Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 3

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 3 · Verse 3

p. 11252 PET. 3.3.

Knowing this first, that there ſhall come in the laſt dayes ſcoffers, walking after their owne luſts.

THe maine ſcope of the Apoſtle, both in the latter part of the former Chapter, the beginning of this, and the connexion of both, is to cautionate his Converts of relapſing into thoſe ſinnes, from which they are redeemed by the knowledge of Ieſus Chriſt. This ſtrong Bulwarke or Skonce hee hath fortified againſt all the batterie of the world, and aſſaults of Satan, by many arguments: Firſt, by diſcovering the policies and villanies of ſeducers, thoſe fatall engines of Hell, ſet to bring backeiiChap. 2.18. eſcaped ſoules, to the kingdome of darkeneſſe. Secondly, by the miſerable coozenage of thoſe that are perverted by them: who leaving the truekkVer. 19. libertie, which they counted a bondage; doe fall into the true bondage, which they vainely count libertie: ſo of Gods ſervants, they become Satans ſlaves, and ſinnes drudges. Thirdly, by the execrable event of this Apoſtacie; whereby they become beſotted men,llVer. 20. &c. intangled birds, polluted beaſts, incarnate Devils. Fourthly,mmChap. 3.1. by redoubling his Epiſtles, to inculcate and drive this holy Naile of admonition into their mindes; that they may never forget the wretched eſtate from which they are delivered. Fifthly,nnVer. 2. by way of encouragement, comforting them in the benefit of their happie progreſſe: wherein if they perſevere with ſteddie faithfulneſſe, their end ſhall be everlaſting life. Sixthly, and laſtly, by preventing a ſcandall, and removing a blocke, which the malicious ſpirit might lay in their wayes;Ver. 3. the Atheiſticall impietie of many in the latter times: who both by their mouthes and manners, perſwaſions and examples, call Chriſtianitie into queſtion, and move a doubt, whether there be a God, or no. Nor doe they only diſpute this by way of probleme; but are impudent and audacious in the negative, and labour to deſtroy all opinion of that Deitie in the world, which made both the world and them. This then being the maine Centre, the Pole, and cardinall Axletree whereon this place moves, I will in generall ſay a little of it.

What man hath ſo ſteddily trode on Gods earth, that he hath not ſtumbled; 1or ſtumbled, and not fallen: yea fallen, and hath not layne ſome ſpace on the ground? With what a trembling heart may wee looke upon the miſcarriages of ſome of Gods deareſt ſervants? Noah and Lot by Wine, David and Samſon by women, and Salomon worſt of all. Who can doe other than yearne and feare, to ſee the wofull wracke of ſo rich and goodly a Veſſell? Was not Salomon He, whoſe younger yeares God honoured with a meſſage and ſtile of Love? To whom God twice appeared in a gracious Viſion, renewing the covenant of his favour? Whom he ſingled out from all the generations of men, to be the founder of that glorious Temple; which was as clearely the type of Heaven, as himſelfe was of Chriſt? Was not hee that deepe Sea of Wiſedome, which God had ordained to ſend forth Rivers and Fountaines of all divine and humane knowledge, to all Nations, to all Ages? Was not hee one of thoſe ſelect Secretaries, whoſe hand it pleaſed the Almightie to employ in three pieces of the divine p. 1126Monuments of ſacred Scriptures? Yet even this Salomon fell into a ſoule defection. Which of us can hope to aſpire unto his graces? Which of us can promiſe to ſecure our ſelves from his ruines? Wee fall, we fall, even to the loweſt hell, if God doe not prevent us, if he doe not ſuſtaine us.ooPſal. 119.116.Ps 119:116 Vphold mee according to thy Words that I may live: all our weakneſſe is in our ſelves, all our ſtrength in God. Let the Lord be ſtrong in our weakneſſe, that our weake knees may be ever ſteddy in his ſtrength. If we fall from our God, as Mephiboſheth from his nurſe, wee preſently grow lame. If theſe holy ones fell, wee have cauſe to looke to our ſtanding.

2Sinne hath a thouſand tongues to plead for it, God hath lent mee a weake one to plead againſt it. Let us thinke thus, when wee are tempted to ſinne; that we are now about to loſe our God, to caſt away all the hopes and comforts of another world, to rob our ſelves of all thoſe ſweet mercies we enjoyed; to thruſt the Spirit out of doores, which cannot abide to dwell within the noiſome ſtench of our ſinnes; to locke our ſelves out of the gates of heaven; to open the g…es of hell, and caſt our ſelves downe headlong into that dungeon. Thus let f…re teach us to repell temptations, but love more prevailingly. Have we found our God ſo gracious to us, that hee hath denied us nothing, either in earth or heaven: and ſhall wee not deny our owne luſts for his ſake? Hath our deare Saviour bought our ſoules at ſuch a price, and ſhall hee not have them? Was hee crucified for our ſinnes, and ſhall wee by our ſinnes crucifie him againe? Doe wee take his wages, and doe his enemy ſervice? Was his bloud ſo little worth, that wee ſhould tread it under our feet? Hath hee honoured us, that we ſhould diſhonour him? Is this the fruit of his beneficence, our thankfulneſſe? Doth hee meane us bleſſedneſſe, and is this the way we take to come unto it? Hath he prepared heaven for us, and doe we thus prepare our ſelves for heaven? Is this the recompence of his love, to doe that which hee hates? If wee would make ſurer this remedy, let us looke upwards, backwards, inwards, forwards. Firſt, upwards, at the omnipotent greatneſſe, and infinite goodneſſe of that God, in whoſe face we ſinne. If wee could truely diſcerne the holineſſe of his nature, the nature of his mercy; though there were no hell, no puniſhment, wee would not tranſgreſſe. Secondly, backwards, to the innumerable favours, wherewith he hath bleſſed, graced, honoured us: all which are ſo many bonds, that oblige us to obedience. Thirdly, inwards, to that noble calling wherewith he hath dignified us; the holy profeſſion we have made of that calling, the eie of the world fixed upon that profeſſion; the vow and covenant whereby we have confirmed it; the gratious beginnings of Gods Spirit in us, which by this preſent ſinne we are about to extinguiſh. Fourthly, forwards, to the joy which will follow upon our forbearance: compare but the momentany and unpleaſing delight of a ſinne in doing, with that ſweet peace of conſcience and bleſſed expectation of glory, which wee preſerve by avoiding it. If wee could thinke of all this in a temptation, we would fling defiance in the face of Satan; and refuſe for the ſhort pleaſure of a filthy ſinne, to loſe all theſe happy and laſting comforts.

3But alas, there bee many that ſinne and live not, but there are none that live and ſinne not. Our comfort is, wee have a conſtant God;ppIoh. 13.1.John 13:1 who, whom hee loves, to the end hee loves. qqMal. 3.6.Mal 3:6I am the Lord, I change not; therefore yee ſonnes of Iacob are not conſumed. rrPſal. 89.33.Ps 89:33My loving kindneſſe will I not utterly take from him, nor ſuffer my faithfulneſſe to faile. The fall of Salomon was a ſpectacle able to affright all the ſonnes of men; yet not without ſome glimpſe of comfort. Senſible grace might ſeeme to leave him, not finall mercy. In the deſperate Winter, the ſap was gone downe to the root, though it ſhewed not in the branches. Salomon removed; the Word of God removed not:verſ. 34. My covenant will I not breake, nor alter the thing th… is gone out of my lips. The Lords favour doth not depend upon mans obedience. If Salomon ſhall ſuffer his faithfulneſſe to faile towards his God; God will not p. 1127requite him with the failing of his faithfulneſſe to Salomon. If Salomon breake his covenant with God, God will not breake his covenant with the father of Salomon, with the ſonne of David. His correction is limited, he ſhall ſmart, he ſhall not periſh. This is our onelyonly tenure; The mercy of God endures for ever: his promiſe is Yea and Amen in Chriſt: and whiles wee change, his Word ſhall ſtand. This is that which gives ſtrength to the languiſhing, comfort to the deſpairing, to the dying life. Whatſoever wee are, God will bee ſtill himſelfe; true to his Covenant, conſtant to his decree. The ſinnes of his choſen can neither fruſtrate his Counſell, nor out-ſtrip his mercy. Their offence hath gone before, their repentance ſhall follow after; not more ſlow than ſure. Almoſt ten moneths doth David runne on impetuouſly in a way of his owne, rough and dangerous: at laſt the conſcience of his ſinne, and feare of judgement ſhall bring him on his knees;ſſ2 Sam. 24.10.2 Sam 24:10 I have ſinned greatly in that I have done. It is poſſible for a ſinne not to bait onelyonly, but to ſojourne in the holieſt ſoule: but though it ſojourne there as a ſtranger, it ſhall not dwell there as an owner. The heart that ſhall bee ſaved, after ſome rovings of errour, will not bee long ere it returne home to it ſelfe; and fall out with that ill guide wherewith it was miſ-led, and with it ſelfe for being miſ-led. Now it is reſolved into teares, and breaths forth nothing but ſighes, and confeſſions, and deprecations. Salomon, of a wanton lover, ſhall become a grave Preacher of mortification; and quench thoſe inordinate flames with the teares of his repentance. You might heare him ſighing deepely betwixt every word of that his ſolemne penance, which he would needs enjoyne himſelfe before all the world;ttEccleſ. 12.13.Eccl 12:13 I have ſinned, and am weary of my vanities: Heare now the end of all, Feare God, and keepe his Commandements.

But as they that feare the Lord, will not from this mercy fetch matter of 4preſumption; ſo if any doe preſume, let them heare their correction. The juſtice of God is inſeparable from his love: there bee rods for the backes of ſinners, though they bee the children of his owne Fatherhood. All their devout penance cannot avoid temporall puniſhments; no child would bee whipped, if he might ſcape for crying. Nothing but love and peace ſounded in the name of Salomon: nothing elſe was found in his raigne, while hee held in good termes with God. But when once hee fell foule with his Maker, all things began to bee troubled; and hee found many enemies. God that did put away Davids ſinne, even his adultery clothed with murder, upon his penitence; did not yet forbeare to ſtrike him; not onelyonly in the death of a miſ-begotten infant; but in the ruine of his children that neerer concerned him. When with great humiliation he ſought for pardon of that needleſſe muſter; yet he hath but the choiſe of three terrible ſcourges, with which of them hee had rather to bleed. Hee ſhall have the favour of an election, not of a remiſſion. God would have us make account that our peace ends with our innocence: the ſame ſinne that ſets debate betweene God and us, armes all creatures againſt us. It is pity wee ſhould be at any quiet, while wee are fallen out with the God of peace. Sleepe payes no debts, but debt breakes many a ſleepe. When the houſhold-ſtuffe of a Merchant that dyed farre in debt, was ſet forth to ſale; there was one that bought onelyonly a pillow: becauſe hee thought it had ſome rare vertue in it to get one aſleepe; ſeeing hee could ſleepe on it that ow'd ſo many debts. But if men bee deepe in arrerages with God, farre in his debt; and yet can ſleepe and bee ſecure; God bleſſe mee from their bed or pillow.uuPſal. 132.4.Ps 132:4 Surely I will not goe up into my bed, nor give ſleepe to mine eyes, untill I finde out a place for the Lord: yea, till the Lord finde a place in me. If the father bee angry with the ſonne, no joy will downe with him: hee refuſeth not onelyonly his ſport and pleaſure, but even meat and ſleepe, till he be reconciled. OnelyOnly then we can be merry, when God hath ſpoken peace to us in IESVS CHRIST.

Knowing this first, &c.] There be ſome that allow of the Prophets, not of the p. 1128Apoſtles; as the blinded Iewes. Some ſticke to the Apoſtles, and minde not the Prophets; as profane Libertines, that would have the benefit of the Goſpell, but not bee tyed to the Law. Some deny neither the Prophets nor Apoſtles in word, but both in effect: while they preferre to them both their owne traditions and conſtitutions, as doe the Papiſts. There be other that deny all, reject all; which are the Atheiſts: upon whoſe diſcovery wee are now fallen.

Knowing this firſt; bee not ignorant of ſo infallible a truth. That there ſhall come; if none ſuch yet appeare: they will bee manifeſt too ſoone. In the laſt dayes: all times have been evill, the laſt are the worſt: ſome perhaps may antedate this terme, for the Apoſtles time was not free from Infidels. Scoffers; ſuch as make a mocke of all religion and godlineſſe, and labour to diſgrace the worſhip of God with foule aſperſions. Walking after their owne luſts: this is the end and ſcope of all their forced and forged imputations: they would put out the candle, that they might walke the more ſecurely in the darke. The Word of Truth controles their vicious affections; therefore they, to maintaine thoſe affections, controle the Word of Truth: but the truth ſhall confound them all.

In the former verſe Saint Peter charged us with the mindefulneſſe of the Prophets; now hee is become a Prophet himſelfe, fore-telling future things that ſhall happen in the latter times. The parts of the Text are A

Preparation; Knowing this firſt.

Prediction; There ſhall come in the laſt dayes.

Deſcription; Scoffers, walking after their owne luſts.

In the Preparation we have to obſerve three things:

1. The carefulneſſe of the Apoſtle to remove a ſcandall, that might trouble them in their way of integritie. If this be the way of truth, why is it not generally embraced? Why doe the great Polititians of the world, which have ſo deepe an inſight into the nature of things, deſpiſe it? Why doe they expoſe it to contempt, if it were the infallible Rule of veritie? To cleare this Dilemma, to reſolve this doubt; know this firſt, that ſuch men ſhall come in the laſt times; it ſtands with Gods Ordinance: not a ſcoffe ſhall fall upon his Goſpel, nor any miſ-uſage be done to his ſervants, without a Providence. It is his juſt will to befoole all thoſe, that will be wiſe without him. Yea, therefore is it the more likely to be the truth, becauſe the wits of the world diſpute againſt it. Where ſhall you finde Tertullus, but fee'd and retained againſt Paul? If a ſtranger come, all the Dogges of the Towne will be barking at him. There is nothing cauſeth ſo much noiſe and wrangling, as the oppoſition of goodneſſe.

Example is a cruell Tyrant, and commands Imitation. There is one artleſſe perſwaſion, that prevailes more with the world, than all the places of reaſon: Thus did my fore-fathers: Thus doe the moſt: I am neither the firſt, nor the laſt. How many millions miſcarrie upon this ground? Men commonly thinke that either ſafe or pardonable, for which they can plead a precedent. But they ſaile in a weake Bottome, that have no more warrant for their reſolution; than the practice of others. The minde can never be ſteddy, while it ſtands upon others feete; nor untill it be ſettled upon ſuch grounds of aſſurance, that it will rather lead than follow: till it can ſay with Ioſhua; Whatſoever becomes of the world,aaIoh. 24.15. I and my houſe will ſerve the Lord. Woe be to him, whom the ſcoffes of the world can flowt out of his faith. Say, the ſtreame of the time doth runne againſt godlineſſe, ſhall wee not ſwimme againſt the ſtreame? You will reply, What can one man doe againſt a whole throng of wickedneſſe? Yet this good comes of an unprevailing reſiſtance, that God forbeares to plague where he findes but a ſprinkling of faith. As the celeſtiall bodies, which being carried about with the ſway of the higheſt Sphere, yet creepe on their owne wayes: ſo let us continue the courſe of our owne holineſſe, againſt the ſwinge p. 1129of common corruptions. Thus ſhall we both deliver our owne ſoules, and helpe to with-hold judgement from others. The howting of the Owle ſtops not the …ging of the Nightingale; nor doth the Eagle forbeare her flight, becauſe there is a Raven in her way: the barking of the Dogge ſtayes not the ſhining of the Moone. Never let the taunts of Iſmael make Iſaac out of love with his inheritance.

2. Knowledge is needfull, not onelyonly of the maine ſubſtance, but even of circumſtances: there is no concerning matter whereof God would have us ignorant. The way of Salvation; that's the beſt knowledge; that unum neceſſarium, without which we cannot be happy.bbProv. 2.4.Prov 2:4 Seeke for it as for hid treaſures. The Mine of God lies not within the teach of the firſt ſpade; wee muſt digge deepe to finde it.ccMat. ….33. First ſeeke the Kingdome of Heaven; then refuſe not temporall things. There be ſome things we would know for avoidance:ddRom. 16.17.Rom 16:17 Marke them which cauſe diviſions, and avoid them. It is a true ſaying, Knowledge is no burden: the more a man hath, the leſſe he feeles the weight. That he wants, you may heare him confeſſe: you never heare him complaine of too much. He that ſits downe with an imagined ſufficiencie of knowledge, is not at all delivered from the miſt of ignorance. The Pontificians flatter their people, as thoſe Confederates of Corah did Iſrael; The Congregation is holy enough. The people are wiſe enough. But what, Do we look to be made wiſe by miracle? To have al knowledge inſpired into us at once? Muſt not Moſes be trained up in the wiſdome of Egypt, and Paul in the Schoole of Ga…aliel? It may be, we are but newly dedicated to the Lord, and God hath but begun with us, becauſe we have yet but begun with him: we may not looke for ſudden motions, and ſtrange inſpirations, without time, growth, and degrees. Scholars doe not ſhoot up in a night, like Muſhromes: nor is their comming to knowledge like Ceſars expedition to conqueſt; Veni, vidi, vici. Some early wits have preſumed to wreſt knowledge from their mother in a ſhort ſpace; as the prodigall ſonne did wring his portion out of the hands of his father: much good might it doe them: and I would to God, that what they got by ſudden and uncouth atchieving, they would not, as he did, waſte it againe by riotous living. Shall they that never ſwet at their deskes, ſo quickely know enough to ſerve their turnes, that they ſhould ſit downe, and ſing Plaudites, to their owne braines?

A little knowledge puffes up, much humbles. The famous wits of the time, that are the Gardens and Ornaments of ſecular learning, ſcorne to hang on the lips of a Prieſt for knowledge. Who can teach them? Preachers are but bungglers: they will ſcarce conſult the Booke of God, except it be for niceties and criticiſmes. Daniel humbly went to the Lord for his Revelations:Auguſtin. Nunquid in ſapientior Daniele? Are they wiſer than Daniel? Proficiendo lego, legendo proficio: and yet he was no ſmall Clarke that ſaid ſo. Other men are faine to ſearch the bowels of the earth for gold: they are ſtrangely happy that finde it in the ſuperficiall skinne. What, are they the heires of Salomon, and ſo have wiſedome by entailement? Alas, he could not give this to his owne Sonne for a Legacie. Hee bequenched all his labour to him; yet he ſaith;eeEccl. 2.19.Eccl 2:19 Who can tell whether he ſhall bee a wiſe man, or a foole? As the greateſt perſons cannot give themſelves children, ſo the wiſeſt cannot give their children wiſedome. He that reades the Story of Reb…l… ſhall finde that Salomons wit was not propagated. Many a foole hath had a wiſer ſonne than that wiſeſt Father.

There is ſtore of wit in the world, I dare not ſo much commend the plentie of wiſedome:ffIam. 3.17.Jas 3:17 This is pure, peaceable, gentle, &c. But the cavils of the age bewray, that men contend rather for credit, than for inſtruction: as wrangling …ſters ſhew they play for money, not for recreation. Pride is the fruit that no commonly growes on this Tree of knowledge. Thou thinkeſt thy ſelfe a knowing man, quicke in apprehenſion, preſent of invention, ſound in judgement: p. 1130praiſe God for this; thou waſt not borne ſo. Another is neither wittie, nor intelligent, nor judicious; deſpiſe him not for this. God … whether thou thy ſelfe mayeſt not die ſo. Preſumptuous knowledge may be overcome with diſtraction, and ſubtletie and in an apoplexie; yea, and beat out her … braines. Common experience maketh it more than probable, that unleſſe we be ſeaſoned with grace, and underſtanding with ſobrietie; a man may moſt miſerably ſurvive his owne wit, and out-live his owne underſtanding. Knowledge, onelyonly for private ſatisfaction, is but a courtezan, more for pleaſure, than for propagation. Yet God would have us know, and that both good and evill; not onelyonly his friends, but even his very enemies; as here the ſcoffing Atheiſts. As himſelfe hath Scientiam apprehenſionis, whereby he knowes all and … approbationis, whereby he onelyonlygg2 Tim. ….…. knowes his elect. So wee are to know … good and evill; both by the knowledge of diſtinction good onelyonly by the knowledge of approbation.

But many refuſe to know, becauſe they would not be bound to doe they are meere Skeptickes, becauſe they would not be practickes. They care not to … mine which is the true Religion; that of Rome, or this of England; becauſe they deſire to be of neither the one, nor the other. So the ſlothfull … heares, how one neighbour is troubled with preſerving his young Lambes, another with plowing his grounds, weeding his Graine, inning his Harveſt; how unſeaſonable ſhowers croſſe their hopes; therefore he applauds himſelfe in his ſtupid ſluggiſhneſſe, and cryes, Well fare nothing once by the yeare. The indifferent worldling ſees this man vexed for his zeale, that other hated for his knowledge; a third perſecuted, martyred for the profeſſion of his faith: and he ſayes within himſelfe, Well fare a quiet ignorance. So his body is but like a lumpe of ſcarce-moving earth, and his ſoule a ſtanding puddle in the midſt of it. He cares not to put any difference betweene the right and the wrong, betweene the ſuffers and the contemned: the holy and unholy are all one to him. Sed quia ſ…ire noluis quid ſit diſtinguere, ſentire cogetur quid ſit diſtingui. Becauſe they will not know what it is to diſtinguiſh, they ſhall be forced to feele what it is to be diſtinguiſhed; when Chriſt ſhall put them on the left hand, among the Goates, with a Goe ye curſed. hhMal. 3.18.Mal 3:18Then ſhall ye diſcerne betweene the righteous and the wicked; betweene him that feareth God, and him that feareth him not. Alas for the common Religion of our times, which is ſcarce better than Socrates his uncertaintie: the people periſh for want of knowledge; not that there is any lacke of Manna, but they will not gather it. Neſciunt, quia neſcire cupiunt. I know there be ſome, that of evident truths make diſputable Problemes; as, Whether Rome be the true Church, Whether God may be worſhipped before Images, Whether the Sabbath be not a fit day to play and revell on, Whether the elect can finally fall from grace: ſhortly it will come to this, Whether the Scripture be Scripture; and, Whether there be a God, and Chriſt, or no. But woe to them that doubt, where God is plaine.ii2 Theſſ. 1.8.2 Thess 1:8 The Lord ſhall come in flaming fire, taking vengeance on them that know not God, and obey not the Goſpel of Ieſus Chriſt. If flaming fire be their portion, that knew not God, and could not: how terrible ſhall be their vengeance, that might know him, and would not?

3. Wee muſt know this; that is granted: and then the place is aſſigned; wee muſt know it firſt. The Apoſtle doth not meane a priority of excellency, but of conveniency: not a primum, that is, Omni lo… …eſſarium; ſed h… loco … diſſim…m. There bee farre greater and more noble objects of ou… knowledge, which he had formerly propounded, and preſumes they had happily digeſted. But now hee comes to diſcover certaine ſpirits of contradiction, and chargeth them to take notice of this firſt; that ſuch men ſhall be in the laſt d…es: when they may know when they meet them, by theſe qualities, as a Theefe is deſerved by his markes. As a Traveller is premoniſhed; there will Robbers and B… lers p. 1131lye in the way: leſt they cloſe in with you unſuſpected, by theſe tokens you ſhall diſcerne them, and avoid them. If you there with profane beaſts in the ſhapes of men, ſcoffing at all Religion, and giving themſelves over to ſenſuality; you ſee nothing but what you did foreſee. You know firſt there would bee ſuch, and you ſee now there are ſuch: it fals but bu… … according to my prediction.kkIoh. 16.4.John 16:4 Behold, I have told you before.

This then bee the Summe of it: Know this firſt, learne this leſſon before you take out a new: when you have rehearſed this well I will read you another. There bee ſome that car… not to know, and there bee ſome that care for nothing elſe but to know▪ ll2 Tim. 3.7.2 Tim 3:7Ev… …ing, … able to come to the knowledge of the truth. Yea, ever knowing, but never comming to the practice of the truth. Like ſome ſicke men that lye bed-rid, having the… ſenſes, memory and ſpeech; but no faculty loco-motive, no power to ſtirre hand or foot. Or like changlings, ever ſucking, never battering: or tedious Muſitians, ever tuning, never playing. They would devoure ten Sermons a weeke, but digeſt not one rule or doctrine. Still they are calling for more leſſons, not minding to learne this firſt. Hee was no common foole, that being ſomewhat fearefull of the water, when the King had him ride in further and deeper, for feare of ſoundring his Horſe; anſwered him; Soft and faire, let him drinke up this firſt. Let thoſe unnaturall appetites bee ſo ſerved; that are calling for their afternoone-bevers, before they have concocted their dinners; Soft and faire, digeſt this firſt. Hoc primum ſcite, ſaith our Apoſtle: let us ſee ſome good proofe of that you have already heard, in your new lives: and then wee ſhall chearefully come to you with new leſſons. Bee content to know firſt one thing, and then another; that by degrees you may come to the fulneſſe of knowledge, and grow up to the meaſure of the ſtature of IESVS CHRIST.

Thus for the Preparation: the Prediction followes; wherein are two points. Firſt, they ſhall come. Secondly, when they ſhall come; In the last dayes.

1. They ſhall come. Farre be it from us here, to touch God with the leaſt aſperſion of ſinne. Shall any man enquire, how there can be ſuch ſtirres, tumults, and garboiles in the world, when as God ſits at the Helme? The queſtion is hard, and being preſſed too farre, may prove dangerous. Saint Auguſtine himſelfe confeſſeth, That after it had racked and tortured him, to finde out the cauſe of evill, it turned him into a Manichean heretique. A modeſt and ſhort anſwere is that of the Schoole. In particular adminiſtrations, a provident Ruler preventeth, what in him lyes, all inconveniences. But in the univerſall Government, it ſeemed beſt to the Divine wiſedome to ſuffer ſome evill: not for want of power to hinder it, but out of his abundant goodneſſe. If God did not permit ſome evill, wee ſhould want much good: the good of his Iuſtice and Mercy, which ſhine forth both in his ſevere Iudgements, and gratious Indulgence. Goodneſſe (without this) had not beene ſo illuſtrated; her oppoſite makes it more amiable. As out of the ſalt brackiſh Sea, ſweete ſhowers are exhaled: ſo from mans evill, the Almighty power hath drawne the comfortable deawes of grace in our Lord Ieſus Chriſt. Theſe deriders of religion cannot fetch in God as a Patron of their impiety: God ſhall fetch in them as unwilling inſtruments of his glory. They are not thus wicked becauſe God foretold it: but therefore God foretold it, becauſe they will bee thus wicked, that their wickedneſſe might not hurt his choſen.

As ſinne is a puniſhment of ſinne, it is a part of Iuſtice: the holy One of Iſrael doth not abhorre to uſe even the groſſeſt ſinnes to his owne iuſt purpoſes. Whiles our wils are free to our owne choice, his decrees are as neceſſary, as juſt. The houſe of Iudah would have fought againſt Iſrael for Rehoboam; but God forbad them;mm1 King. 12.24.1 Kgs 12:24 For this thing is from me, ſaith the Lord. Wee may obſerve, Ieroboam plot, the peoples inſolence, the young mens miſ-adviſe, the Princes unſeaſonable p. 1132auſterity; all diſpoſed by the omnipotent providence to accompliſh his juſt decree: hee had purpoſed it, what ſhall hinder it? All theſe might have done otherwiſe, for any ſence that was offered to their wills: all would doe no otherwiſe, than if there had beene no preordination in Heaven. Iſrael had forſaken the Lord, and worſhipped Aſhtaroth, and Ch…ſ…, and Milchom: God owes them a whipping: the frowardneſſe of Rehoboam ſhall pay it there. Who would not have looked any whither for the cauſe of this evill, rather than to Heaven? yet the holy God challengeth it to himſelfe, This thing is for me. But ſo, as neither their ſinnes ſhall taint him, nor his decree juſtifie them. He will be magnified in his Wiſedome and Iuſtice, whiles ſinners wittingly periſh in their follies. It ſhall double our guiltineſſe, if wee place the neceſſity of our finding in Gods decree. The Philoſophers ſervant being reproved for filching, excuſed himſelfe, that it was his deſtiny to ſteale: but his maſter anſwered, ſo it was alſo his deſtiny to be hanged. Deſperate wretches may talke thus now; it will bee no plea at the laſt audite, againſt a Goe ye curſed into Hell fire.

2. In the laſt daies.] There is much queſtioning, when theſe laſt daies bee.nn2 Theſſ. 2.2.2 Thess 2:2 Saint Paul ſayes it was not at hand: Saintoo1 Pet. 4.7.1 Pet 4:7 Peter ſayes, it is at hand. They are thus reconciled. Peter ſeemes to ſpeake of ulti… tempus, and that is at hand. Paul of ultimum temporis, and that was not at hand. The end is at hand; but ultima periodus vel linea finis non instat: the laſt period and line of the end might not bee at hand. But how then is it called by Saint Iohn ultima horae, the laſt houre? Becauſe there is no alteration to ſucceed it. In the former ages God ſtill altered the condition of the Church: after the covenant made with Adam, it ſtood in the ſame ſtate till Noah; then was the world drowned. After the reparation of it, ſo it continued to Abraham; then was there a renovation of this covenant. From Abraham to Moſes, it remained a ſtranger in the world: then God ſetled it in the promiſed land. From Moſes to David, it was governed by Captaines and Iudges; then God ſtated it in a Monarchy. Thus it abode untill the captivity: and againe (after that time of bondage expired) was reſtored to ſome glory. In the fulneſſe of time God ſent his owne Sonne: before it went through many changes and ſundry conditions: one while it had onelyonly the light of nature, then was it informed by the law written, now it is bleſſed and eſtabliſhed with Grace. And this is ultimus status, noviſsimum tempus, the laſt ſtate, becauſe it ſhall not be followed with any renovations, or alterations: the condition of it by the grace of Chriſt ſhall endure to the end of the world: nor can wee looke for any change but one, which ſhall be at the univerſall diſſolution of all things.ppHebr. 10.26.Heb 10:26 There remaineth no more ſacrifice for ſinnes: loſe this, and loſe all; for he ſhall come no more to die, but at once to judge quicke and dead. Thus the time from Chriſts aſcenſion to the worlds end, is called Dies extrema the laſt day; becauſe it immediately (without any generall alteration) goes before it. The end in the Apoſtles time was not farre off; now it muſt be very neere: if that were ultima dies, this is, ultima hora: or if that were ultima hora, the laſt houre; this is ultimum hora, the laſt minute.

Theſe being the laſt dayes, the laſt day of them muſt be at hand. Concerning that day, there are two errours in the world. Firſt, curioſity of Criticks; and they aske, Quandò erit? When ſhall it bee? Secondly, ſecurity of ſluggards; and they never ruminate of an Erit quando, whether it ſhall be at all. That is the exceſſe, and poſſeſſeth the wit: this is the defect, and diſables the will. The former is of men over-wiſe, and they haſten the judgement: the other, of men too ſupine and careleſſe, and they would ſlacken the judgement.

1Firſt, for the buſie Inquirers; they bee ſuch as refuſe the plaine ground, to walke upon pinnacles. Like the Bethſhemites, that were not content with ſeeing the Arke,Hierom. but they muſt ſee into the Arke, and ſo periſh. Praterita ante mundum, & futura a poſt mundum, ſcire non poſſumus: media tantùm contemplamur. There bee p. 1133ſome things which the wiſedome of God deſires to conceale; wherein unreverence is not more faultie than curioſitie. Secret things to God, revealed things to us and our children. qqIudg. 13.18.Judg 13:18Why doeſt thou enquire my name, which is ſecret? ſayes the Angel. In that Viſion of theirs, the morall whereof was good, inquirie was made what became of Samſons ſoule. The anſwere was, It is a ſecret; that none might dare to deſtroy himſelfe after his example: whoſe act was rather for wonder, than for imitation. What became of Salomons ſoule? It is a ſecret: that none might dare to fall from the light of knowledge, into the workes of darkeneſſe. What became of Origens ſoule? It is a ſecret: that none might preſume to dally with the Scriptures, and make a ſhadow of a plaine Hiſtorie. What became of Trajans ſoule? It is a ſecret: that none might venture to doe all that Trajan did. Men may ſoone be too bold with hidden myſteries: hee that modeſtly lookes upon the Sunne, ſees a glorious Torch, and receives a comfortable light: but hee that fixeth his eyes too earneſtly upon it, is ſtrucke blinde: and becauſe hee will ſee more than he ſhould, comes in the end to ſee nothing at all.

If we ſtand a moderate diſtance from the fire, it warmes and comforts us: if 2too neere, it will ſcorch and burne us. Our God is a conſuming fire. rrEſa. 6.2.Isa 6:2Every Seraphin had ſixe wings, with two he covered his face, with two his feete, and with two he did flie. He covered his Face, keeping us from the ſecrets of Gods eternall predeſtination, in the Beginning: he covered his Feete, not diſcloſing when he will come to judge the world, in the End. Therefore Ne nos addamus inquirere, Aug.quod Deus non addidit dicere. Salomon tells us, that the lockes of the Spouſe are curled, and his haires blacke as a Raven. The ſecrets of Gods providence are curled and intortled, wee cannot unfold them: his haire blacke, his wayes paſt finding out.ſſRom. 11.33.Rom 11:33 O the depth of the riches of his wiſedome; how unſearchable are his judgements! As a man wading into the Sea, when he comes up to the necke, and feeles the water begin to heave him up, and that his feet faile him; he cryes, O the depth, and goes backe againe. Pauls laſt Doctrine (God hath concluded them all in unbeleefe, Ver. 32.&c.) was a ſecret enough to ſwallow up any created underſtanding: therefore he ſets a barre againſt all further ſearch; O the depth; not to be fadomed by any reach of man: We may ſooner fetch mould from the Center of the earth, or dig through it to the Antipodes. His wayes are paſt finding out; a Metaphor taken from quicke-ſented Hounds; who will be at a loſſe, when there is left neither tract, nor print, nor ſent of the purſued Game. We may as well line out the way of a ſhip on the waves, or the walke of an arrow through the aire; as finde out the reſerved wayes of God. Such is mans parvitie and nothingneſſe, in compariſon of his Maker.

Let us not dote about questions that are too high for us: wee may thinke it a 3wiſedome, Saint Paul cals it a dotage. tt1 Tim. 6.4.16.1 Tim 6:41 Tim 6:16Though the Lord dwels in light: yet is it ſuch a light as no man can attaine unto. Some are more buſie to learne what and where Hell is, than the meanes how to eſcape it. Or, what God did before the world began, than what he will doe with them when the world is done. Or, whether we ſhall know one another in heaven, than to know that themſelves have an Inheritance there. Or, whether Chriſt did locally deſcend into hell, in ſoule, or in power; not ſuſpecting their owne waies of ſinne which lead them thither. It is good to leave off learning, where God hath forborne teaching. Tutum est neſcire quod tegitur: wee ſhall never bee condemned for being ignorant of that, which we are not bound to know. Let us neither have tongue to aske, nor eare to liſten, nor braine to examine, where God hath no will to ſpeake.uuIoh. 4.11.John 4:11 This Well is deepe, and the Spirit hath not given us a bucket. Ne inquiras prohibitum, ne …ittas conceſsum. It is not for you to know the times and ſeaſons, which the Father hath put in his owne power. Content we our ſelves with Pauls knowledge,xx1 Cor. 2.2.1 Cor 2:2 onelyonly Ieſus Christ, and him crucified.

Yet it is a wonder to ſee, how many deſperate wits have adventured on the p. 11344diſcovery of that, which God hath ſecreted: and how many inſenſate hearts have given credite to ſuch Merlins Oracles, and prophecies out of hollow vaults. There is a Iudgement belonging to them, whereat they have juſt cauſe to tremble.aa2 Theſ. 2.11. Auguſtin.2 Thess 2:11 God ſhall ſend them ſtrong deluſion, that they ſhall beleeve a lie; that they all might bee damned who would not beleeve the truth. Aedificantur ad credenda fata, ut eorum cordafiunt fatua. If they will ſeeke to know more than they ſhould, they ſhall know more than they would; even the heat of that unquenchable fire, whereof wiſemen never deſire to know more than by ſpeculative meditation. In all ages there have been ſuch drunken Prophets.bb2 Theſ. 2.2.2 Thess 2:2 In the Apoſtles time, there were ſuch as would have faſtened their dreames upon Paul. In Saint Augustines time there were ſome that determined the end of the world foure hundred yeeres after Chriſts Aſcenſion: Quos omnes eluſit ipſa temporis experientia: ſo that the latter daies have mocked their former dotage. Such have been their ſtrange collections from divers myſticall numbers, in Daniel, and the Revelation; and from the obſervation of ſevens. From Adam to Enoch, in the ſucceſſion of perſons, and then Enoch was tranſlated: from Enoch to Elias, in the ſucceſſion of ages, and then was Elias taken up: therefore in the ſeventh thouſand yeeres (they inferre) all bodies ſhall riſe. Others gather no leſſe from the proportion of the three ſtates of the Church; Millia inane duo, duo lex, duo millia Christus: two thouſand yeeres Nature: two thouſand yeeres the Law: and two thouſand yeeres Chriſt. But they were deceived in their juſt computation: and he that could not keepe number for the time paſt, we will never take his reckoning for the time to come. Againe, there bee ſome that acknowledge, that neither the day nor the houre can be knowne; becauſe Chriſt expreſſely ſaith ſo: therefore (for evaſion) they attempt onelyonly to finde out the yeere. But moſt abſurdly: for if the laſt day be unknowne, then the day before the laſt, and the weeke before that day, and the yeere which containes that weeke, and the age which containes that yeere. But as SainteeCivit. Dei. Lib. 18. Cap. 53. Augustine ſaith; That one Text in the firſt of theddAct. 1.7. Ecclus. 3.22. De Orig. Err.Acts 1:7Sir 3:22 Acts, hath bred the Gout in the fingers of all our Pythagorean Count-caſters. Saint Bernard better approves an humble ignorance, that confeſſeth, but preſumes not: than a brawling knowledge, that preſumeth, but underſtands not. And Lactantius ſaith, that the vulgar are not ſeldome the wiſer, becauſe they are no wiſer than they ſhould be: light footing makes the better ſpeed in ſo deepe a ſand.

5Paul was wrapt up to the third heaven, and heard unſpeakable words: not a word of the laſt day. The Angels know much, by the excellency of their nature, and neereneſſe to the Deity: they know not that. Iohn was the beloved Diſciple, hee leaned on Chriſts boſome, wrote a whole Booke of Revelations: hee revealed not that Day to us, nor was it revealed to him. Salomon by his miraculous wiſedome, ſpake three thouſand proverbes; not one that told us this: a thouſand and five ſongs, yet hee never ſang of this; otherwiſe than in this harmony;eeEccleſ. 3.1.Eccl 3:1 There is an appointed time for all things: or thus,ffEccleſ. 12.14.Eccl 12:14 God ſhall bring every worke unto judgement. Yea, for ever to fruſtrate and prevent all hope of mans attaining to this ſecret;ggMark. 13.32.Mark 13:32 Neither man, nor Angels know that day, nor the Sonne himſelfe; but the Father. Not becauſe hee could not, but becauſe hee would not know it:Bern. Ne illam moleſtiùs feramus ignorantiam, qua nobis cum Angelis & Christo communis eſt. The comming of our Chriſt, is the Kingdome of our Chriſt; andhhLuk. 17.20.Luke 17:20 this commeth not with obſervation. Hee was the expectation of nations: his firſt comming was long looked for; yet the day not preciſely knowne. He promiſed to ſend the holy Ghoſt; yet his Apoſtles knew not the day when; but were commanded to abide at Ieruſalem,iiLuk 24.49.Luke 24:49 till they were endued with power from on High: they muſt tarry the good houre. Much leſſe is the terme of his laſt comming notified to any ſonne of man. Let all our care be to finde Chriſt in our hearts, before wee ſee him in the clouds. It was wittily ſaid of Thales, who gazing on the ſtarres, fell into the water; That if he had looked into the water, he might p. 1135have ſeene the ſtarres: but looking up to the ſtarres, he could not ſee the water. While we elevate our curious mindes to finde out that abſtruſe myſtery, whereof there is no record but in Gods owne boſome, and thus have our eyes buſied above; wee cannot ſee the ſtate of our conſcience here below: let us looke downe to the booke of our conſcience, and there wee ſhall read the neceſſity of Chriſts comming to Iudgement.kk1 Ioh. 3.20.1 John 3:20 For if our heart condemne us, God is greater. He was a famous warriour, that if his owne Sonne asked him, when hee would remove his campe, would onelyonly anſwer, that he ſhould have notice by the ſound of the Trumpet. God hath given us all a ſufficient teſtimony of his future comming; Becauſe he hath appointed a day wherein he will judge the world in righteouſneſſe, by that man whom he hath ordained. If his owne deare children ſhall aske him farther, hee refers them to the ſound of the laſt Trumpet:llRev. 6.11.Rev 6:11 They muſt wait till thoſe dayes be fulfilled: this is all their anſwer.

Next for the ſecure neglecters of this day; this is the maine ſinne of the 1times. In the laſt dayes wee live, and yet on the laſt day wee doe not meditate. The former are ſo impudent as to point out illum diem: but the moſt are ſo impudent as to point out nullum diem: ſo the laſt day fals on them, while their firſt and laſt and all their ſinnes are found in them. Wee have ſuch Scoffers as ſay, Non eſt finis: Scribarum pennae mendaces: that all Gods threatnings are but terricalamenta nutricum: the laſt fire but an ignis fatuus, and brutum fulmen. Thus the Lords forbearance hath beene made but the fewell of their preſumption. The former were too curious, theſe are too careleſſe. Firſt, to convince thoſe, God hath hid the day of Ieſus, as hee did the body of Moſes; that they may fight among themſelves with their own diſtractions. So that the Poles are not farther aſunder, than the opinions of theſe Calculators. Other times have been expreſſed; as foure hundred yeeres, ſeventy two weekes: but the determinations of this time are dull incantations to fleſh and bloud. The eye of neither Eagle nor Kite, Man nor Angell can looke into it: Quomodò pectoris anguſtiae comprehendent vias Domini? Secondly, theſe other would have no end at all; or ſuch an one as is farre enough off. Theſe wee tell, It comes; and that as the Scripture ever ſpeakes of it; with celerity.mmHeb. 10.7.Heb 10:7 Yet a little while, and he that commeth will not tarry. nnRev. 22.12.Rev 22:12Behold, I come quickly. They that put farre away the evill day, ſhall finde it neerer than they were aware of. Let them feare, that lye folded in the bands of a long night, leſt they never ſee day, but the laſt day, and that be the beginning of their eternall night.ooCant. 3.8.Song 3:8 Every man hath his ſword upon his thigh, becauſe of feare in the night. Let our armour and ſpirituall furniture bee ever ready, propter pavores nocturnos. Doubtleſſe it is neere, wee even ſee it, heare it, handle it: Ecce in nubibus: his chariot is made ready.

Of theſe latter dayes, one muſt bee the laſt of all; Ex his extremis diebus una eſt 2extrema dies. pp1 Theſ. 5.27.1 Thess 5:27That Epiſtle which Saint Paul ſo earneſtly charged to bee read unto all, contained eſpeciall exhortation to provide our ſelves againſt the laſt day.qq1 Pet. 4.7.1 Pet 4:7 The end of all things is at hand: in which words wee ſee, firſt, at end. Secondly, and end of all things. Thirdly, an end of all things at hand. An extremity, an univerſality, and a vicinity. An end; this implies a beginning, proceeding, and declination. Mea…um aequaliter diſtat ab extremis. The worlds eternity was a braineleſſe do…ge of ſome Philoſophy. An end there ſhall bee, but Qualis? There is Fi…s conſumem; ſo the earth with her workes ſhall bee burnt …: and F…is conſu…; ſo the creatures ſhall bee reſtored to their originall … and integrity. …s …eficiens; The end of all fleſh is come▪ rrGen. 6.13.Gen 6:13and Finis perfi…; There ſhall bee a … heaven and a new earth wherein dwels righteouſneſſſe. Finis diſſolvens, that ſhall deſtroy all the vaine workes of men: and Finis abſol…, that ſhall crowne all righteous deeds. The ungodly ſhall finde it a deſtructive end; ſpoiling their labours, ceaſing their pleaſures; but beginning their endleſſe …: they ſhall dye, and not dye; as Moſes his buſh burned and p. 1136waſted not. Death ſhall feede on them, as a Vulture on Carrion, and not be ſatisfied. Quàm miſerum est mortem optare, & non poſſe mori? This is a fearefull end; the miſerable beginning of that which ſhall never end.ſſPhil. 3.19.Phil 3:19 Their end is damnation, and that damnation is without end. The righteous have a perfective end;ttPſal. 37.37.Ps 37:37 Behold the just, the end of that man is peace.

3There is one univerſall end, and laſt day to all; and this cannot bee farre off. If you aske for the precedent ſignes, they may bee reduced to fixe, and called thus; a Drumme, a Trumpet, a Famine, a Floud, a Comet, and a new Troope.

1. The Drumme beates up Warres and Maſſacres, Plagues and Peſtilences: And how doe the bloudie prints of all theſe ſticke upon the breaſt of the world? This Drumme hath beaten too lowd; abroad in Warre, at home in Peſtilence: The God of peace and merciemercy unbrace it, and make it quiet, to our comfort.

2. The Trumpet, is the preaching of the Goſpel: This hath not onelyonly beene heard in Sion, long blowne in the Church of God; not onelyonly ſet to the walls of Iericho and Babylon, Rome hath not beene free from the ſound of it: but it even hath reached the eares of Paganiſme; and with the ſhrill noiſe proclaimed to them either Peace or Warre, from Ieſus Chriſt.

3. The Famine, is the generall decay of all the fruits of goodneſſe: the Vine caſts her Grapes, the Earth ſtarves her Trees, the Corne is blaſted, the Olives are rotten: I meane all this in a ſpirituall ſenſe. Religion loſeth her honour, for want of good workes; the children of pietie are become abortive; there is much faith, and little faithfulneſſe; abundance of love, and not a ſparke of charitie. When we looke for thoſe holy fruits of the Spirit,uuGal. 5.22.Gal 5:22 Love, faith, meekeneſſe, temperance, &c. alas, we muſt crie out, Famine, Famine.

4. The Floud, is the mightie torrent and inundation of iniquitie; which hath ſo over-runne the face of the earth, that the holy Ghoſt, that moſt ſacred Do…, xxGen. 8.9.Gen 8:9findes not a place where to ſet his foote. aa2 Tim. 3.1.2 Tim 3:1In the laſt dayes perillous times ſhall come: for men ſhall be lovers of themſelves, covetous, boaſters, proud, blaſphemers, truce-breakers, falſe accuſers, incontinent, fierce, traitors, &c. Oh what a Deluge is here? Good men are like the gleanings of the Vintage, here and there a Grape; farre more precious than Gold.

5. The Comet, is that Prodigie of the Chriſtian world, Antichriſt in the Seat of Chriſt: whom the Ieſuites direct us to ſeeke, in the Tribe of Dan. And herein they are like thoſe birds, that commonly draw us away from their neſts, by their fluttering and noiſe, for the ſafetie of their young. When they point us to Dan, they cry as the Lapwings, Here 'tis, Here 'tis; that wee might not ſeeke it where indeed it is, even at Rome. That Antichriſt is come, the horride Treaſons, Murders, Maſſacres, that rage under his Warrant, are too lowd and demonſtrative arguments.

6. The new Troope, or Band, that ſhall come into the Church militant, are the elected Iewes; whom God, after ſo long obduracie, ſhall call home to Ieſus Chriſt. Some thinke, that their reparation ſhall begin with our ruine, as with their ruine began our converſion: that as few of the Iewes beleeved, when the Gentiles came in; ſo few of the Gentiles ſhall beleeve, when the Iewes returne. Indeed the goodneſſe of the Gentiles much faileth, and their ſtate is like a Veſſell running at the Tilt, at a low ebbe. But why ſhould … ſo underſtand that of Paul: bbRom. 11.25.Rom 11:25Blindneſſe is in part happened to Iſrael, untill the ful…ſſe of the Gentiles he … in? Why ſhould not rather the converſion of the Iewes adde riches to the … neſſe of the Gentiles?

From all this we may gather, that ſo deepe are we fallen into the latter end of theſe last dayes, that (for ought we know) before we depart from this place, we may looke for the laſt fire to flaſh in our faces. We are they,cc1 Cor. 10.11.1 Cor 10:11 … the … p. 1137of the world are come. Oh that as they are Termini aetatum, ſo they were alſo Termini iniquitatum: that we might ſee an end of theſe things, before we ſee an end of all things.ddPſal. 102.26.Ps 102:26 The Heavens waxe old as a garment: it is even time for them to have a new Sute. As this little world, Man; ſo that great Man, the world, hath his childhood in Adam, his youth in Abraham, his middle age in Salomon, his declining in the time of Chriſt; and now his old age and laſt dayes in this decrepite proximitie of death and expiration.

1. An old man decayes in his ſenſes: ſo the eyes of the World waxe dimme, like Iſaacs, and cannot diſtinguiſh betwixt Iacob and Eſau, Eccl. 12.Eccl 12betweene the righteous and unrighteous: hereby it acquitteth the guiltie, and condemneth the innocent; both equall abominations to the Lord. His eares are thicke of hearing, deafe to all holy counſailes: the Word of the Goſpel knockes at thoſe doores, and findes none or very cold entertainment.

2. An old man decayes in his members: ſo the World hath Palſie-hands, the keepers of the houſe tremble; fingers ſo gowtie, that hee cannot diſtribute the almes of charitie. Hee hath weake and feeble knees, not able to ſtand under the weight of Gods Precepts: The very Graſhopper is a burden, the lighteſt Commandement held inſupportable. His grinders faile, and cannot chewe that heavenly foode: His feete double under him, when hee ſhould walke in the way of godlineſſe. His Almond-tree flouriſheth, a Snow is upon his head: as our Saviour ſaid of the fields, Albae ad meſſem; yea, even Siccae ad ignem. The Pitcher is broken at the Fountaine, and the Wheele at the Cisterne: hee cannot draw the Water of Life, whether from the Deepes or Shallowes. OnelyOnly his tongue is live and nimble; you may heare him tumble out Oathes as faſt as wordes, though he be dumbe in the praiſes of thankefulneſſe. Now if wee ſee a man, whoſe Lights grow dimme, his face furrowed with wrinkles; either white haires, or in ſtead of them, baldneſſe; unactive and bedrid limbes; wee ſay, his living date is done: No leſſe be theſe the last dayes of the ſuperannuated World.

3. An old man is full of Coughes and Catarres; ſenſible of, and ſubject to the leaſt Colds. What finde wee in the World, but ſalt rheumes and malignant humors of hatred and envie; the choler of unbridled rage, the aduſt melancholy of ſelfe-love; ſymptomes of an unhappie dotage?

4. An old man is wayward and pettiſh; nothing can pleaſe him: the World is ſo full of moroſitie and frowardneſſe, that it is neither well full nor faſting. Proſperitie makes it diſſolute; croſſes, deſperate: it is ever querulous, contented never.

5. Old age is Curvata, crooked: ſo the World is groveling; and hath changed naturall erection, to an unnaturall minding of earthly things. Still the older, the more covetous: the fewer dayes it hath to live, the more it provides for.eePſal. 49.11. Ver. 12.Ps 49:11 Their inward thought is, that their houſes ſhall continue for ever: but they abide not, yea, even periſh as the beaſts. They victuall themſelves for a yeare, and their journey is done in an houre.

6. Old age is Verboſa & mendax; talkative, and lying: two Birds that commonly flie out of one Neſt; Multiloquus, vaniloquus. The World promiſeth wonders; Content, and Riches: but it performes Vanities, Diſcontent, and Wretchedneſſe; yet lookes to be beleeved.

7. Old age is Laſſa & pigra; wearie, and lazie: like a Traveller, that longs to be at his journeyes end. The materiall things of the World haſten to their Center and laſt period: the whole creature grones to be at reſt.

8. Old age is Effaeta, exhauſta: the Spirits are ſpent. The World is readie to ſay as Sarah: Shall I beare a child now I am old? It beares few of thoſe lively fruites of Pietie, and Charitie, and Fidelitie, that it did in former times.

p. 11389. Old age is frigeſcens, becauſe exanguis: an old man through the waſting of his blood growes cold: that nature requires helping by an accidentall heat. The zeale of the world is ſo cold, the fire of the Temple ſo ſpent to a ſparke, that for want of fewell and blowing, it is almoſt out. Much adventitious warmth muſt be put to it, to keepe life in it: as a young virgine was laid by the ſide of blood-ſpent David.

10. Old age is ſomniculoſa, drouſie and prone unto ſleepe. The world hath laid it ſelfe downe in the cradle of ſecurity; the Divell ſets his ſpirits to rocke it aſleepe, and thus it is poſſeſſed with a quiet ſlumber.

Thus are wee fallen into the depth of Winter: the Spring is paſt, the Summer hath had her ſeaſon, Autumne hath ſpent her fruits, and now Winter hath ſhaken downe the very leaves, and left us nothing but naked, bare, and barren trees. The laſt monethmonth of the great yeere of the world is come upon us; wee are deepe in December: theſe last dayes be all Saint Lucies dayes; ſhort, foule, and dirty. Crampes and convulſions ſtupifie the nerves of the world, pale coldneſſe ſits on our faces, the pangs of death gnaw our heart-ſtrings: the good Angels that viſite us, ſee nothing but ſignes of departure in all our carriages. O that, as dying men have commonly a little reviving before their ends; (as the waſted candle gives a bright glare at the going out) which they call a lightning againſt death: ſo we could a little recover our ſelves, and give forth ſome comfortable beame, ſome cleere teſtimony of grace, before we goe hence. So ſhall our last day bee our beſt day; ultimum, optimum: and as it puts an end to all the dayes and nights of meaſurable, miſerable time: ſo it ſhall beginne that day which neither admits of night nor time: even the eternall day, enlightned with the Sunne of righteouſneſſe, and glorious preſence of our bleſſed God.

It can bee no great wonder, that ſuch profane ſinners ſhould bee found in the fag end of the world: which is like a falſe bottome when it comes to bee unwound; worſt at laſt. Infelix morbus, Senectus; as Bellarmine called that age wherein Eccleſiaſticall Writers were ſo ſcant, In felix ſeculum. Much more unbleſt are theſe last dayes, where bleſſed deeds are ſo geaſon: where the enemies of Chriſt dare ſhew their heads, and ex profeſſo fight againſt him. Therefore let me a little farther paralell theſe last dayes of the world, with the laſt dayes of a man.

11. An old man fetcheth his breath thicke and ſhort, eſpecially when ſickneſſe addes to the decay of nature: ſo that death ſits often like a churle at the doore of his lips, and keepes in his words: or like a covetous Executor, that grudgeth a man the diſpoſing of his owne goods. O how ſhort bee the fits of goodneſſe? How ſmall a ſpace doe good motions, the breathing of Gods holy Spirit in us, tarry with us? They may bait at our doores, they keepe no reſidence in our hearts. Wee have ſome tranſient ejaculations, which with a ſhort-winded devotion wee utter (or rather mutter) to God. But our luſts doe ſo haunt us, and call us off from theſe holy thoughts, that wee may complaine with Iob; Iob 7.19.Job 7:19they will not give us leave to ſwallow downe our ſpittle.

12. In old age, eſpecially when it ſurpriſeth a foule and ſurfeited body, all the corrupt humours gather downe to the feet: the heart, and thoſe more noble parts drive them backe to the extremes: and becauſe the feet are loweſt, nature repels corruption thither; and not ſeldome it iſſueth there: or if not, it wrackes them with Gout, Dropſie, and ſuch torments. Theſe laſt dayes bee the feet of the world, whereunto all the vicious cuſtomes of former ages are gathered: as the kennels of a city run to the common Sewer. Ignorance was predominant in one age, Idolatry in another, Hypocriſie in a third, Sacriledge, Oppreſſion, Fraud in another: theſe miſchiefes then had their times to raigne ſingle. Now, like ſo many land-flouds from the mountaines, they meet in one p. 1139chanell, and make a torrent of united wickedneſſe, in theſe lower and latter dayes. Thus after the Golden Head, the ſhoulders of Silver; the Braſſen ribs, and Iron-legs, theſe laſt are the feet of Clay, the baſeſt and moſt rude materiall of all. Thus are wee the grounds, the dregs, and lees of the veſſell: the duſt in the bottome of the mow; the droſſe and refuſe of former ages, that licke up their vomite: decking our ſelves with thoſe iniquities as the ornaments of our pride, whereof our forefathers made a ſicke acknowledgement with remorſe and ſhame.

13. Dying men are fumbling of the clothes, and plucking the coverings to them: as if they would prevent the hand of charity, and winde up their owne almoſt breathleſſe carcaſes. Men of the world, in theſe dayes ſo ſicke of avarice, ſcrath together all within the reach of their fingers. No fiſh muſt eſcape their draw-net, no water paſſe by their mill: as if like Behemoth, they would drinke up Iordan: and as the flying Iewes ſwallowed their Gold into their gu…s, for which they were ripped up by the Romans: ſo they ſeeke to devoure the world, as if their heires ſhould never finde it but in their excrements. Wee ſee men encroach upon liberties, hedge in monopolies, encloſe commons, multiply barnes and granars, joyne houſes, engroſſe commodities: alas, they are dying ſoules, Lodices & ſtragula trahentes, plucking up the blankets and coverlets about them; and giving up the ghoſt, as they had long before given up the holy Ghoſt.ffLuk. 12.20.Luke 12:20 Thou foole, ſaith God: they lived wiſe in their owne conceits, they ſhall die apparant fooles,

14. Dying men are troubled with fantaſies; full of melancholy dreames, and ſollicitous imaginations. So theſe laſt dayes of the world are fraught with errours: a thouſand peeviſh opinions crawle out like vermine from putrified braines: ſtrange wormes are bred in old dunghils. Theſe peſter the world, diſquiet the peace of the Church, and inveigle weake capacities; Problemmata delirantium. Doe wee wonder that theſe uncoth ſingularities tranſport multitudes? Alas, theſe are the laſt dayes; the braines of the world are crack'd; it labours of extreme dotake: and among fooles, the Haberdaſhers ſhop of trifles hath the moſt cuſtomers. This is the cauſe of hatching ſo many new deviſes, ſtrange tenents and paradoxes, raiſing mutinies in Religion: the world is braine-ſicke, fantaſticall, fanaticall; ſetting up factious opinions, as faſt as Salomons wives did their groves: which I forbeare the naming, for feare of teaching. Men love any thing better than ſobriety of Iudgement; which ſhewes that the world hath but few minutes to live.

15. Laſtly, an old man comes backe againe to a childe: ſemel ſenex, bis puer. The world is ſo old, that it goes upon crutches; as a childe cannot goe but by the hand of a Nurſe. The underſtanding and memory of it is ſo decayed, that it even ceaſeth to know, what in the childhood it began to learne. Such is the old ages infirmity, that it is come round to infancy. Mundus quando ſenex, incipit eſſe p…er. Not as it is with the materiall world, whoſe old age is bleſſed with an annuall reparation: that when the Winter hath deaded all, all are againe reſtored by the chearefull Spring. It is not ſo in the myſticall world; but Se…eſce…s mundus eſt evaneſcens mundus: a child indeed it is; as pratling as a childe, as ignorant as a childe, as feeble as a childe, as wanton as a childe; but farre from being as innocent as a childe. For levity and vanity, it is altogether childiſh. An infant is made to grow up to man: but for man to grow downe againe to infant, is unnaturally prepoſterous. The Seminale principium is for the creature: the ſeed is made for the tree: the childe, not to remaine ſo, but to bee a man. The Oke doth not grow backe to a young ſprout, nor the Oxe to the Calfe: alas, that man ſhould degenerate and ungraduate himſelfe to a childe, …eneca cals childrens workes nugae, mens negotiia: if wee ſhall ſet our mindes on p…rile toyes, what is this but to evirate our ſelves? For Magiſtrates not to p. 1140heare, but whom they liſt, and when they liſt; this is to play boyes trickes. When a King, Demetrius of Macedon; anſwered a petitioner, a poore woman, that hee had no leaſure; ſhee boldly replyed, Why then give over to bee King. Wee need not ſticke to tell an unhearing Magiſtrate more; Give over to bee a Magiſtrate, yea give over to be a man. If men long for toyes, ſet their delights upon vanities, vexe (as children cry) when they may not have their wils, ſpend their bodies before they get information to their ſoules, as children ſlubber out their bookes before they have learned their leſſons; worſhip puppets and painted images, as children play with babies; what bee all theſe, and the like, but playing of boyes trickes? ThusggPſal. 148.12.Ps 148:12 Old men and children; the Pſalmiſt puts them both in a forme.

All theſe arguments prove the world to bee exceeding old, and drawing on, even neere the laſt gaſpe. Quod antiquatur & ſeneſcit, prope interitum est; hhHeb. 8.….Heb 8That which decaieth and old, is ready to vaniſh away. Let us fall from it, before it fall upon us; and bee but ſo wiſe as Spiders, to forſake a rotten houſe: not by going out of the world; but by driving the world out of us. I have beene prolix in this point; yet deſire not to part from it without ſome conſiderable and appliable uſes.

1Firſt, though this bee not the laſt day, it may be thy laſt day. The world cannot laſt long, yet thou may'ſt prevent the world. Strong bodies hold out many fits, yet at laſt yeeld to the neceſſity of nature. Weake conſtitutions are diſſolved with a little ſickneſſe, as a childes paper-houſe is with a puffe of winde. If our life be wrapped up with the world, it muſt needs bee momentany. Heaven and earth are of a ſtrenuous compoſition, compact together with more powerfull ſinewes and ligaments: ſo that they have held up their heads through many paſſages and deſtructions of mortality: otherwiſe when the Sonne of God ſuffered, it would have broke their hearts. Our bodies are made of elements, weake and fluid principles; and therefore ſooner reſolved to their firſt materials. Flowers have but their moneths, when Okes and Cedars ſtand many yeeres. Nothing but extreme and ſupernaturall fire ſhall bee the death of the world: Water, Aire, Earth, a Thorne, a Vapour, any thing is able to diſpatch us. If we be not bound up in the bundle of a better life, we are vaine wretches.

2Remember therefore, The end is neere, thy end is neerer. Whether the end of this day ſhall not bee the end of all thy dayes, thou haſt no aſſurance.iiPſal. 95.7.Ps 95:7 To day heare his voice: bee ſure to repent one day before thy laſt day: and hereof thou canſt not ſure, unleſſe thou repenteſt this day. Let us thinke, if the Iudge were now comming in the clouds, in what caſe wee were to meet him. Perhaps wee are wrapp'd up in a cloud too; a cloud of darke ignorance, and blinde ſecurity: let us know that this cloud will diſſolve ours, and lay us open with lla our ſins to the view of men and Angels. It is time to repent, and make even our reckoning: which wee can no wayes doe, but by transferring all our reckonings and upon debts Chriſt. As Alcibiades told Pericles, when he was troubled with ſtudying how to give his accounts; that if he would be ruled by him, he ſhould rather ſtudy how to give no account at all. The Lord graciouſly cals us to caſt our burden upon him: Chriſt adviſeth us to lay all our reckonings, arrerages, and debts upon his ſcore; promiſing to diſcharge them to a penny with his treaſure of merits; the onelyonly coine that is currant in the Exchequer of Gods juſtice. If by faith wee have borne them thither, and given up our ſelves, body and ſoule, to him for ſecurity, wee need not feare. The Iudge will never condemne us for that debt, which himſelfe hath undertaken to pay. Lord heere is our hope and confidence; Thou wilt not finde thoſe guilty, for whom thine owne perſon ſuffered the penalty: nor puniſh the ſinnes thou haſt remitted: nor caſt away the ſoules thou haſt redeemed.

3To others it ſhall bee a blacke day; alas, What ſhall they doe in the day of viſitation? p. 1141kkEſa. 10.3.Isa 10:3To whom will they flie for helpe, and where will they leave their glory? when they ſhall peepe out of the grave, and ſee the world on fire; and have loſt all intereſt in the Iudge. Why doe men neglect the meanes of reconciliation?llMat. 5.25.Matt 5:25 Agree with thine adverſarie quickly: if thy ſinne hath made God thine adverſarie, goe quickly, delay no time to recover his friendſhip:mmNumb. 16.46.Num 16:46 Take thy Incenſe quickly, ſaith Moſes to Aaron, and make atonement for the people. Quickly fall to thy prayers; put that Incenſe in the Cenſor of Ieſus, entreat him to entreat God for thee, and to make a bleſſed atonement betweene you. As our owne laſt day leaves us, the worlds laſt day ſhall finde us; wee are preſented above, as wee went forth below. Oh then judge wee our ſelves, that wee be not judged. Volo vul…ui irae praeſentari judicatus, non judicandus. Our Paſſing-Bell, and the Archangels Trumpe, have both one voice: for God will reverſe no particular judgement. If the former give a heavie and dolefull Knell for us here, that lowder Inſtrument ſhall keepe the ſame Note hereafter. But if the one ſound comfort at our laſt houre in this world, the other ſhall ſound joy at the laſt houre of the world.

Secondly, if the world be readie to end, why doe men covet, as if it were but 4now to begin? Peribundus mundus, & tu mundana quaeris? Who would plant or build upon that ground, which is troubled with earthquakes, or ſure ſuddenly to ſinke? God chargeth us first to ſeeke the Kingdome of Heaven, Mat. 6.33.Matt 6:33and then earthly things ſhall finde us, unſought. But fooliſh Nature takes a falſe methode: ſhee firſt ſeekes the world; and if ſhee light upon God by the way, it is more than ſhee thought on, deſired, cared for. How deſervedly doe they faile of both, that ſought neither aright? Many had beene great, if they had cared to be good: but becauſe they willed not what they ought, they are croſſed in what they would. If Salomon had made Riches his firſt ſuite, he might have beene poore and fooliſh: but asking Wiſdome, as the principall, Wealth came in for intereſt: becauſe he choſe well, he received what he asked not. Such is the bountie and fidelitie of God; to them that aske the beſt, hee gives all. Earth ſhall waite upon them, that attend upon Heaven. Happie is hee that affords the beſt ſervices of the world, but the leſſe halfe of himſelfe; while the greater and better part is better beſtowed.

I doe not wiſh men to abandon themſelves to wilfull beggerie, becauſe of 5the laſt dayes proximitie; or not to repaire the houſe, becauſe their time in it is ſo ſhort. For worldly things, wee may uſe them, without loving them; and diſtinguiſh betwixt a Stoicall dulneſſe, and a Chriſtian contempt: There is difference betweene making the world a god, and a ſlave. This latter is the reſpect it deſerves; and they are fooles that give it veneration. But rich men thinke, the onelyonly reaſon why Preachers love not the world, is becauſe the world loves not them: That ſhee ſhewes us onelyonly her heeles, not her amiable face: That wee have nothing but her refuſe; her beſt jewels ſhee keepes for her Sweet-h…rts. Yet a beggar may looke upon a Lordſhip; and wee may ſee thoſe heapes of Gold, whereof never one peece ſhall bee ours. Wee know what others dote on, and wonder at their madneſſe; that they ſhould fixe their hearts on that which is not fixed it ſelfe, and build their happineſſe upon a rolling ſtone. I denie not, but God hath given ſome abundance of riches, and more grace: and to thoſe, to whom hee hath beene ſo liberall, he will be more munificent, for he will give them alſo glory. While they looke up to their future hopes, they eſteeme but meanely of their preſent fortunes, and count them ſcarce a taſte of that full Cuppe. Militant Saints are ſometimes (beſides their Inheritance above) granted faire Poſſeſſions below: yet they value not this with the other. Here they command a little pittance of mould; great to us, little to the whole: there the immenſe Heaven ſhall be theirs. Here they command as ſubjects, there they ſhall reigne p. 1142as Kings. Here they are gracious among men, there they ſhall be glorious among the Angels. Here, together with their honour and affluence, they want not croſſes and envie; above there is nothing but noble peace, and pleaſant eternitie. Here they have ſome ſhort joyes; there they are both perfect, and everlaſting. Here they are ſtrangers; there, at home. Here Satan tempts them, and men vexe them; there, Saints and Angels ſhall ſing with them, and the glory of God ſhall ſatisfie them. In a word, they are onelyonly bleſſed here, for that they ſhall be bleſſed hereafter.

6Thus take the world at his beſt, yet good men deſpiſe it. But for feare, leſt wee ſhould be fond of it, God preſents it generally to his children in another ſhape;Ruth 2.Ruth 2 a miſerable, troubleſome, inconſtant world; whoſe joyes are but the crackling of thornes. Whiles Naomi's husband and ſonnes were alive, we finde no motion of her retiring home to Iudah: let her earthly ſtayes bee removed, ſhee thinkes preſently of removing to her countrey. Wee cannot ſo heartily thinke of our home above, whiles wee are furniſhed with theſe earthly contentments below. But when God ſtrips us of them, ſtraightwayes our mind is homewards. Beſides, what aſſurance can there be of thoſe things, whereof our going home may ſtrip us? What man can ſay of the yeares to come, Thus will I be? Moſt juſtly doe we contemne this uncertaintie, and looke up to thoſe riches that cannot but endure, when Heaven and Earth are diſſolved. Riches are a floud; ut fluunt, defluunt: this Citie cannot call the water of a floud, hers; nor thoſe inhabitants, theirs: all may take enough to ſerve their owne turnes, the reſt glide by, and wait upon no body. When we are bidden to a great mans Table, where the Meat is ſerved up in Silver Diſhes, and the Wine in Bowles of Gold; wee may eate the Viands, and drinke the precious Liquors. But if through ſimplicitie we ſhould offer to carrie away the Veſſels, the Porter would ſtay us at the Gate, and tell us plainely, they are none of ours. The Divine Bountie affords the uſe of riches, for the comfort and ſuſtentation of our bodies. But when we riſe up from his Table, and thinke to beare away the riches themſelves, Death is a ſevere Porter at the Gate of Life; he will examine our going out: we ſhall carrie none of them with us.Quaſt. Evang. l. 2. c. 35. Saint Augustine ſeemes to borrow it from Democrates; Qui animam curat, ſeipſum curat: qui verò corpus, non ſe ſed ſua curat: qui pecuniam, non ſe nec ſua, ſed valde aliena curat: qui voluptates, nec ſe, nec ſua, nec aliena; ſed prorſus inimica curat. He that loves his ſoule, loves himſelfe: he that loves his body, loves not himſelfe, but ſomething that is his owne: he that loves his money, neither loves himſelfe, nor that which is his, but anothers: he that loves his pleaſure, loves that which is neither himſelfe, nor his owne, nor his friends, but his enemies.

7Laſtly, ſeeing therefore that both theſe be the laſt dayes in generall, and our laſt day may antedate them in particular: ſeeing either the Houſe muſt be pulled downe, or the Tenant caſt out; let us provide for our ſelves betimes, as thennLuk. 16.4.Luke 16:4 wiſe Steward did, ſome truſtie friend. He was loth to be harbourleſſe: though he had not juſtice enough to keepe in at his Maſters houſe, yet hee had providence enough to get another houſe in ſtore.Ver. 9. Make your unrighteous Mammon a meanes to procure you everlaſting habitations. When Chriſt fore-warned the Iewes of the deſtruction of their Ieruſalem, did he not impliedly adviſe them to ſhift for themſelves in another countrey? Merchants that would ſoone be rich, take the old courſe, to buy cheape and ſell deare: therefore they buy their Commodities in the countrey that affords good penny-worths, and vent them in other countries, which muſt take them on any price. We doe not buy Wines in England, to ſell them in France; nor buy Spices in France, to carrie them to the Indies. Non omnis fert omnia tellus: thither wee traffique a Commoditie, where it is precious in regard of ſcarcitie. I preſume, we would all goe to Heaven: we are fooliſh Merchants, if of all Lands we would not trade in the Land of Canaan; p. 1143if we had rather trucke with Savages for Gold and Iewels, than exchange with the Saints for glory and graces. But now what fraught ſhall wee carrie thither? What Wares and Merchandiſe will be vendible and welcome in that Kingdome?

Shall we carrie honour and dignitie thither? There is abundance of that alreadie: 8wee may more truly ſay of that Citie, than was of Tyre; All her Merchants are Princes: yea, all her inhabitants are no leſſe than Kings. To traffique worldly glory to Heaven, is to hold a Candle to light the Sunne: that greater Light doth not ſo ſwallow up the leſſe, as the glory of God doth all honour of the creatures. They can adde no glory to him, that have all their glory from him. What then? Shall we carrie reſt, quiet, and peace with us? Will that have any better vent or acceptance? No: for there is all peace, all reſt, and quiet. It is Regnum Pacis: Here we may have in ſome meaſure the peace of the King, there in a full meaſure we ſhall enjoy the King of Peace. It is called theooHebt. 3.18. Lords Reſt: we have no true reſt, but in him; no perfect reſt, till we come unto him. He hath made this earth wherein we live, militant, troubleſome, barren of reſt: it would be bootleſſe for us to gather up the baſe dregs of a ſupine ſecuritie, and offer to ſell them in Heaven. They have plentie of better peace, and wee have none but from their ſtore. They that arrive at that Port with ſuch a Merchandiſe of careleſneſſe, muſt backe againe; the Citizens of Heaven will not trade with them. What then ſay you to pleaſures and joyes? Will not they paſſe currant in that holy Land? Not; if they be brought from any forraine coaſt.ppPſal. 16.11.Ps 16:11 Lord, in thy preſence is the fulneſſe of joy, and at thy right hand are pleaſures for evermore. There is fulneſſe, perfection, and everlaſtingneſſe of joy: ours are feeble, fickle, emptie pleaſures. Why ſhould wee powre water into the Sea? Why, proffer our addition to fulneſſe, our vanitie to perfection, our ſhortneſſe to eternitie? Such a Commoditie will not be tolerable in that Mart. Vae ridentibus: qqLuk. 6.25.Luke 6:25Woe to them that laugh, for they ſhall weepe: that Ware is for the Shop of Hell: there it ſhall be exchanged for ſorrow; and the clapping of hands in irriſion, for wringing of hands in endleſſe lamentation.rrEccl. 11.9.Eccl 11:9 Rejoyce, O young man: doe; but thou ſhalt ſmart for it. The ſeede of carnall joy will not be good Chaffer in Heaven: no fruit comes of it, but woe and torment. Well; yet I hope riches will paſſe for merchantable ſtuffe; money is currant all the world over: Some things are not precious in ſome countries; nor other in other: but no countrey refuſeth money. Yet this countrey will: Alas, what ſhould the beggarly droſſe of this periſhing world doe in that heavenly Havilah; where the Gold is more precious than the Gold of Ophir? Yea, what is the Gold of Ophir to thatſſRev. 21.18.Rev 21:18 City which is it ſelfe pure Gold? It is ſaid of Salomon, thattt1 King. 20.21. Ver. 27.1 Kgs 20:21 Silver was not accounted of in his daies; he made it as common as ſtones: how more infinite bee the riches of the heavenly Salomon? Where there is no uſe of things, their valuation ceaſeth. It was a drop of water that the Churle wiſhed for in hell, not a bag of Gold; not a Lordſhip of many acres; hee had too large an inheritance there before. Away with this traſh: it hath no eſtimation in the Ieruſalem above. There is an eternall Eaſter: and in vaine did the Fiſherman bring in his boat of Herrings when Lent was done; or the Merchant carry Sugars to Valen…i…, and Silkewormes to Granata. What then ſhall wee load our ſelves withall, that may be acceptable? Yes, there bee things whereof there is great ſcarcity in heaven; carentia, I ſay: there is no indigentia there. Wee may ſee what they lacke, by his deſcription that diſcover'd the Land;uuRev. 21.4.Rev 21:4 There is no death, nor ſorrow, nor crying, nor paine; no teares, nor feares. Let us carry with us thither,

1. Humility; a lowly contempt of our owne ſelves: there is none of that in heaven. There is abundance of honour, without pride; of glory, without envy or diſeſtimation: for the Saints love themſelves, becauſe God loves them. p. 1144xx1 Pet. 5.5.1 Pet 5:5God reſisteth the proud, and giveth grace to the humble. They that bring a lofty conceit of themſelves to that coaſt, ſhall be repelled. Humility is a commodity, for which God will exchange the Crowne of glory. Moſes, David, Paul went thither with this traffique; Non ſum dignus: and Chriſt gave them for it the kingdome of heaven.

2. Pooreneſſe in ſpirit: there is none of that in heaven, this merchandiſe will paſſe.aaMatth. 5.3.Matt 5:3 Bleſſed are the poore in ſpirit, for theirs is the Kingdome of heaven. Not onelyonly ſhall be, but is already. This will paſſe, and we with it.

3. Hunger and thirſt: there is none of that in heaven.bbPſal. 36.8.Ps 36:8 They are abundantly ſatisfied with the fatneſſe of thine houſe. They that are ſatiated with more than they can deſire, be farre from want. We need not therefore carry proviſion with us, but a ſtomacke; an earneſt deſire to feed on thoſe unſpeakable comforts.ccRom. 8.23.Rom 8:23 Wee grone within our ſelves, waiting for the redemption of our bodies; mourning for our abſence from Sion. This hunger will paſſe; and in ſtead of it we ſhall have infinite ſatisfaction. Wee bring abſtinence and devout faſting to heaven, wee ſhall finde affluence and royall feaſting there,

4. Mourning, repentance, and teares: there is none of this in heaven. Never came ſorrow over thoſe joyfull threſholds; never came godly ſorrow to thoſe threſholds, but it was entertained with joy.ddPſal. 126.5.Ps 126:5 They that ſow in teares, ſhall reape in joy. As the Barbarous traffique with ſome remoter Pagans; they lay downe ſalt, and take up Gold. So wee ſet downe the burdens of our ſorrowes, and the veſſels of our teares before the Lord: and hee likes this merchandiſe ſo well, that hee gives us for them everlaſting joyes.eeMatth. 5.4.Matt 5:4 Bleſſed are they that mourne, for they ſhall be comforted: there's a bleſſed exchange.

5. Labour and worke: there is none of that in heaven. It is an everlaſting holy day with them: they reſt, rejoyce, and ſing; no travell, no paines there. Therefore good workes and Chriſtian labours are good traffique.ffRev. 14.13.Rev 14:13 Bleſſed are they that die in the Lord; for they reſt from their labours, and their workes follow them. They dare not goe without their fraught: a Merchant without his commodity hath but a ſory welcome. God will aske them that arive there, Vbi opera? ggRev. 22.12.Rev 22:12His reward ſhall be according to our workes: if no good workes on earth, looke for no riches in heaven. Indeed that wealth is too precious to bee bought with our workes: nor doth God exchange it propter opera, but diſpoſe ſecundum opera. Worke out thy ſalvation with feare and trembling: there is neither feare nor trembling, nor working in heaven: but after our working, trembling, and feare, God will give us ſalvation. Thou haſt riches here, and here be objects that need thy riches; the poore: in heaven there is riches enough, but no poore. Therefore make over thy monies to them in this world, that thou may'ſt receive it by bill of exchange in the world to come.

6. Patience in afflictions and troubles: there are none of theſe in heaven: neither trouble to try their patience, nor patience to overcome their trouble. The things to be batter'd, are Patience and Conqueſt: Patience is our commoditie, Conqueſt is Chriſts. If wee bring him our vertue of Patience, hee will give us in exchange his honour of conqueſt. Hee ſpeakes of patience as of a Triumph; Heere is the patience of the Saints. aaAct. 14.22.Acts 14:22Through many tribulations wee must enter into the Kingdome of heaven. Our voyage is Tribulation, our veſſell is the Church, Pyrates and Tyrans are our enemies, rockes and ſands our dangers: our tackling, failes, oares be patience; and glorious victory our reward.

7. Faith and hope: neither of them is in heaven: the beatificall viſion and fruition hath quite annihilated them. This then is happy merchandize: Give me thy faith, ſaith God, and I will give thee my glory: let me not faile of thy hope, thou ſhalt be ſure of my felicitie. No traffique will paſſe without this: divers ſay of morall men, If they goe not to heaven, Lord have mercy upon us: yet Chriſt ſaith,bbMatth. 5.20.Matt 5:20 Except your righteouſneſſe exceed the righteouſneſſe of the Scribes p. 1145and Phariſees, you ſhall not come there: yea, Publicans and Harlots ſhall get into heaven ſooner, becauſe the other beleeved not. Civill juſtice is not in it ſelfe evill, but good: but it is not good enough to ſave a man: it may bee without faith, but faith cannot be without it. Goodly workes, building almes-houſes, inriching monaſteries, feeding beggars, are the Popiſh merchandize: this they carry to heaven in a preſumptuous confidence, that God muſt needs require them. So they come upon equall termes with him; ware for ware: If hee give them heaven, they give him earth, and ſo hee hath a penny-worth for his penny. But they ſhall finde with the Phariſee, that for want of faith and humility, theſe wares will not paſſe with God; nor will he afford the kingdome of heaven upon ſuch conditions. Moralities without true beleefe, are like the faire picture of a beautifull Woman; pleaſing to the eye, but there is no warmth in it; nor is it fit for ſociety: he that takes it as his Wife to lye withall, findes it a cold painted Boord. But faith is the obedience of the ſoule, the ſoule of obedience: he that beleeveth, ſhall be ſaved: to beleeve, that's our part and commodity: to ſave us, that's Gods reward and mercy. Thus I have ſhewed you a truly Royall Exchange, a bleſſed Mart. If wee bee as good husbands for our ſoules, as we are for our temporall eſtates; wee have learned here how to make our Markets. Let us never ſeeke to lode our veſſels with honours, pleaſures, or riches: there is no want of them in heaven; nor will God deale with them in a gracious commerce, that bring no better Merchandiſe. But with humility, poverty, labour, hunger, repentance, patience, faith and hope: theſe bee the riches of grace, for which God will exchange his riches of glory. Such Merchants make a bleſſed voyage; for they ſhall never depart from that joyfull country, where they are ſo happily arrived, and gloriouſly entertained.

There ſhall come ſcoffers, walking after their owne luſts.] Irridentes alios, arridentes ſibi. The devill knowes that the world cannot laſt long, and therefore beſtirres him.ccRev. 12 12.Rev 12:12 He hath great wrath, becauſe he knoweth that he hath but a ſhort time. Hee is growne more wrathfull, we ſhould therefore bee more watchfull. He is a malicious Tenant, that perceiving his terme almoſt expired, does what hee can to ruine the houſe: a bloudy Tyrant, that daily ſuſpecting the loſſe of his uſurped Soveraignty makes havocke among his ſubjects; and like a worſe Herod, fals apace to cutting of throates. Indeed his maine ſpight is not at the body, but at the ſoule: for he knowes if he can get the ſoule, the body muſt come after. To effect this, he deviſeth all the wayes he can, and puts in practiſe all that hee deviſeth. And to this purpoſe, ſometime hee is a roaring Devill, in Lion-like Tyrants: ſometime a flattering Devill, in his Spaniell-like Paraſites: ſometime a diſſembling Devill, in his Foxe-like Hypocrites: and here a flowting Devill, in his Ape-like Scoffers: that live as if they were neither beholding to God, nor afraid of him; both out of his debt and danger. It is their leaſt ill, to doe evill; they ſpeake for it, joy in it, boaſt of it, enforce to it, mocke them that diſlike it: and ſo at once ſend a challenge to God, as if they meant to meete him in the plaine field, and let him chuſe his weapon: they make love to deſtruction, as an Amoriſt courts his Miſtreſſe.

Here firſt wee have to obſerve the contrarietie of the diſpoſitions of divers 1men. Wee heard of ſome in the firſt Verſe, that ſeeke the Lord with a pure heart, and follow his Word with their beſt endevour of ſinceritie, and ſinceritie of endevour. Now we are fallen upon thoſe, that with a foule and rancorous minde deride all goodneſſe, and loade Religion with diſgraces. Then we camped in Elim, a place of water and Palme-trees; now wee are come to a Wilderneſſe of Bryers and Brambles. Then wee lay in a ſweet Harbour of comfortable meditation; now wee are put into the Ocean of Rockes, and Pyrates, and boiſtrous waves. There wee found Sion, here wee have Babylon; even a Hell of malignant Devils, for that communion of Saints. Fire and water are not more p. 1146contrarie, than the juſt and unrighteous: they wonder, each at other; the graceleſſe, that the juſt can be ſo ſtrict; the juſt, that the graceleſſe can be ſo diſſolute: Clay and Iron will not wield together. Where is a good man hunched at, but where the prophane findes indulgence? Why doth the world ſeeke more to rich men, than to wiſe men? The Philoſopher could anſwere; Becauſe it is poſſible for them to be rich, never to be wiſe. Why are holy men depreſſed, and the irreligious honoured? Becauſe men have a liking to be licentious; but to be holy, is none of their purpoſe. No body hates an Iſraelite, but an Egyptian or a Canaanite. Put fire to fire, or water to water, there is no commotion: but put water to fire, and then you have a thundring coile. When riotous men meet, there is ſhaking of hands, and th'other Quart: but the temperate cannot paſſe by, without a ſcorne.

2This is the reaſon why the good and vertuous bee alwayes oppoſed and expoſed to the fury and malice of cruell men. It is indeed res mira, but not res nova: it was ſo from the beginning.ddGal. 4.29.Gal 4:29 As then, hee that was borne after the fleſh, perſecuted him that was borne after the ſpirit; even ſo is it now. No ſooner was God worſhiped and ſerved, but hatred and ſpight fell to the portion and lot of Religion. The firſt man that offered the better ſacrifice, was ſlaine: Liver ſacrificii, Seminarium fratricidii: the acceptable ſacrifice was the ſeminary of death. Who would thinke that brethren, and but two brethren, ſhould not love each other? Diſperſed love growes weake, and paucity of objects uſeth to unite affections. If but two brothers bee left alive of many, they thinke that the love of all the reſt ſhould ſurvive in them: that the beames of their affection ſhould bee ſo much the hoter, becauſe they reflect mutually in a right line each upon other. Yet behold, there were but two brothers in a world, and one is a Butcher of the other. Who can wonder at diſention among thouſands of brethren, that ſees ſo deadly oppoſition betwixt two, the firſt roots of brotherhood? Who can hope to live peaceably and ſecurely among ſo many Caines, when hee ſees one Cain the death of one Abel? It can bee no otherwiſe: diſſimilitude and diſtance of maners breeds alienation of affections. There is nothing doth ſo condemne the lives of the wicked exemplarily, as the converſation of the godly: the fat kine make the leane ſeeme more ill-favoured. A ſwarthy and hard-featur'd viſage doth not love the company of cleare beauties. From hence growes their rage and ſavage behaviour. Beſides, it is the pleaſure of God, thus to try and honour his ſervants, and to produce their patience. What pictures could Apelles draw, if he wanted a table to worke upon? What building could the Architect reare, without timber, ſtones, and materials? Their ſcorne doth both prove and improve our patience. So that wee have both a teſtimony of Gods favour; If the world hate you, it is becauſe ye are mine, ſaith Chriſt: and of our owne integrity, for that muſt needs bee good which evill perſecutes. Their lewdneſſe cals for our ſorrow and more zealous obedience; that our God may have as faithfull ſervants, as hee hath unfaithfull enemies. As wee ſee naturall qualities encreaſed with the reſiſtance of their contraries; ſo muſt our grace, with others ſinnes. We ſhall redeeme ſomething of Gods diſhonour by ſinne, if wee ſhall thence grow holy. It hath beene an old and happy danger to bee godly: indifferent actions muſt bee carefull to avoid offence: but let us not care what man or devill be angry that we doe good, or receive good. It is contrariety, that makes Babilon wonder at Ieruſalem, and Ieruſalem at Babilon. Wee refuſe the faire proffers of the world, that come upon ſinfull conditions; they laugh at us for fooles: it will not prove ſo in the end.eeMatth. 4.9.Matt 4:9 All theſe will I give thee, if thou wilt fall downe and worſhip me. O if a covetous worldling had beene there; How ready had been his knes? How would he have catch'd the promiſe out of the devils mouth, for feare leſt he ſhould have gone backe from his word? Alexander after the battell of Granicum, had very great offers made him by p. 1147Darius: conſulting with his Captaines about them, Parmenio ſaid, Sure I would accept of theſe offers were I as Alexander: Alexander anſwered, So would I were I as Parmenio. The Chriſtian may grow rich (not ſeldome) by remitting the rigor of his conſcience; the worldling ſaith, Sure I would take it upon theſe termes, were I as that Chriſtian: and the Chriſtian ſaith, So would I were I as that worldling. Such contrary natures are appointed to contrary places, that differ as farre as Heaven and Hell.

Scoffers!] The depth of ſinne is theffPſalm. 1.2.Ps 1:2 chaire of the Scorners: they are ſet downe in the reſolute contempt of all goodneſſe. Of theſe there bee two ſorts and degrees; firſt,gg2 Tim. 3.3.2 Tim 3:3 the Deſpiſers of them that be good: then the Deſpiſers of goodneſſe it ſelfe.

For the former; the Saints of God have complained, of them in all ages: 1David of his buſie Mockers: the abjects jeered him.hhIob 30.1.Job 30:1 Iob was diſdained of thoſe children, whoſe fathers he would have ſcorned to ſet with the Dogges of his flocke. Ioſeph was nick-named a Dreamer, Paul a Babler, Christ himſelfe a Samaritan; and with intent of diſgace, a Carpenter. Libanius asked a Chriſtian what his Maſter the Carpenter was a doing; whom he anſwered, Hee is making a coffin for thy Maſter Iulian. Lucian jeſted in contempt, that he had gotten nothing by his Chriſtendome but a ſyllable to his name; of Lucius, Lucianus: but hee was torne in peeces of Dogges.ii2 King. 2.24.2 Kgs 2:24 Even the very boyes of Bethel had learned to ſcoffe at a Prophet: who would have thought the rude termes of waggiſh children worthy of any thing but neglect? Eliſha lookes at them with ſevere browes; and like the heire of him that called downe fire upon the two Captaines and their fifties; curſeth them in the name of the Lord. Two ſhee-Beares are his Executioners, two and forty of them are torne in peeces. O fearefull example of the divine Iuſtice! This was the revenge of an angry Prophet; it was the puniſhment of a righteous Iudge. The ſpite of their idolatrous parents was ſeene in this vile behaviour of the children; they doe but according to their inſtruction. Infancy is led altogether by imitation: it hath neither words nor actions, but what are infuſed by others: the good or bad language it hath, is but borrowed; and the ſhame, or thanke of either, is due to them that lent it. God and his Seer looked through theſe children at their parents: if they miſnurture their children to the contemptuous uſage of a Prophet; they ſhall be puniſhed with the death of thoſe children, whom they taught no better manners. If wee love our children, let not our indulgence give way to their deſpiſing of goodneſſe: for then, either deſtruction ſhall ſnatch them away yong, or there is hell provided for them when they die old. And if God would not endure thoſe contumelies unrevenged in the mouths of boyes, what vengeance is due to aged perſecuters? Iſmael did but flowt Iſaac; yet Paul faith, hekkGal. 4.29.Gal 4:29 perſecuted him. God cals the ſcorne of his ſervants by no better name than Perſecution. David thought it no diſgrace, to daunce in the Ephod: Mical does: ſhe lookes through her window, and ſeeing the attire and geſtures of her devout husband,ll2 Sam. 6.20.2 Sam 6:20 deſpiſeth him in her heart. Nor can ſhe conceale her contempt, but like Sauls daughter, caſts it proudly in his face; How glorious was the King of Iſrael to day? Even like one of the vaine fellowes. Davids heart did never ſwell ſo much at any reproch, as this of his wife: his love was for the time loſt in his anger: and as a man impatient of no affront ſo much as in the way of his devotion, he returnes her a bitter checke. It was before the Lord, who choſe me before thy father, and before all his houſe. Had ſhee not twitted her husband with the ſhame of his religious fervour, he had not upbraided her with the ſhamefull rejection of her father. But ſeeing ſhee will forget whoſe wife ſhe was, ſhee ſhall be put in minde whoſe daughter ſhe was. Mical was barren, yet ſhee hath too many children, that ſcorne the holy habit and exerciſes. There cannot bee a greater argument of a foule ſoule, than the deriding of religious ſervices. Worldly hearts can ſee nothing in thoſe actions, but p. 1148folly and madneſſe: Pietie hath no relliſh, but diſtaſtfull to their palats. But what was Micals reward? Her ſcornes ſhall make hermm2 Sam. 6.33.2 Sam 6:33 childleſſe to the day of her death. Barrenneſſe was held in thoſe dayes none of the leaſt judgements: ſhee thought to lay a ſuddaine diſgrace upon David, a perpetuall diſgrace ſhall be her recompence. So doth the Lord revenge Davids quarrell; that ſhe ſhall not be held worthy to beare him a ſonne, whom ſhe unjuſtly contemned, for ſhewing himſelfe an humble ſonne of God. How juſt is God, to provide whippes for the backe of ſcorners? It is no marvell, if thoſe that mocke at goodneſſe, be plagued with continuall fruitleſneſſe.

2And this is that other, and higher degree of wickedneſſe, to ſcoffe at Religion it ſelfe. I have heard of ſome deſperate Patients, that have fleered at their Phyſicians: but death is too milde a puniſhment for them, that ſcoffe at all Medicines. The wretched Gergeſites repelled Chriſt for feare; they are worſe, that drive him away with ſcorne. If Chriſt will be aſhamed of them when he comes to judge, that were aſhamed of him when he came to ſuffer; how will he reject thoſe with indignation, that rejected him with deriſion?nnProv. 1.26.Prov 1:26 You have ſet my counſaile at nought; therefore I will laugh at your calamitie, and mocke when your feare commeth. Themistocles in his lower fortune, much deſired the love of a young gentleman; but hee ſcorned him. Soone after, when hee grew to his greatneſſe, the gentleman ſought to him: but Themiſtocles anſwered; Wee are both growne wiſe, but too late. Now Chriſt offers them his Goſpel, and they ſcoffe at it: at the laſt day they will ſue for the benefit of that Goſpel, but they muſt not have it. If the Prince grant a gracious Pardon, and malefactors deſpiſe it, it were pitie they ſhould have the benefit of it. Never ſhall that mouth kiſſe the Hand, that hath mocked the Majeſtie of the King of Heaven.

3The children of God muſt be content to receive taunts from their Fathers enemies: we would hardly endure wounds, if we cannot brooke words, for the cauſe of our Saviour.oo1 Pet. 2.23.1 Pet 2:23 When hee was reviled, hee reviled not againe: this was his patience for us.ppMatth. 5.44.Matt 5:44 Love your enemies, bleſſe them that curſe you, &c. this ſhould be our patience for him. It is enough to quiet us, that all the diſgraces done to us, redound to him. Hee that deſpiſeth you, deſpiſeth me. Saul, thou perſecuteſt me. Hee that takes the cauſe from us to himſelfe, will not reſigne the revenge from himſelfe to us. I denie not, but there is ſometimes a faire way of repairing unjuſt contumelies: and to be meale-mouthed in the ſcornes of Religion, is not ſo much the praiſe of patience, as the want of zeale. If all the aſperſions of Antichriſtian ſlaunders could flowt us out of the integritie of our devotion, we were fearefull cowards. Let them bellow with their mouthes, and goare with their hornes; yet neither the roaring of their Bulls, nor the licking of their Calves, muſt daunt or coole the fervour of our ſinceritie. The blinde world in thoſe former times, made it a capitall Crime, and loaded it with reproaches, for any man to call himſelfe a Chriſtian: yet the faithfull did not give over the name. Pantùm mali, quia Christiani: which Tertullian ſhewed to be moſt unreaſonable; for nudi nominis nullus eſt reatus. qqAct. 28.22.Acts 28:22This Sect is every where ſpoken against; like Markes in the Butt, at which every foole ſhot his Bolt. Yet as David ſaid; I will be more vile than thus, and baſe in mine owne ſight: This very abaſement is heroicall; and the onelyonly way to true glory, is not to be aſhamed of our loweſt humiliation unto God. Yea, the honour of ſuch ſhall breake forth in the midſt of their contempt; and find a ſecret reverence, even where they have outward indignities. The hearts of men are not their owne: hee that made them, will over-rule them, to honour thoſe that honour their Maker: and if they doe not, yet God will honour them, to their ſhame: as Davids lowlineſſe bleſſed his houſe, while Micals ſcorne brought a curſe upon her ſelfe.rrPſal. 109.28.Ps 109:28 When they ariſe, let them be aſhamed; but let thy ſervant rejoice. God crowned that head with honour, p. 1149which the Boyes of Bethel would needes cover with ſhame, and ſupply the wa… of haires with reproaches.

Of the two, the derided ever ſpeedes the better: for deriſion daſheth in a 4puddle, and the dirt flies about his owne cares; whiles it lights ſhore of innocence. The mocker would caſt aſperſions on his brother; out when hee goes to bed, hee findes them all on his owne clothes. Every ſtande… makes a deeper wound in the ſcandalizers conſcience, than on the others credite: it is like a Bullet riding on a ſtring, wherewith while hee ſeekes to ſtrike another, it recoiles and windes about his owne loines. It is fit that the laviſh tongue ſhould alwayes come by the worſe; as the errant Scold is overcome by ſilence.ſſ2 Sam. 16.12.2 Sam 16:12 It may be the Lord will looke upon mine affliction, and requite not good for his curſing this day. Innocencie needes not ſtand upon her owne juſtifying; for God hath undertaken to vindicate it. Ill tongues will be walking; neither need wee repine at their inſolence: wee may well ſuffer their words, while God doth deliver as out of their hands. Livia wrote to Augustus Caeſar, concerning ſome ill words that had paſſed of them both; whereof ſhee was over-ſenſible: but Caeſar comforted her; Let it never trouble you, that men ſpeake evill of us; for wee have enough, that they cannot doe evill to us: Indeed, above Hell there is not a greater puniſhment, than to become a Sannio, a ſubject of ſcorne. Samſon bare with more patience the boring out of his eyes, than the ludibrious ſcoffes of the Philiſtines. They made a feaſt to their gods; no Muſician would ſerve, but Samſon: he muſt now be their ſport, that was once their terror. That he might want no ſorrow, ſcorne is added to his miſerie. Every wit, every hand playes upon him: who is not readie to caſt his bone, and his jeſt at ſuch a captive? So as doubtleſſe, hee wiſhed himſelfe no leſſe deafe than blinde; and that his ſoule might have gone out, with his eyes. Oppreſſion is able to make a wiſe man made and the greater the courage is, the more painefull the inſultation. Alcibiados did profeſſe, that neither the proſcription of his goods, nor his baniſhment, nor the wounds received in his body, were ſo grievous to him; as one ſcornefull word of his enemie Cteſiphon. Good Queene Esther, in her prayers to God for her people, doth humbly deprecate this height of infelicity; O let them not laugh at our ruines. And David held it for a ſingular token of Gods favour; that his ttPſal. 41.11.Ps 41:11enemie did not triumph over him. Yet what if they doe traduce, is there none to juſtifie? Philip of Macedon was wiſhed to baniſh one that ſpake ill of him; but hee anſwered; It is better that he ſpeake where wee are both knowne, than where wee are both unknowne. Lewd men may beleeve their miſ-reports, the wiſe know their tongues to be no ſlanders.

They Scoffe at us, God laughes at them.uuPſal. 2.4.Ps 2:4 Hee that ſitteth in the Heavens ſhall 5laugh; the Lord ſhall have them in deriſion: Laugh? this ſeemes a hard word at the firſt view: are the injuries of his Saints, the cruelties of their enemies, the deriſion, the perſecution of all that are round about us, no more but matter of laughter? Severe Cato thought, that laughter did not become the gravitie of Romane Conſuls; that it is a diminution of States, as another told Princes: and is it attributed to the Majeſtie of Heaven? According to our capacities, the Prophet deſcribes God, as our ſelves would be in a merrie diſpoſition, deriding vaine attempts. He laughes, but it is in ſcorne: he ſcornes, but it is with vengeance. Pharaoh imagined, that by drowning the Iſraelite males, he had found a way to roote their name from the earth: but when at the ſame time, his owne daughter, in his owne Court, gave Princely education to Moſes, their Deliverer; did not God laugh? Iulian rearing up the Iewiſh ceremonies, projected to ſupplant the new Religion by the old; and therefore would be at the coſt to build up the Temple againe: but when from under the foundation, as from the Hill Veſ…vius, flaming fire brake forth, and diſſolved all his workes; did not the Lord ſmile? The Philiſtines ſurprize the Arke of God, and carrie it away; p. 1150thus farre they are ſuffered to laugh and triumph. But when their Idoll D…g… fell downe, to doe it reverence; when themſelves were ſo tormented with ſickneſſe, that they were faine to reſtore their pilfer with ſhame: did not God ſmile? When Superſtition and Idolatrie were re-advanced in England, by Queene Mary; how did the Papiſts mocke and ſcoffe at true beleevers? Yea, would they had onelyonly ſtowted us out of our credites, and not out of our lives. But when five yeares ſhall determine all that bloudie Perſecution, did not God laugh at all their Boners and Butchers?

6Short is the joy of the wicked: Is Dagon perked up to his place againe? Gods ſmile ſhall take off his head, and his hands; and leave him neither wit to guide, nor power to ſubſiſt. How did our enemies ſwallow an invincible hope, to ſwallow us up with their Invincible Navie? But when the windes and ſeas, fire and water fought againſt them; did not the Lord laugh them to ſcorne? Vid…, & ridet. How did the Enginers of Antichriſt applaud themſelves in their ſure Deſigne, and laugh in their helliſh Vault at our prepared ruine? But God did alſo laugh; and bleſſed be God, wee may laugh too. As Caeſar ſaid of Phr…rus; he was prius victus, quàm viſus: ſo that Treaſon was knetched, before it was fully hatched; undertaken, but overtaken: He that dwels in Heaven, laughed it to ſcorne. We may not judge of Gods workes, untill the fifth act: the caſe deplorable and deſperate in outward appearance, may with one ſmile from Heaven find a bleſſed iſſue. Hee permitted his Temple to be ſacked and rifled, the holy Veſſels to be prophaned and carowſed in: But did not Gods ſmile make Belſbazzar to tremble at the hand-writing on the wall? Oh, what are his frownes, if his ſmiles be ſo terrible? Let us never be too buſie in waſhing off falſe aſperſions: too earneſt diligence puts a ſuſpition of guiltineſſe into the cauſe: it is enough to ſay with David; Lord, thou knoweſt mine innocencie. When the Boy, in the Fable, got up into a Dung-cart, to throw dirt at the Moone; another (more charitable than wiſe) Boy came running with a Baſon of water to waſh the Moone. It is more than needes: Religion will looke like her ſelfe, faire and beautifull, maugne all her imputations: and the righteouſneſſe of the Saints ſhall breake forth, as the light at noone-day.

7Here is the character of prophane perſons; Profani, quaſi procul à fano. F… à fando; it was the Speaking-place: where God ſpake to man, by his Precepts; and man ſpake to God, by his Petitions. They are called Prophane: firſt, that are not entred into the Church; whoſe unhappineſſe, is to be without: ſecondly, that are entred, but conforme not themſelves to the Doctrine of godlineſſe. It is good indeed,Luk. 15.17.Luke 15:17 to be within; for in our Fathers houſe is Bread enough: without, is nothing but Hogges-meat. Out of the circle of the Church, raines nothing but fire and Brimſtone. But here, quaerendum eſt de modo, wee muſt examine the manner of being within. Men may be within, as Cham was in the Arke, as Iudas in the Colledge, or as Chaffe in the floore: in reſpect of their abode and reſidence, many are within, that in reſpect of their faith and obedience, are without. It is all one, to be without, and not to be holy within. Thirdly, that deſtroy holy things, ſpoile the Church, and rob their owne Mother: as Pope Leo ſaid; He could have no place in Heaven, becauſe he had ſold it. We have too many of theſe ſacrilegious Scoffers, Act. 5.Acts 5that either detaine part, as Ananias; or take away all, as Bolſhazzar. Obſerve the offence and ſucceſſe of that wretched Paire: Firſt, they did not collere, take away but detimere, heepe backe: Secondly, not that which was the Churches before, but their owne; to be diſpoſed at their pleaſure: Thirdly, this was not all, but a part of the price: Fourthly, yet the Scripture ſpeakes of them, as it doth of Iudas; Satan had filled their heart: Fifthly, and they are ſmitten with ſuddaine death. How many ſmile in their hearts at the cloſe conveyances of their ſacrilegious frauds? God laughes at them as f…ſt; for hee ſets that their day is comming.

p. 1151Againe, fourthly, they are prophane, that diſgrace holy things; by giving great places in the Church to looſe perſons. This was Ieroboams ſinne. Gods Clergie was ſelect and honourable, branches of the holy ſtemme of Aaron; butaa1 King. 12.31.1 Kgs 12:31 Ieroboam rakes Prieſts out of the Kennell. Religion cannot want her ſacred Maſters of Divine Ceremonies; and ſo muſt needes receive either much honour or blemiſh, by the qualitie of thoſe that ſerve at her Altars. They doe but mocke God, that thruſt the blinde and lame into his ſervice. Men that have deformed bodies, are accounted fitter for Spittles and Hoſpitals, than great imployments. It is but a Scoffe, to fill Chriſts Grammar with ſuch Heteroclytes. No man is too good for the Prieſthood; the Prieſthood is too good for many men. Fifthly, they are prophane that contemne Gods Miniſters; for they put a Scoffe upon God himſelfe: as David could not but feele himſelfe diſhonoured, in the abuſe of his Ambaſſadors. Woe be to thoſe Ammonites; God hath Meſſengers of wrath, for them that deſpiſe the Meſſengers of his love. The ſcorne and inſolencie done to us, is not buried with us; God will remember it in the day of vengeance. There bebb2 Sam. 12.31.2 Sam 12:31 Sawes, and Axes, and Harrowes of Iron, yea, a Brick-Kilne of fire, for ſuch Scoffers. God hath ranked Priests next unto Kings;ccRev. 1.6.Rev 1:6 Hee hath made us Kings and Priests. The King muſt have a Prieſt to direct him, and the Prieſt muſt have a King to protect him. Chriſt was both King and Prieſt: nor was this a Politicall Vnion, of both Perſons in one State; but an Hypoſtaticall Vnion, of both Offices in one Perſon. So the Prieſthood hath ever beene held a Flower of the Crowne. What ſhall become of them, that can finde no more pleaſing ſubjects for all their ſcorne, than Prieſts? Woe, woe to England for this ſinne; which hath ſo univerſally conſpired in the contempt of the Miniſters of the Goſpel. Laſtly, they are prophane Scoffers, that ſcandalize holy things; reproaching vertues, while they blanch vices: thatddEſa. 5.20.Isa 5:20 call evill good, and put light for darkneſſe. Thus they call the humble man, an hypocrite; the proud, a man of a brave ſpirit: the drunkard is a good fellow, while the ſober man is no fellow of theirs at all. What is this, but to ſtampe Gods Image on the Devils droſſe; and to ſtampe the Devils Image on Gods Silver? Theſe be the Scoffers, the prophane ſenſualiſts of our times.

I conclude: We ſee the ſtate of the world, in theſe contrary conditions of mankind: 8ſome ſeeke the Lord, others flout them for their labour: ſome are fearefull to ſinne, others ſcoffe at all goodneſſe: ſome are the friends of Chriſt, and they muſt looke for all the reſt to be their enemies. This world is a Sea; and they that ſerve the Lord, are in a Ship of Peace: but if we looke up, we ſhall preſently ken a Man of Warre; and then we muſt be for Warre too. There be two Ships under ſaile, a Pyrate and a Merchant; we muſt prepare for a Skirmiſh. The Gally that hath our Pinnace in chaſe, is the Pyracie of Hell; the Synagogue of Satan: her name is Perſecution; a hote Ship, and full of wilde fire. In which, the Devill is Maſter, Malice the Maſters-Mate, Hypocriſie the Boat-ſwaine, Covetouſneſſe the Purſer, Luſt the Swabber, Furie the Gunner, and Sedition the Trumpetter. Vices are the Sayles, the Wiſdome of the Fleſh the Card, the Myſterie of Iniquitie the Compas; Atheiſts, Scoffers, prophane, all the rabble of Hell, the Mariners. She hath two Tyre of Ordnance planted in her, Hereſie and Irreligion: (ſhee is either for a falſe God, or none) and theſe ſpit fire, ſmoake, ſhot, and ſulphur, againſt all that worſhip the Lambe, or fight under the Enſigne of Faith. The Flagge in her top, is Infidelitie; the Motto, Lucrum eſt pietas, There is no God but gaine. We may ſee her paralel in theddEzek. 2….5. &c.Ezek 2:5 Prophet: ſhe hath her choiſe materials out of all Kingdomes; eſpecially, her Ballace from Turkey, and her Tackling from Rome. Antichriſt is her Steereſ-man or Pilot, and ſteeres her courſe. Th… ſhe goes ſwiftly, proudly, ſecurely; ſcorning and ſcoffing at all oppoſitions. But her worſt is, ſhe hath no Anchor: ſo when the ſtormes of Gods wrath ariſe, downe ſhe ſinkes to deſperation, and periſheth.

p. 1152The other veſſell is that wherein wee ſaile; the name of it is the Church: In which Chriſt is the Maſter, and he hath no Mate; his Croſſe is the Maſt, his Sacraments the Sailes, the Tackle Patience, Divine wiſedome the Card, Gods Word the Compaſſe: the Souldiers are Prophets, Apoſtles, Preachers: the Marriners, Angels: the Fraight, the ſoules of Men, Women, Children: the Foredecke, Humility; the Armour, Innocency; the Sterne, Charity; the Anchor, Hope; the Flagge in the top of her, Faith; with this word written; Premi…, non opprimimur; being caſt downe, we periſh not. Theſe two meete, and fight: the one invading, the other defending: the one ſtriking, the other warding the blowes: the one proudly inſulting, the other patiently ſuffering. One would thinke that the patient Ship ſhould have the worſt of it; and that after ſo many aſſaults, it muſt needs bee at laſt ſunke and overwhelmed. But Chriſt is in it; he hath the charge of it, and that charge he will make good. Though the Elements were all on fire, the Earth a diſſolving, and Heaven a falling, this veſſell ſhould not miſ-carry. It is a Body, whereof he is the Head; a building, whereof hee is the foundation; the Spouſe of his Love, the purchaſe of his Blood. When the Pyracie of Hell ſhall ſinke to Hell, and all the workers of wickedneſſe ſhall periſh: He will bring this Arke to the mountaines of Armenia, the harbour of peace, the kingdome of glory, through the greatneſſe of his Merits, and the goodneſſe of his Mercies, which ſhall never faile us.

1Walking after their owne luſts.] All this their ſcorne of religion is but to maintaine their luſts: did not the Goſpell croſſe their ſinnes, they would not croſſe the Goſpell.ffRom. 8.6.Rom 8:6 To be carnally minded is death: this troubles them. Death is the end of ſinne, though not the end of a ſinner. A wicked man ſinnes not purpoſely that he might bee damned, but damnation followes his wickedneſſe. Not ſeldome wee ſeeke for one thing, and finde another; as Saul ſought Aſſes, and found a kingdome; as Abſalom ſought a kingdome, and found a Galhouſe. The adulterer in his ſinne, ſeekes pleaſure; the covetous, riches; but they finde another thing, that is, Death. The Word of God ſets downe the wages of ſinne, and ties puniſhment to it as an inſeparable effect to the cauſe. Becauſe they cannot diſſolve this knot, they flie upon the Word it ſelfe; and through the ſides of the Law, wound the name of the Law-maker with reproach. As theeves, that would put out all the light, that in the darke they might more ſecurely ranſack the houſe. The conſcience that is guilty of flagitious crimes, could wiſh the Heavens blinde; as knowing that they looke upon unlawfull things with ſore eyes. Why have the Pontificians, in ſtead of claſpes, hung padlockes upon the Bible; but that they might uncenſured Walke after their owne luſts? Why, but that their luſts might be lawes, and thoſe lawes guide the luſts of the people? So the very ſinnes of Teachers become rules to their Schollers. If Paul preacheth, Demetrius roares: of all profeſſions, the Miniſtery is in this the unhappieſt; becauſe wee fight againſt thoſe ſinnes, which men love better than their owne ſoules. TheggLuk. 16.14.Luke 16:14 Covetous Phariſes derided Chriſts Sermon againſt covetouſneſſe: Chriſtianum dogma vertitur in ſcomma. As a tyrant demoliſheth all the Forts in his dominions, that the right heire of the crowne may finde no refuge of defence; ſo his owne will may have the full ſwindge without meanes of reſiſtance. Profane Libertines could wiſh that all Preachers had caught an everlaſting cold, that they might carry away thoſe ſinnes without reproofe, which they have perpetrated without ſhame.

2Every evill man hath luſts of his owne: which he is as reſolute to maintaine, as a father to keepe his owne children. It is eaſie for men to diſlike Copidita… … ſuas; to condemne Peccat…m ali…m: but our owne luſts be deare into us. What wonder is it, if a dumbe man be no ſwearer, an Eunuch no adulterer, a beggar no Broker? Where is no aſſault, there can be no victorie.aaLuk. 18.11.Luke 18:11 I am not … other men are, ſaith the Phariſe; extortioners, unjuſt, adulterers, nor as the Publica…. No p. 1153extortioner; it may be ſo: What if hee were ſo rich, that hee neede not; or ſo poore, that hee could not oppreſſe; or ſo baſe, that no man would truſt him? What needes a rich man be a theefe? Not unjuſt; it may be ſo too: his privateneſſe might exempt him. How ſhould hee faile in doing juſtice, that never had an act of juſtice to doe? No adulterer; it may be ſo: either his unchaſt offers have beene repelled, or his concupiſcence hath wrought out it ſelfe another way. Not a Publican; very true: for worſe, hee was a Phariſe. Hee durſt not ſay, his conſcience would not let him, That he was no ſinner. There is varietie of luſts; and that old experienced fiſher of ſoules hath more baites than one. For an hypocrite to decline open randing, rambling, noctivagating, ſwaggering garments, and revels; it is no wonder: hee hath another kinde of luſt: To make the end of all his Religion, the advancement of his owne ends; and to coozen them as a Saint, that would defie him as a Devill: this is the deſire of his luſt. Hee deales with his conſcience, as the untoward Husband did with his Wife: he ſpeakes her faire, and makes much of her abroad; but he cudgels her in private, at home. The diſſolute perſon thinkes to juſtifie himſelfe: I am none of thoſe that raile at Church-government; that will not ſuffer a ſpoonefull of Aqua-vitae to be ſold on the Sabbath, though it ſhould ſave a ſicke mans life; that will runne two miles to a Sermon: As if there was no other way to Hell, but hypocriſie. He that never kept the Sabbath himſelfe, what cares he to keepe others from breaking it? Or, to goe two miles to a Sermon, that had rather goe twentie to a Strumpet?

So the riotous cleares himſelfe from avarice; that hee doth not keepe emptie his bowels, to fill his buſhels. I had as lieve he had ſaid nothing: he may have l…sts no leſſe foule. Yet of all extremes, covetouſneſſe and profuſeneſſe are luſts moſt compatible. Though it be true naturally, that Simile generat ſimile; yet is it often otherwiſe politically. Warre is the Parent of Peace; and Peace, through ſome degrees, begets Warre: yet what more oppoſed, than Peace and Warre? So Prodigalitie begets Avarice, and Avarice begets Prodigalitie: yet what ſo contrarie as theſe two? As the Sea drinkes up all Rivers, that it may feede all Springs; or the Liver ſuckes juice from the ſtomach, which it ſends in bloud into all the veines: ſo the great oppreſſor derives all from poore labourers, that hee may indulgently laviſh it among his flatterers: and hee is carefull to ſupply his owne inordinate luſts, as the Devill ſtudies errands for his Spirits. Whither doth the luſt of Ambition, ariſing from the conceit of a little Inheritance, tranſport the Gallants of our time?ii2 King. 14.9.2 Kgs 14:9 The Thiſtle courts the Cedar, riches luſt for honour: But there is a wilde beaſt, or a tame beaſt, or worſe than both, that treades downe the Thiſtle; the Vſurer. The ſluggard quits himſelfe from pragmaticall medling, the buſie-body from lazie ſlugging: one drives up the Hill of Preſumption, another downe the Hill of Securitie; both theſe Wayes meete at Hell-Gates. One is an Atheiſt, and beleeves no God: another is an Idolater, and worſhips many gods: one will be of a new Religion, another of no Religion: No matter, thinkes Satan, what way they follow, ſo long as they doe him homage, and travaile to his Kingdome. Herod could yeeld to reforme many things; but not Herodias, that was his lust. Saul ſmote many Amalekites, and much Cattell: but hee ſpared the king, and the fat beaſts: that was his Luſt. Wee are all ready like Abraham, to plead for our Iſmael: Take my country, I leave it; my wealth, I forſake it; But O that Iſmael, my darling luſt, might live in thy ſight: Gold and Silver, homage and fealtie, will Ahab afford Benhadad: but ſtill there is ſomethingkk1 King. 20.6.1 Kgs 20:6 Pleaſant in his eyes: hee is loth to part with that. The Mariners will caſt over-boord their goods, their wares, their victuals, and fraight; but they ſticke hard at Ionas: and yet nothing but Ionas can ſerve the turne. Other mens lusts wee impartially cenſure; and pry, like Laban, into Iacobs Staffe, for an Idoll. wee carrie in our owne boſomes. Wee have a projected knowledge, not a reflective: p. 1154wee ſee others, not our ſelves: that is the reaſon, wee thinke beſt of our ſelves, worſt of others. But the good man lookes to himſelfe, not into another; and therefore thinkes beſt of another, worſt of himſelfe. Let me kill my luſt, doe thou kill thine, every one mortifie his owne, and the Spirit of grace mortifie them all.

3Though there be ſeverall luſts in ſeverall men; and theſe quarrell, ma…i…e, and fight one againſt another; yet they all conſpire againſt goodneſſe.llPſalm. 83.5.Ps 83:5 Ed… and Iſhmael, Moab and the Hagarens, Gebal and Ammon, Amalek and the Philiſtims, the men of Tyre and Aſhur; all had ſeverall gods: yet all conſpire againſt the true God.mm1 Pet. 2.11.1 Pet 2:11 Fleſhly lusts fight against the ſoule. One luſt fights againſt another, both againſt the ſoule. They make one ſoule fight againſt another, and many ſoules fight againſt God.nn2 Eſdr. 4.13. There was a conſpiracy betweene the woods and the floods: the ambitious luſts of honour are the woods, and they ſeeke to enlarge their tyrannies and territories, and to bring all in ſubjection unto themſelves. The covetous luſts of riches are the floods; and they project the amplifying of their dominions; as if they would reduce all to a popular equality, and endure no overlookers. On a ſuddaine, fire conſumes thoſe lofty Cedars; or the axe of deſtruction hewes them up at the roots; and then where is their glory? The ſands ſtop out the waves; plague, famine, and the ſword make havocke among them: then where is their pride? Covetouſneſſe would have nature produce faſter than ſhe can; riot devoures thoſe fruits as faſt as ſhe yeelds them: the one would have all to keepe, the other would keepe nothing at all: the former gets, and ſpends not: the latter ſpends, and gets not: both theſe luſts proceed from corruption, both end in confuſion. Wicked men, though they luſt for divers things, can packe together: ſeldome doth a good motion finde perfect accordance; but it is not infrequent for a multitude to conſpire in evill. In the tradition of Chriſt, the luſt of the Rulers was envy, Herods was curioſity, Pilates popularity, Iudas his money: yet were they all confederate againſt Ieſus. ooMatth. 8.34.Matt 8:34The Heardmen run with newes, the whole country comes in with clamour. The multitude is a beaſt of many heads; every head hath a ſeverall mouth, and every mouth hath a ſeverall tongue, and every tongue a ſeverall accent: every head hath a ſeverall braine, and every braine thoughts of their owne: every breaſt hath a ſeverall heart, and every heart hath it owne luſts: ſo that it is hard to finde a multitude without ſome diviſion. But as many ſeverall ingredients in the fat, make but one die, tincture, or colour upon the cloth: ſo all kindes of lust have but one kinde of effect; to defile the ſoule, to diſhonour God, to grieve the Spirit, and to croſſe the Death of IESVS CHRIST.

4All men have lusts, but all doe not walke after them. Wee may as well finde life in a mans body without a ſoule, as a ſoule in that body without lust. Nor doe I meane onelyonly naturall luſt, that was given by creation; but even ſinfull luſt, that comes by corruption. For as we were conceived in ſinne, ſo we can of our ſelves conceive nothing but ſinne. And this luſt ſtickes a defilement upon our beſt workes; not that in the regenerate it makes them wholly peccata, but it makes them defectiva. ppEſay 64.6.Isa 64:6All our righteouſneſſes are as filthy ragges. Not quadam, but omnis: not of reprobates, but noſtra: not iniquity, but justitia: not as whole cloth, but ragges: and thoſe not cleane, but filthy: and that the moſt ſordid filthineſſe that is, menſtruoſa. And this luſt, if it went no further, is enough to condemne us. But in Chriſt it ſhall not condemne us, becauſe they that are in Chriſt condemne it in themſelves.qqRom. 8.2.Rom 8:2 The Law of the Spirit of life in Christ, hath made us free from the law of ſinne and death. As ſinne could not condemne him, ſo nor ſhall it condemne thoſe that are in him: for the ſame life is in us, that was in Chriſt: as the water is the ſame both in the fountaine and rivers; and life the ſame both in the head and members. The leaſt branch of this Vine is too high for Satans reach. So happy is it to bee engraffed to Chriſt; where God is the Planter, p. 1155Chriſt the ſtocke, beleevers the impes and ſyens, grace the ſap, the word the knife or ſaw, the Sacraments the ligatures.

Indeed ſtill this Serpent will hiſſe, often touch us, and fright us: but bleſſed bee God, our feare is more than our hurt, for it cannot condemne us; the ſting is out. Chriſt hathrrRom. 8.3.Rom 8:3 condemned ſinne in the fleſh: all ſinne; whatſoever had any conſideration of ſinne: originall, with the fruit of it, which is actuall; and both theſe with the effect, which is condemnation. Hee did caſt lust out of his office, not without reproch: as a faulty Magiſtrate is ſtripp'd of his place and honours with diſgrace. Which is our ſpeciall comfort; that our greateſt enemy, that is, ſinne, is deprived of his power; as the execution of Haman was the conſolation of Iſrael. Saul was afraid of Goliah; but when hee ſaw him dead at the feet of David, his joy was now greater than before his feare. But ſtill wee fight, often are foiled, and alwayes complaine of our lusts: it muſt be ſo, for God will have it ſo. It is in us, but as a condemned perſon, repreeved for a time; and it onelyonly dies when the body dies with it. A man that hath received his deaths wound, may ſpraule and move for a while. When a fire is quenched, and the danger paſt; yet there will remaine a ſmoke that troubles our eyes. Our lusts are like fire under fewell unkindled; temptations are the bellowes or blaſts of winde, that ſet them a flaming. In the graceleſſe they preſently take fire: in the faithfull, though they burne not out-right, yet they often make ſuch a ſmother that wee are not able to abide the roome. To expect an utter riddance of this, is to antedate heaven: no mortall earth hath that priviledge. We can luſt, and pollute our ſelves: wee cannot eradicate luſt, or clenſe the ſoules thus polluted.ſſ2 King. 5.8.2 Kgs 5:8 Am I a God, that I ſhould recover a man of his Leproſie? To bid a man cleare his heart from all ſinne, is to impoſe upon him opus Dei, the peculiar worke of omnipotent grace. You might as well bid him drinke up the ſea: as it is fabled of a Prince, with whom a mighty neighbour-king uſed to picke quarrels, by making impoſſible demands; otherwiſe threatning warre and ruine to him. Among the reſt one was, that hee charged him to drinke up the ſea: which a Counſeller hearing, adviſed him to undertake it. The Prince replyed, How is it poſſible to be accompliſhed? The Sage anſwered; let him firſt ſtop up all the rivers that run into the ſea, (which are no part of the bargaine) and then you ſhall performe it. Much more impoſſible is it for our ſelves to conſume and dry up all the Ocean of ſinne in us; ſo long as lusts remaine like rivers to feed it. For ſtill ſinne breeds lusts, and lusts encreaſe ſinne: as the ſea ſends forth ſprings that runne into rivers, and thoſe rivers returne to the ſea. It is comfort enough that they cannot condemne us: as the Canaanites were not quite deſtroyed: they lived for Iſraels exerciſe, but they could never take away their Canaan. They often make us fight, and weepe, and ſtruggle; yea and ſometimes get us downe; but ſtill wee riſe againe. For there is an holy ſparke in us, which all the deluge of luſts ſhall never bee able to extinguiſh: as the finger of God is ſtronger than all the armes and armies of the world.

Luſts are like fire and water, good ſervants, cruell Maſters; tyrannous and 5deadly where they command. They are not without trouble that have them: but they are miſerable that walke after them. ttRom. 8.1.Rom 8:1There is no condemnation to them that walke not after the fleſh: not that have no fleſh in them, but which walke not after it. Let us thinke ſeriouſly: God hath in the fleſh of his owne Sonne condemned all our luſts; of pride, avarice, uncleaneſſe: and ſhall wee juſtifie that which hee hath condemned? Hath Chriſt killed them, and ſhall wee give them life? Did he come to demoliſh and aboliſh our Iericho, and ſhall we re-build it, with a curſe upon our ſelves? Was hee ſent to diſſolve the workes of the divell, and ſhall wee take Satans part againſt him in the re-eſtabliſhment of thoſe workes? Hath he defaced our dangerous way, ploughed it up, and ſowne it with Thornes and Brambles, that we might take no pleaſure in it: and ſhall we make it a new p. 1156way, and walke in it as in a garden? Some groſſe actuall ſinnes appeare ugly; but how few bee there that minde their luſts? uuIer. 4.14.Jer 4:14Clenſe thine heart from iniquity, O Ieruſalem, that thou may'ſt bee ſaved: How long ſhall thy vaine thoughts lodge within thee? Wee that watch when wee know our houſe beſet with Robbers, yet can ſleepe with this treacherous Whore in our boſomes. Doe we ſlight a foule contemplation of uncleanneſſe? The holy Ghoſt cannot abide it: how muſt hee lothe that bed wherein hee findes a Strumpet? Shall the thought of envy, the deſire of revenge, the purpoſe of fraud, tarry with us a whole night? What manner of men doe we riſe in the morning? How ſhall we pray God to bleſſe our labours, when ſuch pregnant luſts are in labour within us? Hath Satan ſowne his ſeed in our hearts, and doe wee call upon Chriſt to bleſſe our harveſt? O let us root out theſe luſts, or they will root us out of the Land of the living. Alas, that our deadly enemies ſhould be ſo deare to us, that to ſave them, we will loſe our ſelves! But wee thinke them our friends, becauſe they are our continuall companions. Yet finding their perfidiouſneſſe, one would thinke we ſhould no longer truſt them. I remember what a Duke of Florence, Coſm… was wont to ſay of trecherous friends; Wee read that we ought to forgive our enemies, but we doe not read that we ought to forgive our friends. It is neither good nor ſafe to forgive thoſe friends, that with their flattery would undoe our ſoules?xxPſalm. 41.9.Ps 41:9 It is our familiar friend, the man of our peace, that does us the miſchiefe. Concupiſcence is to a man, as the Wench was to Peter; that made him deny his Maſter.

6The multitude of theſe luſts makes them more pernicious. One haire doth not hang a man, many haires twiſted together will. Even luſts are able to ſerve him like Abſalom, and halter him at the next bough. Many threds make a cord, cords make a cable, and cables hold huge veſſels. If actuall ſinne bee a ſword, every little luſt is a ſharpe Thorne: and what matters it, whether a man receive his death from a Piſtoll, or great Ordnance. Yea, oftentimes a winde that comes in at a cranny or creviſe, or ſome narrow paſſage, doth a man more hurt than an open ſtorme. There can be no ſafety to the ſoule, without a reſolute defyance of every luſt: yeeld to one, and you invite many: releeve one, and all the reſt will crowd in for almes. They that have once thralled themſelves to a knowne luſt, will make no other difference of ſinnes, but their owne loſſe or advantage. A lyar will ſteale, a theefe can kill, a cruell man dares bee a traitor, a drunkard can falſifie: wickedneſſe once entertained, can put on any ſhape. Truſt him in nothing, that makes not a conſcience of every thing. The Centinell that will paſſe a ſpie, dares betray the hoſt. Samſon might eaſily have conſidered ſo much in his harlot, if luſt had not bewitched him. Shee that will ſell her body to me, will ſell me eaſily to others: ſhee will bee falſe, if ſhe will be a ſtrumpet. As the Philiſtims knew where Samſons weakeneſſe lay, though not his ſtrength: and therefore would entice his harlot by gifts, to entice him by her daliance, to betray himſelfe: knowing that ſhee which would bee filthy, would alſo be perfidious. So Satan, by caſting our water, and feeling our pulſe, obſerving our diſpoſition, knowes where our infirmity lies: and therefore corrupts our luſt, to corrupt us. The fennes of Lerna were never ſo dangerous, nor that monſter Hydra to the inhabitants, as this Queene mother Concupiſcence is to the government within us. Out of the boughes of a tree are taken wedges to cleave it in peeces: Intra nos est, quod contra nos est: out of our owne luſts Satan workes engines to deſtroy us.

7Yet wee part from our luſts with ſorrow; as a father mournes for the loſſe of his children.aaEzek. 8.14.Ezek 8:14 In Ezekiels dayes there were women weeping for Tammuz: and that by the Temple-gate: women had learned to mourne for vanities. Tremellius thinkes that this Tammuz was Oſyris, the husband of Iſis, the Egyptian goddeſſe: and that theſe women were no other than the baſeſt kinde of Bawdes; p. 1157Quae lupanaria incolebant in Domo Dei, cum pueru meritoriis: as in Ioſiahs time there werebb2 King. 23.7.2 Kgs 23:7 the houſes of the Sodomites by the houſe of the Lord, where the women we v… hangings for the greve. Hierome takes it to be Adonis; and that the Hebrewes named the Adonis of the Heathen, Tammuz. A damnable and deſperate Idolatry, and ſo much the more diveliſh as it came neere the Temple of God. But have wee none that mourne for Adonis, their Tanomuz. The exhauſted adulterer, whoſe f…ne outlives his body, whoſe luſt is full when his veines bee empty, mournes; not for having offended God, but for not being able to offend him longer: hee is one of Ezekiels chiefe mourners for Adonis. The ſicke intemperate ſurfeter, that ſees wine in the glaſſe, but in his Fever is forbid to drinke it, plaugit Adonidem, mournes for Tammuz. The Theefe that is hindred by the Palſie from purſuing his booty; the ſtate-ſpent Barretor, that cannot follow the Law for want of money; plangunt Adonidem, they weepe for Tammuz. One would thinke that in thoſe daies of light, ſuch exorbitant luſts ſhould keepe within doores, and be aſhamed to ramble abroad. But concupiſcence is a dampe that puts out the eye of knowledge: and wee need no other teſtimony of her predominance, than the workes ſhee ſtill produceth. After the ſoule miſcarriage of that ſhe-Pope, the Romiſts to prevent ſo ſhamefull an inconvenience, deviſed their chaire of Porphyr-ſtone, whereon the Succeſſors were ſenſibly examined, whether they were men, or no. But that cuſtome was ſoone left, and there was no farther uſe of their Chaire; for the Popes had made before-hand a demonſtrative proofe of their virility and manhood, by the brood of their baſtards, whom they called their nephewes. So ſinners have too evident a teſtimony of the raging luſts within them, by the baſtardly fruits it brings forth,ccGal. 5.19.Gal 5:19 The workes of the fleſh are manifest: too too manifeſt: but if wee ſee Frogges above water, what ſtore may wee thinke there is in the mud, under water? If the face have ſo many apparent blemiſhes and ſores, which all deſire to hide, what abundance is there hidden under the garments? If ſo much bee ſeene now, much more will appeare at the laſt day, when the ſecrets of all hearts ſhall be opened.

A ſenſuall life is ſo much below Chriſtians, that it is below reaſonable men: 8yea comparatis comparandis, below the brute beaſts, and next to the very devils. One compares the Senſe to the Sunne:Phi. Iudaeus. for the Sunne ſeales up the Globe of heaven, and opens the Globe of earth: ſo the Senſe reveales earthly things, but obſcures heavenly things. Or to the Moone, which is then lighteſt to earth, when ſhee is darkeſt toward heaven. Of all Philoſophers, the Epicures were moſt conſtant to their profeſſion: never did Epicurean turne to any other Sect; but divers of other Sects did turne Epicureans. But there was an unhappy reaſon given for it; that Cockes might bee made Capons, but Capons could never be made Cockes. This was pleaſantly anſwered: but the true reaſon indeed may bee gathered from Saint Augustine, and by reaſon it ſelfe. It was the ſenſuality and licentiouſneſſe of that profeſſion, which drew ſo many adherents: this tempted others to joyne with them; this kept them from joyning with others: for ſo the fleſh, to which they were ſo indulgent, ſhould have loſt by the bargaine. It is eaſie for men to be led by their lust; as a guide they are uſed …, and brought up under: beſide familiarity, they finde indulgence: ſo ready is every man to follow his owne way. But the Spirit ſeemes darus Magister, and leads us a new walke: not through pleaſant medowes, but through ſharpe tribulations: where wee no ſooner follow, but luſt is caſheer'd, as Ioab was put out of the Generall-ſhip. This way may ſeeme troubleſome at the firſt ſetting out: but the farther wee goe, the eaſier wee finde it; and the journies end is peace. While Samſon followed this manuduction, his way was not more proſperous, than victorious: heapes lay upon heapes, before his conquering ſword. But when he forſooke that Guide, to walke after his owne luſts; ſhame and miſery were his ſucceſſe. Wee cannot more wonder at his ſtrength, than at his weakeneſſe: p. 1158for he did not ſo much overcome the men, as the women overcame him: his luſts blinded him firſt, ere the Philiſtims could doe it. Would hee elſe, after the effuſion of ſo much of their blood, ſuffer his affections to carry him within their wals; as one that cared more for his pleaſure, than for his life? The Philiſtims are up in armes to kill him; hee offers himſelfe to their city, to their ſtewes, and dares expoſe his life to one of their harlots, whom he had ſlaughtered. How happy had it beene for him to betake himſelfe to his ſtronger rocke than that of Etam; and by his auſtere devotion to ſeeke protection of him, of whom hee had received ſtrength? But in vaine doth hee nouriſh his haires, whiles hee feeds theſe paſſions. Hee that might not drinke wine, is drunke with the cup of fornications. His luſt carries him from Azzah to the plaine of S… rek; and there hee findes a Dalilah that ſhall pay him for all his former uncleaneſſe.

9So ſteepe and ſlippery is the walke of lust; that if after one fall we have found where to ſtand, it is the praiſe, not of our footing, but of the hand of God. Man is a ſhip: if God be the Pilot, ſitting at the helme, and ſteering the veſſell, the voyage is ſafe and happy: but if concupiſcence hold the ſterne, all runnes to ruine. There are not more unruly Mariners in a ſhip, than members in the body: let the ſoule looke to all, that muſt anſwer for all. Saint Paul prayes for his Theſſalonians,dd1 Theſſ. 5.23.1 Thess 5:23 That their whole ſpirit, and ſoule, and body may bee ſanctified. By ſpirit, conceive the underſtanding: by ſoule, the will and affections: by the body, it ſelfe with all the members. Turne man into a Barke; and then the Steerſman is Reaſon, or rather Religion and grace, the ſailes are the affections, the helme is the will. The ſailes are apt to take every winde, and to carry the ſhip as that drives them. If the Pilot let all alone, ſleepe, revell, and never minde it; there will bee ſuddaine deſtruction. But let him ſit at the ſterne, fixe his eye on the Compaſſe, and guide his hand by his eye, and the veſſell by his hand; thus hee ſhall even coozen the winde, and as it were compell it to blow for him. Such is the power of grace, that it makes the object of temptation become the matter of humiliation: and wee prove the better even by that which would have made us worſe. Or man is a coach, whereof underſtanding is the Coachman, the will and affections are the Horſes, and conſcience is the carriage. If the Coachman want will or skill to drive heedily; or if he drive like Iehu, furiouſly; if hee put the reines into the hand of luſt: or if hee doe not know and uſe his ſtops and ſidings, to turne in a narrow roome: the Horſes will prove reſty Iades, the coach will fall, and ſorely bruiſe the conſcience. But though they be unruly, a good driver can helpe much; he can bring them to coram: if they be too luſty, hee will bate their feeding: if too high, take them downe with aſſiduous labour; and make them ducible enough ere hee have done with them: thus all the welfare, or illſare lyes in the Coachman. We our ſelves in a journey, will not truſt upon a drunken Waterman or Coachman: why then dare we entertaine luſt for our Driver? Why ſhould the taile lead the head? Why ſhould conſcience ſtoope to concupiſcence? What can be the end of luſts …, but irrecoverable ruine? Lord, doe thou lead us, and give us grace to follow thee: thy waies be truth and righteouſneſſe, thy guidance is peace and faithfulneſſe, and thy reward is mercy and bleſſedneſſe.