Commentary on Titus, Part 2 · Chapter 3 (2 of 7)

Commentary on Titus · Part 2 · Chapter 3 (2 of 7)

p. 570Others yet see no such danger, or if any be, it is farre off: But this sinne beside the iust hire of it hereafter, carrieth a secret plague with it for the present: for look as thou dealest with an other mans name, so shal thine be dealt with, and with what measure thou meatest to others, shall men measure to thee againe. But I must speake my minde, and then I hauehave done: no, thou hast done thy speech, but thy speech hath not done with thee: thou maist as well say, hauing stabbed a man to the heart, I gaue him but a blowe, and I had done, but the blow hath not done with thee, thou must before the iudge for all that, and then see if that plea wil hold.

Let professors therefore humble themselues for this sinne, which is so dangerous and so common, as that it is the english of our tables, of our beds, of our publike and priuate meetings, to rippe vp this or that olde slippe, or iniurie done by an other: the deuill doth so sit in the lippes of a number of men, that no other talke can proceede from them, but such as is like arrowes to wound those that are farre off,Prov. 25.18.Prov 25:18 or hammers to knock him in the head, to whom such tales are told, or swords wounding his owne soule to the death. Beware also for time to come of the subtilties of Satan, who that he may not appeare an accuser or a deuill as he is, or so blacke as he is, hath taught his nouices in this art to vse diuerse prefaces as it were to get attention by: and then is the sinne most dangerous, and hath most Satanicall subtiltie in it. Sometime yee shall hauehave some that will beginne with the praise of the partie he telleth a tale of: he is an honest man, one that I hauehave cause to louelove well, and one of verie good parts, &c. and yet thus will he wound an honest man, he spareth not his friend, but as a flie followes his sores. Sometimes the talebearer beginneth with the profession of friendship to the partie, to whome hee would vent some mischeife, and insert some seeming care of the others credit; you are my friend, and let it be spoken betweene vsus, and goe no further; tell none that I told you: But would he hauehave a word against his neighbour die with an other, and cannot let it die with himselfe? or would he shut another mans mouth euen in opening it? he hath also his friend to communicate it vntounto, and so it goes from hand to hand, fretting secretly like a cank…r. Sometimes againe we shal heare slanders breathed out in a certaine p. 571commiseration, as taking pitie of such a one; that as Salomon saith, the words of the talebearer, are like the words of the wounded: that is,Prov. 18.8.Prov 18:8 are lamentably vttered, but yet they go downe into the bowels, they giuegive a deadly stroke, and hurt him worse then he was before. Many will say, it is great pitie of the man, I speake it with griefe, but the series and tenor of the speach sheweth it a merciles pitie. These speaches are farre off from saluing vp the matter, or licensing thee to speake thy pleasure: nay, commonly they argue a bad cause, and a guiltie conscience, accusing for that euill, from which yet thou desistest not: and whatsoeuer thou maist premit for pretence, or defence of thy course, thou cariest thy selfe liker those vermines which rise and feede of venome, excrement, and poyson, then a Christian, who, wert thou possessed with Christian louelove, thou couldst not reioyce in euill: 1. Cor. 13.6. LoueLove reioyceth not in euill, but reioyceth in the truth.

The third thing to be considered, is the meanes to auoid this sinne of euill speaking, which may be reduced to fiue rules. First,Meanes to auoid this sinne. looke to thine heart, for if it beeing the fountaine be corrupted, the issues and streames 1cannot but be bitter;The shoppe is furnished out out of the warehouse. and if thou giuest thy selfe leaue to thinke euill of any man, as accounting the thought free, thou canst not but one time or other vtter it. Purge well thine heart therefore, 1. of pride, which maketh a man speake disdainfully of those who want the things which themselues seeme to hauehave, and liberally take vp any language if he can make the detraction of another a ladder for himselfe to climbe vponupon. 2. Of enuie, which greeuing at the graces and good things in another, seeketh to darken them: as Satan enuying Iobs prosperitie, said hee serueth not God for nought. 3. Of flatterie, which for fauour or reward will tune the tongue to any eare. Of anger and displeasure, mallice we say neuer spake well, but there lyeth a secret grudge of reuenge hid in it, which quickly setteth the armes on worke in the strong, and the tongue in the weake. Banish betimes these nurces and midwiues of this mischeefe; and contrarily get into thy heart the louelove of God, and of thy brethren, which will not hastily discouer, but carefully hide and couer euen a multitude of trespasses and sinnes: Excellent to this purpose is that of Salomon, Prov. 11.13. A faithfull heart concealeth a matter.

Secondly, be carefull to containe thy selfe within thine owne calling; 2follow thine owne plow; beware of the sinne of busie bodies, who louelove to plaie the Bishops in other mens diocesses: who if they had not with the Witch in the fable, put off their owne eyes at home, they might finde soule corners inough well worthy of reformation in themselues: but therefore load they others, because they spare themselues; they throw p. 572no stones at their owne faults first, and therefore they ate at good leysure to pry into other mens, and so become the deuils gunpowder for want of better employment.

3Thirdly, Beware in all thy speaches with men, of strife of words, for from hence euill speaches arise,1. Tim. 6.4.1 Tim 6:4 and many words want not iniquitie. If any man prouoke thee by reuilement and reproaches, returne not euill for euill, 1. Pet. 3.9.1 Pet 3:9but rather blesse, as becommeth an heire of blessing. The angel durst not revile the deuil himselfe. Christ when he was cursed, cursed not but cōmitted all to him that iudgeth righteously. What the Apostles practise was is confessed, 1. Cor. 4.13. We are euill spoken of, but we pray. Let another delight in cursing, it shall couer him as a garment, and runne into his owne bowells as water, or like a stone thrown vpward shall fall vponupon the head of himselfe that cast it; for one clause of the couenant is, I will curse them that curse thee: But if thou beest the child of God, feare not causles curses, which shall not come, nor be mooued thereat to break thy patience; and euer remember that of the Apostle, Rom. 12.14. Blesse them which persecute you, blesse I say and curse not.

4Fourthly, In all companies pray to the Lord to set a watch before thy mouth, and to keepe the doore of thy lippes, for the tongue can no man of himselfe tame, beeing such an vnruly euill, as the Apostle Iames teacheth it to be; yea resolue with Dauid, before thou entrest into any company, not to offend with thy tongue: accustome thy selfe to soft answers which break wrath:Psal. 39.1.Ps 39:1 strike two stones together and fire will sparkle out, but take away the fewell and the fire fayleth.

5Fifthly, beware of consenting to this sinne in an other, for as thou art bound not to relate, so not to receiue any euill speaches of thy brother: Salomon counselleth not to meddle with the slanderer, and flatterer: wise chapmen must beware of such base pedlars. If an other will dedicate his tongue to S…han, thou that wouldst free thy selfe from this sinne, hast other businesse for thine eares. And because many who are loth to giuegive their tongues libertie to runne vponupon others, yet conceiue no danger in keeping their eares alwaies open (like the vncleane vessels in the law) to receiue any report against an other; let such knowe, that the sinne cleaueth fast vntounto them, and becommeth their owne, who are no… now accessaries, but principalls in it, without whom the sinne could not be committed. For as there would be no theeues, if there were no receiuers, so if there were no hearers of false reports, there would be no speakers. And what an vnworthy thing is it, for a Christian to be a fosterer, yea a base s…ruant to the sinne of an other? besides that, it argueth both want of wisedome, and want of louelove in such a partie: of wisedome, in that he receiueth a testimonie, and that from one witnes; and he neither called, examined, p. 573or sworne, and that against the credit and good name of an honest man, flat against the rules of the lawes of God and man: of louelove to his neighbour, for if there were louelove in the heart, it would expresse it selfe in the tongue, in the iust defence of the partie: as he would hauehave his friend defend his owne name, if it were hazzarded. Further, the commandement of God is direct against it, Exod. 23.1. Thou shalt not receiue a false tale: and to giuegive heede to false lips, is a note of a wicked man:Prou. 25.23.Prov 25:23 and on the contrarie, it is made one of the tenne notes of a citizen of heauen, not to receiue an ill report against his neighbour. Let vsus therefore be wise to take vp that wholesome counsel of the wise man, to driue away tale-bearers with an angrie countenance, as the North winde, the sharpest of the windes purgeth the aire, and driueth away the clouds, which else would quickly resolue themselues into showers and stormes. Thus shall we make him loath to speake, that which he seeth vsus loath to heare; and if he will needes speake of others, intreate him to speake of their good behind their backs, and of their euill to their faces: if the euill be priuate, wish him to admonish him betweene them two; if it be more knowne, put him in minde that in many things we sinne all, and had neede beware least our selues fall; or that if he speake in louelove, it requireth an other manner of proces: and if of hatred, his anger were better turned against his owne sinnes. If thou knowest the partie innocent, openly defend his innocencie, as Ionathan did Dauids; if thou doest not, tell him that the lawe requireth better proofes against a stranger, and thou maist nor giuegive credence to so slender a testimonie. I knowe there is too much nicenes, and it would be thought too much inciuilitie to stay a man from shooting his venomed arrowes, by which he would both kill himselfe, and hurt others he cares not how many; but he hath most comfort in the ende, that can wash his hands before God, and manifest that he hath not carried the deuill, neither in his tongue, nor in his eare.

No fighters,]

Christians must so speake, Iam. 2.12.Jas 2:12and so doe also as those who will be ruled and iudged by the law of liberty, that is the gospel, which is a doctrin of peac; a doctrin breaking swords and speares into mattocks & sythes; a doctrine metamorphosing after a sort lyons into lambs, & aspes & crocodiles into harmeles children;Sundrie sorts of contention lawfull, both religious, ciuill, and domesticall. a doctrine which cutteth off both affection and desire of contention and strife (for we might well read after the old translation no striuers) as also maketh a man lame of the striking hand. Not that eueryevery striking and fighting is hereby forbidden. For 1. eueryevery man is bound to contend in his place for the faith, for religion, truth, and sound doctrine, against falsehood, error, heresie, and superstition. 2. 1The ruler and people may by lawfull warre, repell open either idolatrie, p. 5742or iniurie, from Church or common wealth, whatsoeuer the Manichees hauehave doated to the contrarie,August. contra Faust. Manich. lib. 2. cap. 73. who condemned Moses himselfe, because he was a man of warre and shed much blood, or the Anabaptists of our dayes: for if it had beene altogether vnlawfull, Iohn Baptist would hauehave advised the soldiers rather to hauehave giuen ouer their calling, and taken no 3wages at all, then to hauehave beene content with their wages. 3. Priuate men may seeke the face of the Ruler, to preuent, or redresse an iniurie, and thus contend in iudgement, which is no sinne vnlesse it be for trifles, or of reuenge:Act. 25.10.Acts 25:10 so Paul appealed to Cesar, and helped himselfe by the 4benefit of law. 4. It is lawfull for eueryevery Christian in defect of the Magistrates aid, in the lawfull defence of themselues, liues, and goods, to become Magistrates vntounto themselues, in which case they may without sinne both strike and slaie, so as desire of reuenge, and intent of blood-shedding 5be absent. 5. Neither is domesticall discipline excluded by this precept, whereby fathers and masters may, if the fault require put on seueritie in their iust corrections of their seruants and children.

But the sinne here condemned is, when men suffer their lusts so farre to sway,A Christian may not be a common barrater. as they not only not follow the things which make to Christian peace, but are enemies vntounto concord and brotherly louelove: men of such violent affections as are readie not only to returne iniurie with iniurie, but with seauentie …old reuenge: right Lamechs, and rough Ismaels, whose hand is against eueryevery man, men of a word and a blow, fitter for the camp then the congregation of Christian men.

Now what an hatefull thing is it that a Christian should be endited at the Lords barre for a common barrater, and quarreller? How vnlike should he be to God, who is a God of peace and loueth peace, and the sonnes of peace? how farre from hauing any part in the merit of Christ, who hath dearely by his precious blood bought the reconcilement of all things? how vnanswerable were it vntounto this profession of Christianitie, which cannot become a kingdome deuided against it selfe? how preiudiciall to Christian duties, both interrupting prayers, and withstanding the acceptation of them, when the gift is brought without a reconciliable mind? How doth this course in Cains way violence all bonds both of nature and of grace? signing a man to be out of the communion, out of the naturall fraternitie in the first Adam, and much more out of the spirituall in the second, yea arguing such feirce men to be rather of the serpents and crocodiles seed, betweene which and man God hath put an enmitie, then of men, seeing they hauehave put off all respect of creation, of adoption, of flesh, and of faith.

Pretences against this doctrine answered.But because many thinke they hauehave some reason, to looke bigge, and carrie resolute stomackes, and high spirits in their breasts, and as bigge p. 575words in their mouth, let vsus looke a little into their pretences.

First, some conceiue that it is the way to get credit and become esteemed 1to proclaime contempt of eueryevery man,Leniter qui saeviunt sapiunt magis. and to come into account by making account of no man: hence is it that lawles wretches, and masterles miscreants thinke themselues in sufficient credit when they hauehave scorned their betters, impudently ouercrowed their equalls, and by a rude behauiour, made shew that they care for no man. But how often for surenes hath the Lord threatned, that with the vile shall be contempt, Prou. 12 8.Prov 12:8and that the froward of heart shall be despised, both of God, whom they hauehave before hand despised, and of men also, for they shall meete with Ismaels recompence, eueryevery mans hand shall be against them, whose hand is against eueryevery man. And who can be wonne to giuegive them any credit, for such swaggering and contemptuous courses? men of vnderstanding discerne their follie, and pittie them; men of ciuill behauiour, discouer their vanitie, and condemne them; yea euen those who are next to themselues, I meane to the worst, in their hearts despise, yea and deride them; and here is Gods iustice crossing such lewd conceits.

Secondly, Others stand vponupon their manhood, and are loth to be counted 2no-bodies, or spiritles, or esteemed cowards; which they cannot auoid, if they should not returne like for like; and this is the sensuall wisdome of the flesh, that he is accounted but a foole that will suffer eueryevery man to ride him, and tread vponupon him, and not turne againe. But our Sauiour setteth himselfe against this Pharisaicall doctrine, for they taught, that a man in priuate reuenge might take an eye for an eye, a tooth for a tooth, a limb for a limb; But the Christian rule is, resist not euill, namely, with euill, nay turne rather the other cheeke: and who art thou, that darest reuenge thine owne wrongs?Lev. 19.18. Rom. 12.19.Lev 19:18Rom 12:19 seeing the law prohibiteth euen purpose of reuenge; and the voice of the Gospel is, dearly beloued, auenge not your selues, but giuegive place vntounto wrath: and the wisedome of God telleth vsus, that it is the glorie of a man to passe by offences, and that the manhood of a Christian, is to ouercome himselfe, and master such vngodly lusts: and yet if we further marke the ends of these braue spirited fellowes, euen they will shew how odious such a savage course is vntounto the Lord: for of those who are readie to receiue eueryevery word with a stabbe; or whose second word out of displeasure, is the pointing of the feild; the former seldome goe to their graues in peace, and the Lord, saith Dauid, scattereth the people that delight in warre, and suffereth not the bloodie man to liue out halfe his dayes; and for the latter, who in time of peace must be out in the feilds, their …state is miserable eueryevery way; for if he kill, he hath shut himselfe out of heauen, and cut himselfe from off the earth, hauing so polluted it as it cannot be purged p. 576but by his owne blood, and vntill Samuels sentence against Agag be passed vponupon him;1. Sam. 15.1 Sam 15 that as his sword had made another mans mother childles, so should his mother be made childles by the sword of the Magistrate: or if a man in such a fight be slaine, how fearefull is the death of such a one, who euen in thirsting after another mans blood, hath shed his owne? how can we but conceiue of the iustice and truth of that speach, the seeker of vengeance hath found it? both of them hauehave taken the sword vncalled, and both hauehave iustly perished therewith.

3Thirdly, others say, why he shall doe me no wrong, I will not be crossed by him, I hauehave my passion aswell as he, he shall know that I hauehave a stomacke, and can be angrie aswell as he, and that I can make my partie good inough with him, &c. But this is no other, then to giuegive place to the deuill, Eph. 4.Eph 4who inspireth such carnall pleas for so mostrous a sinne as is an enemie to all humane societie. Where is now the wisdome which is from above? it is pure, it is peaceable, it is hardly incensed. Where is now that vnderstanding of a man, Prov. 19.11.Prov 19:11which Salomon saith, maketh him long-suffring? and if thou professest thy selfe a naturall man only, why hast thou so long professed thy selfe a Christian; which if thou art, thou must seeke peace, and pursue it, pocket wrongs, and passe by iniuries. Obiect. But I should neuer be quiet, if I should put vp eueryevery wrong. But is it the way to tame thy aduersarie, to become like him? The way to hauehave thine enemie to become thy freind, is to feare God, and take his way that thy waies may please him: looke vp vntounto his hand, acknowledge thine exercise from him, as Dauid did the lashes of Shemeis cursed tongue, and he can take him off when he seeth good: and what serueth the iustice of God for, or for what serueth the Magistrate? is there no iustice to be gotten at the Magistrates hand? or is there none in Gods hand, that by thine owne priuate reuenge thou wilt become both a Magistrate and a God to thy selfe? Obiect. But I hauehave long borne his abuses, I hauehave sought to him, and it is a bootelesse thing to seeke any more, what would you hauehave me to doe? Answ. Yet seeke it still, the precept is neuer dated, but in full force: and hath not the Lord his heart, his hand, and his tongue to rule, and turne to thy comfort, when he seeth it seasonable for thee? surely, he that can by Sauls tongue testifie Dauids innocencie, euen when he was out in the fe…ld hunting his life, can giuegive thee a peaceable release from slanderous tongues, and iniurious actions, when his good pleasure seeth good: and if thou neuer findest thy outward peace, yet by this Christian pursuit of it, thou hast met with the inward peace of conscience, and hast made a good exchange.

Vse. Let eueryevery Christian man striue in the practise of this precept, and prouoke himselfe hereunto by that promise of blessednesse, which is pronounced p. 577vponupon eueryevery soule, that keepeth his hand from euill. If any aske, but by what meanes shall I auoid this sinne of contention and quarelling? I answer, the meanes and rules are sundrie. The first, is in the text,Isa. 56.2. Rules to auoid the sinne of quarelling and contending.Isa 56:2 to bridle the tongue, for this is an immediate follower of euill speaking, and it runneth from the tongue into the hand. 2. Let the consideration of our common brotherhood be a meanes to cut off contention: 1Gen. 13.8. Let there be no contention betweene vsus, for we are brethren: 2oh, how comely a thing is it for brethren to dwell together in vnitie? whether brethren by the common bond of nature, Psal. 133.1.Ps 133:1which respect made all Israel bind themselues in couenant with Dauid, Thou art our flesh, 2. Sam. 5.1.2 Sam 5:1and our bone: or brethren in the profession of life, and the identitie of the particular calling: or brethren in regard of the generall calling of Christianitie, seeing such hauehave all one father in heauen, one mother the Church, one elder brother Iesus Christ, one spirit, one baptisme, one hope, and one inheritance. 3. Consider what a scandall it is to Popish persons, 3and profane scorners of religion, that such as professe themselues schollers of Christ, should liue together like dogges and cattes (as we say) and by vngodly quarrells and heartburnes, be still building vp the works of the deuil, which Christ hath destroied: why should such a thing be heard in G…th and Askelon? why should Priamus and his sonne laugh vsus to scorne? This was no small motiue (as is probable) why Abraham the elder was so willing to take vp the controuersie with Lot, least they should giuegive offence to the Heathen: for the text induceth it as a reason, for the Cananites and Perezites dwelled at that time in the land. Gen. 13.7, 8.Gen 13:7Gen 13:84. Get a low conceit of thy selfe, and be small in thine owne eyes: for whence 4riseth contention and strife, but from the lusts in the members, namely, the inordinate bearing of a mans selfe aboue that which is meete; only by pride, saith Salomon, man maketh contention: Prou. 13.10.Prov 13:10and indeed experience sheweth, that the most suits at this day, are not so much for right and equitie, as for victorie, which is most euident by all those trifling brablings which hauehave filled all the seats of iustice: and hence is it, that men will trauerse law, and carrie some trifling causes through all the courts in the land, before they will sit downe with the foyle: and who be they among whom suits and contentions are become immortall, that no sword either of Gods word, nor of the Magistrate can cut off, or let out their life blood, but rich men, who walke in many snares, and hardly can auoid high mindednesse; wealth maketh men that they can hardly long dwell together. Let good men looke and see in Abrahams and Lots example, how easily their wealth may kindle and blow vp in them a flame of contention. 5. Because some in their owne temper are of more milde and 5quiet spirits, and rather lie open to this sinne by others instigation, then p. 578their owne propensitie and disposition; that rule of Salomon is worthy noting, to take heed of part-taking, of medling, and mingling ones selfe in other mens strifes and contentions,Prou. 26.17.Prov 26:17 for this were to take a dog by the eares, or a beare by the toothe.

If we shall now proceede to apply these things, it will easily appeare how farre most men are degenerate from these rules. For how womanly hauehave many behaued themselues, since they were taught to gouerne their tongues better, most impotently yeelding their tongues in bitter and contentious speeches to serue the distempered lusts of their hearts, and that for verie trifles. And whereas the consideration of brother-hood should …int dissention among men, the case is growne with vsus, as with little children, among whom commonly, brothers and sisters least agree; for as for those that are called brethren, and so should liue like brethren in the same corporation or societie, what bones may we obserue cast daily in among them? what a number of tares are sowne by the malitious man, which rise suddenly to faction and hote oposition; that sometime as the Prophet in his time obserued, everie man is readie to eate the flesh of his owne arme, Isa. 9.20.Isa 9:20Ephraim against Manasseh, and Manasseh against Ehpraim: and thus whereas the vnitie of great ones should be as the dewe falling from the mountaines, to the watring and refreshing of the vallies their inferiours, their factions are become like Samsons foxes tied by the tayles, they cannot abide to looke one on an other but firebrands are betweene them, which burne vp all Ioabs corne field: or like the fire which Iotham speaketh of in his parable, which came out from Abimelech,Iud 5.9.20.Judg 5:9Judg 5:20 and consumed the men of Sechem, and the house of Millo; and from the men of Sechem, and the house of Millo, and consumed Abimelech. And for those that are brethren in the same profession of personall calling; who euer see two men of the same trade louelove and liue together in amitie, as Ionathan and Dauid did? who euer almost did heare them lend one an other a good word, vnlesse it were bought out dearely by some present priuate commoditie; nay, he…e is disdaine, enuie, suspitions, so generall and frequent, that as the prouerb is, one beggar enuieth that an other should goe by the doore: here is supplanting, vndermining, plotting one against an other, and reioycing one in the fall of an other: a sinne which fewe trades men wash their hands of, for euen religion it selfe can scarse tie the affections of two men of the same trade. And for the last sort of brethren by the profession of Christianitie, this is a generall title, by which men reuile and mocke them; and graceles men openly disclaime them, they will be no brethren to such, no, they are hypocrites, dissemblers, holy brethren, sermon-goers, Puritans, &c. wherein what doe they else, but disclaime the same father, and the same inheritance p. 579with them, and professe themselues the children of the deuill, in that they wil not be the brethren of the children of God: know they not, that no brother to the Saints, none to Christ, who disdaineth not their brotherhood? and if they be brethren, why is there such dissention among them? Lastly, professors among themselues had neede be put in remembrance to walke in such peaceable conuersation, as may winne others to the Gospel: and for this purpose to make an happie exchange of the spirit of pride with the spirit of humility & concord; and grow into friendship with such as they are at ods, whereby they should become not the least friends to their owne estate, rather then by an vnmeekened and vnsubdued stomacke, hurt both themselues and others. And here it will not be vnfit, to remember an historie out of the naturalist, which I hauehave obserued applyed to this purpose;Plinie. of two goates which met in the midst of a narrow plank, vnderunder which a swift current ranne, they could not now goe by one an other, they could not turne themselues to goe backeward, they could not fight it out, but to the present dangering and drowning of both: this common danger one of them thus helped, he laid him downe vponupon the planke, and couched himselfe, so as he made himselfe a commodious bridge for the other to goe ouer him, and so both of them were saued: how much better were a little yeelding and stooping in a Christian, tending to the good of his owne, and an others estate, then dangerously to stand out to the ruine and hurt of both. Learne to ouercome thy selfe then, and thou hast alreadie ouercome thy aduersarie; The slowe to anger is better then the mightie, Prou. 16.32.Prov 16:32(saith Salomon) and he that ruleth his owne minde is better then he that winneth a citie. And that which the heathen could say of vertue, is true of grace, which while it suffereth,Dum patitur vincit. it conquereth.

But soft,]

A soft man is a yeelding or flexible man,foreign. Christian equitie is necessarie for all Christistians. one that will not be so hard in his dealing, as sometime by strict lawe he might, but equally and moderately carrieth himselfe in his words and deeds, as also towards the speaches and actions of other men. The effects and fruits of which vertue, are the verie sinewes and bones which tie together and vnderprop all humane societie,The fruits and effects of this vertue. without which the world it selfe could not continue vndissolued. For, 1. it forgiueth iniuries, & pardoneth many wrongs, euen 1vntill 70. times 7. times, if they be against a mans selfe, and not against God more directly. 2. It tolerateth and beareth with naturall infirmities, such as are frowardnesse, hastinesse, slownsse, desire of praise, fulnes 2of words, so farre as they become not enormious and intolerable; and are faults of nature, not of mallice; and committed of infirmitie, and not of set purpose. And if these must needes be corrected, as growing more p. 580scandalous or outragious, this vertue correcteth them with all lenitie and merciemercy, euen in the midst of seueritie. 3. It giueth most gentle constructions 3and fauourable interpretations vntounto ambiguous facts & speaches▪ yea and lenefieth such as might seeme more harsh, and not so considerately done or spoken. 4. But the most proper and commendable 4worke of it, is the departing from, and remitting of his owne right, vntounto which it will not suffer a man to stand so strictly, but that for peace sake he will yeeld and giuegive vp some part of it.

The which that we may the more fully conceiue, we must consider that howsoeuer the lawes of God are perfect, and admit not of any dispensation, relaxation, or mitigation, yet the lawes of men are like themselues, perfect onelyonly in part, and in that they are deuised by men, cannot possibly hold in all cases alike: hence hauehave wise lawe makers prescribed their lawes in their greatest extremitie, thereby to curbe the wickednesse and presumption of men; the which lawes if in the execution they should be euer stretched to the furthest extent, this extremitie of lawe would prooue extremitie of iniurie, and be turned into vnmercifulnesse and crueltie it selfe. Then commeth in this vertue, and looking vntounto equitie, setteth vp a chancerie in the conscience, and prouideth a remedie for the innocent, where the common lawe hath no prouision. The thing will yet be plainer in some examples. The lawe (iustly warranting in some cases, some extremities) giueth thee leaue to sue thy bond, and take the forfeyture of an 100. for non paiment of fifty by a day: it giueth thee leaue to reenter into thine house, and to take into thy hands a forfeited lease of some poore mans, that thou maist gaine to his vtter vndoing 7.12.20. or more or fewer yeares, for not paiment of the quarter or yeares rent at the day appointed: the poore borrower, or tenant for necessitie and want, or some other accident, breaketh his day; to take here the forfeiture, were extremitie of iustice; to cast out a poore man, were vnmercifull extent of lawe: both maist thou doe by lawe, but in doing either, thou shalt doe also extremitie of iniurie, and the iustice of the lawe will not free thy conscience from iniustice. In this case then this Christian vertue driueth thee to take thine owne, namely, the principall, and equally considering of the damage thou sustainest for want of paiment, mercifully to satisfie thy selfe therefore; and if further thou goest, thou sinnest against God, against thy brother, not dealing with him as thou wouldst hauehave an other to deale with thee; and against the very law of forfeiture it selfe, which was not appointed for thy aduantage further then the securing of the principall. Againe, the lawe of man giueth thee leaue to make the most of thine owne; but if hence thou shalt by racking thy rents, and hoysing thy wares, corne, or other commodities grinde the p. 581faces of the poore, and raise thy selfe by the vndoing of many; dost thou not commit extreame wrong, euen when thou canst shroud thy selfe vnderunder the leaue of the lawe? Now this vertue steppeth in and saith, this is not a case wherein extremitie is to be vsed, thou maist not by the lawe of God doe that, which by mans lawe thou maist doe: here is a case wherein the court of man may saue thee harmelesse, but the court of thy conscience, and the court of heauen, will adiudge thee iustly a sinner for it.

Obiect. But doe you so commit these lawes together, as you make these positiue lawes contrarie to Gods, or condemne them as wicked and vniust? Ans. No, but 1. not the lawe, but thy selfe art vniust in claiming the strict meaning and rigour of the law, when the rule of equitie & charitie requireth mitigation & moderation. 2. Euen this moderation of the lawe, may not impaire or detract from publike iustice, or publike peace, which are as the heart, and braine of the common wealth, which is an other common extremitie, which carelesse and inconsiderate men fall into: who beeing called to be seruants to iustice, as to iuries, fearing least in following the letter of the lawe, they should be iniurious, doe not remit and moderate, but maime and wound the lawe and common wealth, and either finde and execute no forfeits, or penaltie… vponupon some outragious offenders, against whome the lawe should be whetted, or such as rather turne to the disgrace of iustice then the administring of it.

Vse. Let vsus consider then whereunto we are here called; euen to the practise of that propertie of wisdom, which is from aboue, Iam. 3.17. foreign.Jas 3:17which is peaceable and gentle; and to buckle vntounto vsus as the elect of God, tender merciemercy, kindnes, humblenesse of mind, meeknesse, long suffering, forbearing one an other, and forgiuing one an other. The benefit will be exceeding great.Coloss. 3.12.13. Necessitie of this grace▪Col 3:12Col 3:13 For, 1. this wisedome teacheth vsus to be soft in our speaches, as they that knowe how a soft answer breaketh wrath: a rare example whereof we 1hauehave in Iudg. 8.2. when the men of Ephraim were incensed against Gedeon, and chid him sharpely, because he called not them with him against the Midianites: your gleaning (saith he) is better then our vintage: as though he had said, the glorie of the action belongeth as much or much more to you then to vsus, we Abiezerits did not halfe so much good by discomfiting the host, as you did by pursuing after it; and by this soft answer the text saith, their spirits were abated, ver. 3. The like must we doe in our reasonings, whether students or others, whether by conference or disputation, by word or by writing; we must passe by some hastie words, which flesh in the heate of it, will be casting in to the hindering of the worke of edification: for whereas men thinke it a point of pregnancie of wit, to returne quips nimbly, and giuegive his aduersarie as good as he bringeth, we must knowe, that heauenly wisedome teacheth p. 582no such thing.

22. It teacheth vsus softnesse in our whole conuersation and exercise of our personall and generall callings: it suffereth not the Magistrate to be so sterne, that an inferiour should come to him, as a man that were to bring a bottle to an elephant, which he is a fraid of: which timiditie Augustus reprooued in a petitioner. It suffereth not the Minister to be Lordly in his doctrine or discipline, but compassionate and tender in both. It suffereth not the father or master to be a lyon in his house, but causeth them to gouerne sweetly, and to dispense seueritie, and waigh out correction as physicke to the children and seruants.

33. It teacheth euen the superiour to yeeld some part of his right to his inferour, as Abraham to Lot; If thou take the right hand, I will turne to the left: nay as Christ himselfe beeing God and Lord of all, yet for peace sake and to auoide offence, did pay tribute vntounto Caesar.

Further, how necessarie a vertue this is, cannot but appeare to him that considereth how fraile our flesh and blood is, how full of infirmities, how lying open to offences, how needefull of much forgiuenesse at Gods hand and mans: and yet no forgiuenesse at Gods hand, but on condition of our forgiuenesse of men, for so is the petition in the Lords prayer: nor at mans, for what measure ye mete out to men, shall men measure to you againe. How sweete a grace it is appeareth also, in that it preserueth the outward peace of a man, and especially the peace of a good conscience, that he can pray with a good heart, & with cheerefulnes performe good duties towards God and men: in that also it winneth mens hearts to a man, and maketh his good name like a sweet smelling oyntment; and in that it so much tendeth to the honour of Gods name, as it doth, by drawing many to the louelove and embracing of the Gospel of God, which they see is so pure, so innocent, and so peaceable. And hence it is that Paul would hauehave this grace to be knowne,Philip 4.5.Phil 4:5 and manifested to all men for this ende. Let so many therefore as professe the Gospel of peace, hereby shewe themselues the sonnes of peace: and because many sinne not onelyonly in doing, but in not suffering wrong, let vsus beware of pinching and wringing men by extremitie, as such as are resolued not to pocket the least iniurie, nor yeeld an inch of ground; but if the offence be neuer so little, are bent to make men heare of it againe, on both sides (as we say,) here is spirit indeede▪ but of pride and malice, and that spirit that beareth rule in the world, and sonnes of disobedience.

Some men are of …uch maligne constitution, as that they hauehave nothing in their hearts, …eads, or lippes, but lawe and iustice: euerie tri…le, euerie word, eueryevery pe…e iniurie sendeth them before the Magistrate, for reuenge against such a… perhaps are verie desirous of peace, satisfaction, and p. 583agreement: and whereas law is a kind of warre, and so ought to be the last procurer of peace, it is the first course of many distempered spirits, before euer their aduersarie be aduertised or warned of it. But such persons forget that iustice and merciemercy are sisters, and that iustice without mercy is but crueltie. 2. here is lawe, but no equitie, for equitie is the breeder of vnitie, and mother of peace, but their law filleth the world with brabling contentions: and 3. what is their lawe for most part, but some qui…ke or tricke of lawe, tending to extremitie of wrong, and proouing in the end but cousenage and dishonest craftines, as may daily appeare in a number of men, who (like the flesh-flies, feede altogether vponupon …esters and wounds, or like the souldier, that cannot liue by peace, but by warre) not hauing that estate of their owne, which their great thoughts, and high conceits carrie them vntounto, nor yet Gods blessing vponupon the little they hauehave, would gladly pray vponupon others, and by some quirke of law, hooke in that which equitie would neuer affoard them; but the issue sheweth, that all their pretences are but cloakes of their iniquitie.

Others plead, why it is my right, and why should I not hauehave it, I will not loose it if the lawe will giuegive it me: and when they hauehave a man on the hippe (as we say) and at advantage, they follow him with all extremitie, euen to the making of dice of his bones. It is true, that men that demand no more but their right, are counted very honest men, and it is esteemed but a reasonable thing if a man aske but his owne, although he demaund all that: but yet it is as true, that he that is a strict stander for his right alwaies, cannot but sometimes goe beyond the bounds of equitie, which must yeeld some part of the right; and of louelove, which seeketh not her owne, that is, not all her owne. And whosoeuer thou art, that canst so nimbly take all advantages and forfeitures, consider whether God deale so, or thou wouldst hauehave him to deale so strictly with thee: doth he strike so soone as thou hast sinned, and so soone as he hath thee at an aduantage? and yet he might say, I hope I doe no more but iustice and lawe, I require but my couenant. Oh therefore let euerie Christian looke into this cleare mirrour; and say with himselfe, oh how softly and tenderly doth our God deale with sinnefull flesh? he layeth not about him, nor presently bringeth the forfeit of his lawe vponupon me, but hath sent out his gospel a mercifull moderator of that rigour, without which euerie day would bring a newe deluge of iudgement against all flesh: euen so must I in imitation of my heauenly father, deale with my brethren, not seeke or take the forfeites which the lawe suffereth me to doe, but by Christian softnesse which the Gospel teacheth me, remit of that rigour and extremitie: for shall the Lord powre out a sea of merciemercy vponupon me, and shall not I let one droppe fall vponupon my brother? and would not I p. 584hauehave God to deale in iustice with me, and shall I stand altogether vponupon iustice and lawe with an other? And thou also that takest thy brother by the throat and castest him into prison, and there detainest him for some debt, vntounto which he is altogether insufficient; here is lawe also, and iustice: and I thinke it meete that such should be punished, whether for their ouersight, or yet much more for their craftie or vniust dealing: but yet merciemercy and equitie must at length take place, where there is extreame insufficiencie especially. Consider how insufficient thou wert if the Lord should exact all thy debt; how he contenteth himselfe to correct thee with the rods of men, in merciemercy, and not with scorpions, nor in wrath, aboue that thou art able to beare: he might by his couenant require totall obedience of his whole law, but seeing thy state to be broken, he is contented to take as thou art able, euen a debt of ten thousand pound as it were by a penny a yeare; go thou now and doe the like, be mercifull euen as thine heauenly father is mercifull.

But shewing all meekenesse to all men,]

In this precept three things must be considered. 1. The vertue prescribed, meekenesse. 2. The manner how it must be excercised, it must be shewed openly. 3. The persons to whom, to all men.

The nature of this grace will appeare in the description of it. Meeknesse is a grace of God, whereby the heart and affections are enclined, vntounto a mild and louing, a kind and curteous carriage towards our neighbour,Description of meeknes expla…ed. euen then when they might be prouoked to anger. Where three things are laid downe to be further opened, to the better knowledge of 1this vertue. 1. That it is a grace of God, for the next verse will teach vsus, that we are borne as rough as Esau in our corrupted nature; and therfore this strippeth and goeth beyond the best nature, beeing a fruit of the spirit, Gal. 5.23. and 6.2.Gal 5:23Gal 6:2and is called the spirit of meekenesse, because it is such a peculiar work 2of the spirit, and proceedeth not of the flesh. 2. The worke of it is properly to preserue Christian affection, in moderating all reuengfull passions, not suffering the heart to be easily ouercome with bitternesse, but is as a wall or fence of the soule, receiuing all the shot of iniurious and hostile actions and speaches, and yet keeping all safe within, not permitting the possessor hastily or violently either to offer to another, or remooue from himselfe such iniuries. The mother of it is humilitie, the daughter is long-suffering, and therefore we read it set betweene these two in diuerse places:Eph. 4 2. Col. 3.12.Eph 4:2Col 3:12 The next attendants or handmaids of it, are inwardly a quiet & peaceable spirit, for these hath the Apostle combined as inseperable, 1. Pet. 3.4. outwardly, 1. soft answers, such as that of Abigail which broke the wrath of Dauid. 2. compassion or affliction of spirit in sight 3and sence of the afflicted. 3. readinesse to forgiue offences. 3. I say p. 585it preserueth peace within, when it is prouoked to warre, to anger, and returne of wrongs: for then is the cheife vse of this grace: which is therefore added, because many men seeme to hauehave attained this vertue, when it is neuer a whit so. Let them alone, offend them not, you shall hauehave them gentle, courteous, affable and tractable inough; but crosse them a little, and stirre their blood, oh now you must pardon them, they hauehave their affections, and you shall know they can be passioned and angrie as well as others; here shall you see the best nature betraying her meeknes. But Christian meeknes must step in to ouercome euill with good when it is prouoked to returne euill, or else what great thing dost thou; it is no hard thing for the very Infidell and Turke to be kind to the kind, nay the wild beast if thou goest no further, will be as meeke as thou, who the most of them hurt not vnprouoked.

Secondly, this meeknesse must be shewed forth, not hidde with our selues, but it must be brought into the light; that others may hauehave the benefit of it: for as this grace is a signe and pawne of our election, which as the elect of God we must put on, and araie our selues withall, Collos. 3.12. so also must it be the ornament of our vocation, whereby we glorifie God, adorne our profession, and winne others vntounto the liking of it. Hence the Apostle praying the Ephesians to walke worthy of their high calling, teacheth them that this they shall doe, if they put on humblenes of mind, meeknesse, long suffering, &c. Ephes. 4.2. for otherwise if men partake not in these our graces, the vnitie of the spirit in the bond of peace, cannot long last vndissolued.

Thirdly, this meeknes must be shewed to all men, beleeuers, vnbeleeuers, freinds, enemies, the better, and the worse, which is a speciall point not to be neglected, because it is the ground of the verses following. Quest. But if meeknes must be shewed,This meeknes no enemie to true zeale. yea all meeknes to all men, how may we warrant any anger against any man in any sinne or offence, or how may any seueritie be put on against any offender? Answ. This beeing a grace of the spirit, it crosseth not any other of them, so as it is no enemie to that of zeale, which we hauehave vrged out of the 14. verse of the former Chapter: and Christians mistake this grace, when they dreame it to be a bottomles charitie, and vnderunder pretence of meeknes, can beare with any euill, which indeed is nothing else but an irreligious, and mute approbation and association in the euill. He that commandeth to be angrie, but not to sinne, maketh it a sinne not sometimes to be angrie: neither did the meeknesse of Moses hinder, but that he might be exceeding angrie at the calfe they had made. Whence it followeth, that publicke persons must publickly represse, and reprooue open sinnes, disturbing the publike proceedings of religion or iustice; so p. 586Dauid put on zeale to weed the wicked out of the land: and the Minister hath bin taught,cap. 1.13. if he see beasts or slow bellies, to reprooue them sharply. The priuate person must priuately also, but yet plainely reprooue his brother, and not suffer his sinne vponupon him, or at the least by shewing his indignation against sinne, he freeth his owne soule from the guilt of it, as also the punishment; yea from the suspition of it in such as may be present, who else may think him that holdeth his tongue a partner, or of consent with the sinner.

The vse of this grace. Iam. 3.13.Jas 3:13Quest. What is then the vse of this meeknesse? Answ. To purifie our zeale, for so the Apostle Iames would hauehave a wise man to shew forth his good conuersation in meeknes of wisedome. Which meeknes of wisdome, 1or wise mildnesse, 1. causeth a man to put a difference betweene the person and the sinne; and affecteth him with pittie to the person, euen in reuenge of the sinne: so Ioshua called Achan, my sonne, when yet presently he executed the iudgement of death vponupon him. 2. Between 2sinne and sinne; for Christians are no Stoiks to account all sinnes alike, some are motes troubling the eye, some are beames putting out the eye: a mote may soone be blowne away and remooued, a beame requireth more strength; wise meeknesse will more shew it selfe in the one, but more retyre it selfe in the other. Againe, some sinnes are more directly iniurious to men, and perhappes the partie himselfe; others more iniurious to God: Now this meeknesse of wisedome will be Queene in the 3former, but giueth place to zeale in the latter. 3. It discerneth between sinner and sinner: for all sinners are not of a suite; some sinne of ignorance, some against their light and knowledge; some of weaknes, some of set purpose, and obstinate wickednes; some are leaders and setters of sinne, some are led and seduced: some seeke excuses, as ashamed of that they hauehave done; others defences, as glorying in their iniquitie: Now commeth this meeknes of wisedome, and putteth difference, shewing compassion on some,Iude 22.Jude 1:22 and others sauing with feare. Thus meeknes and zeale destroie not but strengthen one another: and thus all meekenes of wisedome must be shewed to all men, but this is such as neither impayreth the glorie of God, nor the proceedings of the Gospel, nor the edification of men.

Vse. Beware of that vice, which Paul would here note in the Christians of those dayes, which we may well wish they had not traduced to sundrie professors of our times; for they beeing conuerted they scorned vnbeleeuers, and cared not how carelesly they carried themselues towards them. Which spice of pride, I would it brake not out only not against the godles persons, but against poore beleeuing brethren, as deare to God, inwardly as rich, and sometimes as farre stripping them in store p. 575of grace, as they come behind them in store of outward things: but let this text teach vsus, how vnbeseeming it is for a Christian to be churlish to the worst, weakest, and most abiect. And let the motiues be effectuall to perswade to the generall practise of this dutie.

1. It is a grace verie acceptable to God.Motiues to meeknes. The Apostle Peter wisheth women to deck themselues herewith; which as a precious garment, will bring them into reputation with God, as their ordinarie most costly attyre 1maketh them bewtifull, and setteth them out before men: neither is it so peculiar a garment to the woman, as the man also may not put it on, for it serueth not to distinguish the sex as bodily clothing, but commendeth eueryevery soule possessing it vntounto God, of whom not male nor female, but a new creature is respected. 2. It is an essentiall marke of a 2Christian, who ought herein to imitate his Lord Iesus, who for the same purpose became a speciall schoolemaster of it, Learne of mee, for I am lowly and meeke: 1. of heart, 2. of speach, when he was reuiled, he reuiled not againe, but sometime said nothing at all; and when he spake, how meekly receiued he the greatest wrongs appeares, Ioh. 18.23. If I hauehave euill spoken, beare witnes of the euill, but if not, why smitest thou mee? 3. of action, he was as a sheepe dumb before the sheare…. This was the Sonne of God, on whom the spirit lighted in the similitude of an innocent doue; and euen we to testifie our selues the sonnes of God, must in the practise of this grace, after a sort, manifest the lightning of Gods spirit vponupon vsus. To this purpose the Scriptures hence denominate the righteous, and make it a title of the iust: Zeph. 2.3. Seeke the Lord all the meeke of the earth. 3. The blessings intayled vntounto it should 3mooue vsus to the prastise of it, 1. spirituall, God will teach none but the meeke, Psal. 25. neither can any learne of God but the meeke: and therefore Iames wille…h vsus, to heare with meeknes the ingrafted word: without it prayers will be interrupted, or not accepted: and therefore the meeke are commanded to seeke the Lord. 2. Temporall blessings, euen all outward prosperitie so farre as God seeth good, for this is the blessednesse of the meeke, that they shall inherit the earth. And in daies of distresse and times of straitnesse and affliction, they shall be safe;Psal. …7.11. Matth. 5.5.Ps 7:11Matt 5:5 for the Lord hath promised to hide them in the day of his wrath, Zep…. 2.3.

Vers. 3. For we our selues also were in times past, vnwise, disobedient, deceiued, seruing the lusts and diuerse pleasures, liuing in malitiousnesse, and envie, hatefull, and bating one an other.

This verse layeth down a weightie reason whereby our Apostle would bow and bend the minds of Christian men, to the practise of the former …ertues, namely, of equi…ie, lenitie, long suffering, and meekenes towards p. 588all men, foes as well as friends, yea the worst as well as the best. The reason is drawne from the consideration of the present condition of conuerted Christians, compared with that estate they were in before their conuersion and calling to the faith: to which purpose he is verie large in describing, 1. our estate of corruption in this 3. vers. 2. our estate after conuersion, in 4, 5, 6, and 7. verses: from both which the Apostle thus concludeth the same thing thus. First, from the former: If we our selues were in times past in the selfe same condition, which other men are not yet called out of; then ought we to be meeke and mercifull euen to those who are not yet conuerted. But we our selues were in times past as they are, we lay in the same puddle of corruption, were hewne out of the same pit, and though we may thinke we were neuer so gracelesse, as we see some others, yet we cannot charge them so deepely for time present, but they may come ouer vsus with the same in times past, as this third verse will teach vsus: and therefore we ought to shewe all lenitie and meekenes to all men. Secondly, from our latter condition of conuersion, thus our Apostle frameth his reason; If God hauehave beene so bountifull a benefactor vntounto vsus, when we were so vnworthy, as the former verse describeth, that his meere and alone merciemercy saued vsus; then must we in imitation of our heauenly father, doe the like to our brethren. But God hath done thus, ver. 4, 5. so as from both we may well reason, that a newe condition requireth a newe conuersation; newe men must hauehave newe manners; we beeing Christians may not carrie our selues so crookedly as in times past, nor so roughly towards those who now do the same things which then we did, considering our owne selues.

But before we come to the particular descriptions of these two estates, one or two general obseruations are necessarily to be collected out of the scope of the verses.

The consideration of our cō mon condition is a ground of meeknes.Doctr. 1. The consideration of the common condition, is a notable ground of meeknes and moderation towards those who yet are vncalled to the faith. For 1. whereas pride maketh the heart to swell against the brother, and is a roote whence these bitter fruits arise: this consideration 1pulleth those peacock feathers, and humbleth the heart, so as when it can finde no other reason of forbearance, here it neuer wanteth a most effectuall one. What, we are brethren, of common parents, of common condition, our estate, our temper was all alike, I was borne into the world as naked in soule, in bodie, as he was. And thus by this consideration, the Apostle beateth downe the pride of man, who seperated thee? hast thou any thing aboue another which thou hast not receiued? 1. Cor. 4.7.1 Cor 4:7and then why boastest thou as if thou hadst not receiued it? and elsewhere disputing of the breaking off of the naturall branches the Iewes, and ingrafting the p. 589Gentiles, he vseth almost through his discourse no other argument to keepe the Gentile from insulting and priding himselfe ouer the Iew but this same, The Iewes now beleeue not, nor hauehave obtained merciemercy, Rom. 11.30.Rom 11:30no more in time past did you Gentiles beleeue nor had obtained merciemercy: Againe, the Iewes are broke off; so may you Gentiles be, for of your selues you stand no faster then they did,20. be not therefore high minded but feare.

Secondly, This consideration not only subdueth that violent affecti-of 2pride, but worketh the heart to such affections as not only beseeme our selues but befit the offender, and these are two. 1. for time present pitie, and compassion. 2. hope for time to come. The former of these two is 1a fitter affection for a Christiā then anger or wrath against the vnconuerted. How forceable that argument is to mooue vsus to the workes of merciemercy and louelove towards the bodies of men, in that they are our flesh appeareth, Isa. 58.7. Thou shalt not hide thy selfe from thine owne flesh, but bring the wanderer to thy house, couer the naked, deale thy bread to the hungrie: and yet much more hence must we put on the bowells of merciemercy toward the soules of men, by letting their miserie into our hearts, that our verie bowells may yearne, as if their condition were now (as once it was) our owne. And if we must so farre pittie our neighbours beast, yea our enemies, that when we see it faile vnderunder the burthen we must helpe it vp, ought we not much more helpe to beare his owne burden, and so fulfill the law of Christ? This affection would set men about other worke, then talking of, iesting at, or disgracing men for their falls and slips, which (especially in a professor) is meate, and musick to the scorners; who herein iustly prouoke the Lord to giuegive themselues vp to feareful sinnes, and so be the iust reproaches and by-words of men. No, this compassion would cause them set hand to help them out of the snare, to counsell, to pray for, nay set the heart on bleeding rather then reioysing in their sinne: he were rather a monster then a man, that could see a man take a fall to the breaking of his back or necke, and could turne it into a iest; or a man wound himselfe deadly, and he make but a meriment of it: no the least droppe of humanitie would helpe vp the former, and thrust in some napkin to stanch the blood of the latter: hath nature taught thee such duties to the bodie of man, and hast thou no grace to take to heart the hurts of his soule?

The second affection wrought by this consideration of common condition, 2is hope for time to come, which is another speciall motiue to allay impatience towards offenders. Was not my selfe as hopelesse once, and in times past as desperately gone in sinnefull wayes; but now recalled and brought to the fellowship of the grace of God? so God may hauehave his p. 590time for this man, whose works and thoughts are yet against him; farre he went that neuer returned, he that could change Sauls heart in the midst of his rage to make a Paul of him, can turne his heart also: he that could make of Onesimus a runagate and fugitiue seruant, a faithful brother, can bring this man b…cke the same way he is gone: he that made his heart, can mend it at his pleasure: I must not giuegive him ouer as hopeles, seeing he that had merciemercy on my selfe, may also hauehave merciemercy on him. We beare many weakenesses and toyes in children, because our selues were so once, and our hope is that time will outweare them, euen so must strong men with babes in Christ; and older Christians with such as are in their vnstaied heate. The reason is as good, our selues were such, and they may come to be stronger and older in Christ then our selues are.

Vse. 1. In seeing another mans sinne euer labour to see thine own, let his weaknes be thy glasse to view thine own.In another mans weaknes see thine owne. Thou seest another drink to excesse, and drunkennes, by the wet or the dry: say with Pharaohs butler, oh I call my sinne to remembrance this day. Thou hearest another sweare, curse, rayle, and blaspheme: oh the time was that my selfe could do no other: thou seest another fall some other way, still bring thine eyes home, and look to thine owne standing.

2. Alwaies condemne thy neighbours vices as though they were thine own,Rebuke anothers sinne as if it were thine owne. take vp the first stone against thine own selfe and sinne; cast out thine owne beame first; and thus considering thy selfe, thou wilt proceed by the spirit of meeknes. Here is both the right beginning and proceeding in reformation; whereas the forgetfulnes of a mans owne estate in time past, hindreth the wise respect of anothers for the present. The theife on the crosse implieth in his reproofe of his fellow, that if he had considered that himselfe was in the same condemnation, he could not almost with his soule and life hauehave breathed out scoffes against Christ.

Let eueryevery remembrance of sinne be a motiue to bewaile it in thy selfe, & pitie it in others.3. We see hence how the Lord would hauehave vsus look vponupon our sins and old estate: namly, to the humbling of our selues and the good of our brethren. For the first, eueryevery new remembrance of any sinne should be a fresh bleeding wound in our soules; a false heart it is and woe vntounto it, that can with new delight thinke and speake of old sinnes, for there the selfe same affection and vile lust which brought on that sinne is yet aliue, and vnmortified. For the latter, eueryevery such remembrance should mooue vsus to commiseration to our brethren offending. Alas, why should not I be meeke to others, if I had no reason else, my owne estate ministreth a multitude: I was in times past as bad as any, the child of wrath aswell as any other. If for the present there be a change, by grace I am all that I am, and for the time future my selfe may be tempted, and am as subiect to fall as any other: thus I was, and then I would hauehave bin borne withall: that thus I am not, it is the Lord that hath seperated me: and now I see what hand it is that keepeth me from beeing led and left in tempation. Thus if we behold our sinne we may sucke, some sweet out of poyson, and out of our euill, take occasion to grow better all our daies, furthering our selues thereby to walke humbly before God, and meekly towards our brethren: otherwise to behold sin past, & neither of these prouoked, prooueth but an idle beholding of it, and becommeth an hurtfull …earer of the conscience in the end.

Doct. 2. Whosoeuer are called vntounto the faith,Whosoeuer is called vntounto the faith, hath experience of a change in himselfe. hauehave experience of a double estate in themselues, one in time past, and another for the present, the one of nature, the other of grace; our Apostle affirmeth it of all beleeuers, of which there are none but he had his once, his time past, in regard of which he may now be said to be changed into another man, Rom. 7.5, 6. The time was when the Romans were in the flesh, when sinnefull motions had force in them vntounto death; and there was an aftertime when they were deliuered from the law, and serued God not in the oldnesse of the letter, but in the newnesse of spirit: Ephes. 2.3. Among whome the Gentiles we beleeuers had our conuersation in time past: Colos. 3.7. Wherein ye walked also once, but now, &c. 1. Cor. 6.11. And such were some of you, but yee are washed. And good reason there is, that he that is now beloued, should see that once he was not beloued, and that he who now is in the state of grace, should see that he was once in the state of wrath aswell as others, which will cause him to louelove much: and indeed the elect could not be elect, nor iustified, nor washed, if they were alwaies the children of God, and were it not for this once, and time past, wherein there was no difference betweene them, and the reprobate, but only in Gods counsell and possibilitie of calling. I adde further, that the conuerted may and must hauehave experience of this change: for the conuersion of a sinner, is a miracle aboue all naturall wonders: and therefore (except in some Ieremie, Iohn Baptist, and some few sanctified from the wombe) is no such insensible thing as cannot be perceiued. It is no such naturall change as is effected by insensible degrees, as when he that was a child is now become a man: but a supernaturall change by the spirit of grace, such as when a man is borne into the world, or when a blind man is restored to his sight, or rather a dead man vntounto life, which are things of much note, and manifest alteration, and that of the whole man. Againe, faith it is which as an internall instrument purgeth the Augian stable, and purifieth the …oule cage of the heart: now this we may know, and must examine whether we be in the faith or no: know yee not that Christ is in you, vnlesse ye be reprobates? and, 1. Cor. 3.16. Know yee not that yee are the Temple of God, and that the spirit of God p. 592dwelleth in you? and, Rom. 6.11. Know yee that yee are dead to sinne, but are aliue to God in Iesus Christ our Lord.

How to come to the sense of this change.Vse. 1. Labour to find this change in thy selfe, and examine whether thou canst put difference betweene time past, and time present; for otherwise I see not but thou must set thy selfe downe without comfort, a… 1one that hath no sound proofe of thy conuersion. Quest. But how shall I come to any distinct knowledge of this change in my selfe? Ans. Enquire and make search whether thou canst find the life of grace in thy soule; for before this change thou wast dead in trespasses and sinnes. Hath then the powerfull voice of Christ called thee out of thy graue? hath he breathed the breath of life into the face of thy soule? hast thou thy 2spirituall sences restored thee? are thine eyes opened that thou canst say with the blind man; One thing I know, that whereas I was blind, now I am sure I see? hath he said Ephata to thine eares, that now they are become the other sence of spirituall illumination, and vnderstanding? dost thou sauour the things of God? Is the word sweet to thy tast? dost thou feele the prickings of the Law, and the lenitives of the Gospel? surely if thou hast any true sence of God, thou art not altogether destitute 3of the life of God. Againe, examine thy motion, which is another inseperable companion of life, euen in things that want sence: namely,Heauenly motiues. whether thy cogitations, motions, speaches, actions publike and priuate be changed, and hauehave a new qualitie vponupon them; whether they are now holy, spirituall, heauenly, fruitfull, whereas before thy change thou wast in all these led by the command and instinct of the flesh. Canst thou pray in faith, and crie in assurance, Abba, Father? this is also a signe of the presence of the spirit, which is the earnest pennie of thy adoption; whereas before this change thou fledst from the presence of God, and tooke him for thine enemie. Dost thou louelove God for himselfe, and thy neighbour for Gods sake? this will be as the heate of a stone in summer, which argueth the shining of the sunne: whereas before this change thou hatedst God, and loued thy neighbour either not at all, or but in carnall respects. Is thy heart estranged from the world, the honours, profits, and pleasures of it? this change maketh the woman at the well forget her waterpot; whereas before, thy heauen was here vponupon earth, thy treasure here, and so thy heart also. Doth the Church of God and the number of Gods people acknowledge this chang in thee? for this is not to be contemned, seeing that hardly can the child liue in the womb and not stirre, or stirre but the mother shall perciue it; take knowledge therefore what good men conceiue of thee, and by these notes examine thy selfe vnpartially, & thou shalt come to know, whether thou art begotten of immortall seed, borne into the Church of God, and called to the estate p. 593both of grace and glorie.

Obiect. Some will here say, alas, I now feare that I know not what this change meaneth, I hauehave good desires to doe well, to louelove God, to auoid sinne, to do good to good men, and yet I find little change of my selfe from that I was long ago. Answ. Here two sorts of men are to be respected. The former sort are such as are cast vponupon a drunken sleep, and securely passe their daies in a course which indeed abandoneth all godlinesse, and conceiue that a ciuill life will goe for good payment before God, as it only carrieth the report of honestie among men; and that good meanings and harmeles liuing, is Christianitie inough: in this delusion doe they dangerously sleep on the top of the maste, not once dreaming of the necessitie of any change, although their righteousnesse neuer came neare the righteousnes of the Scribes and Pharisies. But these are to know, that although they gallop not so fast to hell as some others before them, yet to hell for the present they tend: it beeing a sure thing, that vnlesse they be other then they were in time past, they shall neuer see heauen. The second sort are such as see indeed better things, but follow the worse; they consent to the law that it is good, and in their inner man are delighted with it, but by the tyrannie of sinne and dominion of the flesh, the law of which is present with them, are drawn vntounto euill, and followe the call of manifold lusts: yet because they hate the euill they doe, and preserue in them a strife betweene flesh and spirit, which spirit still resisteth euen where it cannot preuaile,Comfort to those that truly desire to feele it but cannot. these may espie a change in themselues from that they were when the strong man kept the hold, and all things were at peace. And if they find not such a through change of the whole man as they desire, they are perhappes in the beginnings of grace, or in the times of temptation, and must waite Gods leysure in thei… further freedome: or else let them timely bewaile their securitie and sluggishnes, which hath setled them on the lees of such corruptions, as they ought long since to hauehave parted from, and not so doing are iustly bereaued of their present comfort. Thus for the sakes of these, I hauehave dissolued that obiection.

Vse. 2. Hence may many a one learne, what to thinke of himselfe: Some professe they louelove God with all their hearts, and hauehave euer so done since they can remember: they alwaies beleeued in Christ, and neuer doubted but they were e…er deare vntounto God. But all this is nothing but a deceitfull skinning ouer the sores of their soules, with peace, peace; whereas the case that was euer so good, was neuer good at all: no, if thou canst not remember the time past, when thy state was worse then naught, I can neuer be perswaded that it is good for the present. An infidell once thou wast, an hater of God, an enemie to righteousnesse, and p. 594if thou knowest no change so thou art still. The knowledge of God, louelove of God, and faith in Christ, growe not in thine owne grounds, neither is our God so prodigall of these, but he that hath them knoweth how he commeth by them: no man is borne a beleeuer, nor an heire to heauen; neither can any make purchase, or take possession of it without his owne priuitie. Others are so farre from this change in themselues, as they cannot endure it in others: If a man will not sweare, and drinke, and game, and riot, as he once in time past could; Oh, say they, you were wont to be a good fellow, and a good companion; and doe you now begin to be precise, and to take a way alone from all your neighbours? If he now begin to speake of a change, and they see perswasion will not preuaile with him, he had neede get him a new world to liue in a part from his old companions, who will be the men they were: times, years, and ages change, & renew vponupon them, but themselues are no changlings, no new men. A third sort, hauehave made a wofull change from that once they were, whose lamps hauehave died out in their hands, while as wearie of the good way, they hauehave departed from the way of righteousnesse: of whom whosoeuer knewe them, may say, how is the gold become so dim, how is the fine gold changed? the visages of some Nazarites are become blacker then a coale.

Vse. 3. Euerie Christian learne hence, 1. If we see a change in our selues or others,Blesse God for it where euer thou seest it. to blesse God that hath made this separation, Rom. 6.17. God be thanked, that yee were such, but nowe yee obey the forme: and, Blessed be God for this vnspeakeable gift. 2. Not to deeme of men as they were once in time past, when once this change is come, the Lord esteemeth of men according to the present grace receiued, and neuer casteth them in the teeth with that they were in time past; and why should we vpbraid men with sinnes or infirmities past, which the Lord hath couered? Paul accounted not Iames, Iohn, Peter, fishermen, as they had been in times past,Gal. 2.6.Gal 2:6 but highly esteemed of them at Apostles of Christ, beeing called thereunto. Oh say some, I knewe such a man when he could hauehave beene as youthfull, riotous, intemperate, as an other: and thus commonly the deuill getteth within men to traduce the Gospel, especially in professors, which maketh this caueat the more necessarie.

Now we come to the description of our naturall estate corrupted by sinne: and this corruption is seated in three things: 1. In the minde. 2. In the will. 3. In the conuersation of life. The corruption of the minde hath our Apostle set downe in three degrees of it:1. mente … 2. voluntate … servi. 3. toto …. We were (saith he) 1. vnwise, 2. disobedient, 3. deceiued. Secondly, the corruption of will standeth in the captiuitie of it, while we serued diuerse lusts and pleasures. Thirdly, the corruption of conuersation bewraieth it selfe, in that p. 595while we liued that naturall life, we liued in malice and enuie, hated and hatefull. Of all which we are to speake in their order.

And first for the corruption of mind and the degrees of it, we will first search out the true meaning of them; and then deliuer some naturall instruction out of euerie of them.

Vnwise,] This word directly sheweth the follie and want of vnderstanding in the things of God: the which that we may better conceiue,foreign. we must knowe, that before the fall, euerie man had an vnderstanding giuen him of God, both naturall and spirituall, both of them holy, and entire: and that by our apostacie from God in our first parents, we lost the maine part of the former, and eueryevery whit of the latter. All our wisdome in earthly and natural things concerning this present life is not lost, yet that which remaineth is (as reason it selfe) very weake and insufficient; that instance Eccles. 4.8. teacheth it: There is a man, and he is but one alone, without a second, he hath neither sonnes nor brother, of whose trauell in getting wealth there is no end; and yet he saith not with himselfe, for whom doe I trauell? which argueth a merueilous impotencie and darkenes in the vnderstanding of naturall things. But come to heauenly and supernaturall, there it is as altogether lost: we are not able of our selues saith our Apostle to thinke one good thought: and much lesse to conceiue the things of God, which are all mysteries and written in a clasped booke, and sealed with seauen seales, vntill the Lord by his spirit open the vnderstanding: such foolish children are we▪ and and of none vnderstanding. Nay further,Ier. 4.22.Jer 4:22 we hauehave not onelyonly a depriuation of spirituall wisedome in vsus, but an auersation, and vntoward disposition, cleane contaarie thereunto, that we can imagine and conceiue onelyonly euill continually: for what is else prooued by that we are called beasts in vnderstanding, and willed not to be like the horse or mule: which creatures are not onelyonly with vnderstanding, but exceeding …ke and hard to be taught, euen when they are much broken and beaten. And which of vsus hath not experience of his owne slownes of heart to conceiue the things of our eternall peace, neuer so plainely, neuer so often taught in the ministerie? neither is one nature here of better apprehension then an other, for the speach is true not onelyonly of simple ones, but of the greatest clerks who here are not the wisest men: the quickest natures, Plato, Aristotle, Seneca, are here as blinde as moles: nay, Nicodemus a ruler in Israel, how babishly and foolishly did he apprehend the speach of Christ concerning the newe birth? there was no way but for men to returne backe into the womb againe. Thus sensuall and earthly is the best of our wisedome, and no sharper is our conceit in such obiects, till the Lord whet and frame them: till which time we see our selues by this we hauehave said, to be in the p. 596ranke of those men, vponupon whom Paul affirmed, that they neither knewe the things of God, 1. Cor. 2.14.1 Cor 2:14nor could know them.

Disobedient,] This second degree of corruption of mind, sheweth that we are not onelyonly ignorant,foreign. but froward in the things of God, and such as will not be perswaded, as the word in the originall soundeth: and this is nothing els but a peruerse disposition which fighteth against the truth. Which a little better to vnderstand, we must knowe, that before our fall, the minde of man had two faculties about the truth of God. 1. the knowledge of it so farre as was meete. 2. an assent approouing that knowledge. In stead of which are succeeded two contrarie corruptions since the fall. 1. darkenes in stead of that light of knowledge. 2. frowardnes or reasoning against it. For example, when the vnderstanding of man vnconuerted, conceiueth something of that we deliuer out of the word, whereas it should assent vntounto the lawe that it is good, and the Gospel that it is the arme of God vntounto saluation; the wisedome of the flesh on the contrarie, it becommeth enmitie to all this; it can finde euasions to shift off the curse; it can couenant with hell, and death. And for the Gospel, it is to one foolishnesse, to an other offence: Pauls preaching shall be counted madnesse, or malice, or something els which shall be reason and warrant inough to contemne it.

foreign.Deceiued,] This is the third degree of corruption of mind, and a consequent of the former. It is a word borrowed from trauellers, that are in a wrong way; that goe by gesse, which they must needs doe who neither knowe the way, nor will knowe it, who are out and will not bee called in. And this noteth a further miserie then before; namely, that men are naturally resolued in by-pathes, delight in their wandrings, and hauehave no delight to heare of the path of life eternall.

Doctr. 1. Out of the first degree of the miserie of our minds, we learne what is the course of vngodly and vnconuerted men;The course of the vnconuerted is an vnwise walking. namely, a foolish and vnwise walking. That which the Lord speaketh of Israel, is true of euerie naturall man, My people is foolish, they hauehave not knowne me, they are foolish children, they are wise to doe euill, but to doe well they knowe not: the same confirmeth the Apostle, Ephes. 5.15. walke not as vnwise, (namely, as ye did before your calling) but as wise. And if the knowledge and feare of God be the beginning of wisedome, how can such as are without Gods teaching euer be wise to walke in the wayes of saluation? We account such as want and are destitute of naturall knowledge in outward things, no better then fooles: and shall those goe for wise, who hauehave not one sparkle of spirituall knowledge, which …s a farre more pretious wisedome then the other? If they be deemed simple foolish p. 597men who care not to wrong and hurt their bodies, much more may such as depriue their soules of spirituall foode, raiment, yea of eternall life it selfe. If those who would exchange gold for a counter; much more such as thinke it a good bootie to gaine a small portion of the world with the losse of their soules. If they be fooles whom men so esteeme, much more whom the Lord so stileth, as eueryevery where the naturall and vngodly man; and this not for one or two foolish actions, for thus the best euen Dauid himselfe confesseth, that sometimes he doth verie foolishly, but for that his whole course is the practise of notable folly.

And that we may see this truth in some instances, we will note some maine properties of folly, and see whether they are not most naturall to euerie naturall man.

The 1. maine propertie of fooles and silly bodies is,The maine properties of folly most natural to the naturall man. that they knowe not the end of their liues, why God made them and put them into this world: euen so aske many men why God did inspire the breath of life on their faces; how fewe would giuegive this direct answer, that by glorifying God in my calling I might be lead to a better life herafter. Ask many 1a man concerning heauen, and earth, and sea, and other sensible things, and they will giuegive some sensible answers, as that the earth was made for man and beast to liue vponupon, the sea for fish, and nauigation, the ayre for man and beast to breath in, the Sunne, Moone, and starres for light, heat, and comfort; the beasts, fishes, foules, &c. for man: but why thy selfe? fewest would say for God, but if they speake true, some for themselues, some for their familie, some for their pleasures, some for wealth, or some baser ende, to which such a noble creature as man is should be destinated.

The second propertie of folly is, that as fooles liue for the present 2time, if they can get meat, drinke, sleepe, cloathes, and necessaries for the present, they forecast nothing to come: euen so vngodly men if they can get wealth, and lay vp things present for many yeares to come, they dreame of no other heauen, they forecast no day of death, nor iudgement: but oh foole, what if thy soule be taken away this night? this was that which that foole thought not of: and as of their owne, so they iudge of all other mens felicitie by things present: into which folly Dauid himselfe was sliding, when he confesseth himselfe as ignorant as a beast in this point, vntill he went into the sanctuarie.

The third propertie is, fooles are indocible, and incorrigible; so the naturall man put him to schoole, he learneth nothing by the booke of 3the creatures, nor of the creator in the Scriptures. Let God the great schoolemaster whippe him, and bray him in the morter of his iudgments, …e is a foole still, he leaueth not his old wonts.

p. 598The fourth propertie, fooles are so wise in their owne conceits, as they will abide no counsell; the naturall man is wiser in his owne eyes then 4seauen men that can giuegive a reason: tell him sinne is a dangerous edgtoole, he maketh a mocke of sinne, he iesteth and playeth the foole with firebrands and deadly things: so wish him to forsake and denie his owne wayes of sinnefull pleasures, vnlawfull profits, to take vp his crosse, and followe Christ; no, he hath an easier and broader way, he liketh no such precise courses. In all these regards, may we not truely say, of eueryevery vnconuerted man, vaine man would be wise, though man newe borne is like a wild asse colt: Iob 11.12.Job 11:12for of such Zophar spake the truth, though he wrong applyed it vntounto Iob; and too much of these follyes are bound vp in the hearts of Gods children themselues, vntill the rods of correction driue it out.

Vse. We are hence taught, how to deeme and iudge of the estates of men; look into their courses, if they be wise for their soules and life eternall, making that their maine scope and end, then are they truly wise indeed; Wise Merchants they only are, that sell all to buy the field, and the treasure hid in it:Who are wisest men. wise virgins only are they, that make sure of oyle of grace in their lamps, and that in due time, whatsoeuer come of other things. True it is that men esteeme these of all other silly creatures, and simple men, void of all prudence and forecast in their affaires; that conteine their thoughts within compasse, and dare not stretch their wits and consciences for gaine as others can and do; but yet they hauehave chosen the better part, they hauehave gotten Christ, who is made their wisedome, in whom they hauehave all their debts discharged, and all comfortable supplies, yea such treasures as the richest Indian mines afford not; treasures of wisedome, of grace, of life, and happines euerlasting. Oh thrice blessed is that Christian soule, who hath attained this wisedome, happie is that man that can say, I was once vnwise, but now with thankfulnes I cannot but acknowledge the good hand of my God vponupon me, in whose light I see light.

2. Let this perswade eueryevery man, to breake from the bands of his own folly, and vse the meanes to come by this wisedome: get wisdome once, thou hast gotten inough; begge wisdome of God with Salomon, thou shalt hauehave wisedome, and wealth, and eueryevery good thing more then thou askest; for riches and glorie are in her left hand, and length of daies in her right, and all her pa…hes are prosperitie: and hauing once attained this wisedome,Prov. 3.16.Prov 3:16 lay her in thy bosome, and make much of this deare daughter of God. And as for those who want it, be a meanes if thou canst, to communicate it vntounto them, at least by godly example and prayer; and forget not our Apostles scope; suffer with meekensse the contrarie minded, p. 599and wayte when God will vouchsafe them the knowledge of his truth.

Doctr. 2. Out of the second degree of the corruption of mind,A marke of a man out of Christ to resist and reason against the word. we learne, that it is a marke of a m…n out of Christ, not to beleeue and assent to the word, but rather to stand out in reasoning against the euidence of it: for so soone as euer a man is become the sheep of Christ, he cannot but presently heare his voyce. And hence Christ himselfe prooueth the carping Pharisies not to be of God,Ioh. 8.43.John 8:43 because they could not abide to heare his sayings: and who be they to whom the Gospel is hid? euen they that perish: and if we would hauehave a more euident marke to know them by, it is added, that they be such, as the eyes of whose minds the God of this world hath blinded: wherein is implied a wilfull ioyning with Satan, to blind themselues further by their mallice, then they were by corrupted nature.

Quest. But are there any so monstrous as will resist the word of God, it were pittie that any such should liue. Answ. Yea many moe then will be acknowne of: and let vsus looke a little nearer the thing, and we shall find too iust occasion to pronounce against many in our congregations, that which Stephen did of the Iewes, that they were resisters of the holy Ghost. For 1. whose words be these to the almightie? Depart from vsus, we will not the knowledge of thy waies; and, who is the almightie, Iob 21.14.Job 21:14that 1we should serue him? Oh these be blasphemous speaches (you will say) and we abhorre them in our hearts. But howsoeuer men would be loath to let such speaches passe the doore of their lippes, yet the thing sticketh closer vntounto them then to be so easily wiped off: for how many of vsus, who heare the word, receiue the Sacraments, and goe for Christians, resolue yet not to leaue our sinnes till they leaue vsus? nay the obstinate purpose of our hearts is to practise them still: and what is this else, but with the seruants in the parable, to send word into a farre countrie after the King, that we will not hauehave him to rule ouer vsus, but our owne lusts shall still prescribe laws vntounto vsus? 2. Who be they that say, the word and 2doctrine of the law and Gospel is foolishnesse? this you will say, was and is the conceite of the Iewes and Heathen ones, but we are Christians, and hope to be saued by it. But how comes it to passe then, that Christians hearing their personall sinnes daily reprooued, and the terrible curses of the law denounced against them, yet hide and hold them as so many sweet morsells vnderunder their tongues, and will not let them goe? do they not plainely manifest that they assent not to the word, that either their sinnes are so haynous, or hell so ho…e as the word speaketh? Be they not Christians that make leagues with hell and death, and say, when the sword passeth through the land, I shall be safe, and out of gunshot? be p. 600they not Christians that thus blesse themselues in their iniquitie? for how hath the Lord both denounced and executed his iudgements, and made them as cleare as the light, and yet eueryevery man cryeth peace to his soule. We seeme in denouncing them from the Lord, as Lot to his sonnes in law, euen as if we mocked; and therefore the Lord taketh our part, and executeth as fast on the other hand, and yet no man setteth the iudgement vntounto his heart;Ier. 12.11.Jer 12:11 a fearefull forerunner of the whole lands desolation, if timely repentance preuent it not. They be Christians also at least in name, that account the gladde tydings of their deliuerance by Christ, as the Israelites reputed their raysing and returne out of Babylon,Psal. 126.1.Ps 126:1 but as a dreame: for whose hearts leap within them at the ioyfull message of the pardon of their sinne? who leane vntounto the promises walking worthy of them for their life? very few assent vntounto the truth we teach; it hardly sinketh with men that God should become man, that by the death of one, life should be procured to so many: that the way to heauen should lie by hell, that by afflictions they should be passed to glorie; these things be riddles to many professed Christians. So when we call people, as God did his, to walke in the old way, that they may find rest to their soules: they answer vsus with them, we will not walke in that way: the sound of the thing, if not of the voice speaketh: for we call men from swearing, lying, couetousnes which is idolatrie, from Saboath breaking, intemperance, drinkings, and vncleannes; but mens hearts speake by their liues; we will sweare, we will drinke to drunkennesse, we will by gaming or idlenesse breake the sabboath; the waies of God are too straite and vnequall, a man had as good be in prison as in these bonds. Lastly, whereas by the knowledge and comfort of the Scriptures, we should come to hauehave hope, which whosoeuer hath, hee purgeth himselfe: how doe most professed Christians peruert the Scriptures to their own destruction: God is mercifull, and therefore I may do what I list: at what time soeuer a sinner repenteth, God will blot out all his sinnes, and therefore I will not repent yet. The whole law is comprehended in these two, thou shalt louelove the Lord thy God with all thy heart, or aboue all, and thy neighbour as thy selfe: and therefore I know as much as any Preacher can tell me, what need all these sermons? The Sabboath was made for man, and not man for the Sabboath, and therefore what need men be so strait laced and precise in the duties of it. Hee that prouideth not for his wife and children, is worse then an Infidell: therefore I must and will diligently seek the world, and set my heart vponupon couetousnes. By all which instances, we may see our selues as in a glasse, tainted with this fearefull sin of rising vp, and reasoning against that light which shineth out in the word.