Eight Sermons at the University of Oxford, Sermon 5

Eight Sermons at the University of Oxford · Sermon 5

p. 76THE SECOND SERMON ON THE EPISTLE OF SAINT IAMES, CHAP. 4. VERS. 10. Caſt downe your ſelues before the Lord, and he will lift you vp.

REturne, and cauſe others to returne away from your wicked waies, caſt from you all your ſinnes, wherewith you hauehave tranſgreſſed, and make you a new heart, and a new ſpirit, for why will you die, O houſe of Iſrael? When the Lord ſpake ſo by his Prophet, Ezech. 18.31. in effect hee ſpake thus: repent, or be damned, amend your liues, or be damned; conſider it well, and you ſhall find no meane. If they then, then we much more now, and now if ever, had need vnfainedly to repent, & amend our liues. Hereto hauehave we beene invited (you cannot forget it) by a late pretended invaſion: but thenaaPſa. 107….6.Ps 107:6 we cried vntounto the LORD in our troubles, & he delivered vsus out of our diſtreſſe. Hereto hauehave we as lately beene ſummoned (and this you may remember) by a grievous ſickneſſe, by a farre ſcattered plague, by a preſent death eating vp our brethren almoſt in every place of this land; but then wee cryed out vntounto the LORD in our troubles, and he delivered vsus out of our diſtreſſe. O that we would therefore praiſe the LORD for his goodneſſe, and declare the wonders, that he hath done for vsus.

But what? Are we now amēded? hauehave theſe two meſſengers of the Lord turned vsus from our vngodlineſſe? I would I could ſay they had: to me it ſeemeth, that they hauehave rather ſtrēgthened vsus in our iniquities. For they which were ignorant, are ignorant ſtill; they which were vniuſt, are vniuſt ſtill; they which were filthy, are filthy ſtill: yea they which ſeemed religious, like ſo manybb2. Tim. 4.102 Tim 4:10 Damaſes hauehave embraced this preſent world. Thus hauehave all, as it were, made accEſai. 28.15.Isa 28:15 league with death, and a covenaunt with the graue, perſwading themſelues, that albeit there come p. 77a ſword, there come a plague, there come the worſt that may come through the land, yet ſhall there no evill come at them. Now therefore hath the LORD ſent a third meſſenger to trie whether thereby he can ſtirre vsus vp to this repentance, and amendment of our liues. Al of you hauehave heard of it; the godly, and labouring poore, they eſpecially feele it.

Can we thinke of it without bleeding harts howThis Sermon was preached Iun. 23. 1597. this want of bread in all our quarters hath ſet the very print of death in the yet-living faces of many of our brethrē, which are as deare and it may be, much dearer to God, then our ſelues? Now reaſon hauehave we (as the Prophet Hoſea ſpeaketh, Chap. 7.14.) to aſſemble our ſelues, & howle vponupon our beds for corne and for wine; that is, for the belly, & for the throat, neceſſity conſtraineth vsus: yet ſhould we not forget, that their is a greater leanenes in our ſoules. Now ready are wee to bite the ſtone, which the Lord hath caſt at vsus; need driues vsus to it: but withall wee ought to looke at the hand, which did ſend it; for ſo ſhall we finde it to be a puniſhment for ſinnes raigning among vsus. For this famine is ſent vsus by him, whoſe property it is toddPſ. 107.33.Ps 107:33 turne the floods into a wildernes, and the springs of water into dryneſſe, and a fruitfull land into barrenneſſe, for the wickednes of them that dwel therein. It is ſent vsus by him, who for Achans offence, cauſedeeIoſh. 7.4.Josh 7:4 three thouſand to be put to ſlight; for Davids ſinne, flew with the peſtilence ſeavēty thouſand of theff2. Sam. 24 152 Sam 24:15 people; for Baaſhaes own trāſgreſſion gg1. Kin 16.111 Kgs 16:11brought evill vponupon his whole houſhold, his kinsfolk, and his friends; and who knoweth whether the ſame God, ever iuſt in his puniſhings, hath laid his heavy hande vponupon our poore brethren, for our, or ſome one of our iniquities? Howſoever it ſtandeth, we may not preſume of the contrary, leaſt the Lord make vsus like vile hhIerem 24 8Jer 24:8figges, which cannot be eaten, they are ſo naughty.

What remaineth then on our parts, but that weiiIoel. 2.13.Joel 2:13 rent our hearts, and turne vntounto the Lord our God with faſting, with weeping, and with mourning: for he it is that muſt call for corne, and encreaſe it, or elſe we ſhall beare the reproach of famine ſtil: he it is that muſtkkHoſ. 6.1.Hos 6:1 binde vsus vp, or els wee ſhall continue wounded p. 78ſtill: he it is that muſt heale vsus, or elſe wee ſhall lie thus ſpoiled ſtil. Come therefore, & rent, not your garments, but your hearts; caſt from you all your ſinnes; llEzech. 18 31Ezek 18:31wherwith you hauehave tranſgreſſed; turne, and cauſe others to returne from your evill waies to the Lord your God, and hee will bee ready to repent him of this evill: Humble your ſelues vnderunder the Almighty hand of God, and he will once againe make his face to ſhine vntounto you. The ſumme of all is this; Caſt downe your ſelues before the Lord, and he will lift you vp.

I hauehave heretofore remembred you of this counſell of Saint Iames in the firſt words of my text: Cast downe your ſelues before the Lord, and of his reaſon vſed by him to perſwade you to the obedience of his counſell; in the latter words, and hee will lift you vp. And then in the counſell I obſerved 3. notes, vſing the direction of the words themſelues.

1 Lift not vp, but caſt downe.

2 Caſt downe not others, but your ſelues.

3 Caſt down your ſelues, not before mē, but before the Lord Where I ſignified, that iuſt occaſion was given, to ſpeak of the reaſon moving vsus to the obedience of this counſel, for we muſt caſt downe our ſelues before the Lord, who as he is moſt liberall to vsus, moſt preſent with vsus, moſt able to helpe vsus, when we ſtand in need, is alſo moſt willing at all times to worke our eaſe; and therefore hath our Apoſtle added, and he will lift you vp. Caſt downe your ſelues before the Lord, and he will lift you vp.

I hauehave already ſpoken of the firſt generall note, wherein I laid open two grievous wounds of our Church, & Cōmonwealth, two raigning evils among vsus, the evill of Ambition, and the evill of Pride, and at that time, I applyed medicines to thē both. Now followeth the ſecond note, (caſt downe, not others, but your ſelues,) which devideth it ſelfe into two parts: 1. caſt down not others: 2. but your ſelues. Caſt downe not others; for that is iniurie, & you may not doe it: but your ſelues, for that is humility, and you muſt embrace it: not others; for you may not deale vncharitably with them; but your ſelues, for high minded men are to high to enter in at Heavens ſtreight gate. So then, that p. 79yee do no iniurie to any, but deale charitably with all, out of the firſt part, you may learne three things.

1 Not to diſgrace your neighbours.

2 Not to iudge the perſons of ſinners.

3 Not to condemne the whole profeſſion, becauſe all liue not in the ſame perfection.

Caſt downe not others.] As for the ſecond part it hath relatiō to the third generall note, where it may moſt fitly be conſidered, for you muſt caſt downe your ſelues, not before men, but before the Lord.

Caſt downe not others) the firſt thing we learne here, is, not to to diſgrace our neighbours. We that are Chriſtians and iournying towards Heaven, muſt go, not ſo much by walking, as by loving, not ſo much with our feet, as with our affections: neither is there any thing which maketh a good or a bad life, but a good or a bad louelove. If therefore we will to Heaven by the right way, we muſt be rich in good works, we muſt be framed according to the rule of Goſpel-like perfectiō; we muſt louelove not our friends only in God, but our foes alſo for God. We preſume that fire is then hotteſt, when it warmeth them that are fartheſt of: ſo is it with louelove; it is then moſt fervent and, perfect, when it forſaketh neither friend, nor foe, be they never ſo farre of. Is thy neighbor thy friend? Civility bids thee louelove him; Is he thy foe? Chriſtianity forbids thee to diſgrace him. Friend or foe, is he thy neighbour? Civillity then wils theemmMat. 7 12.Matt 7:12 to doe vntounto him, as thou wouldeſt bee done vntounto; & chriſtianity requireth of thee, that thounnMat. 19.19.Matt 19:19 louelove him as thy ſelfe. Now think, how thou loveſt thy ſelfe: It is not with a feigned louelove, not with a cold louelove, not with temporary louelove, not in word onelyonly: therefore muſt thy louelove towards thy neighbour, be vnfeigned, it muſt be fervent, it muſt be enduring, it muſt bee effectuall; adde hereto a fift condition; it muſt be holy, that is, thou muſt louelove thy neighbour, you muſt louelove one another, in God, for God, and to Gods glory.

The ful meaſure of this our louelove is ſet downe vntounto vsus by our Saviour Chriſt, Ioan. 13.34. Who hath given vsus a new commā dement, that we louelove one another, as he hath loved vsus, evē ſo that p. 80we louelove one another: where we are willed in loving others, not ſo much to regard that louelove, wherewith we louelove our ſelues, as that, wherewith Chriſt loues vsus. As he hath loved vsus, even ſo muſt we louelove one another. But how is that? Conſider with mee but 5. things, and you may learne how.

The firſt is, the cauſe which moved Chriſt to louelove vsus. Wee hauehave beeneooEpheſ. 1.4.Eph 1:4 choſen in him by the Father, that we might be ſaved by him, and therefore hath Chriſt loved vsus with a peculiar louelove aboue other men, Galat. 2.20. Therfore muſt we alſo louelove our brethrē peculiarly in the Lord, for that very cauſe, becauſe (for ought we know) they are the elect and choſen of the Father in Chriſt, that they may be ſaved by Chriſt.

2 The time, when Chriſt loved vsus. He loved vsus firſt, 1. Ioh. 4.19. Therefore muſt we alſo prevent one another in louelove; wee muſt not looke that they louelove vsus firſt (for the heathens can bee content to yeeld louelove for louelove, Mat. 5.46.) But we muſt louelove thē firſt, and by ſo loving them ſtirre them vp to louelove vsus againe.

3 The quality of the perſons, whom Chriſt hath loved. He hath loved vsus, Ioan. 15.9. vsus: that is all, all the elect, Iewes, and Gentiles, Graecians, & barbarians, bond, and free, men, & women, the baſe, and poore as well, as the noble, and rich: for all which, and therfore for all vsus he dyed, when as yet we were his enemies, when as yet we were ſinners, Rom. 5.8. Therfore muſt we alſo louelove all men, be they ſinners, or ſeeme they iuſt; ſeeme they our friends or be they our foes, bee they of what eſtate and condition ſoever.

4 The end, for which Chriſt hath loued vsus. He loued vsus for no profit of his owne, but for our ſoules health. Therfore muſt we alſo louelove our neighbours, not for our owne gaine, but for their good: and thereto doth S^t Paul counſell vsus, Let every man be carefull for the things of his neighbour, Phil. 2.4.

5 The meaſure of Chriſts louelove to vsus ward. It is a true louelove; for Chriſt is truth it ſelfe, Iohn. 14.6. It is an ardent louelove…, for Chriſt laid downe his life, he ſhed his blood, for his ſheepe, Iohn, 10.15. It is a never dying louelove, for Chriſt loues his vntounto the end, Ioh. 13.1. And therefore muſt wee alſo louelove our neighbours p. 81truly, earneſtly, & conſtantly. We muſt abandon al falſe, feigned, and vaine louelove, all corrupt louelove, all gainefull louelove, al tongue-louelove, and the like, as Chriſt hath loued vsus, even ſo muſt we louelove one another.

How this louelove hath beene written in the hearts of the godly, which long ſince hauehave ſlept in peace, their practiſes are ſufficient to declare. Could any thing elſe hauehave made Moſes pray to hauehave his name raced out of Gods booke rather, then that the ſinnes of the people vnderunder his government ſhould not bee forgiuen? Exod. 32.32. Could any thing elſe, hauehave cauſed David to make his petitions to God for to lay the peſtilence vponupon him and his fathers houſe, and to ſpare the people committed to his charge? 2. Sam. 24.17. Could any thing elſe hauehave moved Paule to wiſh with his owne damnation to redeeme the reiection of the Iewes? Rom. 9.3. What ſhal I tell you of Elizeus, who took order for the ſafe returne of his enimies, the king of Arams ſervants, to their Lord and maſter? 2. Kings 6.22. or of Ieremie, who ſtood before the Lord, to ſpeak good for ſuch as had digged a pit for his ſoule, Ierem. 18.20. or of Steven, who then prayed for the people, when they ſtoned him? Act. 7.60.

Naomi might hauehave done her kinſeman all the diſgrace ſet downe in the law; ſhe might hauehave pulled of his ppRuth. 4 7.Ruth 4:7ſhee; ſhe might hauehave ſpit in his face, and ſo hauehave defamed him, and his houſe for ever; yet would ſhe not. Ioſeph when he might hauehave diſcloſed the luſt of his miſtris, and hauehave ſaued his owneqqGen. 39.19.Gen 39:19 impriſonment, did chooſe rather to conceale it. The ſuppoſed father of Chriſt, that iust one, perceauing that his betrothed ſpouſe was with child before ever they came together, was minded to put her away rrMat. 1.19.Matt 1:19ſecretly; for hee would not make her a publike example.

But all theſe are dead and gone, and (I feare me, I may to truely ſay it) their louelove is alſo dead and gone with them. For if not ſo; could deceit, could bribery, could oppreſſion, could rapine, could vſury, could many more ſuch adverſaries of true louelove bee ſo common among vsus, as they are? Whence is it, that the hand of Caine is ſo ready at the throat of Abel? Gen. 4.8. p. 82Whence is it that the ſhepheards of Gerar, and the ſhepheards of Iſaac cannot agree? Gen. 26.20. Whence is it that Eſau hateth Iacob? Gen. 27.41. that Ioſeph is ready to be ſold for 20 peeces of ſilver? Gen. 37.28. That Saul ſeeketh David to ſlay him? 1. Sam. 20.33. that a man lieth wounded by the high way, & neither Prieſt, nor Levite will helpe him? Luk. 10.31, 32. Is it not from our want of true louelove? Now hauehave we many of Haman his ſpirit, who did malitiouſly informe Aſſuerus againſt the Iewes, that ſo he might vtterly deſtroy them, Heſt. 3.8, 9. and many of Doeg his ſpirit, who by his falſe accuſatiō murdered 85 Prieſts and ſmote the city Nob with all the men, women, and childrē in it, 1. Sam. 22.9, 18. and many of Ziba his ſpirite, who did wrongfully ſlander Mephiboſheth, his Lord, vntounto the King, 2. Sam. 16.3.

Now the great man curſeth the poore; the poore man complaineth of the rich; the ſeeming godly man hateth his neighbour, for he is wicked; the wicked man flyeth from the pure in heart, he is not for his purpoſe. Knowe wee any thing, wherein our brother hath offended? wee will ring it preſently in the eares of his deareſt friends. But know we no ill by him? A ſmal matter, we can and will forge enough; only muſt we hauehave one condition yeelded vntounto, namely, that we ſhall not be reveiled, & then our braſen faces will beare vsus out without bluſhing to report of any mā, that there is neither honeſty, learning, nor religion in him; or that he is good for nothing, but to be factious, or the like.

Thus doe the wicked ſſPſ. 11.2.Ps 11:2bend their bow, and make ready their arrowes vponupon the ſtring, that they may ſecretly ſhoote at them, which are vpright in heart. And can wee much blame them for ſo doing, ſince their nature is ſo to doe? Vilium eſt hominum alios viles facere, & qui ſuo merito placere non poſſunt, placere velle aliorum comparatione. You may hold it for a truth, S^t Ierome hath ſpoken it; It is the property of a vile nature to ſeeke by tales to make others vile, or by compariſon with others to come to he accounted of.

Dead ſoules I hauehave no hope to moue: to feeling hearts, which p. 83God vouchſafeth to touch with his powerfull word, as with a ſharpe ttHeb. 4.12.Heb 4:12ſword, is my ſpeech made. Read, and remember, what is written in the law; Thou ſhalt not walke about with tales among thy brethren, Lev. 19.16. Learne, and forget not, why Ieruſalem was reproued; it was, becauſe in her were men, that caried tales vp and downe to ſhed blood, Ezech. 22.9. Here, and follow, the counſell of S^t Iames in the words next after my text; speak no evill one of another. For all which take this reaſon: he, which ſlaundreth with his tongue, may not dwell in the LORDS tabernacle, Pſal. 15.3. So filthie and foule it is to bee a falſe reporter.

And can it be better to hauehave itching eares to heare ſuch? Surely if he that ſpeaketh ſlanderouſly againſt any mā, hath the Divell in his tongue, hee that willingly heareth ſuch a ſpeaker, hath the Divell in his eare. There cannot be a greater poyſon, there cannot bee a verier cut-throat of all friendſhip and amitie betwixt man & man, then to louelove to heare, what peeviſh tongues ſhal ſeek to ſpeak. Soone creepes it into your eares, that wil never out again, whilſt the breath is in your bodies. For inſtance: ſuppoſe a man be miſreported to you, to be ſpotted with adultery, with bribery, with theft, or with any like grievous offence; and admit you can bee content not to credit all, becauſe no proofe is brought for it, but much againſt it; yet ſomething remaines to the blot of your brother; yet ſticks the ſcarre of ſuſpicion ſtill. And therefore the law is, thou ſhalt not receaue a falſe tale, Exod. 23.1. and Davids aſſertion is; thou ſhalt never dwel in the tabernacle of the Lord, thou ſhalt never reſt in his holy mountaine, if thou receaue a falſe report againſt thy neighbour, Pſal. 15.3. And Sirachs ſonne giues this counſell; if thou hauehave heard a word againſt thy neighbour, let it die with thee, Eccleſ. 19.10. By all which, what are we taught elſe, but how we ſhould heare? If we will needs heare what is reported of others, & that as we ought, we muſt not be too eaſie in beleeuing, wee muſt wiſely weigh, who telleth it, of whom, in what manner, to what end, and ſuch like circumſtances; for ſo may wee, more boldly, and with leſſe danger heare.

The Lord God, Deut. 13.12. hath ſpoken to the rulers of Iſrael, p. 84thus; If thou ſhalt heare ſay (concerning any of the cities, which the Lord thy God hath given thee to dwel in) that wicked men are gone out from among you, and hauehave drawne away the inhabitants of their citie: then thou ſhalt ſeeke, & make ſearch, and inquire diligently. And why, I pray you, is all this repetition of words to ſeeke, to make ſearch, to enquire, and that diligently, if not to giuegive vsus to vnderſtand, what a fault it is to condemne before we knowe, and by and by to beleeue what ever we heare? If an Idolater were accuſed, and had but one witnes againſt him, he might not be put to death by the teſtimony of that one; for the law ſaith plainely, that whoſoever is worthie of death, ſhall die at the mouth of 2. or 3. witneſſes, Deut. 17.6. & all to teach vsus, not to be light of beleefe, when wee are whiſpered in the eare againſt any man, and in our hearts by and by to kill him by conceaving ill of him vponupon one reporters ſpeech. To rob my neighbour of that his credite in my heart, which hee hath had there heretofore, vnleſſe he deſerue it, can in mee bee no leſſe then a branch of murther. To anſwer a matter before a man heare it, is folly and ſhame, ſaith the wiſe man, Prov. 18.13. & can it be leſſe then folly, can it bee leſſe then ſhame, to beleeue a matter of our neighbour, before we knowe it?

This then muſt be our care; not to beleeue any ill report againſt our neighbour, vnleſſe we knowe it; not to heare it, if we can chooſe; in no wiſe to be the author and reporter of it. ForuuMal. 2.10.Mal 2:10 hauehave we not all one father, hath not one God made vsus all? Why thē ſhould we tranſgreſſe every one againſt his brother, and breake the covenant of our fathers? It is an Item to vsus all, & worth our remembring too, although it be but S^t Auſtines: Non poterit habere concordiam cum Chriſto, qui diſcors voluerit eſſe cū Chriſtiano: It is vnpoſſible that wee ſhould bee at one with Chriſt, if we be at variance with our neighbour.

Caſt downe not others] The ſecond thing we learne here, is, not to iudge the perſons of ſinners. What is man that he ſhould be cleane, or he that is borne of a woman, that he ſhould be iuſt? Iob. 15.14. He isxxPſ 51.5.Ps 51:5 borne in iniquity and in ſinne hath his mother cō ceived him. HisyyEſai. 1.5, 6.Isa 1:5Isa 1:6 whole head is ſicke, and his heart is heavy, and p. 85within him is nothing but wo…ds, and ſwelling, and ſores, full of corruption. He iszzEſai. 1.4.Isa 1:4 laden with ſinnes; ſinnes like crimſin, and ſins as red as ſcarlet. Therefore inexcuſable art thou, ô man, whoſoever thou be that iudgeſt; for in that, that thou iudgeſt another, thou condemnest thy ſelfe: for thou that iudgeſt doeſt the ſame things. He that knoweth wel what is in man, tels thee ſo, Rom. 2.1. When Agur had beheld the follies of other men, he beheld his owne too, and then his ſaying was; I am more fooliſh, then any man, Prov. 30.2. When Iudah had thought vponupon Thamars vnrighteouſneſſe, he thought vponupon his owne too, and then his confeſſion was; Shee is more righteous, then I, Gen. 38.26. Whē the Publican had conſidered other mens ſinnes, he conſidered his owne too, and then his praier was; O Lord, be mercifull vntounto me a ſinner, Luk. 18.13. Come hither, whoſoever thou be, that haſt a deſire to iudge other men, if thou be not too good to learne. Behold (and ſpare not) the follies of other men, but behold thine owne too; and then wilt thou ſay, I am more fooliſh then any man: thinke vponupon (as long as thou wilt) the vnrighteouſneſſe of other men, but thinke vponupon thine owne too; and then ſhalt thou thus confeſſe; They are more righteous then I. Conſider (and ceaſe not to conſider) other mens ſinnes, but conſider thine owne too; and then (if there be any grace in thee) that litle bird within thy breſt, will mournefully ſing, and pray for thee: O God be mercifull to me a ſinner.

So then, thou maiſt behold, thinke vponupon, and conſider, the fooliſh, vnrighteous, and ſinfull dealings of other men, (as a godly man may behold an image, and deteſt it) and not offend; but if thou looke vponupon them with pleaſure, or for ſome advantage againſt any man, then art thou amiſſe, then thou ſeeſt them not aright. There is a wiſe eie, Eccl. 2.14. and there is a fooliſh eie; Proverb. 17.24. Now if thou hauehave this wiſe eie, it will remaine in thy head, and teach thee like the bee, to gather hony out of every weede thy neighbor hath. But if thou hauehave that fooliſh eie, it will wander vp and downe, and make thee like the spider, out of the beſt flowers thou canſt finde in thy neighbours life, to ſucke ſtrong poiſon. Ham the father of Canaan, ſaw his fathers p. 86nakedneſſe, and tooke pleaſure in it; & he had the fooliſh eie: but his two brethren, Sem and Iaphet, covered their fathers nakedneſſe, and looked an other way; and they had the wiſe eie, Gen. 9.22.23. The Edomites looked vponupon the afflictions of their brethren, and are reproved, Obad. 12. for their fooliſh eie made thē reioice to ſee it. But Iobs friends looked vponupon his afflictions, & are not reprooved: for their wiſe eie wrought in them a ſorrowe for it.

Be wiſe then, and ioy not, when thine enemie aaProv. 24.17Prov 24:17falleth, nor let thine heart reioice, when he ſtumbleth, leſt as thebb2. King. 5.272 Kgs 5:27 leproſie went from Naaman to Gehazie, ſo God turne his wrath from them that hauehave fallen, and make it light vponupon thee. Be wiſe then, and when thou ſeeſt thy brothers nakedneſſe, let it moue thee to a cōpaſſion on him, & a feare of thy ſelfe. Be wiſe then, & when any ſpectacle of frailty is in thine eie, thinke with thy ſelf, that thy neighbours houſe is on fire, & that it is thy warning, for what priviledge from ſin, haſt thou, or any man, that another hath not? You know that the greateſt light may be eclipſed, the faireſt beauty ſtained, and the goodlyeſt fruit blaſted. So is it with your ſoules; the pureſt may be corrupted.

What if godlyccRuth. 3.14.Ruth 3:14 Bohaz and Ruth will not paſſe the bounds of continencie? Yetdd2. Sam. 11 4.2 Sam 11:4 David and Bathſchebah, godly alſo, may be overtaken with that folly. What if goodeeGen. 39.12.Gen 39:12 Ioſeph refuſe his lady and miſtreſſe? yetffGen. 38.18.Gen 38:18 Iudah, a good man alſo, may be allured by his disfigured daughter in law. What if many endued with great graces of Gods ſpirit, doe, likeggLuk. 19.8.Luke 19:8 Zacheus, diſtribute the greateſt part of their poſſeſſions to ſatisfie their iniuries and relieue the poore? yet many partaking alſo the like graces, are to much given to the louelove of mony. Yea two of the Apoſtles, hhMark, 10.37Iames and Iohn, will deſire the ſuperiority and the higheſt places in the church, howſoever all the reſt envie and diſdaine them for it. Thus are many of the Lords talleſt Cedars blowne downe to the ground, and thinkeſt thou (O much inferiour to a Cedar) to ſtand firme? S. Paule giveth thee friendly counſaile, 1. Cor. 10.12. He that thinkes he ſtandeth, let him take heed that he fall not.

p. 87Haſt thou hitherto beene fed delicately, and brought vp in ſcarlet? take heed: ere long thou maiſt periſh in the ſtreets, thou maiſt embrace the dung, Lam. 4.5. Haſt thou as yet had thy head of gold? take heed: leaſt, to become like Nebuchadnezzars image thy feete turne to clay, Dan. 2.32.33. Haſt thou already begun in the spirit? take heed: as good as thy ſelfe hauehave ended in the fleſh, Gal. 3.3. Peter he which ſaid even now, thathhMat. 26.33.Matt 26:33 though all ſhould, yet he would never forſake Chriſt, iiVerſ. 74.curſeth and ſweareth, that he knoweth not the man.kkGen. 19.1.Gen 19:1 Lot, hee which erſt ſtrived ſo much to preſerue his daughters chaſt in Sodome, doth nowe in the mount cōmit inceſt with hisllVerſ. 36. daughters. Solomon, bleſſed Solomon (for ſo I reckon him) which ſo lately erected a tē ple for the worſhip of God, falleth now to the worſhipping of Idols; as if the starres were falling from their Heaven, and the light departing from the Sunne.

I will not trouble you with the relation ofmmGen. 9.21.Gen 9:21 Noahs drunkenneſſe;nn2. Sam. 12.92 Sam 12:9 Davids murther;ooGen. 18.15.Gen 18:15 Sarahs lie;ppGen. 27.3.Gen 27:3 Rebeccaes perſwading her ſonne Iacob, to beguile his owne father; the theft ofqqPhilem. 11.Phlm 1:11 Oneſimus; the many concubines of the Patriarkes; and the like; onelyonly I ſay, as David ſaid in another caſe: O noble Iſrael, how are the mighty overthrowne, 2. Sam. 1.19. When Eliſha told Hazael, whst wickedneſſe he ſhould do in time to come, that he ſhould ſlay, and trample men, women, and children vnderunder foot; what? ſaid Hazael: Am I a dogge, that I ſhould do this? 2. King. 8.13. If I ſhould ſay to you, that the time ſhall come, wherein you that ſeeme moſt holy, ſhall become murtherers, adulterers, theeues or the like, I doubt not, but every one of you would hauehave his anſwere in readineſſe; what? Am I a reprobate, that I ſhould do thus, or thus? But I ſay not ſo of you; thoſe good graces of the Lord in you, do promiſe better things; yet let me deſire you to remember S. yy1. Cor. 10.121 Cor 10:12Pauls coūſel; He that thinks he ſtandeth, let him take heed that he fall not.

What ſhall we do then, when we here of, or ſee, the ſlips and eſcapes of other men? Heare what our Saviour ſaith, Iudge not, that yee be not iudged, Mat. 7.1. The wiſe man paſſed by the field of the ſloathfull, and lo it was all growne over with thornes, & nettles p. 88had covered the face thereof, and the ſtone wall thereof was broken downe, Prov. 24.30.31. But what did he, when hee ſaw ſuch a confuſion? Himſelfe telleth you in the verſe following: I beheld, I conſidered it well, I looked vponupon it, & I received inſtruction; the marginall note of our Engliſh Bibles is, That I might learne by an other mans fault: Our neighbours life reſembleth this field; which becauſe he is ſloath-full and ſlacke in husbanding, can bring forth nothing, but thornes and nettles, ſo that through the ſtone wal, which lyeth waſted and broken down, there may be ſeene al manner of filthineſſe and abhomination. In ſuch a caſe what muſt we do? Even as Salomon did; that is, we muſt behold it, we muſt conſider it well, we muſt looke vponupon it, and receiue inſtruction: that wee may learne by our neighbours fault.

Doth our neighbour ſtand in a ſlippery place, where it is eaſie for him to ſlice? So doe wee. Is hee ſent forth weake, naked, and vnarmed, to fight, with powers, and principalities, with the Devill, with the world, withall their adherents? So are wee. Is his fleſh as falſe vntounto him, as Gehazi was to Eliſha? 2. King. 5.25. Is it ready to lie vntounto him, & to face him out, that it hath not ſinned, even then, whē it commeth frō ſinning? So is ours. Then iudge we not, that we be not iudged. The beſt men, wee ſee, hauehave had their fals, yet they hauehave riſen again: the godlieſt, theyſſMat. 14.30.Matt 14:30 ſinke with Peter, yet they periſh not, becauſe they arettVerſ. 31. lifted vp and ſaved by CHRIST, as Peter was. Old Adam hath cauſed the children of light, to commit many and grievous ſinnes, yet their new Adam hath removed them all. Then iudge we not vncharitably of them.

Do our brethren in our knowledge fleete from one ſin to another, like a fly, which ſhifteth from one ſore to another? Doe they, (like the Iews, 1. Cor. 10.6.) tempt the Lord, do they murmure? doe they lust? doe they commit Idolatry? doe they ſerue the fleſh? doe they ſit downe to eate, and riſe to play? doe they every day fall ſo grievouſly, or more then ſo? Yet may they riſe againe. Why then ſhould wee iudge otherwiſe of them, then in charitie? God forbid, by ſpeaking thus I ſhould encourage p. 89any to ſinne: for howſoever grace aboundeth aboue ſinne, yet curſed are they, yea ever curſed ſhall they be, which doe ſinne, that grace and bleſſing may abound vntounto them, Rom. 6.1. Wee are forbiddenuuRom. 3.8.Rom 3:8 to doe evill, where wee certainely knowe that good may come of it; much leſſe may we make the mercy of God a defence for our ſinnes. Let this then be vntounto vsus as a Memorā dum, never to be forgotten; There is no xxRom. 8.1.Rom 8:1condemnation to the righteous, although he fall ſeven times a day; but if any man ſhall ſinne preſuming of Gods mercies, let him knowe that his damnation is iuſt, and himſelfe is like that theefe, which ſtealeth becauſe he ſeeth one among 20. pardoned by the Prince. And ſo come we to our laſt note.

Caſt downe not others] the third thing we learne here, is, not to condemne the whole profeſſion, becauſe all liue not in the ſame perfection.

The grapes of the vine hauehave ſome leſſe, & ſome more ſweetneſſe, yet ſenſe teacheth, that all are grapes, and doe growe of the vine: ſo is it with the Saints of God, ſome hauehave more purity and ſome leſſe, yet all are Saints, and doe grow in Chriſt, that true vine, Ioh. 15.1. What if ſome (ſaith the Apoſtle, Rom. 3.3.) hauehave not beleeued? ſhall their unbeleefe make the grace of God of none effect? and Rom. 11.22. What if ſome hauehave fallen into ſin, ſhall the whole Goſpell for their ſakes be diſcredited?

Iacobs family may be blemiſhed; the wife of his louelove that ſleepes in his boſome may bee all ſpotted; yet evermore ſhall Iacobs ſacrifices be acceptable vntounto God, and his familie ſhall be cared for, as the houſe of the Lord. Iericho may be conquered and raſed by Ioſhua; ſalt may be ſowne in it to make it barren; and he whoſoever ſhall attempt to build it againe, may be curſed, Ioſh. 6.26. Yet ſee in this raſed Iericho, in this barren ſoyle in this curſed citie, Chriſt hath his ſpirituall harveſt, hee hath his holy Temple he hath his bleſſed building. Curſed Iericho hath a bleſſed Zaccheus, Luk. 19.2. Aholah ſiſter to Aholibah, Idolatrous Samaria, may be ſet on fire with her louers, & play the harlot, Ezech. 23.4. ſhe may be made as an heape of the field, her ſtones may be tumbled downe into the valley, her foundations p. 90may be diſcovered Micah. 1.6. Yet may ſuch a city, a waſted citie, afford many that beleeue in Chriſt, Ioh. 4.39. yea from Galilee, from whence ſome thought no good thing might come, Ioh 7.52. Chriſt called diverſe of the Apoſtles, Ioh. 1.43

Fyrre trees and thornes, nettles and myrrh trees may grow together in the good-mans garden; and why may there not be in the Lords field as well brambles, as lillies? why not as well tares, as wheat? The husbandman knew well it was ſo, & therefore he charged his ſervants to ſuffer the tares to grow vp with his wheat vntill the harveſt Ma…. 13.30. Aſſured hee was that the wheat would continue wheat ſtill, howſoever it was accompanied with the tares. LetyyGen 11.28Gen 11:28 Chaldaea be never ſo vnrighteous, yet may it hauehave a righteous Abraham: letzzGen 13 12.Gen 13:12 Sodome bee never ſo vniuſt, yet may it hauehave a iuſt Lot; let Babylon bee ever wicked, yet may it hauehave a godly aaDan 1 6.Dan 1:6Daniel; yea let the whol world (for ought we can ſee) be tied together with cartropes of vanitie; yet ſhallbbTob. 1.3.Tob 1:3 Niniveh hauehave a devout Tobias, andccIob. 1.1.Job 1:1 Huz a patient Iob, and Damaſcus a zealous Nehemias. Condemne not then the whole profeſſion, howſoever all liue not in the ſame perfection.

We ſhall impiouſly conclude, if againſt truth we draw our argument from a multitude: neither will it follow; many Miniſters, many Chriſtians, hauehave devoted themſelues wholy to the fleſh, to the world, to the Devill; therefore all of both ſorts are naught. For what are wee, that wee may not iudge amiſſe, as well as Elias did? He cōplained that he was left alone. Nay ſaith God, thou art not alone: I hauehave reſerued vntounto my ſelfe ſeaven thouſand, which hauehave not bowed the knee to Baal, 1. King. 19.18. In regard hereof S^t Paule telleth vsus, that of Iſrael there is a remnant left, Rom 11.5. And that great ſhepheard ſpeaking of the Chu…ch calleth it a little flock, Luk. 12.32 Feare not little flock, for it is your fathers pleaſure to giuegive you a kingdome. But ſeaven thouſand, but a remnant, but a little flocke, and yet you ſhall not be diſcomfited; feare not, for it is your fathers pleaſure to giuegive you a kingdome. A kingdome; & therefore for all inferiour things he will not ſticke with you.

p. 91Sauls court ſhall yeeld a Ionathan to favour David, 1. Sam. 20.28. Achabs court ſhall hauehave in readineſſe an Ob…diah, to entertaine the Prophets, 1. King. 18.13. Zedech… court ſhall afford a Ebed-melech to entreat for Ieremie, Ierem. 38.7. O the mercifull kindneſſe of the Lord, how it endureth for ever and ever vponupon them that feare him! Iobs bones and fleſh may be in the Devils hand, but God will ſaue his life, Iob. 2.6. Peter may be impriſoned by Herod, but the Angell of the Lord will bring him out Act. 12.7. Shadrach, Meſ…ach, and Abedueg…, may be caſt faſt bound into the ſeuen times hot fierie fornace, but the Lords Angell will come, and vnbind them, & walk with them in the midſt of the fire, ſo that not one haire of their head ſhall periſh, Dan. 3.25.

Doe you remember this little Churches complaint, Pſ. 129.1. There ſhe ſaith: Many times hauehave they fought againſt me, even from my youth vp. Heare now, how ſhee comforteth her ſelfe, verſ. 2. But they hauehave not prevailed againſt me. Doe you remember, how ſhe further complained, verſ. 3. The pl…ers plowd vpō my backe, and made long furrowes. Heare now her comfort in the verſes following: But the righteous Lord hath cut the cords of the wicked, and they that hate Sion ſhall be all aſhamed, & turned backward, they ſhall be as the graſſe on the houſe rops, which withereth afore it groweth vp. And therefore I cannot ſay too oft, O the merciful kindneſſe of the Lord, how it endureth for ever and ever vponupon themddPſal. 103.12Ps 103:12 that feare him!

This kind and mercifull God hath reſerued to himſelfe, evē in the midſt of Wolues, & Lions, ſome Iſaac, ſome Ioſeph, ſome Bohaz, ſome Daniel, ſome Zacharie, ſome Elizabeth, ſome few or more, whom all the world with all the malice it hath cannot blemiſh. Condemne not then the whole profeſſion, howſoever all liue not in the ſame perfection.

And knowe that all liue not in the ſame perfection, know that ſome of the beſt hauehave had their falls, for theſe reaſons: I will but point at them.

1 That wee bee brought from that errour, which ſome maintaine, namely that the elect, and regenerate ſinne not.

p. 922 That the worke of repentance, ſo ſweet a grace of God, might be exerciſed among vsus.

3 That Gods mercy in ſauing great ſinners might be magnified

4 That the faithfull conſidering their dayly falls, might more earneſtly deſire their finall deliverance.

5 And laſtly, that the Lyons whelps, all the children of darkneſſe, by this meanes might bee occaſioned by their blaſphemies, to worke their owne damnation.

Thus hath the vnſearchable wiſdome of our God diſpoſed the evill deeds of his deare ones to great, and good purpoſe. What remaineth then on our parts, but that wee frame our ſelues to hauehave a fellow-feeling of other mens imperfections, & not to condemne all, becauſe ſome are faulty? The Church may be blacke; and ſo ſhe is; for ſo much ſhe confeſſeth of herſelfe, Cant. 1.5. yet condemne her not raſhly; for her, and our beſt beloved ſaith vntounto her: Thou art all faire, my louelove, and there is no spot in thee, Cant. 4.7. The Church may bee all ſpotted, and ſo aſhamed, that ſhee bee driuen to hide her ſelfe in the holes of the rocke, and in the ſecret places of the ſtaires, Cant. 2.14. yet condemne her not raſhly: for her, and our beſt beloved, is ſo well pleaſed in her, that in the ſame verſe he breaketh out into theſe ſpeeches ſhew me thy ſight my louelove, let mee heare thy voice for thy voice is ſweet, and thy ſight is comely. The Church may bee grieved, and toſſed with the miſhapen wickedneſſe of her mē bers, as with a tempeſt, Eſai 54, 11. yet condemne her not raſhly: for it appeareth in the ſame place, that her, and our beſt beloued, will lay her ſtones with the carbuncle, and her foundations with ſaphires; and will make her windowes of pearle, and her gates ſhining ſtones. So excellent is the Churches eſtate vnderunder her well-beloued.

What remaineth then on our parts, but that wee frame our ſelues, to hauehave a fellow feeling of other mens imperfections, & not to condemne all, becauſe ſome are faultie? And here againe we ſhould remember (that ſo we might bee carefull) neither to iudge the perſons of ſinners, nor to diſgrace our neighbours. Endeavour we but to doe ſo, or ſo well, and then the Churches, & p. 93our beſt beloued, will be ready to take vsus vp, and deliver vsus frō this worldly priſon, to a heavenly palace; from preſent dangers to certaine ſecuritie; from manifold miſeries, to never ending felicities. As thy will ſhall be, ſo be it Lord Ieſus. To God the Father, the Sonne, and the holy Ghoſt, bee all praiſe, power, maieſtie, and dominion for evermore.