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

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 2

p. 8012 PET. 2.10.

Preſumptuous are they; Selfe-willed: they are not afraide to ſpeake evill of dignities.

PReſumption is a deliberate and wilfull ſinning, againſt conſcience, example,Definition. Matth. 26.74. 2 Sam. 15.11. 1 Tim. 1.13. 2 King. 1.12.Matt 26:742 Sam 15:111 Tim 1:132 Kgs 1:12 or warning. Deliberate, with premeditation; for every raſh act or word is not preſumption. Wilfull; not when we are overborne by compulſory meanes. Againſt Conſcience; not when our perſwaſion apprehends the thing (that is evill) for good. Againſt example, when men ſee others plagued for ſuch offences. Againſt warning, as Pharaoh after ſo many admonitions would not diſmiſſe Iſrael. This is to preſume. Some man ſinnes, and thinkes not of it; which is to ſtumble and fall on plaine ground. Some man ſinnes, and knowes not of it; as hee may have a moule on his backe, and yet thinke his skinne cleare. Some man ſinnes, and is forced to it; this is, as when hee rowes upward, and the ſtreame carries him downeward. Another ſinnes, and is perſwaded hee does well; as children are ſent abroad in ſuch froſty mornings, as rather obſtruct than purifie: ſo the ſilly Papiſt does his devotions before a crucifixe; and too many robbe the Church, to relieve the poore. There is a miſchiefe done on ſet purpoſe; Hee that preſumptuouſly ſlayes his neighbour, Exod. 21.14.Exod 21:14thou ſhalt fetch him from mine Altar that hee may die. Plucke him from the Altar, his booke ſhall not ſave him.

Preſumption hath been no rare ſinne among men.Examples. The firſt ſtone of which demonſtration, we lay in the Tower of Babel: where mortall men in the face f heaven, did dare to the combate omnipotency it ſelfe. Multitudes and combination give encouragement to preſumptuous attempts, and every one is proud to be forwardeſt; Come let us build us a Tower, whoſe toppe may reach unto heaven. Gen. 11.4.Gen 11:4They were but newly come down from the hill to the plain, and now in the plaine they purpoſe to build up an hill. They were as neere to heaven in the mountaine of Armenia, as their tower could make them in the valley of Shinar: but as if the benefit of nature were too contemptible, their ambition muſt have an artificiall mountaine of their owne raiſing. Come let us build: fondly reckoning without God; as if nothing could hinder, what they intended to doe; as if both time and earth had beene theirs. Build a Citie, if they had taken God with them, this had beene commendable: a Citie is the ſeate of order, and ſo could not diſpleaſe the God of order. But a Tower reachable to heaven? how ſottiſh was this arrogance, how impious this Preſumption? who would thinke, that little Ants creeping on this greater molehill, ſhould thinke of climbing to heaven by multiplying of earth?

Corah conſpires againſt meeke Moſes, Numb. 16.26.Num 16:26hee had ſeene others fearefully plagued for ſuch rebellions; himſelfe had particular warning to decline it; the people were charged to depart from their tents: who would not hope, that thoſe mutiners, ſeeing their adherents flie off, as from monſters, would now relent? yea, when God proclaimes a ſtrange and immediate vengeance, howſoever before they ſet a face on the matter, one would thinke their hearts ſhould now have miſgiven them, yet as if Moſes had never wrought miracle before them, as if no Iſraelite had periſhed for rebelling; they ſtand in their doores, impudently ſtaring, as if they would outface the revenge of God. Heere was high Preſumption: ſo doth pride and infidelity obdure and blind the heart; that thoſe who are naturally cowards, become unnaturall rebels. So Pharaoh being tyred and undone p. 802with ſucceſſion of Iudgements, at laſt lets Iſrael goe: gone they are, and Aegypt ſeemed ſo glad to bee rid of them, that they hired their departure. Yet no ſooner were their backs turned to goe, than Pharaohs heart was turned to fetch them backe againe. It vexeth him to ſee ſo great a command, ſo much wealth caſt away in one night: and he will redeeme it though with more plagues. There is no remedy, this Preſumption will not let him be in quiet; he muſt after them, to fetch his owne deſtruction.Iudg. 20.3.Judg 20:3 Who would not have looked, that the hand of Benjamin ſhould have beene firſt upon Gibeah, and requited the morſels of the abuſed concubine, with the heads of the raviſhers? yet in ſtead of purſuing the ſinne, they defend the ſinners; and will rather periſh in reſiſting, than live in doing Iuſtice. How horrible was this Preſumption, to defend a rape unto death, with armes unto blood? As if they were in love with villany, and out of charity with God, they are champions for Belial.

Instances.1 There bee ſome that Preſume of ſafety in ſinne, not doubting to fare well, while they feare not to doe ill. As if this world were to laſt ever, and the come and tares were never to be parted;Eccl. 9.2.Eccl 9:2 becauſe the ſame ground feeds, and winde blowes on them, for a time. But, ſay they, God is mercifull. Hee is infinitely mercifull, but withall infinitely juſt. He is juſt even to thoſe humble ſoules that ſhall be ſaved; and hee will bee mercifull, while Preſumptuous ſinners goe to hell. It is to be feared, that many die with a fond Preſumption of mercy in their mindes, as the Iſraelites with meate in their mouthes. But Chriſt dyed for us, wee put all on his reckoning. Anſw. But they for whom hee payes, will not preſumpt… ouſly laviſh on his skore; not caring what they ſpend, becauſe hee is able to pay for all. His blood is a charter of pardon, but withall a Covenant of direction: Crux Christi pendentis, Cathedra magistri docentis: hee that refuſeth to live as that Covenant preſcribes, hee may periſh as a malefactor, that is hanged with his pardon about his necke. But Repentance makes all even, otherwiſe God is not ſo good as his word: At what time ſoever a ſinner repents. This the common people make their necke-verſe. Indeed there is that and many other gracious promiſes made to Repentance: but in the whole Booke of God, which is now publiſhed complete, and promiſes no ſecond edition; wee find no infallible promiſe of Repentance. Hee that hath this Oile in his lampe, ſhall enter in with the Bridegroome: but hee that forgets this oile, and can buy none, muſt bee ſhut out. Ioſeph and Mary loſt Chriſt not a full day before they miſſed him, yet were foure dayes ere they could finde him: ſome loſe him forty or fifty yeares, yet when they are ſicke, hope to finde him in halfe an houre.

2 There be ſome that attempt things without warrant, or expect things without promiſe; this is the common Preſumption of the world. And they that know they cannot live without feeding, nor change places without moving; yet will hope to be ſaved without practicall obedience. Nor let us ſecure ourſelves from this aſſault, for the divell hoped to have faſtened it on our Saviour himſelfe;Matth. 4.6.Matt 4:6 perſwading him to ſhew a tumbling tricke, for the winning of faith and credit. As if hee had ſaid, Heere thou art in a famous city, on a glorious temple, upon an eminent pinacle; all mens eyes are fixed on thee; there can bee no readier way to ſpread thy glory, and proclaime thy Deity, than by this precipitation. All the world ſhall ſee and ſay, there is more in thee than a man: and for danger, there can bee none; what can hurt the ſonne of God? have not the Angels charge by Divine commiſſion, to guard thee? Chriſt ſcornes to gratifie him in this; but beates him with his owne weapon ſnatch'd out of his abuſive hands; It is written, Thou ſhalt not tempt the Lord. True, God hath taken this care, and given this charge; hee will have his children kept, but not in their ſinnes: they may truſt him, they may not tempt him: hee meant to encourage their faith, not to embolden their Preſumption. When there be mediate meanes, to caſt our ſelves upon an immediate Providence, is not faith, but audacious diſobedience.

p. 803We have ſome that be called The Wits: they diſdaine to heare a Sermon, unleſſe the Preacher can teach them ſome abſtruſe learning: as if they were only to be made Philoſophers, not Chriſtians. It is a wonder if they ever come to the Lords Supper, becauſe they ſee no more dainties, but Bread and Wine. Sure, if they had knowne of it, they would not have been baptiſed in the Church, becauſe they had water enough at home. Preſumptuous men, are they wiſer than God? Faith comes by hearing, and Salvation by Faith: Rom. 10 14.Rom 10:14theſe be the ſtaires for them to clime Heaven, or all their wit ſhall never bring them thither. They know a ſhorter cut, have found out a new way in their wiſdome; but God keepe us from that wiſdome. Some vulgars, not out of an opinion of their owne knowledge and ſufficiencie, but for meere tarditie and averſeneſſe from the labours of Religion; make their chamber or the field their Church; becauſe the Preacher can ſay but this; Repent, and beleeve; and this they doe, therefore hope to be ſaved as well as the beſt. Senſeleſſe preſumption! as if they hoped to keepe, what they willingly caſt away: as if the ſoule which hath been ſo many yeeres gathering ruſt, ſhould be found bright when death drawes it out of the ſcabbard: or that land could beare wheate, which was never tilled? Nay, but heare, reade, pray, meditate; and that with frequencie, with fervencie: preſume not to be good by any other way than God hath promiſed to make thee good: leſt thy ſoule going out of thy body, finde with wonder and amaſement, how it was miſtaken in the body. We may chalenge God on his promiſe, we may not ſtraine him beyond it: Preſumption is the enemie of faith.

3 There be ſome that take their ſalvation without all queſtion, and are ſo ſure of Heaven that they never doubt the contrarie; and this is Preſumption. Every good grace hath the counterfeit: if in the faithfull there be a modeſt but infallible aſſurance of their bleſſedneſſe in Chriſt; the carnall will be blowne up with an impudent arrogance, as if their footing was as ſure in Heaven as any mans. Which way went the Spirit of God from mee to thee, 2 Chron. 18.23.2 Chr 18:23ſaid a falſe prophet to a true? and ſmote him withall. Which way? Even by that injurious blow, by that proud ſpeech it departed, if it had been there before. God I thanke thee, Luk. 18.11.Luke 18:11that I am not as other men: as if there were no queſtion, but the Phariſe was one of Gods ſpeciall favorites. Will he accept of heaven, without intreatie, trow we? Or change places with any Saint there, without boote?

That we may not be coozened with this impoſture, obſerve ſome differences betwixt Preſumption and Aſſurance. Firſt, Preſumption is naturall, this Aſſurance is ſupernaturall: we were borne with that, we are new borne to this: that was the legacy of Adam, this of Chriſt. Secondly, Preſumption ſubmits not it ſelfe to ordinary means; aſſurance refuſeth no means of being made better. Thirdly, Preſumption is without all doubting: aſſurance feeles many perplexities: hee that doubts not of his eſtate, his eſtate is much to be doubted of. Fourthly, Preſumption is joyned with looſeneſſe of life: perſwaſion, with a tender conſcience: that dares ſinne, becauſe it is ſure: this dares not for feare of loſing aſſurance: that makes no more of ſinning, but at once get a pardon for the old, and a licence for the new: this is like ſome ſoveraine waters, which not only mundifies the ulcer, but cooles the heate, ſtaies the infection, and by degrees heales it. Perſwaſion will not ſinne, becauſe it coſt her Saviour ſo deare: Preſumption will ſinne, becauſe grace doth abound. The one turnes grace into wantonneſſe, the other turnes from wantonneſſe to grace. Humilitie is the way to heaven; the Publican went away rather juſtified: Qui d…m non auderet oculos aperire ad coelum, coeli oculos aperuit ad ipſum: While he durſt not open his eyes to looke up unto heaven, he opened the eyes of heaven to looke downe upon him. They that are proudly ſecure of their going to heaven doe not ſo often come thither, as they that are afraid of their going to hell.

Let us come to particulars, that pointing the finger, we may ſay, this is a Preſumptuous man. Nathans Parable made David ſenſible of the ſinne, but he found p. 804not the ſinner in his owne boſome,Luk. 18.2.Luke 18:2 without a Tu es homo. Preſumption hath neither Timorem Domini, nor Pudorem Seculi; it feares nor God nor man: and is here fitly ranked with Deſpiſing of Gouernement. If Samſon breake the citie-gates, what Withes can hold him? Thoſe whom conſcience cannot binde, mans law will hardly hamper; God knowes how, when, and where to revenge his owne cauſe: but man, whoſe eyes be limited, muſt be informed of offences, before he can finde matter for juſtice: therefore Preachers are not onelyonly to teach men obedience to God, to ſave their ſoules, but alſo to Governours, to ſave their bodies and eſtates. I will therefore, for a taſt, ſingle out ſome inſtances of Preſumption.

1 Incorrigible Beggars, ſuch as make themſelves a Non obſtante, and in ſpight of all lawes will not bee confined to any regular courſe. Preſumptuous wretches, that have ſet themſelves, both without the covenant of God, and the governement of man: ſilly officers are afraide to meddle with them, becauſe they are poore: but they be deceived, for theſe be not the poore, but the worſt robbers of the poore that be; we may ranke them with Uſurers, Encloſers, Engroſſers, and oppreſſing Landlords: this is the reaſon that the poore indeede doe want it, becauſe theſe counterfeits ſnatch it; men that labour hard, often lacke bread for their families, whileſt theſe that refuſe all worke, are full. I ſpeake not againſt the poore, but for the poore; not to harden your hearts, but to rectifie your hands: give and be bleſſed for it, but not to maintaine impietie, and diſhonour to your Countrie; give to the poore, not to them that rob the poore, let me diſſect this carcaſe of Preſumption.

1 There is no likelyhood that many of them were ever Chriſtened; if they were, ſcarce any of them ever come to know what Chriſtianitie meanes: the Church and they are everlaſting ſtrangers, neerer than to the doores, at ſome dole or funerall, you ſhall not have them: they name not Chriſt, but when they begge of you, and know it not for any other purpoſe; they can marrie without a Prieſt, and divorce themſelves without a Canoniſt: there neede no Eccleſiaſticall cenſures, they excommunicate themſelves from all Churches: no Miniſter hath the charge of their ſoules, for they are of no pariſh; all the articles of their faith be the termes of their canting language; thus they live without Chriſt in this world, and without him, periſh in the world to come.

2 Vagrants they are, and will ſo remaine, it is a death to them to be confined to any ſet dwelling: aske them where they dwell, alas, they ſay, they have ſ…l dwelling; yet they have the largeſt dwelling of all, for they dwell every wher… to keepe one towne, is their bondage; their libertie to rome abroad: worſe th…n the harlot,Prov. 7.11.Prov 7:11 ſhe cannot abide long in her owne houſe; they can abide long in no houſe. Birds flie abroad all day, but ſo that they may come to their owne neſts at night: the horſe knowes his owne ſtable, dogges their owne kennell; theſe beaſts onelyonly take up the next barne; no men can make a truer deſcription of the kingdome, were they learned, for they have travelled it over and over.

3 Governement they know none, but a rebellious one of their owne ordaining; to pay tribute or cuſtome to the grand Rogue more truely than Subſidies are paid to the King: to ſweare by their Salomon, and then not to breake their oath: but to teare Gods Name in pieces, is no breach of their Religion not to begge out of their limits, though they ſtarve.

4 All their end of this idle life, is but becauſe they finde profit and ſweetnes in it; therefore they wander, becauſe they would not worke. He that before he gives them releefe, ſets them to labour, ſhall never after finde them at his doore. Now conſidering Gods Law, that every man ſhould eate his owne bread, and that our indulgence is the nurſe of their idlenes, who get more by lying ſtill in a corner, than an honeſt poore man doth by his labour; we make their ſinne, our ſinne in maintaining them: almes are good, but they muſt not be given to the diſhonour of Chriſt;Luk. 14.15.Luke 14:15 he commends to us the maimed, the lame, the blind, the aged p. 805and impotent, the widow and fatherleſſe; to releeve theſe ſhall make us bleſſed. But they that looke for a reward for maintaining the diſſolute; ſhall be anſwered with, Who required this at your hands? Where finde they more cheriſhing than in popiſh houſes? Not to merit of God, as they teach, and we might ſuppoſe: but to make them their owne againſt a day of rebellion, when they ſhould uſe them. But as a finger being cut off from the hand, is of no uſe; ſo no poſſible good can come to the common Body by them. They laugh at others, who take great paines, to leave their Children ſmall portions; whereas theſe leave theirs all the world to rogue in, and all the people for their fathers.

5 The curſe of God is viſibly upon them, whereby they are given over to all licentiouſneſſe. To theevery, they come to pilfer, not to begge; and onelyonly then begge, when they cannot pilfer. To horrible uncleanneſſe; they have not peculiar wives, nor range themſelves into families; but in this are very beaſts. To be a vagabond, was Cains plague, and is in its owne nature a curſe;Gen. 4.12. Pſalm. 109.10.Gen 4:12Ps 109:10 yet theſe turne it into a bleſſing. Let his Children be vagabonds, and begge; let them ſeeke bread out of their deſolate places. In this curſe they bring up their children. This is ſuch a ſtragling Preſumption, as will not be confined but in hell. They delight to goe ragged and naked, not ſo much in a voluntary penance, as to move compaſſion. But turne your charitie from theſe, and ſeeke out Gods poore, not the divels: impotent poore, not impudent poore: and rather give to thoſe that worke, and begge not; than to thoſe that begge, and worke not.

2 Popiſh Emiſſaries, the Intelligencers of Rome, and the Factors of Antichriſt; that know themſelves ſent on the errand of hell, deſigned to treacheries, ſet in the vanguard of conſpiracie, like loſt men in the forlorne hope; what are theſe but preſumptuous ſinners? I deny not other attractives and inducements; but they are all the hand-maids to preſumption. Whether it bee the opulencie of our land, or the beautie of our women, or the malice they beare our nation, or the fooliſh affectation of martyrdome, and to be regiſtred in the Romane Rubricke. It is not unlikely, they are tickled with that advantage, which the Fryar told his Novice, their Prieſts had over their Laitie; according to their old grace, Deo gratias, qui nos ſatias, &c: We keepe their counſels, they keepe none of ours: we have part of their Lands, they have none of ours: we have charitie towards their wives, they toward none of ours: they bring up our children, we bring up none of theirs. It is reported to be the ſaying of a great Marqueſſe; that he had in his Countrey three Monaſteries, which were three miracles: one of the Dominicans, which had abundance of corne, and no Lands: another of the Franciſcans, who were full of money, and received no rents: a third of Saint Thomas, whoſe Monkes had many children, and no wives. But what temptation ſoever brings them, treaſon cannot be without preſumption. Their Supreme Head ſends them like baſe members on ſuch deſperate ſervices; and they muſt obey him, whatſoever Chriſt ſayes. If He bid them ſeale their treaſon with a Sacrament, they muſt eate their God upon a bargaine of blood. Saint Peter ſaies, Feare God, honour the king; his uſurping Succeſſor ſaies, Feare God, kill the king. All their labour muſt be ſpent, to make Chriſts coate fit to their Body politicke. Their vowes may ſeeme heavenly, but their imployment is earthly: in medling with the buſineſſe both of Church and State, they mingle together heaven and earth.

What, doth their conſcience warrant them, upon opinion of merit? Can this beare them out to bee falſe keyes to open the cabinets of Princes, and pry into their counſels? Did ever man hope to deſerve thankes of God, by doing that which he knowes will offend him? They ſee lawes made againſt their pernicious attempts, and that juſtly: for there is no law made againſt the Papiſts, but ſome notorious treaſon went before, to cauſe ſuch a law. They that venter their bodies and ſoules in ſo rotten a veſſell of Pyracie, are they not preſumptuous? p. 806He that runs on high battlements, gallops downe ſteepe hils, rides over narrow bridges, walkes on weake ice; and never thinkes, what if I fall? B…t what if I paſſe over and fall not? Is he not preſumptuous? They ſee before their eyes ſuch deſignes continually curſed of God, and plagued of men: yet what ſay they of the powder-traitors? Alas, unfortunate G…ntlemen: it ſeemes they blame the ill fortune, not the ill attempt: had it ſucceeded, it had been commended. Yet they will on, what can diſcourage ſenſleſſe preſumption? ſhew him the way where any foote hath trode, hee dares follow, though he knowes none ever returned. What if a thouſand have miſcarried, yet why may he not eſcape?

Thus preſumptuous are they in their deeds, but how deſperate in their writings? They mingle them with hereſies, as Hannibal to entrap his enemies, mixed their wine with mandrakes whoſe operation is betwixt ſleepe and poyſon. Or as Avicen was made away,Averroes. by annointing the booke with poyſon, which he was to read. If they wrot nothing but lies, all would reject them: if nothing but truth,Greg. they could not deceive us. All their blaſphemies and falſehoods are in the vulgar tongue,2 King. 18.26.2 Kgs 18:26 like Rabſhakehs: but the Goſpell of ſalvation they locke up ſafe enough from the people. Let the beſt learned uſe their writings, as Chriſt did his potion of gall; Gustavit & reſpuit. Gentle writings are not ſo dangerous, for they be but mortui errores; and a living Curre will doe more harme than a dead Lion. What truſt ſhould be given to thoſe men, that will preſume to caſt away themſelves, to doe us a miſchiefe?

3 Ducliſts or ſingle Combatants; that more feare to have the world call them cowards for refuſing, than God to judge them rebels for undertaking: blanch it with what termes of honour they pleaſe, the Court of Heaven will cenſure it preſumption. Where did God ever bid a man hazard his life for his name? What ſeconds ſo ever he gets, Chriſt will not be that mans Second. Where is no commandement, no promiſe; what can juſtifie that act from preſumption? This is to caſt a mans ſelfe out of his Makers protection: he takes charge of us, but when we are in our waies, in his wayes. This is none of Gods wayes, therefore ſhould be none of ours. The Doctrine of Chriſt doth moſt ſtrictly forbid it, and why ſhould not Chriſt be heard of Chriſtians? Thou ſhalt not revenge thy ſelfe; Thou ſhalt doe no murder: did he die for us, and ſhall we not heare him ſpeake▪ Men may bee overcome if they fight, they ſhall overcome if they fight not. How many ſoules had ſcaped going all gore-blood to their judgement, if Chriſt might have been heard?

But they ſay, we fight not ſo much againſt an enemie, as our owne ignomi…y; the world will baffle us. Anſwere: What world is that, whoſe cenſure of baffling we feare? That, which God ſaies ſhall not be ſaved? That, whereof the divell is prince? That, which reproched and condemned Ieſus Chriſt? That, which alwayes hated and perſecuted the good? Are wee in amitie with that, which is at enmity with God? Doe wee call Chriſt our Captaine, and march under the colours of this world? Have wee not in Baptiſme forſworne it? Shall wee care more to diſcontent the world, than to wrong our Maker? What then is the ground of it? Meere opinion, and that of men more gallant than wiſe,Martial. that have more heart than braine: Facilè rediment qui ſanguine famam; that ſpend their cheape blood to recover that which wiſe men never loſt, Reputation. They have loſt ſome credit in opinion, and ſend their ſoules after in earneſt: as the child throwes away his bread, becauſe one hath ſnatched away his apple. Wine and choler beget a braule, death and confuſion muſt nurſe it. They little thinke what ranſome Chriſt payed for that ſoule, which (without his call) they let forth at a bloody window.

O that ſome thing would make the ſonnes of men be wiſe; to thinke how poore a recompence, the ſame of a brave combat, is for everlaſting torment. Whether they thus die or kill, they have committed murder: if they kill, they p. 807have murdered another: if they die, they have murdered themſelves. Surviving, there is the plague of conſcience: dying, there is the plague of torments. If they both eſcape, yet it is homicide, that they meant to kill. Whatſoever be the ſucceſſe, there is preſumption in the offence. If men knew, how ſweet was Heaven, and how intolerable hell, they would be more obedient upon earth. But what have Divines to doe with the matters of Souldiers? Their profeſſion is peace. True, but we ſpeake from him, that is not onelyonly the Prince of Peace, but alſo the Lord of Hoſtes. He is the God of peace to them that ſeeke peace: but upon them that follow courſes of revenge, he will revenge too. They fight one againſt another, God will fight againſt them both. Who is the valiant man? He that dares draw his ſword againſt the command of his Maker? He of whom his owne paſſion makes a poore ſlave? No, but he that can pardon an injury, doe good to an enemy, deſpiſe the world, obey the Lord: he that can maſter himſelfe, and loves Gods honour, not his owne humour.

4 I could ſingle out many others, that will attempt hard matters, becauſe they be great and rare; that love ventures of more hazard than uſe. You have heard of ſome that undertake a long journey by ſea in a wherry; as the deſper…te Mariner hoiſeth ſaile in a ſtorme, and ſayes, none of his anceſtors were drowned. Some, that ruſh feareleſly into infected houſes, and ſay the plague never ſeiſeth on valiant blood; it kils none but cowards. Some that languiſhing of ſickneſſe, will drinke away their diſeaſes; and ſo make haſte to diſpatch both body and ſoule at once. Some that runne headlong into danger, and feare not; ſaying,Iam. 4.13.Jas 4:13 It comes with a feare. Some, that without asking leave of God, count upon trade, and gaine, and purchaſing, and leaving great eſtates: not meaſuring their intendments by their powers, but wils. If all fall right, they thanke themſelves; if otherwiſe, they doe not blame themſelves. No man promiſes himſelfe more, nor diſtruſts himſelfe leſſe, than the Preſumptuous. Some that have diſtilled away their eſtates in Lymbeckes, projecting for the Philoſophers ſtone; preſuming they ſhall have that which may doe all the world good; and promiſing their friends before-hand, gold in whole ſcuttles: but at laſt his glaſſe breakes, and himſelfe with it. Some that preſume to foretell the changes of States, the event of all the great undertakings of Princes, the fortunes of warre, what weather we ſhall have all the yeare: what merchandiſe will be deere, what cheape; (and yet for all this knowledge, themſelves miſerable beggars) ſo familiarly, as if God had written all theſe things as plaine in the ſtarres, as he did the ten commandements on the two Tables.

Some that can tell the ſecrets of kings, the myſteries of State, and yet never were of the privy Councell. Yea, ſome will be no ſtrangers to the Records of he v n… as if that great Master of the Rolles had given them his keyes, to turne over his bookes, and copy them out at their pleaſures. This is a drunken preſumption of our times. They are not few that ſay in their hearts; we will ſinne, and repent, and bee forgiven: if wee doe well, God is juſt to reward us: if ill he is mercifull to pardon us. Thus it is a queſtion, whether God bee more wronged by their ſinnes, or by their praiſes, whatſoever they undertake, they preſume God will defend them. But while wee want his Word, in vaine wee looke for his aid. In our ſafeſt and moſt honeſt courſes, wee need his providence: but to runne into confeſſed dangers, without our keeper, is ſottiſh preſumption. What God injoynes, that hee undertakes, that he maintaines: why ſhould wee expect him a guide in our owne errors? Theſe be the worſt ſelfe-flatterers, ſelfe-deceivers; that ſuggeſt to their owne hearts the falſe hope of Never too late: as if they could make time ſtand ſtill, who waites not the leaſure of Princes: or command Repentance, which knowes no Soveraigne but the King of heaven, and goes not at the bidding of an Angell.

How deſperately preſumptuous are they, that dare deferre the procurement of p. 808mercy and forgiveneſſe, till the extremeſt pinch; as it were betwixt the bridge and the brooke? How deplorable is the falſe confidence of the world; when to make their reckoning at the laſt day, is the laſt and leaſt thing that they make reckoning of? That which ſhould be the whole buſineſſe of our life, theſe hope to diſpatch in halfe an houre. Nothing is ſo eaſie with them, nothing ſo difficult with all others. To reconcile God, and make him their friend in a moment whom they have provoked, and kept their enemy ſo many yeares: this is that which nothing but preſumption durſt ever yet undertake. I have heard of caſtles built in an inſtant, by enchantment; I never beleeved it: ſuch caſtles of vaine hope doe theſe men build in the aire of their owne empty Imaginations.

Dehortations.1 It is a ſinne to which wee are naturally prone; therefore the more dangerous. The Houſe of Rimmon was Naamans feare; Lord keepe me there. Soone is a man invited to make much of himſelfe, hardly to his owne affliction. Deſpaire is a thing grievous to trembling nature: not often doth that Archer of hell head his arrowes with ſuch diſpleaſing aſſaults. Beſides this hath often turned to a hearty converſion; like a violent feaver, that hath boild up all the choler and corruption of ſinne, ſo that a man becomes the better after it. But to preſume, this is ſweet to fleſh and blood: Yee ſhall bee as Gods, foiled Innocence it ſelfe. They that undertooke to build Babel, did it to get them a Name: not affecting the neighbourhood of heaven, but to be famous on earth: their aime was not commodity, or ſafety, but glory. Satan hath not a more tryed ſhaft in all his quiver, than to perſwade men to beare themſelves boldly upon the favour of God. Thou art elected, redeemed, aſſured; what need'ſt thou bee ſo ſtrict in thy courſes? Be not ſuch an adverſary to thy owne liberty: thou mayeſt ſinne, and be ſafe. As if the grace that ſaves us, and the obligation of duty that bindes us, were not ſeverall parts of the ſame Covenant? Therefore as the wiſe man eates moderately of the diſh which hee beſt likes; becauſe he knowes there is more danger of ſurfeit in that than in all the reſt. So let us bee moſt ſhie and heedfull of that ſinne, which we know will ſooneſt take us, and take God from us. We are all readier to laugh with the merry Philoſopher, than to weepe with the mourner. Pleaſure never knockes twice at our doore without entrance: ſorrow ſhall not in, ſo long as wee can keepe it out. Wee have ten fingers, and but two eyes: our converſation admits ten ſinnes, before our contrition lets fall two teares. Open but the doore, preſumption (like a bold gueſt) comes in of it ſelfe. Repentance, like a modeſt virgine, ſits weeping in the ſtreets for want of harbour: no boſome hath lodging for ſuch a gueſt. OnelyOnly when we feele our ſelves ſicke, wee ſend for her as a Phyſician, to heale the wounds that pleaſure hath made. But rather of the two, let pleaſure be ſhut out of doores, and Repentance be laid betweene our breſts.

2 God eſpecially oppoſeth this ſinne, becauſe this ſinne eſpecially oppoſeth him: it calls the Almighty forces againſt it, becauſe it bends all the forces againſt the Almighty. Diffidence diſtruſts him, Careleſneſſe forgets him, Vnbeleefe denies him, Ignorance does not know him, Infirmitie does not ſee him, Wantonneſſe paſſes by him; but Preſumption reſiſts him. Herod is blowne up into a god: hee did but take that Title, hee did not make that Title: yet becauſe he did not repell the applauſe of a god, the wormes declare him a miſerable man. There bee ſinnes that hurt onelyonly our ſelves, ſinnes that hurt alſo our neighbours; but this, as if it had the Syrians charge, let's drive at none but the King of all the world.1 King. 22.1 Kgs 22 Pride ever lookes at the higheſt: the firſt man would know as God, the offſpring of the new world would dwell as God: preſumption regards no limits. What harme could bee in laying one bricke upon another? In building a city for ſociety? A Tower for ſafety? God had not indignation at the matter, but the manner: not that ſuch things were undertaken, but proudly undertaken.Numb. 15.30.Num 15:30 The Soule that doth ought preſumptuouſly, ſhall bee cut off. This is the p. 809kindeneſſe that preſumption doth a man; it will never leave him till it hath wrought out his finall ruine. Though Pharaohs backe were ſore with ſtripes, yet hee muſt ſtill preſume; hee cannot be quiet without his full vengeance: as filching leaves not the pilferer with raw ſides, but brings him to a broken necke. Haman can bee content with no advancement, till he be lifted up fifty cubites, to his owne galhouſe. Corah will not diſgorge his haughty rebellion, till the earth hath ſwallowed him up quicke. That rich man reckon'd up a large bill of particulars; Great barnes, much goods, many yeares: but the ſumme was ſhort;Luk. 12.19.Luke 12:19 One night. He that reckons without God, ſhall be ſure to reckon twice.

3 It is a fooliſh ſinne: Balaam knew that he could not earne Balaks gold; yet his fingers itcht, and he will goe, if it be but to looke upon it: ſo preſumptuous is avarice, and preſumption ſo fooliſh. Corah knew by exemplary proofe, that there was no conteſting with Moſes, yet his proud heart will venture: ſo preſumptuous is pride, and preſumption ſo fooliſh. Aaron and Miriam knew themſelves ſhort of Moſes in honour, yet by emulating him they would provoke God: ſo preſumptuous is envy, and preſumption ſo fooliſh. Thoſe antique builder's purpoſe a Tower to reach heaven, and what if the height had anſwer'd their deſire? ſome hils had beene as high as their hopes, which yet are no whit the better. The neerer heaven, the more ſubject to the violences of heaven; Propiùs ad lovem, propiù… ad fulmen. Politicke wickedneſſe would keepe out of Gods fingers; it is blockiſh impudence that runnes upon his pikes. Yet theſe aſpirers dare venture it: ſo preſumptuous is vain-glory, and preſumption ſo fooliſh. How far will men preſume in the world to get them a name; and how ridiculous that name proves when it is gotten? Diana…s Temple was one of the wonders of the world: one to get him a name, builds it: another to get him a name, burnes it. Thus Achitophel hath a name, Iudas hath a name, Beelzebub hath a name; the Powder-traitors have got them a name; but they are famous for infamie. It were ſome happineſſe for ſuch names, if they might die, for they will ſtinke while they live. How much better is it to doe good works? This ſhall make our names good, and honourable on earth: to beleeve and obey? This ſhall teſtifie our names written in Heaven.

Preſumption is a fireworke made up of pride and foole-hardineſſe;Character. it mounts into the aire with a hiſſing noiſe, and the matter being ſpent, the fooles fire dies; it comes downe againe with a ſtinke. It is a compound of eaſie credulitie, apt to beleeve impoſſibilities; and of headlong temeritie, apt to attempt unconcerning hazards; and of blind follie, not foreſeeing the miſerable events. Raſh in undertaking, artleſſe in proceeding, deſperate in the ending. It is indeed, like a heavy houſe built upon ſlender crutches: like duſt, which men throw againſt the winde; it flies backe in their owne face, and makes them blinde. Wiſe men preſume nothing, but hope the beſt: but preſumption is hope out of her wits. The preſumptuous man beginnes with raſhneſſe, and ends with ſhame: like one that gets up without a bridle, and comes downe without a ſtirrop. It delights to ſit on the toppe of a maſte, where falling a-ſleepe, the downe-fall is confuſion. As ſome wild boy, that hath gotten an horſe wilder than himſelfe, with much adoe backes him, ſits him a ſweat,Aug. and comes downe with a miſchiefe. Hee will ſaile upon that ſhelfe, where his eyes have ſeene another ſhip periſh. By arrogating the greatneſſe which hee hath not, hee loſeth the goodneſſe which hee had. Hee will offer to teach them, whoſe office is to teach him: and when himſelfe is wounded, he will dreſſe his Chirurgion.Greg. Hee lookes for reverence from his betters: and that when he ſpeakes, three women ſhould hold their peace: and they, for noiſe, are ſufficient to make a market.

His feet carry his heart, and his tongue carries his feet, and both leave out the head in their project. Non curat prodeſſe, ſed gloriatur praeſſe: praeſumit ſe meliorem, Innocent.quis ceruit ſe ſuperiorem. Hee forgets thoſe to day, to whom hee was yeſterday beholding. In his opinion, Bonum non facit virtus, ſed gradus. Bern.Hee comes to counſell p. 810uncalled, gives his opinion unasked. If the Prince motion, who ſhall doe ſuch buſineſſe;1 King. 22.21.1 Kgs 22:21 the devill could not anſwer more roundly, I am ready. Facta reficit, reordinat ordinata: judicat judicantes, praejudicat judicaturis; Hee cenſures that man ignorant; and calls him (though it bee his owne name) audacious, that undertakes a buſineſſe without his direction. If his advice be not conſulted, the deſigne is given for loſt. He is the worſt Ieſuites client in the world, for he will never bee brought to confeſſion. Yet pardon the ſilence of his tongue, for his life ſpeakes him. When hee offers to ſhoote, hee calls for no bow but Robin Hoods.

Caſsian.This is that ſinne which would Aequare Angelum Deo, hominem Angelo, would have deified Angels, and angelized men. Hee makes lawes, when hee ſhould learne them, and vents philoſophy ere he have read his Grammar. He imagines to out-mount eagles with the wings of a buſtard; and will not tarry till hee be flidge. He will be a challenger at the Olympickes; and there he leaves his carcaſe,Valerius Maxim. and a baſe report behinde. Xerxes threatens to proclaime warre againſt Greece; one of his preſumptuous familiars anſwers, that they would never tarry the meſſage, but hee ſhould finde empty walls when hee came. Another that they wanted ſea-roome for his ſhips, and land-roome for his ſouldiers. Another, that his ſouldiers there would grow purſie and reſty for want of exerciſe. But Damaxatus bad him not preſume;Plutarch. Multitudo quae tibi placet, tibi metuenda est: thy army is too huge to menage: ſo accordingly he retired with diſhonor and loſſe. How did the very heathen explode this vice in their proverbiall ſpeeches? A…t minus animi, aut plus potentiae. Vel adde viribus, vel detrahe verbis. Ne magna loquer….

Preſumption is a miſchiefe made up of many ingredients, to which every vice contributes ſomething, as the gods did to Vulcan toward the making of his Pandora. As many vices challenge part of her, as cities did of Homer. Igorance ſayes, ſhe is mine: Pride ſayes, ſhe is mine: Temerity ſayes, ſhe is mine: Vain-glory ſayes, ſhe is mine: Cowardice ſayes, ſhe is mine: Impudence ſayes, ſhee is mine: Profuſeneſſe ſayes, ſhe is mine. Either preſumption is beholding to all theſe vices, or all theſe vices are beholding to preſumption. And yet, there is one above all, that hath more right to her than all; the devill ſayes, ſhe is mine; and there we leave her. But let us pray.

What clouds ſo ever wee be wrapped in;

Lord, keepe thy ſervants from preſumptuous ſinne.

Connexion.Selfe-willed. The naturall and unſanctified will of man is hard to tame: worſe than the Wild aſſe, Ierem. 2.24.Jer 2:24that ſnuffes up the winde at her pleaſure; they that ſeeke her, will not weary themſelves, in her monethmonth they ſhall finde her. There is one monethmonth in the yeere to take her, but what ſeaſon can rectifie this? Other creatures God hath left to be tamed by man, but man he hath reſerved to be tamed by himſelfe. No Prince can tame the will; he may load the body with irons, vexe the ſenſe with paines, yea, ſurcharge the affections with ſorrowes: yet ſtill a mans will is his owne: in his will he is a king, even while his body is below a ſlave. No bonds of law can hold this Samſon: an oratour here is more potent than an Emperour. Temptation, like an unhappy bride, may corrupt the will; when power may command, and goe without.Seneca. Valentior fortuna est voluntas: the will can make a mans life happy or wretched,Aug. when fortune cannot doe it. It is the deſire of our will onelyonly, that makes us miſerable, and ſo much the more miſerable, by having that deſire ſatisfied. The ſelfe-willed man needs no greater enemy than he is to himſelfe: Sa… ipſe viribus ruit. It ſets it ſelfe a going, and when it is once on the wheeles, it runs faſter than Satan himſelfe can drive it.

Definition.Praefracti, ſtubborne, obſtinate; ſuch as will breake before they bow: perverſe, curſt-hearted, that will doe evill, though they be ſure to come by the worſt. An infl…xible heart, that diſdaines compariſon for hardneſſe with the nether milſtone. A delight in evill, becauſe it is evill; an habituating of errours into manners: p. 811a turning of infirmity into neceſſity, by a deſperate cuſtome. Hugo ſpeakes of ſome that are not better by correction, ſome that are worſe with admonition, ſome that promiſe amendment, and never meane it; as if they could flatter and delude God himſelfe.

It is diſtinguiſhed from the former thus;Diſtinction. Preſumption was never before caſt downe; therefore beares up it ſelfe proudly, and goes on to doe evill. But this is a ſinne that hath beene formerly corrected; Praefractum, broken before, yet proceedes in wickedneſſe, Illîc ſuperbia, hîc pertinacia. That was wholly preſumption: this hath not a little of deſperation. When a man hath made ſuch a progreſſe in ſinne, that he hopes for no pardon, he cares not what miſchiefe he doth. As a deſperate malefactor, that feares not to multiply villanous acts, becauſe he knowes he ſhall be hanged whenſoever he is taken.

The chiefe cauſe of this ſinne lies in the will of man. As in the actions of God, the true cauſe is to be ſought for in himſelfe; and of the workes of Satan, the cauſe is in Satan: ſo mans will is the cauſe of mans willfulneſſe. No man denies, but God hath a ſuffering, forſaking, diſpoſing hand in it: but it is called a ſelfe-will, becauſe it comes immediately from a mans ſelfe;Pſalm. 81.12. Act. 14.16.Ps 81:12Acts 14:16 regards to pleaſe nothing but himſelfe, and fightes againſt that which oppoſeth himſelfe. It contradictes the will of God, with a Fiat voluntas mea: the fountaine of all perverſe actions is mans unholy will. This is the efficient cauſe of evils; but what makes the will ſo perverſe? what is the efficient cauſe of that? Non eſt efficiens, Aug.eſt deficiens. The will forſakes the Creator, and adheres to the creature, and ſo becomes evill. Non quia malum eſt quò ſe convertat, ſed quia perverſa eſt ipſa converſio. Now when God lets goe the will, Satan catcheth it: and then we can hardly be rid of him, who is both willing to ſtay, and whom we are not unwilling to keepe.

But hath not every man a will to be ſaved? Yes, a confuſed and inconſtant will, in generall; there are none, but wiſh well to themſelves: and they that live like the children of hell, would have heaven when they die. But they doe not will ſuch a courſe of life, as may bring them to bleſſedneſſe; but rather, the ſwinge of their owne luſts: therefore when they would be good, they cannot.Auguſt. Cum vult, non potest; quia quando potuit, noluit: ideò per malum velle, perdidit & bonum poſſe. This is a will that addicts it ſelfe to ſinne, omnibus unguiculis, holds it with all the powers: that does miſchiefe animo gladiatorio; Bern.with ſuch a minde as is Paratus vel perdere, vel perire; which would have God peccata vel neſcire, vel vindicare non poſſe. It would have him either unable, or unwiſe, or unjuſt, and indeed no God at all. Rather than he will leave his ſenſuall pleaſure, he could wiſh the Iuſtice, and Wiſedome, and Power of God to periſh. So much of devill is in this will, that it would ruine the infinite maker.

This ſinne will appeare in the full malignity of it,Demonſt. by the remonſtrance of ſome inſtances. I will for a taſte, cull out ſeven.

1 The malicious and ſpightfull. Obſerve this in Corah, and his confederates againſt Moſes and Aaron: Yee take too much upon you, Numb. 16.3.Num 16:3ſeeing as the congregation is holy: wherefore doe ye lift up your ſelves? Every word is a lie. All Iſrael holy? In ſo much infidelity, idolatry, mutiny, diſobedience, what holineſſe was there? If this were ſanctity, what doe you call impiety? They had ſcarce wiped their mouthes, or waſhed their hands, ſince their laſt rebellion: yet theſe picke-thankes ſay, all Iſrael is holy. And for Moſes he dejected himſelfe; it was God that lifted him up: he was as farre from ambition, as they were from ſanctification and humility. Hee ſends for them, they come not, and their meſſage is worſe than their abſence.Ver. 13. Is it not enough that thou haſt brought us out of a land that flowes with milke and hony, to kill …e in the wilderneſſe, except thou make thy ſelfe a Prince over us? Aegypt ſhall be commended, rather than Moſes ſhall want reproach. Injuſtice, cruelty, trechery, uſurpation, are objected to him, that knew none of p. 812theſe by himſelfe. He did not take an aſſe from them; was this Injuſtice? He prayed for them, while they rebelled againſt him; was this cruelty? Oh ſlaves, hee made them free; was this trechery? God himſelfe immediately made him their Prince; was this uſurpation? Moſes could not be faulted, but they were ſelfe-willed. Innocence is no ſhelter againſt evill tongues: malice never regards how true any accuſation is, but how ſpitefull. Have wee none that follow this patterne? None that with venemous teeth breake the bagge of poiſon which they beare in their mouthes, till it runne out in ſcandals? If the matter were true, yet ſuch a report is uncharitable: being not true, it is blaſphemous. Little doe they meditate of that quenchleſſe fire, which muſt burne that tongue that knowes no other language. Thou ſhalt not curſe the deafe, nor put a ſtumbling blocke before the blinde. Levit. 19.14.Lev 19:14While a man coozens the ignorant, he ſtumbles the blinde: and hee that ſlanders the abſent, curſeth the deafe: there is little hope of mercy for either. This can be no other, than a ſelfe-willed vice.

2 They that deſpaire of proffered grace, and with both hands put backe the goodneſſe of God, are wilfull ſinners. Repentance is ſet before us, like a Simon of Cyrene, to eaſe our burdens: Deſperation, like an Egyptian, doth aggravate our labours. When we are plunged in the inundation of ſinne, hope would hold us up by the chinne, deſpaire would ſinke us to the bottome: he that rejects his upholder, and admits his overwhelmer, is he not wilfull? Hope makes a gracious conceſſion; Repent and be ſaved. Deſpaire returnes a wilfull anſwer; No, I cannot repent, I may not be ſaved. O miſerable Iudas, quem non poenitentia duxit ad Dominum, ſed deſperatio traxit ad laqu…um.

Leo.It is wicked enough, to preſume upon ſinne by the example of others: ſanctified humilitie argues againſt it. Becauſe David fell into adulterie and was forgiven, therefore may I commit the ſame ſinne on hope of the ſame ſucceſſe? Pious feare concludes, He was plagued, though he was pardoned: if I ſinne by his preſident, I may well be plagued with him, not pardoned with him. The unthrift left his Fathers houſe, yet at laſt returned, and was received: but if I wilfully forſake God, it is doubtfull whether I ſhall ever returne; and if I would, whether I be ever received. Peter denied Chriſt, and it coſt him many bitter teares: but ſhould I deny him, what rivers were able to waſh me cleane? To preſume, is bad: but being fallen, to deſpaire of riſing againe, is worſe. Others have been recovered, why not I? Is not Chriſt the ſame? It comforts a diſeaſed man, to know that his Phyſician hath cured others more dangerouſly ſicke of the ſame diſeaſe. How ſhould it comfort us, to remember that God hath forgiven ſinners as grievous? Non tanta mundi totius miſeria, quanta Dei untus miſericordia. His bountie is not ſhut, but our hand of faith is not open. Therefore men are not cured, Non quia deficit medicus, ſed quia fastidit aegrotus; not becauſe God is not mercifull nor skilfull, but becauſe the patient is wilfull. As therefore it is a good rule in all our undertakings;Deut. 1.28. ver. 43.Deut 1:28 Nec temerè, nec timidè; to be neither too bold, no… too cold: Not too backward, like thoſe timorous Iſraelites, There be the ſonnes of Anak: nor too forward, like thoſe over-venturous Iſraelites, that went againſt their enemies without asking leave. So in all our fallings; not to weigh our errors in the balance of contempt, leſt they appeare too ſmall, and not worth our ſorrow: nor yet in the balance of deſpaire, leſt they ſeeme too great, and beyond pardon. But let us ſorrow in hope, and hope in ſorrow, and we ſhall finde mercy in both.

Hoſ. 8.12.Hos 8:123 Contemners of the Word. I have written to them the great things of my law, and they were counted a ſtrange thing. They were not ſtrange or hard to be underſtood, but men were wilfull, and would not underſtand them. Preaching, of all profeſſions, hath the leaſt hope to prevaile, for it deales with the will of man. The Lawyer hath onelyonly to doe with reaſon, convincing by arguments: the Phyſician onelyonly workes upon the body, by proper medicines: the Tradeſman goes no p. 813farther than the eye, the Muſitian takes the eare: there is no difficultie in prevailing with any of theſe, becauſe there is in them a naturall propenſion to receive that is good. Sound reaſon, fit medicine, faire metals, ſweet muſicke, every man likes. But Divinitie deales with the will; and that ſuch a will, as hath naturally no diſpoſition to goodneſſe, yea an oppoſition againſt it; an averſeneſſe, a perverſeneſſe in evill: yet to worke this will to goodneſſe, is her office. Durus hic labor, for men are ſelfe-willed; ſtubburne fiſhes, which when wee ſeeke to catch, they catch us.

The Spider was weaving a curious net to catch the Swallow: ſhe comes, and beares away net and web and weaver too. Wee may as well command the Eaſtwinde to blow Weſt, as convert the will from her naturall courſe.Numb, 5.27. In the law of Ielouſies, if the woman were guilty, that dranke of the bitter waters, ſhe would preſently ſwell: if otherwiſe, ſhe was well enough. So guilty ſinners, after a draught of theſe bitter waters, reprehenſions, will ſwell againſt the Prieſt; innocent ſoules are cheared and cleared by it.Act. 19.24.Acts 19:24 The Divine eloquence of Paul could not ſcape this affronting: Demetrius and the Craftſmen made a faction againſt him. Craftſmen indeede, and ſo moſt Citizens may be called Craftſmen; too crafty for the poore Miniſter, if he ſpeake againſt their great goddeſſe Diana, Sacriledge. What, attempt to convert men from covetouſneſſe? Perſwade the will to be juſt, and charitable? Nay, rather periſh Religion, fall Churches, be dumbe all devotion, be forfeited all the treaſures and conduits of grace, to the uttermoſt worke of ſalvation, and loſſe of heaven to boote; men will have their wills. Againſt theſe refractorie wills hath the Lord ſet us to fight: we are warriors, but to beare a rich conqueſt of wills on the point of our ſpeares to heaven. The Falcon ſoaring in the aire, and ſpying her game below, ſtrikes wing, and comes downe with ſuch a force, that the aire ſuffers violence: the nearer ſhee comes, the ſwifter ſhe flies, and makes her point bravely when ſhe ſtoopes. Preachers are your ſervants, to hollow the game to you, the humble ſervice of Chriſt, and ſubduing your wills to his: flie to it, follow it cloſe; ſo you ſhall flie well, ſtoope well, ſtop well, live well, and die well, and make a bleſſed point.

4 Blaſphemers; no excuſe ſhall acquit common ſwearers from being wilfull ſinners. Cuſtome ſaies much for it, and yet that much is nothing. Children have the wit to ſweare raſhly, before they have the diſcretion to ſpeake diſtinctly. Oathes in young men are but the effects of hot blood, and arguments of a brave reſolution. Old men ſweare in choler, to maintaine their reputation: what they utter above beleefe, they borrow an oath to make credible. It is the common opinion; he that will not ſweare, hath not the credit of a man, eſpecially not the ſpirit of a Gentleman; but I am ſure, he that doth, hath not the ſpirit of a Chriſtian. It is held a cold and dead narration, that is not interlaced with ſome blaſphemous mention of our maker and Saviour. If his life, heart, and blood be not taken to grace it; there is no blood, heart, or life in it.

Is not this wilfull? What gaine, what delight, what advancement doth it bring us? Yet theſe be the common incitements of ſinne. Covetouſneſſe gets money, pride bravery, luſt ſenſuall pleaſure; ſwearing brings nothing but horror and diſtraction. If it could procure credit to our relations, muſt our honours foundation needs be laid in the diſhonour of God? Did the Lord Ieſus ſuffer ſuch varietie of paines, to miniſter unto men varietie of oathes, or to ſatisfie for the varietie of ſinnes? How ſhould they have part of that merit, which in every part they have ſo abuſed? O that that name, which is reverend to Angels, and terrible to divels, ſhould be toſſed about among the ſonnes of men, without feare or reverence! A complaint, which we have cauſe to fill up with teares, more than words. Have we ſo learned Chriſt, to ſweare by him; onelyonly? Will neither the benefits received, nor thoſe we expect, charme our lips from ſuch rebellion? p. 814It is a ſinne, from which of all evils we have moſt power of abſtinence; to which of all evils we have the feweſt temptations; therefore what can it bee but Wilfulneſſe? Let us thinke, firſt, from whence it ariſeth; from the firſt cauſe of evill, Satan. Secondly, what it bringeth; as many plagues as there be leaves in the Booke of God,Eccl. 23.11.Sir 23:11 the evill of temporall puniſhments. Thirdly, whether it tendeth, unto the laſt effect of evill, Damnation.

5 Lyars, that ſpeake againſt their owne conſcience. Every lie is bad enough, yet ſome are of infirmity. So Abraham diſſembled his wife, to ſave his life: Iſaak was taken with his fathers feare, and lyed to Abimelech: David to Abimelech, being hard driven ſeekes to ſuccour himſelfe with an unwarrantable ſhift: the midwives of Egypt, Rahab of Iericho, lyed. All theſe were weakneſſes, they are not imputations.Aug. Aliud tacere quod eſt, aliud ſimulare quod non eſt. Omnis hom…, qua homo, mendax: qua verax, non per ſe, ſed per Deum verax. Neceſſitated, officicious, or jocular lies, make not liars. But to lie, with a ſet purpoſe and malicious intent,2 Sam. 16.3.2 Sam 16:3 is this ſelfe-willed ſinne. A liar is one practiſed in the trade; as was Ziba. So Paul calls the Cretians, liars: and as much hath been ſaid of the Grecians; Graecia mendax. Tacitus and Herodotus are called the great liars. The ſpawne of Rome hath the Primacie for lying: truth or falſehood is all one to them, ſo it may make for their turne. The Ieſuite ſeemes to be ambitious of the divels prerogative, and faine would be the Father of lies. Among the Indians, he that told a lie thrice, was condemned to perpetuall ſilence; take it on Aelians credit. Happy were it for the Church, if ſuch Eccleſiaſticall liars were ſo ſilenced. Now a ſimple lie is ſo evill, that it can be made good by no circumſtance; no, not by the glory of God, in the converſion of a world. Whatſoever the Schoole ſpeaks from Saint Auguſtine, of their Peccata compenſativa; as for a man to tell a lie, to prevent a rape or murder:Ioſh. 2.5. 2 Sam. 17.20.Josh 2:52 Sam 17:20 as the two women hid the Spies of Iſrael, and intelligencers of David; denying them whom they had concealed; to ſave their bloods: theſe they call ſinnes that make amends, or recompenſe themſelves. But ſhall a man ſpeake wickedly for God? Iob 13.7.Job 13:7Is he ever driven to ſuch a pinch, that be ſtands in need of our lie? Even this is evill; but to lie with a meretricious forehead, ſteeled with impudence; this is that ſelfe-willed ſinne, which ſhall be ſhut out of heaven among the dogges. Rev. 22.15.Rev 22:15The whelpes of that Romane litter have thus barked againſt all the profeſſors of the Goſpell, caſt frontleſſe imputations upon them; traduced the living, belied the dead; againſt the Truth, againſt the evident Truth, againſt the Truth that themſelves knew; ſo groſſely, that ſome of their owne bluſhing pennes have confuted their ſhameleſſe calumniations. Let them have the meed of noted liars, not to be beleeved ſpeaking true.

6 Perjurers; to lie is wicked, to ſweare is ungodly; but to ſweare a lie, moſt execrable. The Iewes oath included ſeven things; Let bread, water, fire, houſe, wife, league of Grace, and ſepulcher be denied me, if I ſweare not the truth. Others, with a ſtone in their hand, throwing it againſt the wall, and ſaying, Si ſciens fallo, ſic me percutiat Iupiter. All Iudgements created are too narrow to conceive the guilt of perjury. It diſſolves all commerce among men; if there be no truth in us, there is no truſt unto us. It makes God an Idoll, ignorant of the truth, or elſe a Patrone of falſhood. Yea, it ſends up to heaven a deſperate challenge of Atheiſticall defiance, and offers to take God and Truth out of the world. An oath is the end of all diſputes; he that violates that, breakes open a gap for ataxie and confuſion to invade the world. Wilfull every wayes; when a man either ſweares that to be true, which is falſe; or that to be falſe, which is true: or that to be true, which he thinkes falſe: or that to be falſe, which he thinkes true.

Words were firſt ordained for diſcovery, not for concealement: they that invert the formall intent of words, doe wilfully coozen. An oath is the remedy of contention, they that cancell that ſeale of confirmation, are ſworne rebels to all goodneſſe. Ye that bee ſo mad of running to Rome, learne this art before you p. 815goe; inure your ſtomackes to digeſt perjurie; ſtudy equivocations, as young ſcholars doe fallacies; or elſe, Quid Romae faciam? mentiri neſcio. How intolerable is this before a Iudgement ſeat? He that enters into a Statute, conceives the extent of it to be executed on his body, lands, or goods; Therefore ſleepes not till he be ſure to performe the defeiſance and condition. An oath is a kinde of Statute entred into, and acknowledged before the high Iudge of all the world: the condition is, to ſay the whole truth, and nothing but the truth: this is to be extended on goods and lands, peace and liberty, body and ſoule: O how ſelfe-willed, how obſtinately mad are they, that caſt away all theſe, by caſting away the Truth?

Though Phalaris command, & admoto dictet perjuria Tauro; no terrours ſhould drive us from the hornes of the Altar; ſtill let us hold faſt the Truth. The witneſſe ſerves, ne quid Iudex (quia inſpector cordis non est) judicando erret. Aug.If he be falſe, he laughs in his ſleeve to thinke how many wiſe men hee hath deluded. I…venal thought Perjurie a diſgrace for Romanes; Quamvis Cappadoces faciant, equiteſque Britanni. The Aſians were renowned for perjury, and it ſeemes by the Poet, there were ſuch knights among the Britaines, then. Let thoſe wilfull damners of themſelves take any baſe courſe, rather than this: Hoc ſatius quàm ſi dicas ſub Iudice, vidi, Quod non vidisti. They are called Poſt-knights; whether becauſe they ſtand ready at ſome noted Poſt for their hire; or becauſe their names are ſet upon poſts, like villaines on record; or eſpecially becauſe they ride poſt to hell. Every man is one letter in the Alphabet, one element in the State. Iudges are as vowels, Witneſſes as halfe vowels or conſonants; to ſpeake when others ſpeake to them, to ſound ſomething with others, nothing with themſelves: Mutes be ſuch as cannot plead for themſelves, for whom are appointed Advocates. But falſe witneſſes are Diphthongs, double-tongu'd, that breathe hot or cold, as you beſpeake them; theſe marre the ſenſe, and are to be throwne out of Chriſts Croſſe-row. O that our land had no ſuch monſters, that on an houres warning can lend Iezabel an oath, to rob poore Naboth of his life and Vineyard!

Perjurie! why, all diſclaime it: but I would to God none would uſe it. How do ſubtle Tradeſmen enſnare themſelves, when they ſweare with equivocation, having ſome ſecret reference to the unknowne myſteries of their profeſſion! Let them know, there is a perjury out of the place of Iudgement, and this is it: what ſhifts ſoever they deviſe to juggle with their owne conſcience. This is an infallible rule, what cunning phraſe or ambiguous aſſertion ſoever they ſweare withall; God, who is the witneſſe of the Conſcience, ſo takes it, as he to whom they ſweare, by common conſtruction underſtands it. And the Buyer departs nothing ſo loden with the Injurie, as the S…llers ſoule is with the weight of perjurie. Sacred ever, and inviolable be the Religion of an oath; and doe not thinke men are to be coozened with oathes, as children are with counters. The falſe ſwearer hath a large ſhare in all the plagues and curſes of that Flying Roule. Zech. 5.4.Zech 5:4A ſhare! yea, it is marvell that he doth not engroſſe the whole. So prodigious is this ſinne, that if it be rewarded according to the merit, it ſcornes any proportion under a whole volume of puniſhments. I will bring it forth, ſaith the Lord. Gods Will, cuts off all hope of impunitie: his Forth, cuts off all opinion of ſecrecy.

7 Sacriledge is a wilfull ſinne. Againſt knowledge, men know it is injuſtice: againſt conſcience, their owne heart tells them they doe ill: againſt God, who made them: againſt their Paſtor, who feeds them: againſt the Goſpell, that ſhould ſave them: every way ſelfe-willed. The body of this Citie heares this often at the publike Congregation; but it ſeemes, there is only the body, or rather the belly of the Citie; and venter non habet aures. What's their anſwer? alas, we ſo often heare it, that we never minde it. Deſperate wilfulneſſe! we expect p. 816that God ſhould heare us, yet we will not heare him: that hee ſhould bleſſe and proſper our eſtates, when we purloine his. Our Churches be full, but our purſes be empty: great Audiences, and ſmall benevolences, are like many ſheepe, and a little wooll. Men give us the hearing, and that's all they give us. We empty our bookes, we empty our veines, we empty our braines; yet we muſt leave our poſterity beggars. Is it your praiſes that we hunt for? it is time that our mouthes were ſtopp'd with earth, if we ſhould thinke of any other end than the honour of God. If you give us any glory, you endanger us to vengeance, and ſo requite us evill for our good. But God forbid, you ſhould profit ſo little by us, as I am ſure we doe by you.

But Sacriledge ſhall finde no excuſe at the day of Iudgement. I ſhall relate a ſtory, on the credite of a reverend Biſhop of this Land, who knew and ſaw it. There was a Gentleman that had the Tithes of a Parſonage Impropriate;B. Bal…ington upon Levit. by right whereof he demanded tithe-wooll of a pariſhioner, who was very rich, and the owner of many hundred ſheepe. He ſent him a very ſmall quantity, the ſervants ſhewed it their maſter, the maſter his neighbours, who all acknowledged that he did him wrong. He demanded more, the other denied more; and vowed in his choler, that if he were driven to pay more, he would never keepe ſheepe more, and ſo deprive him of that profit. The Law compelled him: whereupon he put away his ſheepe. After which, he preſently fell into ſuch decay; that when this Gentleman was buried, (which was not long after) he among the reſt of the poore people, ſtood to receive ſuch almes as were given at the Funerall. He was not alone in this exemplary puniſhment: thouſands have fallen to poverty for this very ſinne of ſacriledge. So dearely doth God pay himſelfe of thoſe, that detaine his dues; yea, even while they are tranſmitted into prophane hands. Quàm ſaepè & justè Deus aufert novem, à non ſolvente decimam? From them that will not pay the tenth, he takes away all the nine. But, O ſelfe-willedneſſe, thou cauſe of all this ſinne and ruine; that doſt ſtill harden the hearts of men, and putteſt equity out of all hope of recovery! When Polititians turne good Chriſtians, Uſurers build Churches, and Poets come to Sermons; then we will hope that God ſhall have his tithes.

Conſiderations. Bern.1 Will is one thing which differenceth a man from a beaſt, and makes him capable of miſerie or bleſſedneſſe. Life, ſenſe, appetite, Nec miſerum per ſe faci…t, nec beatum; but only the will: therefore if the will be naught, man is in worſe caſe than the beaſt: as by a good will, he is in farre better.

2 Will is a rationall motion, Senſui & appetitui praeſidens. Reaſon a Director; ſo man had it: Reaſon a Follower; ſo man hath it: Reaſon a Companion; ſo man ſhould have it. It is not alwayes moved ex ratione, nunquam abſque ratione: the Will doth many things by reaſon, and yet againſt reaſon, perejus quaſi ministerium, contra ejus conſilium. Reaſon is given to the Will, ut illam instruat, non destruct: now if Will refuſeth the counſell of reaſon, what can hinder ruine?

3 Nothing can offend God but the Will, and the Will can offend him without any thing elſe. The good or ill which Infants, men either diſtracted or ſleeping, doe,Bern. ſhall not be imputed to them; quia nec compotes ſunt ſuae rationis, nec uſum retin…nt ſuae voluntatis: but if the Will tranſgreſſe, there is no excuſe. Cum nihil liberum habeat niſi ſe, Auguſt.meritò non judicatur niſi ex ſe. A dull ingenuitie, a fraile memory, an unquiet appetite, a heavy ſenſe, a languiſhing life; none of theſe make a man guilty, nor their contraries Innocent: becauſe theſe come not from the Will. But a man wills the knowledge of anothers wife; he never attaines it, perhaps never attempts it; yet is he an adulterer. A man would ſteale, if he durſt: he is a theefe though he have ſtole nothing.

Greg.4 Nothing can pleaſe GOD but the Will: Nil offertur ditius bona vol…ntate. Praiſes are but ſtinking ſmoke, except the Will be good; that can make them ſweet perfumes. Almes are neglected rubbiſh; except the ſanctified Will makes p. 817them pretious Iewels. The will ſupplies all defects: the tongue cannot pray, the will is heard: the hand is lame and cannot worke, the will performes it: Quic quid fieri vult voluntas, hoc factum reputat Deus. Nihil omninò tam facile est bona voluntati, Aug. in Pſal. 57.Ps 57quam ipſa ſibi: nothing is more eaſie than to will good; yet when all faile, this pleaſeth GOD. But where the will is evill, it muſt anſwer for all.Caſ. in Pſal. 13.Ps 13 Voluntas à volatu: whither the will driveth, the whole man flieth. Let us then abhorre ſelfe-willedneſſe; and ſubmit our wills to his will that made them. If men will have their wills, know that God will have his will too: and that will of his, which men would not fulfill in obedience, they muſt fulfill in vengeance. O how much better is it for us, that his will be obeyed, who wills all men to be ſaved?

5 Conſider the vertues oppoſed to theſe vices; and firſt of the former. Preſumption is an extreme, the other contrary is Deſperation; betwixt them both the mediate vertue is Hope. Deſpaire is hope ſtarke dead, Preſumption is hope ſtarke mad, this enrageth it, the other ſtrangles it. Preſumption does more than Hope allowes, Deſperation does that which Hope forbids; Preſumption askes no leave of God; Deſpaire fights againſt God; Hope would be with God. Preſumption is a Braggard; Deſpaire is a Coward; Hope is modeſtly valiant. Preſumption challenges the earth; Deſperation ſinkes to hell; Hope is bound for heaven. Preſumption is altogether for merit; Deſpaire is altogether for miſery; Hope is altogether for mercy. Preſumption would be crowned; Deſperation would be damned; Hope would be ſaved. Preſumption lookes forward; Deſpaire lookes downeward; Hope lookes upward. Let us not preſume, quia Deus est justus: nor deſpaire, quia Deus est benignus: but hope, quia Deus est bonus. Deſperation takes the next way to hell; Preſumption goes a little about; but both theſe extremes are reconciled in hell.

Hope is a Virgin of a faire and cleere countenance: her proper ſeat is upon earth, her proper object is in heaven. Of a quicke and piercing eye, that can ſee the glory of God, the mercy of Chriſt, the ſociety of Saints and Angels, the joyes of Paradiſe, through all the clouds and orbes; as Stephen ſaw heaven opened, and Ieſus in potioribus Dei. Her eye is ſo …xed on the bleſſedneſſe above, that nothing in the world can remove it. Faith is her Atturney Generall; Prayer her Sollicitor; Patience her Phyſitian; Charity her Almoner; Thankfulneſſe her Treaſurer; Confidence her Vice-Admirall; the Promiſe of God her Anchor; Peace her Chaire of State, and Eternall Glory her Crowne.

6 Againſt Selfe-willedneſſe I oppoſe Humilitie and Meekneſſe; a ſubmiſſive heart, yeelding to be diſpoſed by Gods wiſdome, and to be governed by his wil… throwing a man out of himſelfe, and laying him at the feet of his Maker. He that fights againſt his owne will, as againſt his worſt enemy▪ and had rather loſe hi… owne heart, than his heart ſhould loſe God; this is a man of bleſſed meekneſſe. It is not puſillanimitie, but the greateſt courage, for it over-comes a mans ſelfe: not that the will ceaſeth to be, but to be rigid and refractory. It is better to have paſſions well-ordered, than to have no paſſions at all. Bleſſed are the meek: while they live, they ſhall be quiet on earth; and when they die, they ſhall be ſafe and glorious in Heaven.

The ſelfe-willed is a ſlave to the worſt part of himſelfe,Character. that which is beaſt in him, governes that which is man: Appetite is his lord, Reaſon his ſervant, Religion his drudge. His five ſenſes are all the articles of his faith; and he had rather be a famous man upon earth, than a Saint in heaven. He likes nothing, for any goodneſſe, but becauſe he will like it: and he will like it becauſe others doe …ot. If an unſeaſonable ſhower croſſe his recreation, he is ready to fall out with heaven, and to quarrell with God himſelfe: as if hee were wronged, becauſe God did not take his times, when to raine, and when to ſhine. He is a querulous curre that barkes at every horſe; and in the ſilent night, the very moonſhine opens his clamorous throat. All his proceedings are ſo many precipices, and his p. 818attempts peremptory. He hath not the patience to conſult with reaſon, but determines all meerely by affection and fancy. There is no part about him, but often ſmarts for his will. His ſides before with ſtripes, and thanke his will for it. His bowels are empty, and complaine that his will robbes them of ſuſtinance. Yea, not ſeldome, his will breakes the covenant, and his necke payes the forfeit. He is the Lawyers beſt client, his owne Sycophant, and the devils waxe, to take what impreſſion he will give him. To have his will upon his neighbour in a ſuite of law,1 Sam. 28.6.7.1 Sam 28:61 Sam 28:7 he will hazard his ſalvation. Saul enquires of the Lord, and he anſwered him not: he ſeekes to a witch, and ſhe anſwers him. He muſt have his will: if God will not anſwer him, Satan ſhall. Flectere cum nequeat Superos, Acheronia movebit. Wilfulneſſe hath no hope to prevaile with the Lord, therefore ſollicites the devill.

Though we be ſinfull, let us not be wilfull. Weakeneſſe findes pity, wilfulneſſe deſerves penalty. We ſinne too often againſt our wils, too often beſides our wils, too often with our wils; but let us not be ſelfe-willed. Let us ſubdue our luſts to our will, ſubmit our will to reaſon, our reaſon to faith; our faith, our reaſon, our wils, our ſelves, to the will of God. Hee chargeth us to keepe his lawes, we have not kept them: having ſinned, hee calls us to repent, and offers pardon: how gracious is this goodneſſe! O let our humble ſorrow, and anſwerable faith, at leaſt ſay, Amen.

When God firſt made man, he ſet all in a perfect harmony: by one act of rebellion,Moral…. all was put out of frame. To reduce this ſhattered family into ſome order, there was a Councell called: Reaſon, Will, Memory, Imagination, Affection, and Senſe. Every one knew his office: Senſe was to perceive for all; Affection to like or diſlike for all; Will to deſire for all; Imagination to invent for all; Memory to record for all; Reaſon to judge for all. Senſe was to be the Cater; Affection the Taſter; Imagination the Steward; Memory the Secretary; Will the Controller; Reaſon the Iudge, to approve or diſallow for all. All the reſt were contented with their places, ſaving onelyonly the Will; and ſhe tooke it in ſcorne that Reaſon ſhould be above her. Hereupon they began to conteſt about it, and the contention grew hot. Reaſon gave many reaſons, why ſhe ſhould be chiefe: firſt, becauſe it was ſo from the beginning, and Innovation in any ſtate is dangerous. Secondly, if all ſhould not be ruled by reaſon, there would ſoone bee a diſſolution and confuſion of the family. Senſe would be out of taſte; Affection would miſtake; loving where it ſhould hate, and hating where it ſhould love. Imagination would provide nothing but noxious things; Memory would ſet downe nothing but bad Items; yea, Will her ſelfe would imploy all the reſt to miſchiefe; ſhould not Reaſon direct. But for all this, Will would not be diſputed out of her uſurped regiment: ſo they fell to ſiding: Senſe and Affection preſently cloſe with Will; Memory did not yeeld ſuddainely; but perceiving what power Will had over her, and that ſhe could remember no more than Will, would have her; ſhe alſo takes her part.

Reaſon hath now none left but Imagination, and that ſtood to it ſtoutly. Still the quarrell increaſed: crafty Imagination findes out this tricke; that they two ſhould raigne by turnes, and divide the life betweene them. Will ſhould rule all the waking part, and Reaſon all the ſleeping part. Will was contented with this motion, but Reaſon diſdaines that ſhee ſhould have nothing to doe but when man was aſleepe. Will knew there was no way to winne Imagination by force, yet ſhe might be corrupted, being an officer that would take bribes. Temptation prevailed with her too; ſo that now by a generall conſent, Will is made Queene-regent, and Reaſon but her ſervant.

Yet Reaſon would not ſo give over her juſt title; but having one friend that was not called to counſell; ſhe ſollicites her to plead her cauſe; this was Conſcience. At whoſe approach they all began to tremble, and by her arguments were p. 819moved to diſlike their choice. But when Will ſaw them begin to ſhrinke; with an auſtere looke and frowning brow, ſhe commands them on their allegiance to obey no other Princeſſe but her ſelfe. Conſcience taxeth her of pride, and uſurpation; becauſe the high Soveraigne had appointed Reaſon for his Lieutenant and Vice-roy, to governe this little Iſle of Man. But Will replies; Argue as long as you pleaſe, I am Will, and I will have it ſo. Then ſhee charged Senſe to ſtop the mouth of clamorous Conſcience, and Affection to blinde the eyes of Reaſon. Thus while honeſty cannot ſpeake, and wiſedome cannot ſee, Will is crowned abſolute Queene. Ecce voluntatem; Dominam cognoſcite vestram. Sic volo, ſic jubeo; ſtat pro Ratione voluntas. Where Reaſon is ſubjected to Senſe, and Appetite ſwayes Conſcience, and tyrant-Will does, undoes all; that ſtate unhappily muſt periſh.

This is that Selfe-will, which rules in all men by nature: but the ſupreme Emperour takes pity on ſome, and ſends downe a new Governeſſe to hem, Grace. She at once, opens the eyes of Reaſon, and the mouth of Conſcience, depoſeth Will from her uſurpation, diſgrades both her favourites, Senſe and Affection; does not put them to death, but makes them good and ſerviceable to Reaſon; turnes vaine Imagination into divine Contemplation; changeth the diſpoſition of Will; of wild and haggard, makes it morigerous and manſuete. Yet is Will thus decrowned againſt her will; often ſhe rebels even againſt Grace, and ſometimes gets the better; and will alwayes make one, though ſhe cannot be alone, and chiefe in the Regiment. Diviſum imperium cum Iove Caeſar habet. This warre is in the ſanctified: in the reſt, Will her ſelfe, or Selfe-will is the great Miſtreſſe, and rules all, till ſhe bring all to ruine. How can it be otherwiſe, when the feminine powers are more potent than the maſculine? From all our enemies, eſpecially from our owne naturall wils, good Lord deliver us.

They are not afraid to ſpeake evill of dignities. Induction.There is no one abſolute king among men, but he that is the king of all gods. Therefore earthly monarchs muſt walke by a rule; which if they tranſgreſſe, they ſhall be as ſurely accountable to him, as they are accountable to none but him, that ordained them.Aug. If they command unlawfull things, Contemne potestatem, timendo majorem poteſtatem. The devill hath power, and power from God; but it is Poteſtas Permiſsionis, non Commiſsionis: therefore to be reſiſted. The magiſtrate hath Power; which if he abuſe, that is by permiſſion: but the Power it ſelfe is by the Commiſſion of God. Therefore it pleaſeth the Lord to officiate his Miniſters in this imployment: with due reverence to inſtruct the Prince in governing; as by divine authority to conforme the ſubjects to obedience. When Saul was choſen,1 Sam. 10.25.1 Sam 10:25 becauſe the obſervance of a king was uncouth, Samuel is ſet to informe them: otherwiſe, novelty might have beene a warrant for ignorance, and ignorance for neglect. There be reciprocall reſpects betweene the Prince and his ſubjects; which not being obſerved, Government languiſheth into confuſion; theſe Samuel teacheth them. He was their Iudge, he is ſtill their Prophet: he muſt inſtruct, though he may not rule, yea, he will inſtruct him that ſhall rule. Conſcience bindes every Samuels endeavour, to keepe even termes betwixt the king and people: preſcribing to the one moderation and equity, to the other humbleneſſe and loyalty. Divinity is a miſtreſſe for the higheſt maſters of men; and the Scripture is the beſt man of counſell for the greateſt States-man in the world.

Now becauſe governement is then beſt, when it hath one head, and many hands; the ſupreme hath need of ſubordinate powers. It was the Egyptians embleme, whereby they figured government, Oculum cum Sceptro; an Eye and a Scepter. The Prince is but a man; therefore he muſt ſee by others eyes, and execute by inferiour hands.Deut. 1 9. Exod. 18.21.Deut 1:9Exod 18:21 The burden of authority is too heavy for one mans ſhoulders, I am not able to beare you my ſelfe alone, ſaith Moſes. Therefore his father in law caſts him a module for a polity in Iſrael: which, howſoever at firſt it p. 820paſſed under Gods correction, yet after being ſeene and allowed by him, and being practiſed by Moſes; it became of good policy ſound Divinity; of private counſell, a generall oracle, ſerving for ſubſtance all times and places. Salomon was the wiſeſt king, yet he had his grave Counſell, ſage experienced men. Ahaſueru… would doe nothing in the removall of Vaſhti, but by the conſent of the ſeven Princes. The houſe will not ſtand without theſe pillars; and where they are ſound, we may ſay of that kingdome, as the Traveller reported that he had ſeene, in England Pulchrum Regem, in France Pulchrum regnum, in Spaine Pulchrum Senatum. There may be a great ſacriledge committed in Iſrael, and yet Ioſhua not know of it: ſome errours will eſcape his beſt vigilancy. That ſinne is not halfe cunning enough, that hath not learned ſecrecy. It is no blame to authority, that ſome ſinnes are committed privately. OnelyOnly the Eye of omniſcience is able to finde men out in their cloſe wickedneſſe. There is no Family, no ſociety ſo holy, but it may be blemiſhed with ſome malefactours. It is enough for the magiſtrate to puniſh manifeſt offences: we cannot expect, that the ſight of the eye, or reach of the hand ſhould be infinite.

There muſt bee therefore Counſellours of State, and Captaines of warre; Peeres, Iudges, Magiſtrates, yea and inferiour officers: Rulers of thouſands, of hundreds, Exod. 1….21.Exod 1:21of fifties, and of tennes: as we have Chancelour, chiefe Iuſtice, Iudges of Aſſiſe, Iuſtices of peace, Cuſtomers, Cunſtables. That Inſtrument is not in tune,Gen. 41.43.Gen 41:43 where any of theſe ſtrings be falſe. Ioſeph was Pharaohs right-hand, Abrech, Pater Patriae. Though the Prince, like the Sunne, yeeld his light and comfort to the State; yet bad Magiſtrates under him, aiming at their owne private ends; like clouds or malignant ſtarres, may hinder the influence: yea, they are like bad winds,2 King. 12.2.2 Kgs 12:2 that wither that part of the State. Whereas the errours and diſtempers of Princes have been qualified by vertuous deputies. Now, becauſe there is no power but from God, therefore not the leaſt of theſe ſubordinate and miniſteriall Governours muſt be deſpiſed, without perill of his diſpleaſure.

In the diſcharging of this Artillerie of hell, againſt the Glories and Powers which God hath ordained,Method. we may conſider foure particulars; the Bullet, the Musket, the Powder, and the Marke. The Musket is the malice of the heart: the Powder, the ſpitefulneſſe of the tongue: the Bullet is Maledicentia, Blaſphemie, diſgracing of Magiſtrates: the Marke or But is D…gnities. This piece is charged with three deadly bullets; libelling, murmuring, mutining.

1 Libellers thinke it a point of wit to traduce Magiſtracie; and what they dare not owne for feare of cenſure, they dare invent without feare of hell. Scandals of great men have ſeldome any fathers: they kill, and make no report. Like the Paſquin in Rome, the Image or Tyber bridge; that does all. It is a baſe and penurious argument of wit, to diſgrace thoſe in private, whoſe innocencie they may envy, cannot taxe. In veteri Comoedia, the perſons of men were repreſented and abuſed; but they were Barbarians. The faults of great ones are to bee reproved by the reverend Fathers of the Church: the Stage and Poet, with jeſts and Satyres, may not attempt it. It is dangerous to play with that, which angers GOD. I know that ſome vices are beſide their malice, ridiculous; and the ſottiſh humours and paſſions of men are ſhamed in being preſented. But that is a treacherous hand, that ſteales away from Stateſmen their reputation: while they blemiſh their ſufficiency, they covertly condemne the State that choſe them. Thus may the Councell, the king, yea, the King of heaven be wounded through the ſides of a meane Magiſtrate. There is nothing that the Law allowes, but the m…lcontent cenſures: what it forbids as dangerous, that he pumps his wit to juſtifie. Where the gate ſtands open, he is ſeeking for a ſtile; and what he cannot convince, he will vellicate. Thus like a Graſhopper at Chriſtmas, he lookes backe upon harveſt with a leane paire of cheekes, and curſes that, which he never had the grace to apprehend as a bleſſing.

p. 8212 Murmurers, though they diſperſe not written ſcandals of the Magiſtracy, yet mutter out repining exceptions againſt their actions. Such were in Iſrael: the people want water, and in ſtead of praying to God,Exod. 17.3.Exod 17:3 they murmure againſt Moſes. Alas, what hath the righteous done? Hee made not the wilderneſſe dry, nor the waters bitter. But he was their Conductor! yet, as he led them, ſo God led him: the Pillar guided Moſes; as Moſes guided the people: yet they murmure at Moſes. How mad is impatient man, when he wants his naturall deſire, and ſpirituall grace withall. If men cannot have their wills, to invade the inheritance which the right heire keepes from them; or ſuppoſe they bee injured, and may not have redreſſe in that manner and meaſure themſelves preſcribe; preſently maledicunt Principi, they murmure againſt the Magiſtrate. And what Prince can hope to be free, when Moſes could not eſcape? Never Prince ſo merited of a people: he indangered himſelfe to Pharaohs utmoſt cruelty; hee brought them from a bondage worſe than death; hee interpoſed himſelfe betwixt Gods anger and them: one would thinke, that no death could have opened their mouths to ſpeake evill of Moſes. Yet ſuch is the hard condition of authority; that if men fare well, they applaud themſelves: if ill, they repine againſt their Rulers. Moſes wanted water as well as they, yet they aske Moſes for water; What ſhall we drinke? The body cannot be diſtempered, and the head at eaſe: the King muſt needs feele the peoples miſery. If they had ſeene him furniſhed with full veſſels of ſweet water, while they were turned over to the bitter, there had been ſome colour for murmuring: but the Ruler wants water no leſſe than themſelves. Murmure not ye, as they did, lest ye be destroyed of the destroyer, 1 Cor. 10.10. Pſal. 37.7.1 Cor 10:10Ps 37:7as they were: let their vengeance make us tremble. Be ſilent unto the Lord, leſt he anſwer you againe in fury.

3 Mutiners ſo ſpeake evill of dignities, that they raiſe up evill againſt Dignities. Corah ſtirres up a faction againſt Moſes; Why dost thou make thy ſelfe a Prince over us? Numb. 16.3.Num 16:3A man could not thinke of an honour leſſe worth his emulation, than the Principalitie of Iſrael. They were a people that could give nothing, a people that had nothing, a people whom their Leader was faine to feed with bread and water: they payed him no tribute, but ill words: his command was only a burden to him; yet was it an eye-ſore to them; Ye take too much upon you. Nothing can be more pleaſing to the vulgar, than to heare their Governours taxed, and themſelves flattered. This mutinie ſoone brought in a rout of rebels. Hee that poiſons the people with a mal-opinion of their Prince, is the moſt dangerous traitor. To rip up the faults of kings, is bold impietie: but to charge them with faults they have not, is ſhameleſſe blaſphemy. So Abſalom ſpoke evill of his owne Father.2 Sam. 15.3.2 Sam 15:3

No muſicke is ſo ſweet to the eares of the giddy multitude, as to heare well of themſelves, ill of their Princes. Abſalom need not wiſh himſelfe on the Bench: every man ſaies, O what a courteous Prince is Abſalom? What a juſt Ruler would Abſalom be? How happy were we, if we might be judged by Abſalom? Thy matters are good! It might be ſome monopolie, ſome peſtilent Patent of engroſſing, ſome malicious accuſation; yet all is good matter with Abſalom. There is none to heare! their owne eyes ſaw this to be falſe: daily were cauſes heard and judged, offences heard and puniſhed. If ſome officer were ſo corrupt, that an appeale was juſt; ſhall the King be blamed? muſt the Prince anſwer for every act that his ſubject does? David had more of ſuch blaſphemers;2 Sam. 16.7.2 Sam 16:7 Shimei curſeth him to his face. Durſt he doe thus among his armed troopes? yes, it is the marke which our Apoſtle ſets on theſe reprobate blaſphemers; They are not afraid to ſpeake evill of Dignities. Doubtleſſe, that clamorous tongue had ſecretly traduced the good king long before: therefore is now given up to the rage of frenzy; that the miſchiefe it did owe his heart, might now be paid home. What can they looke for, that ſlander the footſteps of Gods Anointed, but the name and doome of Shimei.

p. 822The greater the Perſons, the more cenſurable be all their actions. What can a Prince doe ſo acceptable to the g…od, but lewd men will miſ-interpret it? Every tongue is ready to ſpeake partially, according to the intereſt he hath in the cauſe or patient. If a Stateſman have done a private perſon ſome but imagin'd wrong; how doth he clap, leape, and rejoyce at his downefall? It is not poſſible that Dignities ſhould be free from imputations: their innocence can no more protect them, than their power. This ſhot flies not at randome, like the Syrians arrow at a venture;1 King. 22.34.1 Kgs 22:34 but is charged and diſcharged on ſet purpoſe to diſhonour God, in wounding the honour of his Anointed.

The Musket Bern.The Engine that carries this miſchievous burden, is the Tongue. Leviter v… lat, ſed graviter violat. It is but a little member, but the nimbleſt about a man: able to doe both body and ſoule too a miſchiefe. How many propter ſol…tas linguas have catenatos pedes! If you aske what caſt ſuch a man into priſon? his laviſh tongue. Paul tamed his whole body: he that undertakes ſuch a worke begins at the heart, then next of all to the tongue. Shall I thinke that he feares GOD, that teares God? or, Deum timere, and Regem non honorificare? Some dogs barke not for curſtneſſe, ſo much as for cuſtome: yet this at beſt is but a curriſh quality. To toſſe the weakneſſes of Magiſtrates in common diſcourſes, though they wiſh them well as they ſay: argues a proud heart. The diſeaſe ſometimes appeares not to the patient himſelfe; yet when he talkes idly, the Phyſitian knowes hee is ſicke. A man blaſphemes God or the Prince, ſcandalizeth the nobles; yet ſaies he meanes well, and is friends with God and the world: but does not his talking idly declare him to be ſicke? will the Law underſtand him otherwiſe in triall, or the Lord in Iudgement?

Iam. 3.6.Jas 3:6The tongue is a world of iniquity. Si pars, quid totum? If ſo little a part be a world of miſchief, what is the whole? Shall a man diſcharge his peece at an unlawful mark, and then ſay he meant no harme? The tongue is a fire? like fire indeed: propter calorē, it is as hot as fire: propter colorem, it is as red as fire: for agility, it is as nimble as fire: for ambition, it is as aſpiring as fire; it hath a ſpight at what is above it. Like the Italian needle, that being thruſt into the body, kils inviſibly. Semper meminerimus in quo erratum eſt. Lord, keepe my lips from evill, and my tongue that it ſpeake no g…tle. Keep it, who can? None but the Lord. Oret lingua, ut dometur lingua. He ſuffers man to tame all the creatures,Aug. but man himſelfe he reſerves to his owne taming.

The PowderThe Powder that chargeth the tongue, and carries this ſhot of blaſphemy, muſt needs be malice: a tumour of curſt-heartedneſſe, the ſalt-peter of a rancorous hatred, boild in choler to an extraction of miſchiefe. This is a diſeaſe that tormenteth all abundance, and embitters mens contentments. When Ham… reckoned up all the glory, promotions, riches, banquets, graces of the King, favours of the Queene, reſpect of the Nobles, that were done him; yet he concludes;Eſth. 5.13.Esth 5:13 All is nothing, ſo long as Mordecai ſits in the kings gate. Mordecat's cap was not the cauſe, but Hamans malice: nothing can ſerve, but he muſt be his enemies hangman: but though he meant it not, hee built his owne galhouſe. It is juſt, that malice ſhould firſt hurt a mans ſelfe, as fire in his boſome burnes him, before it touch others. How dares the malicious come before God in prayer, that judgeth hatred man-ſlaughter? He preſents himſelfe, if not with hands, yet with a heart embrewed in blood.Act. 7.54.Acts 7:54 The Iewes gnaſhed at Stephen with their teeth. This is to ſhew the trickes of hell before-hand; gnaſhing of teeth: they ſhall have enough of it there.

This is that murderous ſhot, forged in the fornace of hell, and charged in the bellies of popiſh Emiſſaries, to be diſcharged againſt the honour of worthy Magiſtrates, yea glorious Princes. Who cannot but know, that their tongues are full of this virulency, when their bookes are ſtuffed with little elſe? As if they would proclaime to the world, how villanous that Religion makes them; and that they are bound to traduce Kings. Inſtead of propoſing the lives of p. 823Saints to imitation, they are ſtill expoſing the lives of Princes to ſuſpition, yea to conſpiracy. Doe they this without authority? No, but in the name of the Pope, as that Philiſtine curſed David by his gods. Yea,1 Sam. 17.43.1 Sam 17:43 hath not the Pope in his owne name, curſed them? His excommunications, execrations, rejection of Princes; what is this but to ſpeake evill of Dignities? Indeed this helliſh zeale hath beene ſo hiſſed at, that ſome of them are now ſomewhat aſhamed: therefore like the devill in the Serpent, the Pope makes uſe of anothers tongue: the Ieſuite undertakes it for him; that large ſpoone which the Romane Hierarchy deviſed to eate with the devill: who though he were found out ſince the invention of gun-powder, hath not done leſſe miſchiefe. The whole trade, ſtudy, and profeſſion of that Order, is maledicere Principibus. But Lord, though they curſe, bleſſe thou: Pſal. 109.28.Ps 109:28thy bleſſing ſhall doe us good, when their curſes hurt none but themſelves. Let Dignities comfort themſelves againſt theſe evill ſpeakings, as David did in the perſecution of Shimei; It may be the Lord will requite me good for his curſing this day. 2 Sam. 16.12.2 Sam 16:12It may be, yea it hath beene, and we truſt it ſhall be, that God will bleſſe us the more for their curſing. It may hitherto bee written as a Motto on the Kings Crowne: Videntis & Viventis: hee ſees and lives; his enemies periſh, himſelfe proſpers.

The Buts at which all this peſtilent ordnance lets flie,The Marke. the Apoſtle cals Dignities, foreign Glorias. They are alſo called Gods, not by nature, but by office; foreign, for their calling: foreign, for their order and place: foreign, for their honour and reſpect. God hath not onelyonly ſet them as Vicegerents in his owne roome, but alſo enabled them with gifts for ſo great a deſignement. Though not many noble and great be called to the grace of Sanctification, yet they are to the grace of Adminiſtration. When God called Saul to be a King,1 Sam. 10.9.1 Sam 10:9 he gave him another heart: he lifted up his thoughts to the diſpoſition and pitch of a king. The calling of God never leaves a man unchanged: nor does he imploy any in his ſervice, whom he does not enable to the worke he ſets them about. Eſpecially, when he makes Dignities, ſets them to ſupply his owne place, and to the repreſentation of himſelfe. It is no wonder, if Princes excell the vulgar in gifts, no leſſe than in honours: their Crownes and hearts are both in one hand: and if that did not adde to their ſpirits, as well as to their ſtates,Numb. 11.17.Num 11:17 there were no equality.

Yet when Saul was choſen, and all the people ſhouted, God ſave the King, 1 Sam. 10.27.1 Sam 10:27there were ſome Sonnes of Belial, that deſpiſed him. It is a vaine ambition that ſeekes to be loved of all. When God commands us to have peace with all men, he addes,Rom. 12.18.Rom 12:18 if it be poſsible. Favour is more hard to attaine than peace: many forbeare to trouble us, that yet doe not love us. Goodneſſe cannot be without exceptions; therefore is not to be ſought abroad, but in our ſelves, and the conſcience of our well deſervings. But what ſhall we ſay to thoſe men, that will be ſcanning of kings, and cenſuring all their actions, yea charging their innocence with aberrations? How plainely hath God interdicted it? How doth Saint Paul diſclaime it?Exod. 22.27. Act. 23.5. Eccl. 10.20.Exod 22:27Acts 23:5Eccl 10:20 How did Salomon threaten it? Rulers were no Chriſtians in Pauls time; yet how earneſtly doth he perſwade to obedience? With what reverence did he appeale to Caeſar? With what humility and apprecation of happineſſe, Vivat Rex; with what deprecation of evill, This dreame be to thine enemies; Dan. 4.19.Dan 4:19did Daniel ſpeake to the king of Babel, a king that ſerved not God.

How are we bleſſed of God, and have cauſe to bleſſe God, for our governement; unparaleld by any about us, unexampled by any before us. Good Kings are no ordinary bleſſings; a worthy Generall is worth halfe an army: ſuch as Moſes and Ioſhua were; whoſe faith fought more for the campe, than the campe fought for them.

Governement is not onelyonly civill, but eccleſiaſticall: not onelyonly Moſes muſt be obeyed, but Aaron muſt not be deſpiſed. I would to God, theſe Dignities did p. 824never diſgrace themſelves: that they would not be forward to rob the Church, who are ſet to patronize it; and make themſelves examples of ſacriledge. O that our conſciences could ſay this is falſe, or that demonſtration made it not too true! Thus they that are ſet in Iudicatory places, grow into contempt, by doing things contemptible. Yet may not their Dignitie be deſpiſed, under paine of a higher cenſure than theirs, even of God himſelfe. The Lord hath often done good to his Church, even by thoſe Inſtruments whom for their ſinnes he means to caſt into hell-fire. It is hard indeed to finde Bonum Iudicem, and malum hominem, a good Iudge and a bad man under one skinne: if they could be joyned, yet when the bad man goes to hell, what ſhall become of the good Iudge? But perſonall corruption cannot barre Primitive Inſtitution. The ſinnes of Governours are their owne, the Governement is Gods, and muſt not be deſpiſed.

Yea, there is an inferiour Dignitie, yet a Dignitie: every Miniſter is, or at leaſt ſhould be, a Governour of his flocke. But now the ſheepe are ſuch perillous beaſts, that they will governe the Shepherd; children will teach their fathers to ſpeake, and Rectors muſt be regulated. Such is the contempt of this Dignitie, that it is a high favour if the Preacher may be heard in the Pulpit: out of it, there is not the moſt illiterate Mechanicke, but thinkes himſelfe a wiſer and a better man. In all things he is held the meaneſt of the pariſh, till it come to any payment or taxe, and then they will honour him ſo farre as to ranke him with an Alderman. But for his Governement over his charge, this is held but a mockery: when they ſpeake of a Miniſter, the ordinary queſtion is, Where doth he ſerve? But, Where doth he governe? this would be a non-ſenſe in the worlds opinion. Indeed we are your Servants for Christs ſake; yea, we will be your footſtoole, or if you can deviſe a vaſſalage lower. But let us tell you the truth; If you honour Chriſt, you cannot deſpiſe us; and if ye doe deſpiſe us, you doe not honour Chriſt; and if ye honour not him, he will never honour you. And while you calumniate our perſons, or abridge our juſt meanes, you are ſo farre from honouring us, that you rob us; and while you rob us, you rob Chriſt of his glory, and your owne ſoules of comfort: and you ſhall ſooner blow up hell with traines of powder, than breake the chaine of this dependant truth.

Glories they are, why then ſhould they not be glorious? Let their pompe, their apparell,Inferences. their diet, their dwelling, be all magnificent: let nothing be wanting to their State, upon whom depends the ſtate of all. They come within this compaſſe, that ſpeake evill of theſe things: maledicunt Regi, qui maledicunt Regalusti. Againe, Dignities they are, therefore ſhould be worthy; and that in two reſpects: worthy of their admittance, worthy in their performance.

1 Worthy of admittance: when they be choſen to governe others, that have not learned to governe themſelves, the republike rues it. Woe to thee, O land, when thy king is a childe. Eccleſ. 10.16. Eſay. 3.4.Eccl 10:16Isa 3:4I will give children to be their Princes, and babes ſhall rule over them. Children in underſtanding, not in reſpect of innocencie. A foole cannot bee harmeleſſe; they are truly good, who beſt know why. In the election of Magiſtrates, let God be conſulted; without whom, Samuel himſelfe will take ſeven wrong before one right. Doe not thinke every one ſufficient, that thinkes himſelfe ſo.Iudg. 9.9.Judg 9:9 Ambition is an argument of unworthineſſe: the Olives, Vines, and Figtrees refuſe this honour; Brambles will catch hold on the ſleeve for preferment. Ne ſit qui ambit: let him never ſpeed that ſues. They that are worthy muſt be ſued to; they are ſooner found in retirement, than popularity: as Gideon was in the barne, David at the fold. They know offices to be callings, and will not meddle with them, till they be called to them. Let ſuch bee preferred, not as would have places, but ſuch as places would have.

But, O miſery of our times! Dignities be made, not by the worth, but by the weight: not who deſerve beſt, but who bid faireſt. Money can provide a man a place, no matter how he be provided for the place. If you aske a theefe in an p. 825office, How camest thou in hither? he muſt anſwer with that Romane Burgeſſe;Act. 22.28.Acts 22:28 With a great ſumme of money. Churchmen are condemned for buying of Benefices, and that commonly by thoſe that are the Sellers of them. They make that puniſhable in us, which they hold allowable in themſelves: as if they would compell us to goe to heaven, while themſelves are content to take the other way. I know it is fearefull enough, to have the charge of ſoules bought and ſold, with a Who gives most? But is the fault only in Benefices? doe not Lawyers buy offices and civill Dignities? This is not Simony, is it not worſe? That wicked preſident of corruption had two names, Simon and Magus: if the buying of Benefices be Simonie, the buying of offices may well be termed Magicke. Theſe places prepare for Iudicature, and ſo it lies in them to haſten or delay Iuſtice, to guide or miſguide the proceedings. He that hath bought his place deare, will hardly afford the client a reaſonable penny-worth of Iuſtice. This is not to come in at Gods doore, but at the divels window. Such be unworthy Dignities.

2 Worthy in their performance, and executing the place. They muſt bee, Firſt, Non timidi, no daſtards: they had need be heroicall ſpirits, that muſt oppoſe the current, yea, the torrent of vices, and doe Iuſtice when a great man ſaies, No. How was Gideons army diſquantitied? upon the Proclamation,Iudg. 7.….Judg 7 Let the fearefull be gone; two and twenty thouſand ſlunke away. Yet this is not enough; more cowards muſt be caſhier'd. If ours were ſo ſerved, I feare of ſo many thouſands there would ſcarce be three hundred left. The Athenian Iudges uſed to ſit in Mars-ſtreet; to ſhew, that though they wore Apollo's robes, yet they had martiall hearts. Constantine was termed that male-childe, Rev. 12.5.Rev 12:5for his courage and reſolution for the truth. A ſoft and flexible nature is not able to ſay Injuſtice nay, when it comes with high lookes. Cowards are ſlaves to thoſe above them, Sycophants to thoſe equall with them, tyrants to thoſe under them. Commonly, courage comes from Blood and breeding: Eagles produce eagles, and dunghill cockes beget cravens. Bleſſed is the Land, whoſe Princes are the ſonnes of Nobles. Eccel. 10.17.Not but that God can alter this, and raiſe as worthy men from cottages, as from Palaces. Gideon was a Thraſher, David a Shepherd, yet both mirrours of valour, reckoned among the Worthies. But a timorous Magiſtrate is a Hare in a Lions ſeat; the frowne or checke of a great one is able to fright him from his conſcience. So we have ſeene a Naturall tied to a Poſt with a ſtraw, which he durſt not breake. Theſe dare meddle with none, that dare meddle with them.

Next; Non tumidi, not proud and diſdainefull. Some when they have got an office, looke bigge upon their old acquaintance; as if their Dignitie were a Dropſie to puffe them up. Now they thinke, they may ſweare by authority, and oppreſſe by licence; their place will beare them out in it. When we ſee ſuch an one upon the Bench, we may thinke truly, he would better become the Barre. Theſe hold Religion a diſparagement to Gentry, and feare nothing more, than to have a name that they feare God. Their Place to ſuch is held a Chaire of honour, and a Stoole of eaſe, and a Farme of commodity, and a ſword of revenge; not a calling of labour, wherein they muſt doe much good, or receive much blame.

Laſtly, Nec cupidi; it is too baſe and ſordid for honour to be covetous. What is not cheape with him, to whom money is deare? He will ſell the truth, ſell his friend, ſell his countrey, with Ahab ſell himſelfe, for money. Such if they be officers, ſtudy new pullies and winches to derive larger fees: their words be caſting nets, no fiſh ſcapes them. If Lawyers, they will ſell both their ſpeech and ſilence, their clients cauſes, and their owne conſciences. While the golden ſtreame runneth, the mill grindeth: when that ſpring is dry, they adviſe them to put it to comprimiſe, and let their neighbours end it;Bern. to …ugen. the fooles might have done ſo before. But let Dignities take care, that the people may grow rich by them, and not they by the people.

p. 826The good Magiſtrate ſits on the Iudgement-ſeat, with as great (though not ſo ſlaviſh) feare, as Olanes did on the flayed skinne of his father Sylannes, nailed by Cambyſes on the Tribunall: or as the Mahometan councell, when they thinke the great Turke ſtands behind the Arras, or at the dangerous doore. When greatneſſe of power, or neereneſſe of friendſhip brings an unjuſt ſuit before him, requeſting his favour in it; his heart replies within him; How ſhall I judge ſo, and anſwer the Lord when he comes to iudge me?

Thus ſhould Dignities walke worthy; as Paul ſaid to Timothy, See that no man deſpiſe thee. As they would not be contemned, they muſt not deſerve contempt; if they doe, God can powre contempt upon Princes. The loweſt officers are not here excuſed, for if the inferiour faile in their duties, it will trouble the ſupreme to repaire it. The fixed ſtarres be the greateſt and higheſt, and have their light and influence; yet is it the Sunne and Moone, the loweſt and neereſt orbes that governe the world. Be the Biſhop never ſo learned, if the Pariſhionall Prieſt bee negligent or ignorant, the people are ſtill untaught. What can the eye doe, if the hand be unſerviceable? It is the ground-wind, not the rack-wind, that drives mills and ſhips. In the Clocke of Iuſtice, the leaſt pin or wheele being irregular, diſorders all.

Concluſion.Dignities be Difficulties; and the Rent of labour conſidered, the good man hath but a hard bargaine of his Honour. I wonder not, if the wiſe man be rather haled out of his privacy, to ſuch preferment: for he weighs the charge as well as the credit, the danger more than the gaine, of high places: knowing the chaire of honour to be as tickle as Eli's ſtoole, off which he may eaſily breake his necke. I cannot blame Saul for hiding himſelfe from a kingdome; eſpecially ſo troubleſome an one as Iſrael then was. Honour is heavy enough when it comes on the beſt termes; much more when all mens cares are caſt upon one, moſt of all in a diſtemper'd State. To put to ſea, is not without danger at any time; but what ſafety can he expect that lancheth out in a ſtorme? The quieteſt Throne is full of cares, the unquiet of perils. Theſe drove Saul into a corner, to hide his head from a Crowne, that he choſe rather to lie obſcure among the baggage of his tent,Cypr. than to ſit gloriouſly in a Chaire of State. Dignitie in ſuch a condition Ta… timere cogitur, quàm timeri. They often drinke worme wood in a cup of gold, and lie in a bed of Ivory upon a pillow of thornes; that they may ſay of their glory, as he did of his Robe; O nobilem magis quàm felicem pannum! If the ambitious knew what cares, feares, and dangers, dwelt within the hoope of a Crowne; though it lay at their foot, they would not ſtoope to take it up. But the Divine arme that ſets the Diadem on their heads, doth there maintaine it. If they uphold his kingdome, he will uphold theirs. If they will have God to be mindf…l of them in his mercies, Nehe. 13.22.they muſt be mindfull of him in their buſineſſe.