell the eldest? but he is my first borne, and the first that called me fa­ther: shall I sell the youngest? mine heart bloodeth for his tender age: shall I sell this child looking to the third? but in him I see mine own face, or the face of his mother: shall I sell the fourth? but he is of a pregn [...]t ingine, and of a sweet inclination. What a strange cambate was here betwixt naturall affection on the one part, and necessity, on the other? natural affection suggested, what? miserable man [...] will thou sell thine own children? will thou be more cruell then the beasts? can thou return to this house, which thine own hands have bereaved of thy children? can thou eat that bread which is bought with the blood of thy children? Notwithstanding of this, necessity prevailed telling him, this thou must do, or else, thou must die and all thy children before thine eyes. What heart if not of stone? if not of a tygre, but would be moved, with such a misery? Let us therefore, I beseech you, beware of sinning against God and our brethren in this kinde. Bread is the immediate means of maintaining mans life and therefore to raise the print of it, [Page 139] is to take away the life of poore-men, their wives and children. Look not to the colour of the gold which thou getteth by this uncharitable dealing, look not to the dainties which by that gold thou was furnished with: but remember, remember the blood of the poore, if God would open thine eyes, thou should see thy table droping with their blood, thou should see, that it is not wine that thou doeth see in thy cup, how delicious soever it seemeth unto thee, but the very blood of the poore people. The LORD grant that we may rightly consider this, and that for the merits of Christ &c.

WEe have seene the Plenty of this covetous Wretch re­presented here by our Saviour: 1. Comexion & summe. We have heard his foo­lish Consultation, & wicked resolution concerning his goods? Now followes his resolution concerning himself; In the first vers. now reade, And I will say to my soule, Soule, Thou hast much goods &c. 2. The Judgement of God concerning him, & his Sentence pro­nounced against him, but God said; Thou soole this night &c. Concerning himself, he resolveth to promise himself rest and joy, and that because of his abundance, as if his life had [...] therein.

And I will say to my soul. 2. The foolish ground of the rich man. He addresseth his speech unto his soul, and laboureth to perswade it of rest and happines; for it is the seat of joy or sorrow, and the fountaine of [...]. He groundeth the hope of that happines which he promiseth to his soul, upon this, That he had much goods laid up for many years, wherein he sheweth great blindnes and folly. He sayeth his goods [Page 140] were laid up, which were not yet win. Secondly, though they had been laid up, yet erre long time, he might have come to po­verty, as many have done from great abundance. Thirdly, though they had continued, yet hee might have lost health, without which they cannot be enjoyed. Rourthly, he had no assurance of life it self. He thought that as his cornes were increased, so his dayes & years wer multiplied, but indeed his life was not to en­dure till the gathering in of his fruits. Fifthly, he thought only upon this temporall life and of providing for it, that he might eat, drinke, and be merry. Here, exposing his soul to the danger of eternall want and sorrow.

Here first observe more particularly, he was deceived, with the hope of long life, which in like manner beguileth many. Strange it is that we should be so deceived! 3. Shortnesse of our life. What is our life but a vapour, that appeareth, and incontinue evanisheth againe. I am 4. 14. What is man but as a flowr, that cometh forth? but as a shadow that flyeth and continueth not? Iob. 14. 2. The dayes of our years are but seventy, and if of strength, but ordinarly fourscore, and very few there are that attaine to an hundreth. FLEGON a curious writter af­ter diligent search of the Roman Registers, could not find so ma­ny men and women of an hundreth years of age as to fill up one leafe of paper: but had he taken notice of them who had died before fifty, fourty, thirty, or twenty, he might have filled up many Volumes But put the case, our Age were ten times more, what is it in respect of Eternity? Thou hast made mine age as an hand-breadth, and it is as nothing before thee, saieth DAVID Psal. 39. A thousand years in thy sight, are as yesterday when it is past, and as a Watch is the night, saieth Moses psal. 90. The length of our dayes is not to be regarded, and farre lesse to be expected from the abundance of these worldly things, which was another errour of this Wratch. MEANE-MEN live as long, and many of them longer, than they that have the greatest abundance. Of all the Emperour's wee reade but of foure, Gordian, Valerian, Ana­stasius, and Justinian who attained to eighty, or some more. And of these foure, the first three died by a violent death, Of Popes scarce foure or five have attained to that age.

Secondly, Marke that he calleth his goods and his cornes, the [Page 141] goods of his soule, 4. Riche [...] not the good of the soule. SOVLE, saieth he, thou hast much goods, &c. O foolish word, saieth S. BASIL, O'words of singular madnes! How can that bee the good of the soule, which is cast out into the draught? It is but folly to think, that any temporall thing can be the good of the soule. These things are not simply good; for, if it were so, they should make their Possessours good, and the more we had of them, the better we should be; which is con­trary to experience. They can give directly no perfection to the soule, and but little to the body: They cannot simply give unto it, either health, or beauty, or strength, or perfection of Senses or length of life. All their goodnesse standeth in this, that they may be instruments of doing good unto them, who will use thē well. Riches may be indeed used as means to propagate Religion, to defend the Common-wealth, to promove the salvation of others, and to purchase to our selves a greater degree of glory: and so may be godd through the good use of them; but commonly as they are evill purchased, so they are evill used: The mindes of men being blinded, that they see not how they should be used, or their affections perverted, that they will not use them aright. Hence at they spent in Leachery, ambition, or vanity; They raise up in us foolish desires, and are instruments and meanes to put these in execution: so then they cannot be esteemed the good of the soule; That is wisdome or vertus, to draw neare to God, as David speaketh, and to be familiar with him, and to see the light of his countenance here, and thereafter: Many say, Who will shew us any good? but thou O Lord, lift up the light of thy Countenance, for thereby, saieth David, thou shalt put more joy into mine heart then when their wine & oyle doth abunde. This is the good of Gods Chosen: but these outward things are the good of them whose portion is in this World. Such was the rich Glutton, Luk. 16. to whom it was said by ABRAHAM, My sonne, remember that thou didest receive thy good things in thy life. Wo to that soule which hath no other good but this. We come now to the use, that he intended to make of these Goods.

TAKE thy rest, 5. riches give not rest to the souls. saieth he, to his Soule. Being secure of abun­dance and length of life. He laboureth first of all to perswade his soule of rest & contentment. He thought he needed no more [...] [Page 138] [...] [Page 139] [...] [Page 140] [...] [Page 141] [Page 142] anxiety or solicitude to scrape together, & therefore now should have case and rest to his soule. Foolish man! as Riches are not the good of the soule, so they cannot give it rest. How can that which is earthly and temporall satisfy the desire of the soule, which is heavenly and eternal? and whose capacity is infinite. He that loveth money Eccles. 5. 10. shall not be satisfied with mo­ney, and he that desireth abundance, shall not be satisfied with increase. They are so farre from giving satisfaction or rest, that when multiplied, they increase our trouble. Riches are, as it were, a gar­ment of thornes, saieth CHRISOST. which cease not to prick a man on every side. Covetousnes saieth Pelusota in his 3. book, 42 cpist. is like the desire of Drunkards; the more wine these drink, they thirst the more; so the more gold the Avaricious getteth, the more he desireth. Avarice saieth holy Ambrose in his 2. chap. of Na­both, is a fire which is not quenched, but more inflamed by gaine, even as a little water cast into a furnace of fire serveth but to increase the beat of it; hence ar the manifold vexations of the Wealthy, their ma­nifold distastes of that which they have, & seeking after that which they have not. Their continuall motion sheweth that they are not at rest. They are like a sick-man, who turneth now to the one side, and now to the other, and if he lye still, it is rather for unability to move, then for happinesse of repose. O crooked wayes of men, saieth holy AUGUSTINE, turne thee to thy back, to thy belly, to thy side, thou wilt find all hard, none of these things will give thee rest. Woe to that bold and perverse soule, that thinketh that it will get rest, when it departeth from God. But how thought he to have this rest by his goods? This followeth.

Eat, drink, and be merry. He thought upon nothing but upon this life, 6. Epicurism of this mā and therefore he expecteth rest from bodily pleasures, from eating, drinking, and solemne banquets wherein he thought to cheer himself and rejoyce, for that is imported by the word used here, There is an extremity of many rich-men who have abundance, and yet have not grace to eat of it. Ecclesiast. 6. 2. This he thought to have eschewed, but he falleth into another ex­tremity of Epicurians. What else would thou have said sayeth S. BASIL, If thou shouldest had the soul of a swine, whose soul serveth them but in flend of salt.

[Page 143] Two errours may be observed in these words, 7. riches give not ever pleasures. 1. he thought his abundance of goods would give him abundance of bodily pleasure. This was an errour, pleasure often times accompanieth not that abundance it is marred often by sicknesse, & by many distempers of body & minde. They that have bur competency of means have often more joy in eating, or druiking though their faire be course then they that swime in wealth. They have a sauce better then that which the most exquisite cooks can devise, namly hunger, which seldome cometh to the table of the wealthy. Hence crafts­men and the like have better health, greater strength, a sweeter re­lish of meat or drinks, more quiet sleep, and calmer minds, then they that have greatest abundance. To this purpose holy AU­GUSTINE sayeth, 8. bodily plea sures give not rest. That health is the patrimony of poore men. Secondly, Put the case, his pleasure in feasting had been as great as he imagined, yet could it not give him and his soul the rest of happinesse. That & the like pleasures, are but the good of the body and not of the soul. Eating is but the solace of that misery which is in hunger, and drinking of that misery which is in Thirst. yet this pleasure is but a sauce, as it wer, wherby God hath appointed these actions necessary to conserve our life or kinde to be seaso­ned, because otherwise we would have abhored them, it is a good that is common to the beasts, a good, wherein if we be ex­cessive it destroyeth the body, effeminateth the minds, over­throweth all vertue, and draweth us headlong to all kinde of vice, and leaveth behinde it a most bitter sting of remorse of con­science. Hence it is manifest that such pleasures cannot give rest to the soul. And yet would God there were not many christians who seek their rest and happines in these pleasures of their flesh. All their travalls are for gaine & their gaine is intended for this, that they and theirs may eat, drink and be merry, these may have the name of christians, but indeed Their bellie is their God, their glorie is their shame, and their end will be confusion. This much of the inward disposition of this man. The third maine point fol­loweth, which is GODS Judgement of him, 9. Gods Judgment. and Sentence against him.

But GOD said thou foole. He spake but secretly, and within himself, yet his words were heard and examined in heaven, and [Page 144] thence he getteth an answer, wherein first God declareth him a foole. Thou, sayth S. BASIL, shvorest nothing but the flesh, are wholly given to thy belly, and art a slave of thy base affections and therefore here a style worthy of thee, which no man but GOD himself hath given thee, THOV FOOLE. Thus he is called by a kinde of mockrie & derision, which is no small part of the punishment of the wicked. It breedeth them unspeakeable griefe, to consider their own solly, in contemning things heavenly for this earth, and to see themselves so contemned by GOD. Hence The damned Wisdom 5. 3. brought to a sense of their folly shall gr [...]an for anguish of their spirit, and detaste their own folly.

Thou fool. 10. His solly. Many crimes might have been objected to this man. He was impious and wicked, for he acknowledged not that GOD had given him these goods. He thanked not GOD for them, not prayed to Him, to give a blessing to them, or to give himself grace to use them aright. He was hard hearted and unmercifull, for he intended not the relief of his poore bretheren. He was unfaithfull, for he thought to have keeped all to himself, which was given to him also for the benefite of others: he was base and an abject, for he minded nothing, but [...]ating drinking and carnall pleasures: yet God designed him by this name Thou foole. Under this all his impieties may be comprehended, and it directly crosseth, that wherein he applauded himself most, for he thought he had ta­ken a wise course, in providing so well for himself. This he thought was wisdom but God whose Word must stand, said, in so doing he was a foole. A fool, because he thought that his life con­sisteth in his abundance: A foole, because he thought these things to have been the good of his soul: a fool because he thought length of life a most certaine thing, which was must uncertain: A foole, because he did not fot see and provide for these dangers, which he might so easily fallen into, but was securely ploting & dreaming of felicity, and in the mean time he was incontinent to bee hailed to judgement and tormant: A foole, because hee thought only of this temporall life, and not of that which endu­reth for ever, which he might have so easily provided for, by giving a [...]mes of a part of his abundance and super fluety: A foole, be­cause for the love of the things of this life he lost eternall life, he [Page 145] lost his own soul which of all follies is the greatest, For what can the whole world profite a man if he losse his own soul?

Let us marke this his folly, that thence we may learne to be wise. his folly principally consisted in this, 11. Our last End. that he considered not his true finall end, and therefore directed not his course aright to it. True wifdome & prudence therefore on the contrary fixeth the eye upon our last end, and ordereth all things, as is most con­venient to obtaine it, for the end is the rule of the means, & they must bee directed and squared according to it. If you say, what is this our last end? I answer, he who is our first beginning and author, GOD. It is he that hath made us of his own bounty, and according to his own Image, and that for himself in an high degree. He is the Center, as it were, and naturall plaine of our hearts, as some Anoients speak. As heavy bodies when moving down-ward can have no rest, till they come to the Center: even so our heart moved by the weight of affections, findeth no re­pose till it obtaine GOD. O LORD Thou hast made us for thy self, and our hearts are restles till they rest in thee. It is not then to live after our own lusts, for which we wer made. It is not to seek af­ter riches, delights or honours; that were to make our selves or the creature our last end, whereas of God, and for him are all things, and in particular man is for this end; that he may see GOD, en­joy GOD, and be blessed as his Angels and as himself is. This is our salvation and this is our last end, & the right way leading to it, is to know GOD here, to Love Him, to Reverence, Praise and Serve Him in holinesse, without which none shall see His Face. 12. The end of other crea­tures.

To help us forward to this end GOD hath made these infe­riour creatures, and hath given us the use of them. They all pro­claime to us the Perfection and Excellencie of their Maker, and invite us to know and love Him, in Whom these Perfections are infinitely greater then in them, and who hath given them these Perfections, more for our good then for theirs. They are appoin­ted as means to help us to serve our LORD, & to save out selves and that this might be done the more effectually and cheerful­ly, He hath made so many, so beautifull, so admirable creatures, serving not only for necessity, but also for delight. Hence the beauty of colours, harmonie of sounds, pleasantnesse of odours, [Page 146] sweetnesse of meat and drinke, softnesse of rayment, plenty of fruits, preciousnesse of gold, silver and jewels &c. All this, I say, is not that our hearts may go a whoring after these things, but that by them, we may be furthered toward our last end, to wit, GOD Himself. 13. Happines of obtai­ning our last end.

This if we attaine unto, happy are we. We have obtained the true good in which there is no mixture of evil; the perfect good in which there is no defect; and in which is all perfection. GOD is an Infinite Ocean of Goodnesse, Able to satisfie our desires in all things. In Him is infinite Light, Beauty, Truth, Love, Power, Safety, & therefore in the possession of so infinite a good, there is an unspeakable joy, and perfect peace: but on the contrary, if we losse this true and last end we have lost all true good, all joy, all peace, and in stead thereof, incurre Damnation and Eternall Tor­ment.

Hence followeth, 14. Earthly Things should be desired with re­spect to our end. That if we would be truly wise, and eschew this damnable folly, we should take heed, that our affection be not inordinate in any thing, whether in our wealth, or pleasure, or health, or life. These things should be desired of us, only so far forth, as they are able to procure our salvation, & promove us in the way to our last end. It is therfore neither health, nor sicknes, nor riches, nor poverty, nor honour nor dishonour that we should seek, but that which is most fit to bring us to our true end, & so much of that, as God knoweth to be expedient: for true wisdome teacheth not to take more of the means then is convenient for the end.

Secondly, Hence followeth, that nothing in true wisdom, should be extreamly shuned, 15. Sinne only contrary to the obtai­ning of our end. but that which is contrary to the obtaining of this our end. That which directly crosseth it, is nei­ther, sicknesse, nor poverty, nor basnes of birth, nor disgrace, nor rudnes of knowledge; for a man may have all these, and yet be saved; but it is sinne, By this directly we go out of the right way, we deny GOD in effect, and place our last end in some of the creatures, and therefore S. PAUL sayeth, That the belly of the glut­ton, and the gold of the covetons is his GOD. So give a man all the world & let the whol countrey think him the wisest man therin, if he sin against God he is a foole: if he have no other thing else, [Page 147] yet if he serve him, he is truly WISE. Who is wise and he shall un­derstand? who is prudent and he shall know these things. Hos. 14. 9. But let us now come to the Sentence of GOD.

This night &c. 16. This night He proveth his folly from the effect of it, as if he would have said, behold, thy folly and imprudence, thou thin­kest to live many years to enjoy thy goods, but thou shalt not live so much as to the morrow (For this night &c.) This night. This she weth, that his consultation was in the night time, the care of his riches bereaved him of sleep and made him anxiously to be thinking on them, when he should have been at rest. This is not one of the least evils of riches, that the care to gather, preserve and imploy them, spend so much time unto us, which is a thing most precious, so that often they give us no leasure to naturall refreshment, and farrelesse to do that which belongeth to the Service of our GOD & salvation of our souls. THEOPHYLAC ad­deth, That it was sitly in the night, that he had such thoughts, for the desire of his riches had blinded him, and had made him to be in a night of grosse darknes, whence all his thoughts and consultations were but dreams of felicity. 17. Sudden death fear full.

Observe here, how dreadfull is the Sentence of GOD against this man. 1. His death is sudden, even that same night. It is a fearfull and dangerous thing to be taken away in a moment. Iob 34. 20. To be snatched away suddenly, there is none, but would shune this, and therefore it hath been one of the petitions of the christian Church in her service; From sudden death LORD de­liver us. To die leasurely is more painfull indeed for the body somtimes, then to be despatched suddenly, but very advanta­gious for the soul. It giveth a man time, to call himself to just account of things past, it giveth him leasure to censure unpar­tially, the pleasures of sinne and vanities of this world, to detaste them, and to mourne for them, and so to perfect repentance. The Joyes of heaven have leasure also to present themselves unto our minde; and thus a man by means of departing at leasure, may exercise noble acts of faith, love, hope and patience. By means of it, he may also do great good to others. It giveth him occasion to advise prudently of bestowing charity. It giveth opportunity of giving instruction and comfort to others, & of prayer for them, [Page 148] and in a word of teaching men how to die a right. Thus Moses Josh [...]ah and David died, and so all good men would wish to die. but this was denied to this wretch, he is snatched away suddenly even away that night.

Secondly, 18. Death in time of fol­ly. He dies in his folly, which was yet farre more fear­full. If a man be in a right and wise course, though death come suddenly, yet it cannot prejudge his salvation: but to be seized upon by death, in the very hight of our folly, is a very dreadfull thing. The godly want not their own folly, but they perceive and amend it in time. This is the misery of the wicked, that they perceive not their folly, till they be taken in it, and feele the smart of it by death and judgement.

This should teach us to pray to God, 19. We should be ever prepared for death. to give us respet at death, if it be his Will, and howsoever, that death take us not in the midst of our folly, but that in respect of our prepared minds, it never be sudden, for this cause we should be ever on our guarde alwayes carefull to shune that folly, which migh prejudge our souls, if death should overtake us in it. Hence our Saviour hath commanded us, To watch alwayes, because wee know neither the day nor the houre of our LORDS comming. Every day and houre, we should have our loins girded, with the girdle of mortification of our affections, and the torches or lamps of good works shining in our hands. If thou give thy self but to folly this night, what knowest thou but thy sentence shall be, This night thy soul &c. What assurance of thy life hast thou more then he? let us learne to be wise by such examples. They teach us a most profitable lec­ture, they who have been so overtaken, say to us, as it were, as my Judgment was, so also shall it be with thee: yesterday to me, and the day to thee. Yesterday I was, where thou art, I had this same thoughts of long life and happines which thou hast here, and yet even then my body was condemned to the dust, and my soule brought before the Tribunall of GOD, to give an account and to receive the sentence of justice. What knoweth thou but it shall be so with thee to day. Would God wee did rightly consider this, That we might number our dayes, and apply our hearts to wisdome, esteeming of every day as if it were our last day, and doing that in it, which wee would wish to [Page 149] bee doing, if death were come. 20. Taking a­way of the soule.

Secondly, he sayeth, They shall require thy soul. He sayeth not, he shall die, but That his soul shall be required or taken away. The words import first, that this should be done to him against his will, resisting and strugling to the contrary. 2. that this should not be done by chance, but by justice, that he might receive his sentence according to his doings. 3, It is said, They shall take, to signifie, that the devils as the executioners of GODS Justice were ready to execute vengeance upon him. Here is a dreadfull sentence, whereby the soul is taken away. The soul, the precious soul, the redemption whereof ceaseth for ever. The soul, which is of more worth then all the world. What profiteth it a man to gaine the whole world, if he losse his soul? The soul, which is our divine part, the Breath of GOD, and Stamp of his Countenance. The soul, for which the precious Blood of Iesus was shed. The soul, the soile, which if it were rightly manured, should bring forth the fruit of immortall joy. That this soul should be taken away unavoidably, first to judgement, & thence to intollerable torment, what wo and misery! 2 [...]. Anguish of the wic­ked as death.

Hence we may perceive what sorrow and anguish was in the soul of this covetous man, or in any like wretch. When Belshaz­zar Daniel 5. 6. saw the hand-writting against him on the wall, that he was numbred, weighed and divided, His countenance was changed, his thoughts were troubled within him, the joynts of his loins were loosed, and his knees did smite one against another; such is the anguish and the agonie of the wicked, when GOD putteth forth his Finger, and writteth on their body, by an incurable disease; that their dayes are numbred & finished: when he wakens their conscience, & writteth therin, that they ar weighed and found to be light, and that they must be divided from their houses, lands, wife, children, friends, yea and that the soule must be divided from the body, and that the one must go to be the meat of wormes, & the other to eternall fire. If such a man look back to his life, his sins which he thought evanished, his negligence and coldnes in Gods service, ambition, covetousnesse, malice, whordom [...] &c. rush upon him like so many furies to gnaw his conscience, & to rent his heart in pieces, and tell him that as he hath had their [Page 150] sweet, so must he have their bitternesse. If he look before him, he sees GOD ready to cast him away, and to say, depart from me thou cursed &c. The good Angels ready to forsake him, and the devils ready to snatch up his soul. He seeth that within half or quarter of an houre, he must change his bed, it may be of repose, which his children and friends stand about, with a bed of fire, with a company of horrible spirits, with everlasting chains & e­verlasting darknes. O what unspeakable anguish is this! what is there in this earth that can countervaile it. 22. Joy of the Godly at death.

It is not so with the death of the Godly. Though nature in them also shune death, yet grace in end prevaileth. Their soule is not taken from them, but they deliver it and recommend it into the hand of GOD the Father and redeemer of spirits, In thy Hands I recommend my spirit, for thou hast redeemed it O Lord GOD of trueth sayeth David Psal. 31. 5. They are content to go out of the body, as out of a prison and grave. They desire to be di­solved and be with Christ. They depart in peace, because their eyes have seen the Salvation of GOD. They count the last day of their life, the first of their happinesse, the birth day of eternity, which shall draw aside the courtaine, and make them clearly see, which before they saw but obscurely. They know that day shall free them of all stormes, and put them betwixt the Armes of their Father, And turne their trouble into rest, & their mourning into joy and their basnes into glory. They have reason therfore, to be con­tent when it pleaseth GOD to call. The LORD grant that we may live their life, that so we may die their death, and that for the merits of Christ &c.

OUr blessed Saviour having entred upon a most heavenly discourse concerning the Dignity of himself, 1. Intention. and the hap­pines of them who receive Him as they ought; having entred I say upon this discourse in the preceeding words, He taketh oc­casion from the murmuring of the Jews, at that which he said, to prosecute this same discourse more particularly and more ful­ly, in these words that I have reade and in many after following, Particularly in these words, yee have to consider the occasion of this discourse, which was the murmuring of the Jews, insinuated there, And Iesus answered unto them, saying, murmure not among your selves. 2. Yee have an heavenly instruction given to them, and to us all in them, concerning the way by which we come to Him, No man can come to me, except the Father which hath sent me draw him. 3. Yee have the happines of them who are so drawn by vertue thereof unto Christ, And I will raise him up at the last day.

And Iesuus answered and said unto them, 2. Murmu­ring of the Iews. murmure not among your selves. These words insinuate as we said, that the occasion of our Saviours following discourse was the murmuring of the Iews, whereof yee may reade immediatly before my text. They mur­mured because he said, I am the bread that came down from heaven. They said is not this the son of Ioseph, whose father and mo­ther we know? how then is it that he sayeth, I came down from heaven? They were so farre from beleeving and receiving thankfully his heavenly Words, that they murmured at them and condemned them within themsolves. Beside they had heard & seen his great Miracles, which he wrought to confirme his Word. He had fed five thousand with five loaves, as ye may reade in the beginning of this chap. He had healed many sick, and had rai­sed the dead. These things might have perswaded them that he was more then a man, & that he had a divine Nature, since for confirming of his Deiety, these Miracles wet wrought by him [...] at least by these wonders they might have been induced to think, that he was such an One, who would not speak but Truth, and that therefore they should have humbly received his Words though not understood by them, and that they should have de­votly searched after the true meaning of them. Yet misregar­ding [Page 152] both his divine Words and wonderfull Works, they turne to culumnies & murmuring. The reason is clear from the text, which our Saviour openeth up more fully hereafter. They were carnall, and savored only the things of the flesh. Their hearts were upon their bodily food, whereof while they had expectation, they re­ceived him as the promised Messias, and would have made him a King as ye may reade before, but this hope being gone when they heard him speak of an heavenly bread which came down from heaven, they despise himself as vile, and mur­mure at his Words as false. Such is the corruption of our blinde and perverse nature, that we reject and condemne, whatsoever savoureth not to our carnall sense & judgement, by which we pre­sume to measure things divine, which when understood should he beleeved, and when not understood should be reverenced & adored. But of this by GODS Grace, we shall have occasion to speak more fully hereafter. Therefore we come now to the se­cond point.

No man can come to me, 3. Instruction of our Sa­viour. except the Father which hath sont me draw him. Here is the instruction given by our Saviour to them, where­by also he confoteth their murmuring as if he would say, yee murmure unjustly, there is no falshood in my doctrine; but yee do not understand nor beleeve it. because none can do this, But he which is drawn and enlightned by the Father that hath sent me, which yee are not, through your own default. Put the case a man of great learning were teaching in schools, of high and sublime mysteries, which cannot be understood by them who are unlear­ned: if rude and unlettered men should come in and heare him, and condemne what he said as false and untrue, he might justly say to them, it is not the falshood or absurdity of my doctrine, which maketh you to disassent from it, but it is your want of learning, without which this doctrine cannot be understood. So our Saviour telleth these carnall hearers, that there was no de­fault in that which he had said, but that they wanted that pre­paration without which they could not embrace his Words. He might have said ye beleev [...] not what I shy, because ye are blinde, carnall and perverse, but he choiseth rather to tell them of the necessity being drawn by the Father who sent him, for this end [Page 153] that he might be understood and beleeved. This he doeth first to show that his doctrine was not false nor contrary to God, but a true and divine doctrine to the beliefe wherof, the Father him­self draweth 2. to shew that it is not in the power of man to un­derstand and receive so high mysteries, but that the speciall aide and assistance of GOD is necessary thereunto. 3. He speaketh this to strick them with a just terrour, by considering that they were not enlightned and drawn by GOD, and to stirre them up humbly to beg this heavenly Favour at the Hands of GOD. 4. Drawing is calling.

This much for these words in generall. For the more full un­derstanding of them, wee shall by GODS Grace open up more particularly what this drawing of the Father is, Without which no man can come to the Son. Many things may bee and are curiously disputed here-anent; but we shall of purpose forbeare them, and insist upon these things, which may serve more for your edifica­tion. first then yee are to understand, that this drawing of GOD is the Calling of GOD, as our Saviour himself expoundeth it in the verses immediatly following. But every calling, is not this Calling whereof chiefly he intendeth to speak here. 5. Generall Calling.

There is a generall Calling of men by God, common both to the reprobate and elect, and there is a calling peculiar to the Elect. 1. There is a calling cōmon to both, by which God calleth men both outwardly and inwardly. He calleth all that are within the Church by his Word heard and read, publickly and privatly. He calleth by prosperity and adversity, by allurements and by scour­ges. Somtimes he hedgeth up the wayes of men with thornes of affliction, That they may turne back from their evil way, to their God whom they have forsaken. Hos. 2. 6. Somtimes He loadneth them with blessings, that thereby he may draw them, as it were, with cords and hands of love. Hos. 11. 4. So also inwardly his divine illustra­tions and inspirations are in some measure communicated both to the good and to the bade, They taste of the good Word of GOD, & of the heavenly gift, and of the powers of the world to come. Heb. 6. 5. They are brought to some beliefe and consideration somtimes of death and judgement, of the pains of hell and joyes of Heaven, and by all these meanes GOD calleth and knocketh, as it were, at their hearts that they may open, yea not once but often doeth [Page 154] he this, 6. Effectuall calling. as all may find by their own experience.

This calling in some sort may be called a drawing & it is not ex­cluded here, yet is it not that wherof our Saviour chiefly speaks, for he speaketh of that calling which maketh men effectually to follow it, as appeareth by the next verses. Therefore I said, there is another calling proper to the Elect, whereby God so concurreth with the means used by him, that he effectually en­lighteneth the minde, changeth the heart and draweth it after him, by his Grace preveening, exciting, assisting and accompa­nying them powerfully, till they attaine unto the end of their faith, which is the salvation of their soules. Hence our Saviont sayeth, a little before, All that the Father giveth unto me, cometh unto me, and him that cometh unto me, I will in no wayes cast out. So they that are thus drawn are given by the Father; Of him they hear and learne, as he sayeth in the next words, and therefore un­doubtedly come to Christ, This is that Gift and Grace of effectuall Calling, which overcometh the hardest heart that it meeteth with, and is rejected by none, as holy AUGUSTINE speaketh. This is that which the devote soule desireth in the first of the Canticles 4. Draw me and wee will rune after thee.

Of this drawing chiefly, 7. this draw­necessary. as I said, these words are to be under­stood. It hath sundry excellent properties. whereof I shall touch but some. 1. It is so necessar unto us, That without it none can come to Christ, as our Saviour saith here; which he also mainly intends in this place. If out Saviour had not called upon Lazarus when he was in his grave with a mighty Voice saying, Lazarus come forth, he should have remained there still, untill he had returned into the dust. Even so except the Voice of GOD Call and Draw us out of our corruption, we can never come out of it. Without me sayeth our LORD, Yee can do nothing. We are not sufficient of our selves as of our selves, to thinke a good thought, but all our sufficiency is of GOD. 2. Cor. 3. 5. Our minds are full of blindnes, vanity and for­getfulnes: our wills are perverse and bent to evil and our spiri­tuall enemies are mighty, Yea beside that, these actions whereby we must follow GOD are sublime, heavenly and supernaturall, which nature of it self can never reach unto. If the body of a man be able and found, he may indeed walke and rune; yet can he [Page 155] not slie, because that is above the reach and power of nature: even so, although there were not that corruptions in us, which is indeed in us, yet without the speciall Assistance of GOD, we could never mount up to these high & heavenly actions, where­by we follow Christ, by believing his Truth, by loving his Good­nes and hoping in his Mercy. It is necessary therefore that we be furnished by him with new Strength, whereby he draweth us, and inableth us to follow after him. He giveth us the eye of Faith, whereby we may beleeve, meditate & contemplate these mysteries which are necessary to be known for our salvation. God saieth S. PAUL 2. Cor. 4. who commanded light to shine out of dark­nes, hath made his Light to shine in our hearts. He giveth to our soules the spirituall feet, or rather wings of Hope and Love, by which we may follow after him. They that wait upon the LORD Isa. 40. 31. shall renew their strength: they shall mount up as the [...]agels, they shall run and not be weary, they shall walk & not be faine. Love and Hope which are the affections of the soul, are as it were, the feet of it, whereby it moveth toward that, which it appre­hendeth as Good. Love is the chief affection and, as it were, the right foot. Thence ariseth desire of Good when it is absent, joy of Good when it is present: hatred of the contrary evill, feare of that evil when it approacheth, and sorrow for it when it seizeth on us. Hope is, as it were, the least foot of the soule, whereby we move toward that Good which is hard to be obtained. From it ariseth boldnes, courage, magnanimity, constancie to endure travails and troubles, anger & zeale to resist impediments. But this Love and Hope simply considered will never leade us in the way to Christ, and therefore as God giveth us Faith to be a spirituall eye, so he giveth us supernaturall Love and Hope, to be the feet of our soule whereby we may move and runne after Christ in the way of the obedience of these commandements, which by the light of faith are manifested to us, yet so as we chiefly leane to the Love of GOD and our neighbour, which is, as I said, the right and chief foot, whereby our hope is strengthened and confirmed, For hope maketh us not ashamed, because the Love of GOD is shed abroad i [...] our hearts by the holy Ghost which is given us. Rom. 5. 5. To con­clude this point then. This drawing is so necessary, that without [Page 156] It noné did ever come or shall ever come to Christ. Of our selves we can, with these Jews, murmure at his Words & disassent from them, but cannot beleeve them, farrelesse can we love him and trust in his mercy. Without common calling spoken of before, none can come at all in any measure, and without this effectuall drawing, none can come as he ought. 8. cōtinuance of it neces­sary.

Secondly, This drawing of the Father is not necessary only for one moment, but is a continued and perpetuall assistance. We cannot begin without it, nor without it can wee end. It is GOD that worketh in us both to will and to do. Some thought that the be­ginning of our conversion is from our solves, but most falsly. There is no good thought nor good affection in us but from God. till he preveene and excite us, we can neither seek nor desire as we ought. The devote soule had never said, Draw me and we will ran after thee, except in some measure before she had been drawn and excited to seek and to desire to run after Christ. Therefore our LORD saieth; Behold I stand at the doore & I knock. He knoc­keth before we open, yea he softneth & he openeth it, as he did the heart of Lydia. Our endevours are none at all saieth S. BER­NARD except they be excited. He saith, Seek my Face, before we an­swer, Thy Face LORD I will seek, hide not thy Face from me, nei­ther cast away thy servant in displeasure. So on the other part our endevours are but in vaine, if they be not still assisted & accom­panied by the powerfull Grace of GOD. Hence David sayeth in that same place before cited, Thou hast been my help, leave me not neither forsake me O GOD of my salvation. I have laboured more abundantly then all the Apostles sayeth S. PAUL, yet not I but the Grace of God that is within me. Albeit we be set in the right way, yet can wee not go a foot except Christ bee with us. Except thy Presence go with us, take us not hence said MOSES to the LORD, Exod. 33. who answered him, My Presence shall go before thee and give thee rest. Whence is it that Godly men do not only fol­low Christ, but think his yoake easie and his burden light? because Christ & his Grace is alwayes with them, supporting, strengthe­ning & comforting them. Hence the deniall of themselves, see­meth easie, their patience sweet, their humility glorious, their prayers and devetion pleasant and joyfull. Christ going before [Page 157] them also, as it were, from whose precious oyntments so sweet a smell proceedeth, as allureth and draweth after him those that do perceive them. His divine Perfections are, as it were, these precious oyntments, especally his Mercy, Wisdome and Ho­lines, all which send forth a sweet & flagrant smell which is most powerfull to draw after him: what are his gracious Promises and manifold Blessings, his heavenly Illustrations; his divine Consola­tions, and most sweet affections of devotion? but, as it were, the sweet and flagrant smell of his Mercy. What is his word which is the word of life? that discovereth to us the way of salvation, but, as it were, the sweet savour of his Wisdome. So all these ex­cellent vertues that were in him, were, as it were; the savour of his Holines, whereby it diffuseth it self for alluring and drawing men to him, and that still nearer and nearer. Thus his drawing of us, continueth still while we are here, Neverthelesse, I am con­tinually with thee, sayeth David, Psal. 73. Thou holdest me by my right hand, thou wilt guide me by thy counsell, and afterwards receive me into Glory. 9. Some reci­procatio [...] in it.

Thirdly, This draught of us by God is in some sort recipro­call & mutuall. As he draweth us, so in some sort, we draw him. We draw God to us by our prayers, sighs and groans, yea by them we hold and bind him in a manner. Let me go said he to Iacob wrestling with him, For the day approacheth. Let me alone said he to Moses that my anger may vaxe hote. Thus by every vertue, pa­tience, chastitie, mercy &c. And by every good worke, we draw God in some measure to us, who the better we are, draweth the nearer to us, and delighteth the more in us. But especially, we draw him to us by love, which GOD himself who is Love doeth alwayes accompany. He that abideth in love abideth in GOD, and GOD abideth in him sayeth S. IOHN. If any man love me, sayeth our LORD, I will love him, and my Father will love him; and my Father and I will come and dwell with him. Thus being drawn by God, we draw him to us in some manner: but yet absolutly we draw not him, but by him are drawn to himself; For it is he who giveth us all that strength of beauty, vertue and love which plea­seth him, & he giveth it for this effect, that we may be united more and more to Him wherein our Happinesse standeth.

[Page 158] Fourthly, 10. It is not violent. This draught of GOD is not a violent draught, but most sweet motion of us, wherby we who were before unwilling, are made now willingly and gladly to come to Christ, yea and to run after him.

The Manichees, as CHRIGOST. here reporteth affirmed, that man was drawn to GOD violently, and that his will was forced, for which doctrine they alledged this place, No man can come to me &c. This was a foolish and absurd doctrine. A man cometh not to Christ by bodily motion, but by the beliefe of his minde & love of his heart, which cannot be against the will. Thou may come to the Church, saith holy AUGUSTINE, against thy will, thou may come to the altar against thy will, thou may take the sacrament also against thy will, but believe, canst thou not against thy will, for with the hear [...] man beleaveth unto righteousnesse, and with the mouth confession is made unto salvation, and againe, If thou comest against thy will thou beleevest not, and if thou beleevest not, thou comest not at all.

Neither doeth the word of drawing, 11. Drawing imp [...]rteth not alwais violence. necessarly import, that violence is alwayes used toward the thing that is drawn. Both in scripture and in other writes, things are said to be drawn which are not forced. Men are said to be drawn by their own desires and delights. Trahit sua quemue voluptas said the Poet, which testimony S. AUGUSTINE citeth here, And if men sayeth he, be truly said to be drawn by their own pleasure, how much more may they be said to be drawn by truth and righteousnesse, happines and eternall lise, all which Christ is. Thus in holy scripture, Hos. 11. The LORD sayeth, That he drew the people of the Jews, with the bands of men, and with the cords of love, meaning his benefits which he abun­dantly poured upon them, which might have served as cords to draw them unto him.

But it may be yee will say, 12. why draw­ing used first. if men be not forced to come to Christ, why then is the word of drawing here used since proper­ly it signifieth a moving of any thing be way of force. I answer, this word is used here▪ not without great reason. For first, That Action of God wherby he bringeth us to himself, is like to draw­ing in this, that as when a thing is drawn the power is outward by which the thing draws is moved, & without which it should not be moved; even so in the first drawing of us to God, by his [Page 159] illustrations and inspirations, the power is without us, and inde­pendent from the liberty of our will. This Calling of God pre­veeneth our will, yea we are so farre from willing it. that often­times we resist and strugle against it, and would be gladly quite of these heavenly inspirations, that we might the more freely fol­low our carnall joyes. In this respect this Calling of God, may Justly be called a drawing, without which we can no more move toward GOD then, a weight can move upward except it be drawn.

Secondly, 13. Secondly why. Our effectuall Calling is called a drawing, to signifie the vehement and mighty power whereby GOD changeth the heart of man, when it is his purpose to bring it home to himself. drawing importeth vehemencie and strength, and what is so migh­ty and strong, as this change of the right hand of the most high. Thereby somtimes suddenly hee so worketh upon the soul of man, that he who was before drowned in vice, and long ac­customed to it, beginneth now to abhore that which most ve­hemently before he loved, and on the contrary to desire & love that which before he abhored. By this power he that before was the enemie & persecutor, it may be of Christ, When the heaven­ly Light had shined about S. PAUL: yea when it had shined with­in him, and when God had stretched out his Hand, and had ta­ken hold of his heart, he incontinent cryed out, LORD, what will thou have me to do? Now he acknowledgeth him to he his LORD and the Law-giver, whom before hee esteemed a Trans­gressor of the law. Now he offereth himself to do his Will, whom before he persecuted, although he himself should therfore have been persecuted. This Calling indeed was extraordinary, yet some thing like thereunto we may find in every one that is ef­fectually called. This is shadowed forth in the parable of calling to the marriage. Luk. 14. All were called indeed, but some were but simplie called, and after their refusall no more urged, but others were not left untill they were brought in; the king com­mandeth to compell them to come in. So God dealeth with his elect. he so calleth, that he leaveth them not till they answer, and fol­low him. Till then he still urgeth, by perswasions, exhortations, reprooffs, benefits, scourges, illustrations and inspirations, though [Page 160] they be blind; he by calling giveth them sight to know the way to the banqueting house, although they be halt and maimed, he gi­veth them feet to walk unto it. And in a word no lesse powerful­ly bringeth them unto himself, then if he did use violence unto them.

Thirdly, 14. Thirdly, why. Albeit no violence be used to the soul of him that is converted when he is called; yet there is violence used against satan, from whose power he is drawn by the mighty Power of God, that he may no more be the slave of satan, but the Servant of GOD. There is also a kinde of violence inferred to our sinful corruption for so great is the Power of GOD given to us by his Grace, that violently, as it were, we break the bands whereby our naturall corruptions hath hitherto tyed us. The Kingdome of heaven sayeth our Saviour suffereth violence, and the violent entereth by force. Thus we see our effectuall calling is not without cause called a drawing of us by the Father who of his infinite Goodn [...]s, & by his almighty Power worketh so on our hearts, that of un­willing he maketh us to be willing, 15. this should teach us humility. to go to Christ & to run after him.

This doctrine serveth first to teach us al humility. If thou have any good, thou may perceive from this which hath been said, that it is not of thy self but from God. O man who hath discerned thee? what hast thou, but that which thou hast received? and of thou hast received it, why [...]oustest thou as if thou hadest not received it? No honour herein is due to us, but all the glory belongeth to him, From whom every good gift and every perfect giving descendeth. Againe, if as yet thou have nothing which is truly good, blame not God, but thy self; through whose default it is that thou art not drawn by him. No man indeed can come to him except he be drawn, but if any man be not drawn, this is to be imputed to his own wickednes. As GOD draweth none but out of his free Mercy, so he leaveth none but out of his uncontrollable justice. Humble therfore thy self, and acknowledge as the truth is, that thou hast not used the means a right which he hath given thee, but on the contrary, hath abused his manifold Blessings. Lastly, This serveth also to work in us humility, while we consider the different dealing of God towards diverse persons, of whom some [Page 161] are drawn and some are not drawn by him. Go not to inquire cu­riously, why this man is drawn, and that man is not drawn, al­though, it may be, that he that is drawn, is no lesse if not more unworthy, then he who is not drawn. If thou search into this, it is presumption; humility contenteth it self with this, that if any be not drawn, it is through their own fault, & if any be drawn, it is of the bounty of God, who may do with his own what he will. Hu­mility maketh us cover our faces with the Seraphims & to adore this great mysterie, & to cry out with them Holy, holy, holy, is the LORD GOD of Hosts, Holy is be in all his wayes, Holy is he, both when he draweth and when he draweth not, when he calleth men to him, and when he rejecteth them. It maketh us to cry out with S. PAUL, O the deepe of the riches, both of the Wisdome and Knowledge of GOD. how unsearchable are his judgements, and his Wayes are past finding one.

Secondly, 16. Invocation of GOD. The consideration of this doctrine should stirre us up to earnest incalling on God for his Grace at all times. Inquire not, sayeth holy AUGUSTINE upon this place, Why GOD draweth this man, and why he draweth not that man: but understand & receive this counsell, if thou thy self be not drawn, pray to God that thou may be drawn. Are we not yet converted, we should carefully use the means especially of prayer that we may be converted. And sup­pose we be cōverted, yet should we still cal on God, that he would yet draw us more, that we may run after him. We should say with David; Thou hast been mine help, leave me not neither forsake me, O God of my salvation.

Thirdly, 17. Carefulnes to answer our calling This should stirre us up to be carefull obediently to answer the Calling of God, that we through our default deprive not our selves of his saving Draught. Remember he that cal­leth thee is infinitly Excellent, and most Worthy whom thou shouldest hearken unto, He hath no need of thee, but thou stan­dest in great need of Him, and without him cannot be but mi­serable. To him thou art infinitely bound, he is the Creator and thou the creature; he the LORD and thou the servant, he the Red [...]r and thou the captive. 2. Consider that thou art most unworthy to be called by him, but most worthy to perish in thine own sinn [...]s. 3. That from which hee calleth thee [...] sinne [Page 162] the greatest of evils, and death the wages of sinne. 4. That which he calleth thee unto is perfect Happines. He calleth thee to life, even the life of Grace, he calleth thee to Peace, even to that peace▪ that passeth understanding, he calleth thee to the Gifts & Joy of his Spirit, yea to the participation of his, blessed. Spirit himself. He calleth thee to the great banquet, wherein thou art to receive not earthly food, but the bread of life which came down to give life to the world. And will thou not hearken unto him? wofull & mise­rable shal thy estate be, when some refused to come to the feast of the great King, Luk. 14. He vaxed angry, & said, they should never taste of his banquet. If Wisdom call & we answer not, if she stretch out her hands and we regard not. Prov. 1. 24. She also will laugh at our destruction, and mock when our feare cometh: we shall call but she shall not answer, we shall seek her early but shall not find her. The Lord make us wise, that we may consider this aright, and that for the Merits of Christ Iesus, to whom with the Fa­ther &c.

YEe have already heard the instruction given by the LORD unto the murmuring Jews; 1. Connexion namely, That none can come to him except he be drawn by his Father who sent him. In the words now read, he showeth first the happy estate of them who are drawn by the Father, and come unto him, confirming withall his for­mer discourse where at they murmured. 2. He proveth the ne­cessity of that drawing before mentioned and more fully explai­ne [...]h it, It is written in the prophets, Thy shall be all taught of God.

And I will raise him up at the last day. These words are added [Page 163] here by our LORD, 2. Why he [...] ­deth the raising of men at the last day: first to preveene the misinterpretation of his former words, wherein he said, that men cannot come to him, except they be drawn by the Father. Some might have thought because of this, that he was inferiour to the Father: therefore he saieth, That he shall raise him up at the last day; which importeth no lesse power then that is whereby men are drawn by the Father. 2. These words ar added to confirme that which he said before; namely, That he is the bread of life, and came down from heaven. To confirme this, I say, especially in the minds of beleevers. For if he raise up men at the last day, undoubtedly he is not from the earth: but from heaven and if he give life to them that are dead, he may be justly called The bread of life. 3. He addeth these words to comfort Beleevers, and to terrifie unbeleevers. For no greater comfort can be to them that receive him by a true and lively faith, then the assured hope, that they shall be raised up by him from death, to a glorious and immortall life, and on the other part, it is matter of exceeding terror to the unbelieving and wicked, that they shall not be partakers of this blessed resur­rection, but they shall be raised up to shame and confusion.

This point is urged diverse times hereafter by our LORD; 3. the happi­nes of the Godly, and unhappi­nes of the wicked at death and Resurre­ction. and therefore, it may be, we shall have occasion to speak of it more fully. Only now consider that this is a point which we should at this time deeply meditate upon. He who calleth us and offereth himself unto us, is no lesse, then he who hath power of life and death, even of eternall life and of eternall death. If wee answer him and embrace his Calling, we may look to have confi­dence, joy and glory at our death and resurrection, but if we do otherwayes, we can expect nothing but terrour, sorrow and con­fusion. Though we think little now of death and resurrection, yet they wil come; It is appointed for all men once to die, and after death cometh judgement. The soul will be called out of the body, the bo­dy will be called out of the grave, and both will be called before the Tribunall of GOD. If thou hearkned devotly and obediently to his Calling here, Thou shalt lift up thine head then, being con­fident that thy redemption draweth near. When GOD sayeth to thy soul at death, Come out, thou shalt encourage it, and say. Go [...] my soule, fear n [...]t, it is the Voice of my Beloved, calling not to [Page 164] destroy but to save thee. It is the voice of him, who hath often called me before, and whom I have answered by his Grace. It is the Voice of him that I was longing for. He said to me before, Be­hold I come, & I have answered even so, Amen LORD Iesus come. But on the contrary, if thou hast despised his gracious and mercifull Calling here, thy terrour shall be unspeakable at death and at the resurrection. He shall call, when thy Lamp is not pre­pared, and albeit thou would not be drawn by his Mercy, his Justice shall draw thy soule out of thy body at death, and thy body out of the grave at the resurrection. although thou call then, he will not heare; but will say, Depart from me I know thee not. Long have I cast open the doore of my Mercy unto thee, but thou would not enter, and now it is shute. O how terrible shall this Calling or rather Drawing of iustice be to the disobedient soule & body! Faine would they draw back into that very nothing out of which they were brought. Therefore the wicked shall say then unto the hills and to the mountains, fall upon us, and cover us from the Face of him that sitteth upon the Throne: and from the Face of the Lamb. Let us therefore while we have time, thinke both upon his Mer­cy & Justice. These are the two armes of his Providence where­by he draweth to good, and from evil. MERCY is, as it were, his Right-Hand, which is alluring and comfortable: justice, his Left-Hand, which is terrifying and dreadfull. Let us labour, That his left hand may be vnder our head, as the Spouse speaketh, and that his right hand may embrace us, that is, let us thinke upon his gra­cious Promises, that we may be allured to obey him, and withall consider his dreadfull terrours, that we may stand in awe to des­pise his invitations. I will speake no more of this. Now I pro­ceed.

It is written in the prophets, 4. where this testimony is written. And they shall be all taught of GOD &c. Here he confirmeth and cleareth what he said of the draw­ing of men to him by the Father. He confirmeth it by the testi­mony of scripture. It is written sayeth he in the prophets, they shall be all taught of GOD. This testimony is expresly set down, Isaiah 54. 13. Where the PROPHET speaking of the happy estate of the Church of the new Testament sayeth to her; All thy children shall be taught of the LORD, and great shall be their peace. Accor­ding [Page 185] to the sense it is also to be found else-where, especially in the 31. 33. of I [...]r. where the LORD speaking of the Church of the new Testament sayeth, After those dayes it shall come to passe, that I will put my law in their hearts & writ it in their inward parts, and they shall be my people and I will be their GOD: and they shall not teach every man his brother and every man his neighbour, but they shall know me from the highest to the least sayeth the LORD.

For clearing of this, 5. What to be taught of GOD. yee are to understand that to be taught of God, is nothing else, but to have our minds enlightned by the knowledge of him, and to have his love [...]ed abroad in our hearts, so that we obey him, and that not out of the fear of punishment, but out of the love of righteousnes. Of this teaching the Prophet spake when he said Psal. 94. 12. Blessed is the man whom thou chastisest, and teachest out of thy law; and when he said againe, Teach me to do thy Will O GOD for it is good. This our Saviour manifesteth in the next words, wherein he explaineth what it is, To be taught by GOD, saying, That such an one heareth and learneth of the Father and cometh to him, that is, he that is so taught, understandeth and beleeveth that which the Father revealeth, and embraceth it by sincere love and affection, and so cometh to Christ by faith, by hope, by love and obedience.

Hence, 6. This fur­ther ex­plained out of Augu­stine. S. AUGUSTINE in his book of the Grace of Christ 12. and 13. chapters inferreth That this doctrine of the Father, is no­thing else, but his heavenly Grace communicated to us, whereby he maketh us not only to know what we should do, but also to do what we know, whereby he maketh us not only to beleeve that which should be loved, but also to love that which we beleeve. This is the doctrine of the Father, whereby from on hye, by his unspeakable Power inwardly he manifesteth his truth, and communicateth to us the love of himself. This also is manifest as S. AUGUSTINE obser­veth there from the 1. Thess. 4. 9. where S. PAUL sayeth; As for brotherly love yee have not need, that I should write unto you, for yee are taught of GOD to love one another. So the Teaching of GOD maketh us not only to know what should be done, but also to do that which we know. And he that knowes and doeth not, is not caught by God. He is not taught according to grace but accor­ding to the law, he is not taught according to the spirit but ac­cording [Page 166] to the letter.

Secondly. Yee are to consider that our Saviour by urging this Teaching of GOD, this hearing and learning of the Father doeth not condemne the outward ministrie of preaching, 7. Out-ward Ministry not condē ­ [...]ed. or deny the necessity of it ordinarly. For our Lord himself at this time was preaching outwardly the word, and S. PAUL accordingly Rom. 10. 17. tels us; That faith is by hearing, for which effect preaching is needfull, and therefore he with the Prophet sayeth there, how beautifull upon the mountaines, are the feet of them that bring glad tydings, that bring glade tydings of good things? Hence we reade in the 8. of the Acts that when it was the Will of God to convert the Ethiopian Eunu [...]h, he miraculously sent Philip to him by an angell, 8. Why this doctrine is is ascrived to God. but he would not convert him by the Angell.

But you will say, If man have any hand in this teaching, Why is it called the teaching of God? I Ans. It is called so justly; First, Because the Word that is preached, is not the word of man, but the Word of God. 2. Because man concurreth onely but outwardly as an instrument proposing the Word, but it is God who worketh inwardly upon the soule, he hath his Chayre in heaven that teacheth the heart, without whose powerfull as­sistance, all our words are but an empty sound, as S. AUGUSTINE speaketh in his 3. Treatise upon the 1. Epist. of S. John, so writ­ting on the same place, he saieth, God is the teacher of them that learne, because that which is given and revealed within, is from him. Paul may plant, and Apollo may water, but it is God that giveth the increase, so neither is he that planteth, nor he that watereth any thing, but God who giveth the increase, 1. Cor. 3. 7. So then our Sa­viour by commending the teaching of God, the bearing & lear­ning from the Father, doth not exclude the necessity of the out. Ministry, but sheweth the power and efficacie of God, Who is the principall Agent.

But it may be some man will yet say; If no more be impor­ted here, 9. Prehemi­nencie of the New Testament by this teaching of God, then that which hath been said; it would seeme, that there should be no difference in this, betwixt them who lived under the Old Testament, and those who live now under the New; Which difference is plainly inten­ded both by our Saviour & by the Prophet. There would seem [Page 167] I say, to be no difference, because God concurreth with his word preached then also, and it was he that did work faith and love in the hearts of men, I Ans. This is true, yet notwithstanding, there is a great difference, for the teaching of God then ordinarly was limitate to one Nation: whereas now it is offered to all the world, & throughout al the world, al the Children of the church of the Faithful are made really partakers of it. 2. The manner of teaching now, is more excellent; because the Revellation of God is more cleare, and the Love of God more aboundantly poured into the hearts of men; Whence the PROPHET Isaiah; Chap. 11. 7. speaking of this time saith. That the whol earth shal be filled with the knowledge of the Lord, as the waters cover the sea. 10. private re­velations not to bee relayed o [...]. Now, let us come to the Vses of this Doctrin.

First, Wee may learne hence; That we have no ground from this place, to leane to private Revelations & motions not warran­ted by the Word of God, as if without the Meanes, we might be taught by God and learne from him. Some Phantastick persons in this last age, have gone exceeding farre this way: and by this mad conceat, have stirred up horrible Confusions and have drawn many with themselves into perdition. Farre be it from us to imagine any such thing. God hath ordained meanes, whereinto although he hath not tyed himself, yet hath he tyed us to these meanes, to wit, his Word, his Sacraments; Prayer & Me­ditation, these ar, as it were, the conduits of his grace, & as it wer, the veins by which we must search after the heavenly Wisdom. If thou neglect the meanes, thou but temptest God, & deceivest thine own soul. And though the meanes seem to thy carnal minde base, yet remember they are the Ordinances of God. N [...]aaman thought little of the the waters of Iordon, he said, The revers of Damascus were better th [...]n all the waters of Israel; he disdained to go there and put off his clothes and wa [...]h seven times in it, at he was commanded: but had he not used this mean [...], he had gone home as Leprous as he came forth.

Secondly, 11. Great de­ceatfulnes of our hearts. Wee should consider, That our Heart is deceatful, and Sathan is subtill, who can transforme himself into an Angel of light and make us beleeve, that his Illusions and Fancies of our own hearts, are the Inspirations of God, when wee take [Page 168] not heed unto Gods word. Many are deceived in this kind, Some think their own Conceats to be the very light of God, when in­deed there is in them nothing but darknesse, their carnal affe­ctions, to bee the motions of Gods Spirit; their wrath, they think Zeale; their pride, courage &c. And this deceat is commonly in­cident to proud and presumptuous men, yea somtimes the saints of GOD are in some measure this way deceived, and think the Indictment of their own spirit, to proceed from God him­self. So we see Nathan being consulted by David concerning the building of the Temple, said unto him; Go and do all that is in [...]hine heart, for the Lord is with thee, & yet in the meane time, the Lord had not said so, as Gregory observeth. For he appeared im­mediatly thereafter and forbade the Work, albeit he approved the Intention. Upon the other part men somtimes are so de­ceived in this kinde, that they think that to bee but a Fancie of their own, which is indeed the motion of the Spirit of God, and so also it pleased God, somtimes to exercise his own in time of temptations, that they may be the more tryed, and that they may grow in humility and other vertues. These are like to the Disci­ples, S. Mark, 6. 49. who in the Tempest, when they saw our LORD himself walking on the waters, they thought it was but a Ghost. Thus somtimes we take evill for good, and good for e­vill, and therefore we must not seperate the inward Word from the outward; Wee must not beleeve every spirit, but wee must try the spirits, if they be of God. Wee ought to try them by the Word of God, and should have our recourse diligently to them to whom the dispensation of the Word is committed, who should be more skillfull in discerning of the spirits, according to Gods Word, which is committed unto them. To conclude this point then we ought not to despise the outward meant, but should highly esteeme of them, and should greatly praise GOD for the occasion which we have of them. We have particular rea­son of thankfullnes in this respect. There is no Nation under heaven, with which GOD hath dealt more bountifully in this kinde, then with us who live in these three NATION ES. No Nation hath the Gospell in greater plenty and purity. No Nation (for ought I know) hath had so great peace and prospe­rity [Page 169] joyned with the profession of it.

The second thing which I would have you to observe is, 12. GOD the most excel­lent Ma­ster 1. in respect of Wisdome. that albeit the outward means are much to be esteemed, yet we are to depend chiefly upon the Instruction of GOD. He is the chief Master, and in respect of him none is worthy of that name, call no man your master, sayeth our Saviour, upon earth. First there is no master which hath such Wisdome and Knowledge. GOD is essentially and of himself Wise. He hath not had nor could not have any Teacher, Counseller or Book of which he might learne. His Wisdome is of himself, and in himself he seeth all things that are to be done. Therefore his Knowledge is unbounded, and He is only Wise, as the Apostle calleth him. All others of themselves are ignorant, their knowledge is from him & hath narrow limites, and hath much errour and ignorance joyned with it. Whence of­ten the doctrine of others is pernicious to them that learne of them, but that which GOD teacheth is alwayes true and saving and such as may leade us to deliverance from the greatest evils, and to the obtaining of our soveraigne good.

Secondly, 13. secondly in respect of communi­cating of it As God infinitely excelleth others in Wisdome so in his Ability of communicating it. Put the case the knowledge of a man were never so great, yet can he not make others learned, except they have ingine and take paines: but our heavenly Ma­ster is able to make the most rude to learne every truth that he pleaseth. He is absolute LORD of our spirits, and can speak in them what he pleaseth. Again suppose we understand the truth, yet, it may be, we are not moved, not can be moved by the do­ctrine of our Master to love it, but God is able to make us love what we know, without force & constraint: yea with exceeding joy & delight. In a word the knowledge which we have by man i [...] dry and puffed up, but that which is from God doth satiate the SOUL: knowledge obtained by man reacheth to the understanding, but that which is by God reacheth to the affections also. That is [...]peculative, this is practicall & effectuall. That is, as it were, a shy­ning light, this both shineth & burneth. That maketh learned, but this marke [...] SAINTS. It is the knowledge of salvation, or the saving knowledge, [...] 1. 97. And therefore should be chiefly desired.

Thirdly, Observe that he [...] hearing to the SOUL, every [Page 170] one that heareth and learneth of the Father. 14. Spirituall senses. As the body hath five senses, whereby it perceiveth things profitable and pleasant, so the soul hath actions answerable to these senses, whereby it per­ceiveth the things that are spirituall, & in scripture are called by the name of SENSES, seeing, hearing, smelling &c. We hear God inwardly, when we receive his Inspirations; which are words, as it were, whereby he speaketh inwardly to our heart. This is that hearing, without which, the outward availeth nothing. It is the Voice of God, as we said, that changeth the heart, which softe­neth the hard heart and maketh it to melt, which inflameth the cold heart & maketh it to burne, as we reade of the two discip­les going to Emaus, which pacifieth the troubled heart and sec­leth it in tranquillity. Thus God speakes somtimes to SINNERS, He maketh them to hear a voice, as it were behinde, them, saying this is the good way, walk in it, and yee shall find rest unto your soules, but most commonly this way he speaketh to the Godly instructing, comforting and exhorting them to a continuall progresse in piety. 2. There is a spirituall sight, while as God infuseth a clear light in our minds, whereby with Moses, We see him that is invi­sible, apprehending divine mysteries more firmely & clearly then we did before, and in such a manner, as is fit, to raise up love, desire and joy in our hearts: for this fight the holy Apostle did pray Ephes. 1. 17. 18. When he desired, That GOD would give them the spirit of Wisdome and revelation in the knowledge of him, that the eyes of their minde being enlightned, they might see what was the hope of his Calling and the riches of the glory of his Inheritance in the saints. So there is a spirituall SMELL. Christ is anoynted with the oyle of gladnes above his fellowes. His name is as oyntmen [...] poured forth. The good oyntments of his divine Perfections and heavenly vertues send forth so sweet a savour, as maketh the Spouse in the Gant. to say, Draw us and we will run after thee. This the soul perceiveth by a spirituall kinde of smell, and the feeling of it raiseth up most ardent desires, and stirreth up to most ear­nest endevours of the things that are heavenly. Like wise the soul hath a spirituall taste. There is an unspeakable Sweetnet in GOD, in his divine Mysteries and Obedience, which may be ta­sted by the soul of a spirituall man. O taste and see how sweet the [Page 171] LORD is, sayeth David, as if he would say, If yee taste, yee will know the sweetnes of his Goodnes, Mercy, Liberality and Power. So we may say of every divine mystery, Taste and see how sweet it is, and of every vertue, Taste & see how sweet is obedience, patience, hu­mility, chastiry, charity, &c. Lastly, There is also a spirituall touch. Hence the devote soule Cant. 2. 6. sayeth, His left hand is under mine head and his right hand doeth embrace me, and againe, I have found him whom my soul loved, I held him and would not let him go.

But why do I insist so much upon this? 15. Gods good­nes in com­municating himself to us. first, To shew the ad­mirable Goodnes of GOD, who vouchsafeth so many wayes to communicate himself to us, and maketh us so many wayes able to receive him. All this proceedeth meerly frō his infinite Goodnes. There should be no losse to him, although we should never SER his Beauty, HEART his Voice, SMELL the sweet Savour of his Precious Oyntments, TASTE his Sweetnes, or EMBRACE him in the armes of our love, this should nothing impaire his Felicity, which from eternity he perfectly enjoyed, and might unto all eternity enjoy, without our injoying of him: but all this procee­deth from his admirable Goodnes which delighteth to commu­cat it self to his unworthy creatures.

Secondly, 16. Sight of Christ in the holy mysteries. I have insisted upon this at this time to move you, to stirre up all the powers and faculties of your fouls, to receive him who offereth himself at this time most abundantly to bee participated by us first, Christ offereth himself to be seen by us in these sacred mysteries both as GOD and man. Here we may see him by the eye of faith as GOD, not simply as GOD, but as GOD made man, and as made a man of sorrowes for us, and as made the bread of life unto us. What a wonderfull sight is this! how can the Angels of heaven but admire to see the only begot­ten Son of God, who is in the bosome of the Father, The bright­nes of his Glory and the expresse Image of his person, eternall and om­nipotent as the Father is, Infinite in Majesty, Wisdom, Goodnesse, Power &c. How can they, I say, but admire to see him demitt himself so farre for us and to us? As man also he offereth him­self to be seen by us spiritually. Here we may see him and should look upon him as he suffered and was crucified for us. Here thou [Page 172] may see his Head crowned with thornes, which should have been, and now is crowned with Glory: His Face spitted on and bussete [...], which should have shined and doeth shine with the beams of heavenly Light: His Hands and Feet pierced and in a word all wounded for our transgressions and bruised for our iniquities, and now giving his Body that was broken, and his Blood that was shed, as the food of our souls unto eternall life. O what a won­derfull and sweet sight is this! what reverence and humility, what love and thanksgiving should it raise up in us. Dost thou see what thou receivest in these sacred mysteries and from whom? and wilt thou who art but dust and ashes refuse to humble thy self in body, and in soul? or can thou consider his infinite Love to thee, which made him to give himself for thee when thou was his e­namie, & to exchange, as it wer, the Throne of his Glory with the ignominy of the crosse, canst thou, I say, consider this and not be inflamed with love, and breake out in thanksgiving?

Secondly, 17. The hea­ring of him therin He speaketh to us in these sacred mysteries most sweet and comfortable words, which we should heare and an­swer unto. He sayeth, I am the bread of life &c. that we may an­swer, LORD evermore give us this bread. He sayeth, I am the wa­ter of life, that we may answer LORD give us of this water that we thrist not againe. He sayth, This is my Body which is broken for you. This is my Blood which was shed for you, he that eateth my flesh and drinketh my Blood, dwelleth in me and I in him, that we may answer, Whence is it that our LORD cometh to us O LORD we are unworthy that thou should enter under the rooffe of our unclean souls, but let it be unto thy servants according to thy word. Here he reacheth us, as it were, from his crosse all the precepts of divine vertue. He sayeth, Learne of me for I am meek and lowly in heart, I humbled my self and became obedient to the death of the crosse, when I was stricken I revenged not, I gave my life for mine enemies, I prayed for them, in my greatest distres, I cleaved most firmly unto God, thus he speaketh unto us, and we should devotly an­swer him. But the time is spent and therefore I forbeare to pro­ceed further. The LORD imprint these things in our hearts & that for the merits of Christ to whom &c.

THe holy Apostle, in the former words speaketh of the effect of his former Epistle unto the Corinthians, 1. Intentions wherein he had rebuked them for not censuring the incestuous person that was a­mong them, of whom ye may reade in the 5. chap. of that [...]re­pist. This his reprooffe of them had grieved them & made them sorrowful; but he tels them, that if it could have been, he wished not their sorrow. If it might have stood with their wel-being, he would have been glad, that thy had not been sorrowfull at all. Yet in the mean time, he declareth, that this their sorrow, which his epistle had wrought in them, was matter of joy unto him, not for that they were grieved: but because they had sorrowed in a Godly manner, and that unto repentance, unto the Glory of God and good of their own souls. He confirmeth this particularly, by the generall doctrin [...] of the fruit of Godly Sorrow in the place that I have read,

For Godly Sorrow; 2. Division sayeth he, worketh repentance &c. Here he commendeth Godly Sorrow, of which nature that was, which his epistle wrought in the Corinthians. first, The very name he giveth it, containeth an argument of commendation, for the Sor­row which he speaketh of, is a Godly Sorrow or a Sorrow accor­ding to GOD. 2. He commendeth it from the fruit of it, it is such a Sorrow as worketh repentance; even a repentance that is ne­ver to be repented of, because it is unto salvation. 3. He com­mendeth it by opposing the contrary Sorrow, namly the Sorrow of this world which worketh death. That we may proceed the more clearly, we shall beginne at this last point.

The Sorrow of this world, 3. Sorrow of this world sayeth he, worketh death. He opposeth as yee see two kinds of Sorrowes; the one to the other: the Sor­row [Page 174] which is according to God, and the sorrow of this world. The sorrow of the good Corinthians had this good in it, that it was not a sorrow of this world, which is no matter of joy, for it worketh death. All sorrow presupposeth love, for no man sorrow­eth, but for the losse or want of that which he loveth: therefore where this worldly sorrow is, there is also a love of this world. Such is the sorrow that men have for the losse of worldly things, wealth, honours, delights or friends. If their heart and love be set upon these things, they foolishly, and without the feare of God, rejoyce in them when they have them, and being drunke with that transitory happines, they seek for no more. On the contra­ [...]y when they losse or want them, their hearts are cast down, and they are pressed down with Sorrow inordinatly. Such a Sorrow, the Apostle recommendeth not, nay, he dehorteth from it, for it worketh death. This Sorrow can do no good. When a man hath lost his riches, if he sorrow for that, this sorrow will not restore his wealth to him againe. If a man hath lost his honour, the sor­row which hee hath for that, will not recover it againe. If hee hath lost his friends or children, should he mourne never so much for them, his sorrow will not bring them to life againe. So this sorrow can do no good: yea on the contrary, it doth great harme, it worketh death. It maketh the way to bodily death, especially when it is inordinate; The heavines of the spirit dryeth up the bones. saieth SOLOMON Proverb. 17. 22. Sorrow hath killed many, and there is no profite in it, saieth the WISE-MAN, Ecclestast. Chap. 30. 23. And which is worst of all, this sorrow leadeth to eternall death: For God is offended with it, it stirreth up a man to do many things, wherat God is offended; and maketh a man guil­ty of eternal death. so this sorrow is no matter of joy but the sorrow that was in the Corinthians, and which ought to be in us all, was of another kinde. It was a Godly sorrow or a sorrow ac­cording to God.

For better understanding of this; 4. sorrow ac­cording to GOD. Consider first, That this sorrow which is according to God, is such a sorrow as a man con­ceiveth for the offence of God, or because he hath done that which is displeasing and hatefull to God, and therefore this sor­row which is according to God, is a sorrow for our sinnes. No­thing [Page 175] offendeth him but sinne; and every sinne offendeth him: for all sinne is done in Thought, word or deed against his eternall LAW, and his eternall LAW is his supreame and eternall Reason, which is nothing else but GOD himself, so that whosoever sin­neth, shaketh off the Yoke and Obedience of GOD and turneth his enemie, and in some sort trampleth his Law under foot.

But here, it is to be observed, that every Sorrow for sinne is not this godly sorrow, 5. every sor­row for sin is not this Sorrow. or sorrow according to God. For first, a mā may be grieved for his sinnes, because there is in them a repugnancy and filthines contrary to the honesty & beauty of humane reason, Such a Sorrow a naturall man may have, but if he rise not up higher, he hath not come unto that Sorrow which is according to GOD. 2. A man may be grieved for his sinnes because of the harme and damnage that he hath thereby, because thereby he hath lost his credit or good name, his means, his health, and which is most of all, because thereby he hath lost eternall joyes, and hath encurred endles and intollerable paines. If a man in his Sorrow regard no more but this, he hath not yet attained to that Sorrow which is according to GOD.

If one man have offended another, suppose he be grieved for that he hath done, 6. Sorrow ac­cording to God wha [...] yet if in this griefe he hath no respect to him whom he hath offended; that his Sorrow availeth nothing for obtaining reconciliation with the partie offended, even so whatsoever he a mans griefe for his sinnes, if he have not regard to God in that his Sorrow, it availeth nothing, Therefore this Sorrow which is according to God, is not only for our sinnes, but also and chiefly it is for this, that thereby we have offended God, and have deprived our selves of his Favour. Such a Sorrow is justly said to be Godly or according to GOD, for the ground of it is the Love of God, which maketh us when we have him to rejoyce, and to acquiesce in him as our true and soveraigne Good, which we declare by a contempt of the world, whileat we use the good things of it as if we used them not, and rejoyce in the midst of the tribulations of it. According to that, In the world ye [...] shall have trouble, but in me yee shall have joy: And on the contrary, when we losse GOD, it maketh us grieved above all thing, that we have offended him and are deprived of him. 2. This Sor­row [Page 176] is justly called a Godly Sorrow, for it is God that worketh it in us. By nature we are blinde, and see not the Offence of GOD, nor how great an evil it is, and we are so farre from being grie­ved for these things which offend him, that on the contrary we take delight therein. It is only God that openeth our eyes, and taketh away the heart of stone, and molifieth our heares that they may melt with Sorrow, for the offence of him. 3. This is a Sor­row according to God, because we undertake this Sorrow that we may restore to God his Honour, which by sinning we have impared, so much as was in us, and that we may pacifie him, and by recovering his Favour againe may obtaine health and life unto our wounded and dead souls, which life standeth in the Favour of God, and in our union with him.

Thus yee see what is that Sorrow according to GOD, 7. how great reason sin­ners have to Sorrow thus. here recommended to us. There is no man knoweth what God, and what himself is, but may easily perceive how great reason sin­ners have, to have this kinde of Sorrow. GOD is Almighty, whose Power none can resist. What and how lamentable mad­nes then is it for us miserable wormes, to lift up our hornes a­gainst him! who can trample us down in a moment to the low­est hells. GOD is Alsufficient, and standeth in need of none. our goodnes extendeth not to him, Psal. 16. How much then is it to be lamented, that we who in him live, and move and have our be­ing, & most dayly beg from his infinite bounty, all that we stand in need of, should forget and despise him? GOD is the rock of ages, he alone hath immortality, his estate is immutability, He re­maineth still the same, and his Years change not. Alace then what madnes is it for us, Whose life is but a vapour quickly vanishing away, who begane to be but yesterday, and tomorrow are not, What madnes is it I say for us so fraile creatures, to provoke such in one? he is only WISE, Searching the heart and trying the times, so that nothing can bee hid from him; what folly then, and what matter of Sorrow is it, that we should trust so to our [...] as if we could hide our wicked counsels and course [...] from him? [...]. GOD is the [...] and supreame Lord is of all his crea­ [...]res, so of us, and therefore when we sinne we withdraw our selves from his Obedience, [...] against him, and set up the [Page 177] creature in his stead. Lastly, He is our loving and bountifull Fa­ther, who hath loadened us with BLESSINGS. He hath made us and not we our selves: He hath redeemed us by the Blood of his Son: He upholdeth us, and provideth for us every moment: He hath called us to the hope of his Glory; As many members as there are in our body: as many creatures as there are in this world: as many dayes and hours as have gone over our heads, so many testimonies have we of his Goodnes and Love. And what a monstrous thing then is it, that we should bee so wicked chil­dren, that not only we forget; but do also what we can to tram­ple under our feet so good a Father? Beside all this, wherefore do we offend so great a LORD and so loving a Father? for some triffling pelfe or transitory pleasure. We lay this in the one scale of the ballance, as it were, and GOD in the other, and pre­ferre this pelfe and this pleasure even to God himself. Who can consider this, and keep his heart from melting with Sorrow? which if any attaine unto, he hath obtained this Godly Sorrow, or that Sorrow which is according unto GOD.

Thus yee see what kinde of Sorrow we ought to have for our sinnes, 8. We should labour for this Godly sorrow for our own sin­nes. which if it be kindly wee will never sufficiently satisfie our selves in it. Marie Magdalen had such a Sorrow, and it made her to wash the feet of Christ with tears, and to wipe them with the haire of her head. Luk. 7. 38. DAVID had this Sorrow, and it was so effectuall in him, that he sayeth in the 6. Psal. I am weary with my groaning, all the night I make my bed to swine, and I water my couch with tears. So if this Sorrow wer in us, It would make our eyes to run down with tears, & our eye lids to gush out with waters. Ier. 9. 18, But alace how farre are we from this? who testifieth this Sorrow by the abundance of his tears? It may be ye will say to me, we cannot attaine to this: yet if thou rightly looke upon thine own sinnes and be truly grieved, because thereby thou hast of­fended GOD, and hast deprived thy self of him, his Grace and Spirit, thou may first value, as it were, and estimate how great a Sorrow thy sinnes deserveth, and be so disposed, that nothing is so displeasing and hatefull to thee as thy sinnes are. Thou may come to this, that with an upright heart thou may say to GOD, O LORD, these my sinnes, so many, so grievous, so long conti­nued [Page 178] in, so often fallen into; deserve to be bewailed with tears of blood if mine heart could possibly have them. 2. Thou m [...]y wish from GOD, That thy head were waters, and that thy eyes were fountaines of tears, that thou might lament as thou oughtest to do. Ier. 9. 1. Thou may pray to GOD▪ that he would give thee, the grace of tears, and that he who brought water out of the hard rocke, would soften thy hard heart, and make it to melt with this Godly Sorrow. 4. Thou may endevour more and more, and worke upon thine own heart for obtaining this unfeigned griefe. This if we do, God will accept even of our imperfect sor­row, for the perfect. Sorrow of Christ Iesus, and for these strong cryes and tears, even the tears of blood, which he shed for us in the dayes of his flesh.

Before we go hence, 9. Sorrow for the sins of others. it may be demanded, whether or not this Godly Sorrow is only for our own sinnes, I answer, it must be also for the sinnes of others. There is no man that hath Zeale to the Glory and Honour of GOD, and love to the souls of o­ther men, but he must be sory, when he seeth them by their sins despysing the Majesty of God, trampling his Law under foot, & casting themselves head-long into perdition. Hence the bles­sed Patriarches and Prophets, who were the most sincere friends of GOD, are so freq [...]ent in holy scripture, in mourning for the sinnes of o [...]hers. Horrour hath taken hold of me sayeth David Psal. 119. Thy Zeale hath consumed me, Rivers of tears gush out of mine eyes, because the wicked despise, thy Law and forget thy words. O that mine head were waters, sayeth Ier. 9. 1. Complayning for the sinnes and miseries of his people, and that mine eyes were fountains of tears that I might weep day and night. Thus the righteous soul of LOT, was vexed continually, because of the abominations that he did hear and see in Sodom. We are commanded to pray con­tinually, that the Name of GOD may be hallowed and glorified and therefore it cannot be but great matter of griefe to them that love GOD, to see his Name dayly dishonoured and prophe­ned. Hence. They that were marked Ezek. 9. wer such as did sigh and mourne, not only for their own sinnes, but also for all the sins and abominations done in the midst of the land.

Secondly, It may be asked, doeth this Godly Sorrow only reach [Page 179] to our sinnes and to the sinnes of others, 10. sorrow for our imperfection and absence frō heaven. I answer it reacheth also to the consequents of sinne, and first to the imperfection that is in us in serving of GOD. This is matter of griefe, even unto the most Godly. They are affected with a Godly Sorrow for this, that they serve not God so perfectly as they should. They say with S. PAUL, with griefe of heart, The evill that I would not doe, that I doe, and the good that I would doe, that I doe not. O mise­rable man that I am, who shall deliver me from this body of death. 2. This Godly Sorrow also extendeth it self to the desire of our hea­venly countrey. The Godly mourne that they are so long absent from the Lord, and continue so long in the place of their exile. They say with David, Wo is me that I sojourne in Mesech, and that I dwell in the tents of Kedar. The children of Israel mourned be­cause of their exile in Babylon. By the rivers of Babylon, said they Psal 137. we sat, & we weeped, & we remembred Sion. They were spoiled by the Babylonians of their goods, of their lands, honours, children and friends, and yet the chiefe matter of their griefe was that they wanted Sion, albeit that was but an earthly Sion, and now spoiled, burnt and sacked, how much more have we reason that sit by the waters of Babell, that is, of the transitory pleasures of the confusion of this world, to weep when we remember the permanent joyes of the heavenly Sion which cannot be spoy­led? and whereunto no dart or enemie can have accesse; but the Apostle speaketh here not of this Sorrow, but of the Sor­row which is for our own sinnes; and for the sinnes of others, and unto it he ascriveth this blessed effect that followeth, which is.

To work repentance unto salvation not to be repented of. 11. How sor­row wor­keth repen­tance. It may be demanded how this Godly Sorrow worketh repentance, since this Godly Sorrow is a chiefe part of repentance, it is answered first. By some, that the Apostle sayeth not simply, that it worketh repen­tance▪ but that it worketh repētance unto salvation, that is, it maketh our repentance true, profitable and saving: for it is as it were the life of our repentance. So we say that a sober-man maketh a health­full-man, or that a man addicted to studies maketh a learned-man. 2. This Godly Sorrow also worketh repentance it self, in respect of diverse parts thereof. Repentance hath many things in [Page 180] it, and some of them are wrought in us, or greatly promoved by this Godly Sorrow.

For clearing of this consider, that repentance is wrought in us after this manner. 12. Sight of our sinnes 1, wrought in penitēts 1. Our minde is enlightned, and the eyes of it are opened, that we may see our sinnes, the hynousnes and the deformity of them. Unlesse we have this sight, we will never be grieved for them. Therefore David sayeth Psal. 51. I acknow­ledged mine iniquity, & my sin is continually before mine eye. So it is said of the prodigall son Luk. 15. 17. That he came to himself. His eyes were opened to see his own misery, and his sinne which was the cause thereof. With this sight is joyned a sight and sense of the Wrath of GOD kindled against us for our sinnes. For no man can rightly see his own sinnes, but he must see that God is offended therewith, whence anguish and terrour and trouble a­riseth in the conscience. Hence David in the 38. Psal. sayeth Lord reprove me not in thy wrath, nor chastise me in thy hote displeasure. Thine arrows stick fast in me, and thine hand presseth me sore. There is no soundnes in my flesh because of thy Wrath, and there is no rest in my bones, because of my sin, my sins are gone over mine head and they are too heavy a burden for me.

Secondly God worketh in the heart of a penitent, 13. Effects of Godly sor­row. some love of himself, which maketh him to hate and detaste his sinnes, whereby he offended God, and to have in him this Godly Sorrow because of them 3. This sorrow promoves the work of our repē ­tance. It makes us to humble our selves under the mighty hand of God. It stirreth us up to an holy indignation, and the taking of a just revenge of our selves: because we have offended God, as the Apostle sheweth in the next vers. Hence the renting of our hearts spoken of by IOEL, and the smiting of our breast, which we find in the Publican. This sorrow also venteth it self by confession Psal. 32. When I keped silence, my bones waxed old, through my roa­ring all the day long. Day and night thy Hand was heavie upon me, my moisture was turned into the drought of summer. Then I said, I will confesse my sinnes, and mine iniquity will I not hide: I acknow­ledged my transgressions unto the LORD, and thou for gavest the ini­quity of my sin Sela. This Sorrow also expresseth it self by tears. by fasting, by sack-cloath and ashes, but which is most of all; This [Page 181] Godly sorrow stirreth us up to conversion, to turne from our for­mer evil wayes, and to walk in the way of righteousnes. A stedfast purpose of so doing, is the maine part of our repentance, and this is wrought in us by this Godly sorrow. For he that is truly sor­rowful & displeased for that he hath offended God, will in time coming eschew that which may be offensive to him, and will be carefull to do that which may be pleasant in his Sight.

This is that which the LORD chiefly requireth, 14. Of turning to GOD. if the wicked man shall turne from his evil wayes, and keep all my statutes, his for­mer unrighteousnes shall be no more remembred Ezek. 18. 21. 22. Turne unto me sayeth the LORD with all your hearts Ioel 2. 12. our life is, as it wer, a journey, and the end of our way, is hap­pines, which is not to be found but in God, In whose presence there is fulnes of joy, and at whose right hand there are pleasures for ever­more. Therefore our steps or our eyes should never be turned from him, but alace such is our corruption and such is the power of satan, that oftentimes he draweth us out of the way of Gods commandements, which leade us to that end, by setting before us some triffle of pleasure or honour or commodity, and so brin­geth us in the way of sinne and perdition. Therefore if we would repent, wee must turne againe, & turne againe to God, and that with our heart, even with all our heart. It is not enough that the minde be changed, farlesse that we turn our face, that may be for shame, or that wee turne our feete that may be for feare, but we must turne our heart & affections, & that wholly, from al our sins and from all the occasions thereof, so farre as lyeth in us, that we may walk in newnes of life, even in the good way, wherein we may find rest unto our souls. So the prodigall son resolved to go to his father, and indeed went unto him, saying, Father I have sin­ned &c. Thus Godly Sorrow worketh repentance, for it serveth powerfully to put a holy indignation in our HEART, tears in our EYES, words in our monuths, and in all our CONVERSATION, fruits worthy of amendement of life. The Apostle addeth that this repentance;

Is to salvation not to be repented of. 15. this repen­tance is not to be repē ­ted of. Albeit this repentance will seem grievous and bitter because of the sorrow and humiliation that is in it, yet indeed it is such, that no man will ever repent of [Page 182] it. If we have not this repentance, we shall be forced to repent for the want and neglect of it. What is the worme of conscience which tormenteth the demaned, but a continuall repentance, as it were, whereby they accuse and condemne themselves, for not using aright the means of grace, and repenting while they had time? But this is unprofitable repentance though most painfull and eternall. The Godly shall not so repent of their repentance, it shall never displease them, but shal be ever matter of joy and rejoycing to them. The reason is set down here, namely;

This repentance is unto salvation. 16. It is unto [...]lvation There can bee no salvation without it, Except yee repent, saith our Saviour, ye shall all like­wise perish. Repent and do thy first work, else I will come suddenly to thee, and take thy Candlestick out of its place; saieth our Saviour to the Church of Ephesus. Upon the other part, if we repent, wee are sure of salvation; we may have great hope to be delivered from the evils threatned in this life, & howsoever that be, we shall be sure to escape the wrath that is to come. If the wicked man saieth the Lord, turne from his evill wayes and keep my sta­tutes, he shall surely live: he shall not die. Wash you and make you cleane Isa. 1. 16. Cease to do evill, & learne to do good, and though your sinnes were as crimson they shall be made white as snow, and though they were as scarlet they shal be made as wooll. If we be care­full by the tears of true and unfeigned repentance to blot out our sinnes out of our conscience, God will hide his Face from them, and blot them out of his register, and remember them no more against us. 17. the love of our selves requireth our tur­ning with tears.

Thus then we see how great motives we have to repent and turne to God. First, The Glory of God requireth this, by our sins we have dishonoured him, and therefore ought by repentance to restore to him his Honour againe. 2. The love which we ought to our selves requireth this, since without repentance we cannot be saved, but must needs perish if we want it. Put the case a man were walking in a way, wherin if he went on a little, he would undoubtedly fall head-longs over a rock and dash himself into pieces. If that man would not do so much as turne back for the safety of his life, ye may justly say, that he were a murtherer of himself. How much more cruell is thy murther of thy self, who [Page 183] rather then tho wilt turne from thine evil way, will drown thy self in the lake of brimstone and fire where the most bitter & eternall death is.

Lastly, we have yet another pregnant motive to perswade us to sorrow and repentance at this time, 18. Our coun­trey and church re­quireth this. that is, the danger of our Church and countrey. Who seeth not a fire kindled in the Wrath of God, which threatneth this Church and Land with desolation. Alace how can we be without regard to this? S. AUGUSTINE in his first book of the City of GOD and 6. chap. Reporteth this fact of Marcellus, which there also he commendeth. While he was taking in the city of Syracuse in Sicily, in the mean time that the ar­mies were sighting he went up to a turret to behold. Perceiving from thence men running in fury each one against another, hearing the cryes of them that wer wounded and killed, seeing fire cast on houses, and the smoke ascending to heaven, and hearing the noise of the houses falling to the ground, he breake forth in tears, albeit sure of the victory. He weeped to see men though his enemies subject to so great miseries. Alac [...] then how great reason have we to mourne for these dreadfull mi­series, which ar like to come upon our brethren, and upon our selves. What other can we expect, except we turne from our sinnes, and except the Lord turne away his Wrath from us. He hath given us the spirit of giddenes. We are like men that are drunk, every one rising up, and ready to rush against another. How dreadfull a token is this of the Wrath of God, kindled a­gainst us because of our sinnes, and how great reason have we to contribute our tears for the quenching of this fire? Oftentimes we have foretold you that God would visit for the sinnes com­mitred in this land, and that he would be avenged on such a na­tion as this. Many and terrible examples also of the Iudgements of GOD ye have had before your eyes, by which the Lord hath been saying to you, Except yee repent ye shall all likewayes perish. But notwithstanding of all this we have gone one securely in our sins. How many thousands in Germany and other parts, not long since, have thought their feet as sure from falling as yee have thought yours? their eyes have been as dry, and their souls seemed to be as sure of life, & yet their feet have slidden, their eyes have been drowned with tears, & their souls have tasted of [Page 184] DEATH. The Sword of God hath devoured their flesh, and is become drunke with their blood. This same cup which the Lord hath gi­ven them, he now presenteth to us, and if we pacifie not his Wrath, whether we will or not he shall force us to drinke it out. Let us therefore follow the example of our Saviour. When the bitter cup was presented to him for our sins, he fell down, and with tears of blood said, Father if it be possible let this cup passe from me. Let us turne to God and do in like manner. Neither should we thinke it enough to mourne this day, but should con­tinue our mourning in private, that if it be possible he may de­liver us and our land from this great Wrath, or if he have de­creed otherwayes, wee may at least escape his eternall indigna­tion. The Lord grant this unto us, and that for the merits of Christ to whom &c.