a sermon, preached at st. gregories church by st. paul's on sunday the 13th. day of iune, 1658. intended for the funeral solemnization of iohn hewit, dr. of divinity, and late minister there hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a87103 of text r231880 in the english short title catalog (wing h747a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 38 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87103 wing h747a estc r231880 99900032 99900032 133485 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87103) transcribed from: (early english books online ; image set 133485) images scanned from microfilm: (early english books, 1641-1700 ; 2500:6) a sermon, preached at st. gregories church by st. paul's on sunday the 13th. day of iune, 1658. intended for the funeral solemnization of iohn hewit, dr. of divinity, and late minister there hardy, nathaniel, 1618-1670. [2], 23, [1] p. printed, and are to be sold in st. paul's church-yard, london : 1658. attributed to nathaniel hardy by wing (cd-rom edition). reproduction of original in the william andrews clark memorial library. eng hewit, john, 1614-1658 -early works to 1800. bible. -o.t. -isaiah lvii, 1 -sermons -early works to 1800. funeral sermons -17th century. a87103 r231880 (wing h747a). civilwar no a sermon, preached at st. gregories church by st. paul's on sunday the 13th. day of iune, 1658. intended for the funeral solemnization of io hardy, nathaniel 1658 7292 4 10 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-08 robyn anspach sampled and proofread 2007-08 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a sermon , preached at st. gregories church by st. paul's on sunday the 13th . day of iune , 1658. intended for the funeral solemnization of iohn hewit , dr. of divinity , and late minister there . london , printed , and are to be sold in st. paul's church-yard , 1658. the mourning bush . a funeral sermon upon isaiah 57. 1. the righteous perisheth , and no man layeth it to heart ; and mercifull men are taken avvay , none considering that the righteous are taken avvay from the evil to come . the induction . our prophet isaiah in the 22 chapter of this prophecie vers. 12. makes mention of a day wherein the lord of hosts doth call to weeping and to mourning . and beloved , although there is no day wherein we are without sin , and so confequently no day wherein we should be without so now ; yet there are four speciall dayes wherein our lord god expects this duty from us , viz. the day of any heynous wickednesse comitted by our selves or others . the day of any grievious judgement , whether personall or national inflicted . the day wherein the wicked prosper and the ungodly triumph . finally the day wherein any of gods eminent and faithfull servants are snatch't away by death ; it is not many dayes since there was such a day amongst us ; and of such a day my text speaks of ; and the want of a due sence and sorrow , and mourning when such a day comes , is that which the prophet bemoans in the words of my text . the rightous perisheth & no man layeth it to heart , &c. this text is a sorrowfull and dolefull complaint in every part and clause of it , and looketh 2. wayes . 1. upon the good , and bemoans their misery . 2. upon the wicked , and bewailes their obstinacy . it complains of the righteous , that their persons are destroy'd . it complains of the wicked , that their hearts are hardned . the former complaint is purely from grief , the latter is from grief mixt with anger , both are very vehement and fervent . witness the reiteration of the words in both parts . the former in three clauses . the righteous perish . mercifull men are taken away . the righteous are taken away from the evil to come . the latter in two clauses , no man laying it to heart , none considering it . in which we may see what an holy passion our holy prophet was in ; and i pray god grant that we may resemble him in grief and sorrow , when we heare both of the righteous , and of the wicked . first of the complaint the prophet makes concerning the godly . the righteous perish , and mercifull men are taken away . the righteous are taken away from the evil to come ; and this complaint concerning the righteous you have it first propounded , and then mitigated . first ' it s propounded in the two clauses , ( which are for substance and sense one and the same ) the righteous perisheth , and mercifull men are taken away . but withall secondly , the complaint is in the latter part of the verse , leviated & mitigated , where 't is said . the righteous are taken away from the evil to come . look upon the matter of the complaint it self as set down in these two clauses . the righteous perish , and mercifull men are taken away . first , where you have set before you both their disposition and their condition . their disposition is very good . their condition is seemingly very bad . their pious disposition . their miserable condition . the characters of the one , viz. their disposition are these two , righteous , and mercifull men . the other viz. their condition is set forth in these two characters , perishing , and taking away . first we will take the character , that sets down their disposition . the righteous and mercifull men , those that the prophet bemoans are said to be righteous and mercifull men . the first word is singular in the hebrew {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} where interpreters , glossing upon the text , suppose it to be some particular person that the prophet points at , and the glosse understands it of christ himself , whose passion he foresaw , and consequently foretells : and these titles most strictly and fully belong to him who is called the son of righteousnesse , malachy 4. v. 2. all others are but stars of righteousnesse , & their lights borrowed from him : he it is who is compleatly righteous , and of him it was verified , he perished and was taken away , none laying it to heart . but we must not confine it to christ ; for although the first word be singular , the second is plurall . the mercifull men , and men of mercy , which is meant of those righteous ones that were cut off & distroyed by manasses that fill'd ierusalem with bloud . but that you may see how justly these characters belong to those persons ; take them a sunder ; first he call's them righteous and the servants of god . ministers or others may have this name given them in a qualified sense , for there are none righteous , no not one , ( save him that i named even now ) not but that it may belong to them too , for they are righteous , really , interpretatively and comparatively . they are righteous really , in as much as their persons are justified before god , through our lord jesus christ , who is called by the prophet ieremy , the lord our righteousnesse . ierem. 23. v. 6. who is said to cover us with a robe of righteousness isa. 63. who is said by s. paul to be made to us righteousness , and that we are righteousness in him . thus they are righteous because justified , and not onely so , but also because their natures are renewed after the image of god , that is cretaed in righteousnesse and true holinesse , in which respect they are partakers of the divine nature : and also righteous in ordering their lives according to the rule of the word , which all gods servants sets before them , and seek to live according thereunto , that they may give god his due , and men their due ; and thus it is true of the servant ▪ of god , they are righteous really . and interpretatively they are so , for as much as god is pleased to accept them notwithstanding their weaknesses , when abraham was to offer up his son isacak , it is said , he offered his son , in regard he was willing to do it , it was therefore interpretatively so . so the servants of god in as much as they are lovers and followers of god , and strive after righteousnesse , not allowing themselves in any wickednesse , making conscience of all known duties , so that god accepts them as perfectly righteous . and comparatively they are righteous , though not absolutely , yet comparatively in respect of others , as it 's said of those worthies st. ambross speaks of . the righteous if compared with the wicked of the world are worthies , so they are righteous compared with the ungodly . in the foregoing chapter vers. 12. the prophet speaks of certain epicures and others , which say , we will fill our selves with strong drink , and to morrow shall be as this day , and much more aboundant . so in respect of sinners , the servants of god may have the appellation of righteous , and not righteous onely , but merciful men , or as the hebrew hath it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} men of mercy : which may admit of a double construction , whether taken in a passive or active sence ; in a passive sence they are men of mercy : or as the hebrew word will further carrie it men of good will or favour , they are men to whom god bears a singular favour , an especial love ; there is a philanthropie which god hath to all men , and though he hates the work of their hands , yet he loves the work of his own hands : but god here speaks of a favour and good will , which he hath to his servants , and you have it fully and summarily set down in the 24th psalme latter end ; the lord god is a sun and a shield , the lord will give grace and glory , &c. and according to this construction it may be taken : the prophet isaiah speaking of the righteous , how that they are taken away by men of crueltie , intimates though they are hated by the wicked , they are men of love , in respect of god : whilst the world reproches and reviles them , yet god loves them , though they perish and are taken away we must not think that god hates them , they are his favorites . some men think god should not let the wind blow upon his servants : but it is not that of a mother , but a fatherly love , with which god loves his children , nor was benjamin the lesse beloved because the cup was found with him . the righteous they are still men of mercy , yet i rather conceive we ought to take it in the active sence , they are men that love mercy and shew mercy , and to this i encline in regard of that paralell place the 7. micah . 2. the good man is perished from off the earth , &c. so here men of mercy , that is , men that are practisers and lovers of mercy . mercy is a condolencie of others misery , and withall an endeavour to deliver them out of it , so that there is both pittie and bountie , bowels of mercy and works of mercy , thus a righteous man is a mercifull man : the wise man joines them both together prov. 21. and 21. and indeed they never goe asunder : our saviour hath coupled them together , blessed are they that hunger and thirst after righteousness , for they shall be filled , then it followes blessed are the mercifull , &c. the righteous have bowels of mercy , their inwards are troubled at the miserie of others , and hence their heads consult which way they may do them good : the liberal man devises charritable things upon his bed , and their hearts ake for their brethren , they inquire how , what , which way , to do them good , they are stil going out of their doores in mercy , their eyes behold which way they may do acts of mercy , their ears listen to their complaints , and their hands are ready to relieve ; it would be too much time spent to let you see how this spiritual river overflowes , by giving and forgiving , by vouchsafing to our brethren spiritual and corporal almes , that concerne their souls and bodies , by remitting all those injuries they do against us : and thus it is true , they are men of mercy as for the wicked , solomon saith , their very mercies are cruel , when they pretend mercy it is in crueltie , nay they shew mercy that they may be wicked , but the righteous he shews mercy even to his beast , it runnes down even unto them , and hence it is here called mercifull men , or men of mercy : but now look upon the complaint it self , and that sets forth their seeming miserable condition , the one , of perishing . the other , of taking away . the righteous perish , the mercifull men are taken away : the first of these is very strange and hard , especially of the righteous that he is said to perish ; perish is capable of various acceptations . 1. there is a perishing that neither seazes on the righteous nor the wicked . 2. there is a perishing befalls the wicked and not the good . 3. and there is a perishing befalls both the godly and the wicked . 1. there is a perishing that befalls neither the righteous nor the wicked : a perishing of totall destruction and annihilation . the psalmist saith : wicked men are like the beasts that perish . sensuall men are so in their dispositions , but not in their natures : the beast perishing dissolveth into his first being to nothing , and happy were it , if it were so with the wicked , that there were annihilation . 2. and then there is a perishing that befalls the wicked and not the righteous : the memory of the wicked shall not , but it shall not be so with the just ; no dying , no marrying can obliterate their names : but the wicked , their names perish , & which is worse there is a perishing in the soul , and it is that perishing which is opposed to good , to eternall good , the righteous is scarcely saved , it is not almost , they do not perish hereafter , but the wicked perish eternally . but then , 3. there is a perishing that is common to the righteous with the wicked : will you know what it is ? understand it either of the miseries of this life ( as s. paul saith ) if i perish , i perish . whatever hazard we run or fall into , it may be termed a perishing , or chiefly , perishing by death , this is common to all : the prophet michael tels us the good man is perished out of the earth ; that is he dies : when he perisheth it is a relative to perishing in this world , in this present life . so when the righteous die he perisheth , therefore it was that the prophet made use of this word , to let them see what the wicked thought , that the righteous perisheth , it is not so in reallity , and that we might not be troubled at the harshness of the phrase in the first clause . go on to the second , taking away . god hath given most members double ; two hands , two feet , two eyes , two eares , that if one faile the other may supply , & so the spirit of god gives two phrases often in scripture , that if the one be obscure , the other may make it plain so it is here , least the one should be too hard , here is another to explain it , when he saith , perish , he means onely taking away from the society of men , that is ail , as we may very well read the words , the mercifull men are gathered , as the hebrew will carry it , they perish not but rather are gathered to their fathers , as that expression in ecclesiastes , the body goes to the grave , and the soul to heaven , or to him that gave it , it is that they may be gathered to the innumerable company of angels , to the spirits of just men made perfect , to the beatificall vision ; all this is meant in this one expression , taking away . and the summe is , the righteous ones , & the mercifull ones were taken away by death , perished from the earth . and so this is true in respect of a naturall death , the righteous as well as others perish , because of the same nature and constitution , and also the remainders of the same corruptions that are in them ; therefore they must die and perish as well as others , but that which the prophet aimes at is perishing in a violent sense , and the phrase taken away hints as much , they are taken away and cut of ( as ' it s spoken of the messias ) from the land of the living . these candles do not go out of themselves for want of that which should give them life , but are blown out by a violent wind ; and very well it may be so , because of their enemies , david saith ; the wicked watch the righteous , and why do they watch him , but to take advantage to slay him , and this many times befalls the godly ones , and that in great wisdome , even that the glory of gods power may appeare , his power in sustaining and upholding them , when by death he brings them to himself , especially strengthning them in the hour of a violent death , and his power will appear , in raising of their vile bodies , that shall be in the dust : in raising them , when their vile bodies shall be changed and made like the glorious body of christ , & he will have it so that their graces may appear , & that their faith may be more eminent : if god should translate them as he did eliah from earth to heaven , there would be something to appear of glory , but nothing of strength , and therefore that the faith and courage of his servants may appear , he thus takes them away , and chiefly that they may be conformable to christ , and that he may make the members like unto the head , and go , as he did , by a violent death , they must drink of the brook and after lift up their heads , therefore this is a just complaint , the righteous perish , and mercifull men are taken away . the consideration of this may serve partly to inform , partly to instruct . first to inform us , that there is another world , and day of judgement , that there is a time wherein god will put a difference between the godly and the wicked , between him that swears , and him that fears an oath , between him that serves him , and him that rebells against him : i say there must be a time of retribution ( or he could not be a righteous and mercifull god ) when there must be a recompence to godly men , you see how the righteous perish as well as the wicked , you see the same lot befalls the one , as well as the other , it assures us therefore that there is another day comming , when it will appear that there is a reward to the godly . and it should , secondly instruct all righteous ones that they should make use of this kind of death , for the glory of gods name , and the good of his own brethren . how should all of us magistrates , ministers and people approve our selves in the discharge of our duty , and especially mercifull men by shewing mercy , multiplying mercy , when the mercifull man is taken away , then all is taken away there is no more work , nor almes , nor mercy for us to do in the grave where we are a going . and further it should instruct us , that we should make use of , and make much of the righteous men , that are in the midst of us , because they must perish and be taken from us : these candles must go out , nay they may by a blustering wind be blown out , make use of them while you have them . our saviour bids us , walk in the light while you have the light : so do you , whilst gods righteous servants and ministers are amongst you , make the best use of them you can ( as our saviour said , me you shall not have alwayes with you : so these you shall not have alwayes with you , therefore endeavour to reap all the benefit , and profit from them you can . finally let us not think the worse of them because they are taken away , we are ready to be frighted , because of the trouble that befalls them , but let us remember , that the righteous whatever trouble incompasses them , they are delivered from it by death , nay that taking away of theirs , is a benefit to them , for it is a taking away from the evil to come . and that leads me to the other branch , which mitigateth the complaint in the close of the verse . the righteous are taken away from the evil to come . taken away from the evil to come is a phrase which admits of a double construction , we may understand it of being taken away from the evil to come upon themselves , they are taken away from those future evils that ( if they had continued longer upon earth , ) should have befallen them , thus they are taken away from criminall evils , and poenall evils . 1. from criminall evils they are taken away , and thereby prevented from those sins , they might otherwayes have fallen into , for the righteous are not altogether free from sin , while herebelow ; and therefore it is that they are delivered from that which is a great grief unto them , ever to sin against their father . 2. from poenall evils , from those miseries and troubles that do befall them in this world : many are the afflictions of the righteous , but god delivers them out of all : pain , penurie , aches , sicknesse , &c. and when the righteous is taken away , he is taken away from all these . but that which is the principal meaning of the word is , they are taken away from the evil of the place wherein they live , from the common calamitie that is to seize upon the people : therefore you find in the 26. isa. 20. where the prophet saith come my people , enter thou into thy chambers , and shut thy doors about thee , hide thy self as it were for a little moment untill the indignation be overpast : some understand those little doors and moments , places and chambers , to be meant of the grave , yet there god hides his people , he puts them in the grave where they are quiet : when he intends to send a blustering tempest , and a storm upon the earth . thus god prepares a zoar for lot when he brings destruction upon sodom , and an ark for noah , when he brings a deluge upon the world : so god prepares a grave for the righteous , when he intends to bring evil upon the earth : but this is not alwaies so , for god will somtimes keep them in the midst of trouble , he sets a mark upon their forehead , as in the 9. ezek. 4. and the lord said unto him , go through the midst of the city , through the midst of ierusalem , and set a mark upon the foreheads of the men that sigh & that cry for all the abominations that be done in the midst thereof . and sometimes god makes them sharers and sufferers in the evils , because they have not mourned for the sinnes of the times and places where they live ; therefore god makes them partakers of the miserie ; but god many times takes them away from the evil to come . thus josiah is taken away from the evil that was to come upon the jews : and st. austin's prayers were heard , god taking him away before hippo was taken , whereof he was bp : and luther was taken out of the world before the desolation came that fell upon germany : thus is gods dealing in the taking away of his servants , and that upon a double account . 1. in regard of themselves . 2. in regard of others . 1. in regard of themselves : that they may not only not see , but also that they may not suffer in the evil that is to come : and this is the very reason why josiah was cut off , that he should not see that general devastation that should come upon his native countrie , and that they may not see the evil , he hath taken them away . 2ly . the chief account why he takes them away , is , that they may not keep of the evil that is to befall any people : for the righteous and mercifull men are the chariots & horsmen of israel , that do defend the places where they live ; the angel told lot he could do nothing against the citie until he was out of it : & you know what god said to moses , let me alone , &c. a good man ( as it were , ) ties gods hands that he cannot bring evil upon a place , one righteous man may do more with god by prayer , then a thousand men by armes : there is a great prevalencie in the prayers of the righteous , and when god will bring evil upon a place , he first takes away the righteous , that they may not keep it off : as when a man will take down a house , he first takes away the pillars and supporters thereof : so when god intends to destroy a people , he remooves the pillars that support them ; god takes away the righteous , as on the one hand they may not see ; so on the other hand they may nor prevent the evils he intends to inflict . to wind up this in a word of use . look on the one hand as there is little cause for the wicked to insult over the righteous when they are taken away , ( rejoyce not over me , o mine enemy ) saith the church ; i say little cause have the wicked to rejoyce for the taking away of the good , because it is a sad presage to the bad . the righteous being taken away , if such things be done to the green tree , what shall be done to the dry : if the righteous scarcely be saved , where shall the wicked appeare ; if that the righteous be taken away from the evil to come , it is that the evil may come upon a place : it is an undeniable consequence if god deal severely with his own : the wicked must exspect his cup to be filled to the full . if these perish for a time , those for ever : therefore let not the wicked triumph , and as there is no reason why the wicked should rejoyce , so no cause why the friends of the righteous should be too much troubled when they perish by what hand soever ? for all the righteous servants of god when they are to be taken away , say to us ( as our saviour said to the woman , weep not for me , ) weep not for us , weep for your selves , and as they are taken away from evil , so they are received unto good ; they are taken from a prison to be seated in a palace ; they are taken from a wildernesse to be transplanted into a garden ; they are taken away from earth and carryed unto heaven ; no reason therfore to weep for them , but for your selves : the evil to come cannot light on them ; but on us ; but let them not be disregarded by us , we are not to be stupid under such a divine providence , least we incurre the sin which the prophet here complaines of : and so i come to the complaint of the prophet against the wicked , bewailing their obstinacie , the righteous perisheth and no man layeth it to heart : & mercifull men are taken away , none considering that the righteous are taken away from the evil to come : no man layes it to heart , no man considers it ; the phrases which the prophet makes use of , are very emphatical . the first phrase according to the hebrew is , no man puts it upon his heart ; and the latter , no man doth understand or seriously weigh , or dewly consider : so that one phrase hath reference to the affections , the other to the judgement : no man laies it to heart , so as to affect it , no man considers , it so as to understand it , and these two well agree together , and the one infers the other : that which a man laies to heart , he will consider , if the heart be affected , the understanding will be imployed : a man cannot but revolve that which he is cut and strucken with ; by considering it we lay it to heart : while i muse the fire kindled : there is an affection in the mind toward the object , if it be of delight it brings joy , if sadness it brings sorrow , and these two phrases are very fruitfull exprest here , no man lays it to heart , no man considers it , and observe what the sin is that the prophet charges with , and complaines against : it was not a sin of commission , no , it was a sin of omission ; it was neglect of duty : it is as horrid impiety to omit what god commands us to do , which he forbids ; remember we do provoke god as much by omitting to do good , as by doing those things he hath forbid . many men please themselves pharasaically . when the sinfull neglect of any known duty , being judgement , as soon as the doing of a known sin , i say it is the not doing of our known duty makes us culpable , and that sin here charged on us is not the rejoycing , and triumphing when the godly are taken away , but the not laying it to heart that argues a man to be in the depth of wickedness , to come to sit in the seat of the scorners , to deride at the calamities of the godly , and make their tears his drink , and their ruins his play and sport , this is the depth of wickednesse when men rejoyce at the miseries and ruins of the righteous , but it is not considering , or laying to heart the miseries of the servants of god that is here onely meant , though you will find that a great sin , the not laying to heart their being taken away . one would think it but a a small thing , but you will find it a great sin , not to lay it to heart when the rightous are taken away . for 1. take notice it is the perishing of the righteous . when any man dies , the living will lay it to heart , saith salomon : and shall not the living lay it to heart , when not an ordinary man but a good man , one of the prophets of god and those righteous , mercifull and eminent ones are taken away . shall such stars fall from the firmement , and no eyes behold it ? no heart consider it ? put those altogether , it was the righteous that is perishing : and besides , when we consider , it was not an ordinary but a violent death . when a good man dies naturally , the living will lay it to heart , much more when cut of , when he might have lived longer : and then consider all oportunities of doing good is taken away , and when not an ordinary person , and that not by an ordinary death , perishing , and more then so , taken away , and when this perishing and taking away of the righteous was a prediction that concerned themselves of their ruin , their judgements , was at hand , and ready to overtake and overthrow them , and they not to consider it : & adde to this that this shall be so , and that there should not be a man to consider it , not as if there was none at all ; there were some though , the number be but very small that did bemoan and lay this thing to heart , yet it is usuall in scripture to expresse where there is but a few , as if there was none at all , as in the 53 psal. 3. 5 ierem. 15. because there is but a very few , therefore it is expressed as if there were none at all : there was but a few zealous in regard of the multitude and generally it they did not consider that the righteous perish , and they did not lay it to heart , the mercifull men are tak●n away from the evil to come . i say these things being put together you will find it was noe small sin , and that the prophet hath noe little reason to complain , that they did not lay it to heart , if you consider it in reference , 1. vnto god . 2. vnto them . 3. to our selves . 1. in reference unto god ; this was a great work , and aspeciall work of gods provience , that he was pleased to suffer his righteous ones to p●rish , and be taken away . it is a very great sin not to observe gods dealing ; they are equally bad , when gods word sounds in our eares , his works appears in our eyes , and neither is regarded by us . as the psalmist complains in the 26 psalm . this is great impiety that god should passe by us in a speciall providence , and we not take notice thereof : if not a sparrow fall to the ground without his knowledge , nor a hair of our heads fall to the ground , much lesse our heads , they cannot perish but by a speciall providence : and they should be taken notice of when god intends to take them from us ; and as it impiery against god , so likewise it is a sin against them , it argues that as we want piety , so pity , as purity , so bowels , when those that are our fellow-members , righteous ones especially : nay when in a higher , rank then our selves , ministers or others are in misery , and we are not troubled at their sufferings , this argues we want much pity : they are but glasse eyes that weep not for such a losse , and it is but a woodden leg that is not sensible , what the rest of the members endures . and as it is a sin against them , so likewayes it is an evil against our selves , it argues a stupid mind , a secure heart , and an obdurate spirit that is not moved with such providentiall dispensations against us , especially when it presages judgement and misery to come upon a people , and yet it should not work upon us . all this considered you will find it was a just matter of complaint , which the prophet takes up , the righteous perish , and no man layes it heart , &c. i beseech you in the fear of god , let us learn to practise the contrary , and to lay to heart the miseries , distresses , and perishings of the servants of god ; but especially when they die by a violent death , the sun daily shines and noe man regards it , but when once it is in an eclipse , then every eye will be upon it , neither do men mind the high mountains when standing , but if it chance to fall then every eye consider it , and shall we not take notice of the eclipses of gods faithfull servants , and so lay them to heart by remembring to register the deeds of gods faithfull servants . how , and when taken away , and withall bemoaning , and bewailing both the miseries they suffer , and the calamities we are like to suffer , by reason they are taken away from the evil to come , and by imitating their vertues following their graces , setting before us their exemplary lives , and treading in their steps , so as to prepare for dying , for suffering , in the like or any other kind , that death may not find us unprovided : and if we do live to prepare for the evil to come , judgement is at hand . let us be making our peace with god by repenting of our own , and the sins of the land , that when the evil comes it may not come upon us unprepared , and though we be taken away , we may be but taken to the fruition of glory and happinesse ; and that i may not be guilty of this sin , i here declaime against it . i dare not but stir up my self and you , sadly and veriously stir up you and me to lay to heart this mercifull man of god , this righteous man that hath been lately taken from us , i hope none will envy his character : if we look no further then his death , it was a violent death , but as for the cause of his death it concernes not me , it must be referred to that great day , the day of judgement , i hope without offence to any here , i may look to the manner of his death , the righteous are said to be bold as a lyon , and hath hopes in his death , and what is this but the serene consequence of a well led life , that made him meekly bold , and humbly confident , and chearful at his dissolution : of all acts of mercies none is greater then that of forgiving enemies , which that he did , witnesse those lines , those excellent lines read at his interrment , or those gracious charitable words , and prayers he uttered upon the scaffold , which proclaims him a man full of grace & mercy , i want time , and tongue to go over his life ; and al that knew him will acknowledge this , that the whole course of his life was a constellation of graces and vertues , both as he was a christian , and as he was a minister . this righteous man is now perished , this mercifull man is now taken away . but i trust nay i have some measure , of confidence he is but perished from the earth , taken from us and removed to a better habitation , to enjoy a safer , a more glorious life : and i hope though he be out of sight , yet he is not out of mind , and will not be forgotten , especially by you among whom he hath been a faithfull , and painfull laborour , he having spent his time , strength , and labour for your souls good , therefore do you lay his death to heart . remember how often ▪ you have behold him from his sacred oratory how often you have heard him dropping , nay overflowing with faithfull reproofes , sweet comforts , wholesome admonitious : remember all those savery instructions you have heard from him , remember and practice them , that will be the best way to lay to heart the losse of this viagilant and faithfull minister , and lay to heart your own barrenesse , and unfruitfullnesse that hath provoked god to deprive , and rob you of such a iewell , lay it to heart , that you have been no more bettered , and mended by those saving doctrines ; and not onely you , but all of us lay it to heart , this and all others of gods servants that have been taken from this city , not many years ago , which is a sad persage , that the ruine thereof is at hand , if a timely repentance and amendment of life prevent not ; which is the end of our discourse , that all of us may be brought to a serious repentance , as to lay to heart the perishing and taking away of the righteous ones , so not to murmur , and repine at those that have been the instruments of our losse , but to repent of our sins with grief and sorrow , as the cause thereof by contempt of the word and sacraments , having used all means to provoke god to take them from us . let us for the time to come , so repent , that if it be possible gods wrath may be appeased , his judgements diverted , and those faithfull ones that are yet among us , may be continued , and that more faithfull messengers may be sent into his harvest , which god of his mercy grant , amen . finis . the hierarchy exalted and its enemies humbled a sermon preached on the first sunday in advent, being the 2d day of decemb. 1660 : after the consecration of the right reverend fathers in god, john, lord bishop of durham, william, lord bishop of st. davids, benjamin, lord bishop of peterborough, hugh, lord bishop of landaff, richard, lord bishop of carlisle, brian, lord bishop of chester, and john, lord bishop of exceter in the abby church of st. peters westminister / by nathanael hardy ... hardy, nathaniel, 1618-1670. 1661 approx. 57 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a45549 wing h724 estc r20456 11773422 ocm 11773422 48901 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45549) transcribed from: (early english books online ; image set 48901) images scanned from microfilm: (early english books, 1641-1700 ; 533:13) the hierarchy exalted and its enemies humbled a sermon preached on the first sunday in advent, being the 2d day of decemb. 1660 : after the consecration of the right reverend fathers in god, john, lord bishop of durham, william, lord bishop of st. davids, benjamin, lord bishop of peterborough, hugh, lord bishop of landaff, richard, lord bishop of carlisle, brian, lord bishop of chester, and john, lord bishop of exceter in the abby church of st. peters westminister / by nathanael hardy ... hardy, nathaniel, 1618-1670. [8], 24 p. printed by abraham miller for joseph cranford ..., london : 1661. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -revelation iii, 9 -sermons. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 melanie sanders sampled and proofread 2004-07 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the hierarchy exalted and its enemies humbled . a sermon preached on the first sunday in advent , being the 2d. day of decemb. 1660. after the consecration of the right reverend fathers in god , john lord bishop of durham . william lord bishop of st. davids . benjamin lord bishop of peterborough . hugh lord bishop of landaff . richard lord bishop of carlisle . brian lord bishop of chester , and john lord bishop of exceter . in the abby church of st. peters westminster . by nathanael hardy d. d. chaplaine in ordinary to his majesty , dean of rochester , and rector of st. dionys. back church london . london , printed by abraham miller for joseph cranford , at the castle and lion in st pauls churchyard , 1661. imprimatur . m. franck reverendo in christo patri gilberto episcopo lond. à sacris domesticis . martij 14. 1660. to the reader . when that bright sunne ( of glorious memory ) having been for many years clouded by an unnaturall warre , did at last through an unparalleld treason set in our horizon , it was a red and bloudy evening . after that evening , followed a black and dismall night , where in the ravening wolves and beasts of prey domineered , worrying the estates and lives of those who were loyal and orthodox . that night hath by gods just indignation against us , been measured to us , not by hours but years , and stretched out to a long continuance . about the beginning of the twelfth year of that night , a morning star appeared , and that not from the east , but north , to whom it was the unanimous cry of all countries , phosphore redde diem . that he would be an happy instrument ( under god ) to turn our night into day . through the tender mercy of our god , and his prudent conduct , our desire was fulfilled . not the same sun indeed ( he shineth in the heaven of the blessed ) but another ( he who of right ought to succeed him ) arose as it were from the sea , gilding our desolate land , with his radiant beams . his amiable light hath ever since increased , and he is now near the meridian of his coronation ; where being in the zenith , may he ( like joshuahs sun , ) stand still , and that not for a few hours , but many , many years , to the amazement of the eyes of rebells , and refreshment of the hearts of all loyal subjects . by the benigne aspect and influence of this sun , it is , that the firmament of our church is now again bespangled with stars , and those fixed in their various orbes . after the joyfull appearing of those two stars of the first and second magnitude , we have beheld three severall constellations , of six , and seaven , and four stars ; of whom i may justly say in these words of our saviour , concerning john baptist. they are burning and shining lights , and i pray god , both we and our posterity may have continuall cause of rejoycing in the splendor of such eminent lights . as for this ensuing discourse , it was only a broken eccho to that voice whith distinctly and learnedly asserted episcopal authority , from that power saint paul gave to titus , when he left him in crete . it was designed for no other end , but to be a congratulatory appendix to the solemne consecration of those seaven bishops : and as it was preached upon short warning , so it had never been exposed to publick view ; but that it was required by them , and particularly by my lord bishop of durham , whose judgment i had great reason to prefer before my own ; nor can i but account it an high honour to be in any kind owned by him , who hath so resolutely owned this church of england , both at home and abroad , asserting her doctrine against the papists , and discipline against the schismaticks . the multiplicity of other urgent affairs , hath for a time retarded my performance of the command i received from , and promise i made to that reverend prelate , for which i humbly beg his lordships pardon : and now having made these weak labours publick , i intreat thy candid censure of them , together with thy earnest prayer for me , who am thine in our common saviour , nath. hardy . the hierarchy exalted . revel . chap. 3. verse 9. behold i will make them of the synagogue of satan ( which say they are jews and are not but do lie ) behold i will make them to come and worship before thy feet , and to know that i have loved thee . these words are part of an epistle to the angel of the church of philadelphia . it hath been controverted whether by the angel in the inscription of these severall epistles , be meant one bishop , or many presbyters . but if a multitude had been intended , the plurall number might as easily have been used , as the singular . i deny not , but many things written in these epistles , concerned not only the bishops , but the inferiour clergy , yea and the laily ; and therefore in one place we read , i say to you and the rest in thyatira ; but this hinders not that what was designed for the benefit of the whole church , might be directed to him , who was chief in place and office . sure i am st. ambrose expounds the severall angels to be rectores ecclesiarum , the particular governours of those churches . and st. austins gloss is angelo , i. e. episcopo illic constituto , to the angel that is there placed . yea irenaeus and eusebius , with other ecclesiasticall writers of good note , have given us the names of some of the persons who were at that time bishops of those churches ; and therefore i shall not doubt to affirm , that as the rest , so this epistle was sent from jesus christ the chief shepheard and bishop of our souls , to the bishop of the church of philadelphia . if you please to take a particular view of this epistle , you shall find the greatest part of it to be consolatory , as being most suitable to the condition both of the angel and the church . in the foregoing verse christ tels the bishop , behold i have set before thee an open door , and no man can shut it ; by which i conceive is meant that opportunity and liberty which was given him of exercising his episcopall function . and whereas there were two sorts or adversaries with which the primitive bishops and christians were molested , to wit jews and pagans , our blessed lord comforts this angel against the fear of both , letting him know in the next verse , that he should be kept from the persecution of the pagans ; and here in this verse , that he would remove the opposition of the jews , behold i will make them which are of the synagogue of satan , &c. in which words are two severall parts observable ; a sharp and severe censure of the angels enemies , them which are of the synagogue of satan , who say they are jews , but are not , and do lie . a sweet and gracious promise to the angel himself , behold i will make , behold i will make them to come and worship before thy feet , and to know that i have loved thee . begin we with the first of these , wherein are two particulars considerable . the false opinion which these persons had of themselves , they say they are jews and are not . the true judgement of christ concerning them , that they were liars , and of the synagogue of satan . the false opinion these persons had of themselves was , that whereas they were not , they said they were jews . our late learned annotatour conceiveth the them here spoken of , to be gnosticks , who said they were jews by their compliance with them , in observing their jewish rites , and persecuting the orthodox christians . the generality of interpreters understandeth the them to be such as were of the nation and people of the iews ; but then the difficulty will be in what sense our saviour denieth them to be iews , and chargeth them for saying they were so . to which the answer is fitly returned , by distinguishing between a iew according to the flesh , and according to the spirit . he is not a iew saith st. paul , which is one outwardly , neither is that circumcision which is outward in the flesh , but he is a iew which is one inwardly , and circumcision is that of the heart . in this notion he that is not a iew , may truly say he is a iew , and he that saith he is a iew , may be truly said to be none . they which are of the faith of abraham ( saith the apostle ) are the children of abraham , though not descended from his loyns ; and if you were the children of abraham , you would do the works of abraham , saith christ to those who were of his lineage . in vain therefore did these in the text say , ( and saying boast ) that they were iews , whenas they were so unlike to their godly progenitors . that christ whom their fathers expected , they rejected ; and whereas the end of moses his rites was to lead them to , these set up moses in opposition against christ. it will yet further serve to clear the meaning of these words , if we interpret iews metonymically , pro unico dei populo , for gods only people ; so indeed the iews were before the coming of christ , to whom saith st. paul pertained the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises ; and such did these iews glory themselves still to be , but in truth they were not ; yea they were so far from being his only people , that they were not his people at all ; loammi were become ammi , and ammi loammi ; the gentiles who were not , become his people by the reception , and the iews who were of old , now were not his people , through their rejection of christ. that which i shall here take notice of in brief , is one speciall character of an hypocrite , namely to say , he is that he is not . the greek word for hypocrite is used concerning a stage-player , who in acting puts on the person of another ; and it is his fit emblem , as being one , who careth not to appear as he is , nay appeareth what he is not . singuli caetus haereticorum suam esse catholicam ecclesiam putant , was lact antius his observation in his time . and to the same purpose st. austin , omnes haeretici se catholicos dicivolunt . and it is still verfied , hereticks would be accounted by others , and esteem themselves to be catholicks , and their conventicles to be the true , nay only churches of christ. believe not fair showes and specious pretences ; all is not gold that glistereth ; many faces seem beautifull , which are but painted . you read in the ninth verse of the former chapter of pseudo-apostoli , those who say they are apostles but are not ; and here of pseudo-iudaei , those who say they are iews , but are not , whom therefore our blessed lord brands with these two black characters ; they are of the synagogue of satan , and do lie , which is the next particular ; christs true judgment and censure concerning them . 1. the first brand which christ sets upon these persons is , that they were of the synagogue of satan ; and what here he saith of them , is no more than what he said to them , when he tels them to their faces , you are of your father the devil . indeed when you consider who they were , namely a people whom god had separated from all the nations of the earth to be his , it cannot but seem strange that they should deserve such a mark as this : yet thus it was , and too often is ; the faithfull city proveth an harlot ; bethel becometh bethaven ; the temple is made a den of theeves ; and gods church is turned into a chappell for the devil . how far may both persons and churches degenerate both in doctrine and manners ? they who were orthodox , haereticall ; apostolicall , apostaticall ; and divine , diabolicall ? nor was this charge how severe soever it may seem , unjust or untrue , if you consider their inveterate malice against the preachers , and professours of christian religion . the name satan here used , is derived from a verb that signifieth to hate ; nor is any thing more diabolicall then hatred . he is called in this book the accuser of the brethren ; and wll might these jews be stiled his synagogue , of whom we read in the acts , that they were hatefull accusers , and violent opposers of the apostles and disciples of christ. 2. the second mark of infamy upon them is that they were liars . nor is this less true then the former , since to affirm what we know to be false , or deny what we know to be true , is to lie ; and these in the text affirm themselves to be , what indeed they were not , and either they did , or might have known it themselves . liars they were , and that of the worst sort ; pernicious liars , boasting themselves to be what they were not , that thereby they might withdraw others from embracing christianity , to the ruine of their precious souls . this is not unsitly annexed as a justification of the former ; for since as our saviour tels us in the forementioned scripture , the devil is a liar , and the father of it , all liars are justly charged to be the synagogue of satan . and now to close up this first part of the text ; though the blessed jesus delights in the still voice ; yet see what sharp language he useth towards these enemies of his church . in the like manner he dealt with the scribes and pharisees , whom he cals ravening wolves , and a generation of vipers , hereby setting a pattern to all his ministers , when they meet with obstinate sinners , gross hypocrites , and malicious adversaries , to rebuke them sharply . it is a known proverb , malo nodo ▪ malus cuneus ; not the axe but the wedge must be used in knotty pieces of wood . plutarch observeth of physicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they use strong potions in violent diseases . god bids the prophet cry aloud and not spare , to wit his vehement increpations . provided our reproofs arise not from anger , but zeal ; ill will to mens persons , but hatred of their sins , we cannot be too severe . nor need we fear that such a spirit is incongruous to the evangelicall dispensation , whenas we find not only john the baptist , peter , paul , john , the apostles , but even christ himself as elsewhere , so here declaiming against these persons with so much acrimony , them that are of the synagogue of satan , which say they are jews but are not , and do lie . from the bitter censure of the enemies , pass we on to the sweet promise made to the angel , as it is expatiated in the greatest part of the verse , behold i will make , &c. a promise of very great importance , and well worthy our most serious attention , as being ushered in with an ecce , behold ; and that not only mentioned , but ingeminated , of which what the peculiar emphasis is , will best be reserved to the close of my discourse . though the word make be twice repeated in our english translation ; yet in the greek the words are different verbs , whereof the one is in the present tense , and may be rendred i do give , and the other in the future , and is fitly rendred i will make . the former of these words is sometimes used for as much as to give leavs or permission , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated in the acts , thou wilt not suffer thine holy one to see corruption . and when it is said of the beast in the revelation , that it was given to him to make war with the lamb , it meaneth god permitted him . in this notion some conceive the word may be here taken , i give leave to thy enemies to molest and persecute thee . whatever wicked men act against the church and her angels , as it is by satanicall instigation , so not without divine ordination . the devil himself could not vex job without leave from god ; much less can his instruments . if jacob be given for a spoil , and israel to the robbers , it is the lord who doth it . thou couldst have no power ( said christ to pilate ) except it were given thee from above . and the people of israel who gathered together against thy holy child jesus , did what soever gods hand and counsell determined before to be done . with this meditation david quieted himself , when shimei railed upon him , the lord hath bid him . and this i doubt not hath been the consolation of gods suffering servants among us ; and especially the angels of our churches , that in all the persecutions which have befallen them , there was gods hand permitting and appointing , or rather appointing to permit it . though this be an usefull truth , yet i rather adhere to the generality of interpeters , who refer both the verbes to that which followeth , of worshipping at this angels feet . but then the question is , what this meaneth , since it may very well admit of a double notion , to wit , in reference to a forced or a voluntary subjection ? in the former sence the text is so a promise to the angel , that it is a threat against his enemies ; in the latter it is a promise to both , intending the conversion of the enemies , as well as the exaltation of the angel. when the spirit of god would set forth the compleat victory of christ over his enemies , he maketh use of the similitude of a footstoole , the lord said unto my lord , sit thou at my right hand , till i make thine enemies thy footstoole . in like manner , by this phrase of worshipping at the angels feet , may very fitly be understood that conquest he should have over those his adversaries , so that though against their wills they should submit unto him ; it being usuall with conquerours to make their captives lie down at their feet . the church and her angels are never so low , but the divine power can raise them up , nor are their enemies at any time so high , but that the same power can cast them down . wicked mens presumptuous hopes , commonly end in despairing fears ; they who insolently commanded , are ofttimes made shamefully to supplicate ; and though for a time , they are tyrants riding on the heads , yet in the end they become slaves sprawling at the feet of gods servants . but the most received exposition of these words is of a milder notion , and understandeth a voluntary subjection in the same sense , which that promise to the church is understood , where it is said , the sonnes of them that afflicted thee shall come bending to thee , ( to wit , of their own accord ) and all they that despised thee shall bow themselves down ( not be bowed down ) at the soles of thy feet . according to this construction of the words , that which is here assured is the happy conversion of these adversaries , wherein more plainly observe . the efficacious agent , i will make . the notorious subjects , them that are of the synagogue of satan . the evident sign , to come and worship at thy feet ; and the singular effect of this conversion , and shall know that i have loved thee . 1. the efficacious agent , is expressed and inculcated in these words , i will make , i will make . 1. i , who , he that is described in the beginning of this epistle to be holy and true , and to have the keys of david , who is no other than the eternall sonne of god. the same i , who did at first make the beasts and fouls to come unto adam in acknowledgment of his dominion over them , made these brutish enemies of the angel , to come and worship at his feet . the same i , who shall at the last day make all knees in heaven , in earth , and under the earth to bow at his name , made them to submit to this angel , and bow at his feet . indeed these acts of coming and worshipping were done by them , but it was christ who inclined their wils to these acts . appositely to this purpose st augustine , certum est nos velle , cum velimus , sed ille facit , ut velimus ; certum est nos facere , cum facimus , sed ille facit ut facimus , it is we that will and do , but it is he maketh us , or according to st pauls language , worketh in us to will and to do what is good . 2. i give , so the first verb is most properly rendred , and noteth the freenesse of christs grace in the work of conversion , without any desert of ours . indeed quibus datur , ex gratuitâ gratiâ datur , quibus denegatur justo negatur judicio ; to whom it is denied , it is denied justly , and to whom it is given , it is given freely ; none but christ could effect this work , and he worketh it saith st paul , of his good pleasure ; st james , of his own good will , saint peter , according to his abundant mercy , and here his own language is , i give . 3. i will make , so the latter verb is rightly translated , and as the former noteth the gratuity , so this the efficacy of the grace of christ. when a sinner is converted , the promise is made good , i will take away the stony heart , and when the actuall stubbornesse and resistance of the will is taken away , no wonder if conversion be effectually wrought . indeed this efficacy is such as doth not infringe the natural liberty of the will , by putting any force or violence upon it ; and therefore it is said , i will make them to come , and elsewhere , draw me and we will run after thee ; he so maketh us , as that we come , draweth us as that we run of our own accord . i know i am here fallen upon a knotty controversie , but i professe my self to be one of them , who earnestly desire , that all those disputes ( having caused so great animosities both in the reformed , and romish church ) might be buried in silence , and in particular this . why should we so notly contend de modo , about the manner how christ maketh us to come , whilst we all agree de re about the thing it self , that it is he that doth make us , and that all the glory of our conversion belongs to his grace ? 4. once more , i will make , but by what means ? it is not expressed , yet may be supplied from those words , i have set before thee an open doore , which are partly understood of the freedome which this angel now had to preach the gospell , by which his enemies were wrought upon so as to come and worship at his feet . that fiction of taming wild beasts by the musick of orpheus his harpe , was in some sort verified of the ministry of this angell ; by which these jews of fierce became gentle . true , this happy alteration was principally wrought by the internall operation of christs spirit , but instrumentally by this angels preaching ; and as the naturall heat of the body , though in it self but a quality , yet being the souls instrument , so concocts and digests our meat , that it turneth into our substance : so the ministry of the gospell , though dispensed by a frail man , being actuated by the holy spirit , becometh the power of god , to the conversion of the most obstinate : which leads me to the consideration of the notorious subjects , them , such as were maliciously and devilishly wicked . grievous sinners may become gracious penitents , and proud opposers , humble suppliants . god wants not mercy to pardon the greatest sinnes , nor grace to reclaime the greatest sinners ; as the bloud of christ is omnisufficient to wash away the fowlest spots , so his spirit is omniefficient to knock off the strongest fetters of sinne . we are apt to say of the conversion of obstinate transgressors , what that nobleman said in another case , if god should make windows in heaven , might this thing be ? not considering that divine grace can break the stony heart , and bend the stiffe knee . it is foretold by the prophet isaiah in one place , that the wolf shall dwell with the lamb , and the leopard shall lye down with the kid , and the calf and the young lion and the fatling together , and a little child shall lead them : those who are ravenous like wolves , petulant like calves , and fierce like lions , are made gentle by grace . to this purpose is tha other prophecy of bringing the mountains low , making the crooked straight , and rough places plain , which is made good when the proud and presumptuous are subdued to the obedience of the gospel , and this is that which these converts did testifie by that evident sign of coming and worshipping at the angels feet ; which is the third particular , and cometh now to be discussed , and that according to a double interpretation . 1. shall come and worship ( me ) before thy feet , so some expound these words , inserting the pronoun it ; so the worship here intended is sacred and religious , of the same nature with that which is mentioned by saint paul , where he saith of the unbeliever , that coming into the christian assemblies , and falling down on his face , he will worship god , and report that god is in them of a truth ; and then the meaning of the words is , that these jews , who had looked upon christ as an impostor and seducer , and used him as a notorious malefactor , should come to the congregations of christians , and joyn with them in worshiping that jesus whom they had crucified . more particularly , here are two properties of that worship which these converts should performe unto christ , insinuated in the two verbs , come and worship , namely , alacrity in the one , and humility in the other . 1. they shall come and worship , not be forced or driven , but come of their own accord , voluntarily resigning up themselves to christ. it is prophesied concerning the gentiles by the psalmist , that they should be a willing people , and by the prephet isaiah , that they should not onely come , but run unto christ. we must not take up christs yoak as the cyrenian did his cross , unwillingly but chearfully undertake his service . upon which account , though our worship be a due debt , it is called a gift , give unto the lord , glory and strength , give unto the lord the glory due unto his name . 2. they shall worship , to wit , with a lowly reverence , for so much the greek word imports , and the nature of the thing requireth ; and therefore the psalmist in one place fitly joyneth worshipping and falling down together , and in another , expoundeth worshipping by bowing down . those seraphins which stood before the throne of god are said to cover their faces and fete with wings , to wit , in reverence of the divine majesty : in like manner do true converts abase themselves before christ in their approaches to him . i deny not but there may be , i fear too often is prostration of body , where there is no consternation of mind ; but certainly whosoever worships christ with his soul , will express ( so far as may be ) his inward subjection by outward incurvation . 2. but i see no reason why we may not refer this worship to the angel of the church , since though religious adoration is peculiar to god , & so belonging to christ as god ; yet there is a reverential submission due to his ministers . and this was the evidence which those jews should give of their conversion , that the bishop of this church who had been abhorred by them as a devil , should be reverenced as an angel , & their haughty spirit so far humbled as that they should worship at his very feet . this is that which we find to be the temper of other converts in holy writ . the shunamite fell at the feet of the prophet elisha , and so did cornelius at the feet of the apostle peter . how beautifull are the feet of them that preach the gospel of peace , and bring glad tidings of good things ? saith the apostle from the prophet , to which question this text returneth an answer , how beautifull ? so beautifull in the eyes of all true christians , that they worship at their feet . more particularly , there are three things which this phrase of worshipping at the angels feet may intimate . 1. a reverentiall esteem of his person , the feet are the lowest part of the body , and such a respect have these converts unto the angell , that they fell down as low as his lowest part : and no wonder , since they looked upon him as a spirituall father ( for so have bishops been ever accounted ) and what more reasonable , than that the childe should reverence the father ? it is gods own argument , if i be a father , where is my honour ? nay and his precept , honour thy father , which extends to civil and ecclesiastical , as well as the natural father . 2. an obedientiall submission to his doctrine . mary sate at the feet of jesus to hear his word . paul was brought up at the feet of gamaliell as being taught by him , and thus these converts lay at the angels feet to receive his instructions . true penitents account the ministers of the gospell as ambassadors , for , and from christ , and therefore with all humility entertain their message . 3. a paenitential acknowledgment of their own unworthiness , by reason of their former contempt ; they were so sensible of the injuries and affronts they had offered to this angel , that they now think they cannot abase themselves enough ; and therefore worship at his feet . as peter in the sense of his own unworthinesse fell down at jesus his knees . so these converts in the sence of their vilenesse , worship at the angels feet , to intimate , that they deserved to be trampled upon as the mire in the street . it is the disposition of every true penitent to think basely of himself and highly of christs ministers , to judge them worthy of double honour , and himself unworthy of any respect . an instance of the one is holy job , who saith , i repent and abhor my self in dust and ashes , of the other , the jaylor who came in trembling and fell down before paul and sylas ; of both in these penitents , who considering how ill they had deserved of the angell , and how well the angell had deserved of them , come and worship at his feet . i end this part of my text with this short observation , true conversion is alwayes attended with a manifest alteration . the penitent is not what he was , nay , he is contrary to what he was ; no wonder , if repentance be called by st. paul a metamorphosis , be ye transformed by the renewing of the mind . there is not a greater change made in the air from darknesse to light , when the sun ariseth , than there is in the sinner from sinne to grace , when christ that sun of righteousnesse shineth upon him . the wolf doth not only dwell with , but is turned into a lamb , the heart of stone is changed into an heart of flesh , the converted sinner , of proud becometh humble ; of rebellious , obedient of covetuous , charitable ; of cruell , mercifull ; what ; before he hated , now he loveth , whom before he despised , now he honoureth ; so did these converts , worship at the feet of that angell , who had been contemptible in their eyes . the last considerable in the text , is the effect of their conversion , expressed in these words , and shall know that i have loved thee . it is a clause that looketh two wayes , to the angell , and tels him that he is christs favorite ; to his enemies , and foretelleth that they should know it . 1. christs love to the angell , will the better appear by this following gradation . 1. great is that love which christ hath to the whole race of mankind , whom he came to seek and to save : in respect of which st paul saith , the kindness and love of god our saviour towards man appeared . 2. greater is that love which christ beareth to his church , whom he culleth out of , and therefore hath a dearer affection to , than the rest of mankind . hence those affectionate appellations , my sister , my love , my dove , my undesiled one . 3. greatest is that love , which christ hath to the angels of his church , the vigilant pastors and governours thereof . it is said of him , in the beginning of the former chapter , that he holdeth the seaven stars in his right hand , and walketh in the midst of the seaven golden candlesticks ; where by the candlesticks are meant by the churches , and by the stars the bishops of those churches . he walketh indeed among the candlesticks by his speciall presence of grace and mercy , but the stars are in his right hand , as vouchsafing a more speciall affection to , and protection over them : his hand in which he holdeth his ministers , is nearer his heart than his feet , by which he walketh among his people , and accordingly it is an higher measure of love , which he beareth to the one than the other . will you see yet more particularly how he loveth the angels of his church ? he so loveth them , as that he reproveth even kings for their sakes , saying , do my prophets no harm ; he so loveth them , that he accounts what is done to them , as done to himself : for so he tels his disciples , he that heareth you , heareth me , and he that despiseth you , despiseth me . he so loveth them , that he will recompence the meanest courtesie which is vouchsafed to them , though it be but a cup of cold water which is given to a prophet in the name of a prophet , it shall not be unrewarded . finally , he so loveth them , that though in this world he sends them forth as sheep among wolves , yet he will not suffer the wolves to worry them ; and though for a time they may be persecuted , yet they shall at length be delivered , and when their course on earth is finished , whereas others are only stones , he will make them pillars in his celestiall temple . 2. the love of christ to this angell , is that which his enemies should at length know , that is , ( according to the usual notion of the word , so as to acknowledg and own him . being converted to christianity , they were brought to know christ as their only lord and saviour , and knowing him , they acknowledg the angel as sent from , and beloved of him ; and ( which is the latitude of this word knowing , as elsewhere , so here ) that so as to love and honour him with their souls , which as it is the effect of their conversion ; so it was the cause of their prostration and worshipping at his feet . thus was the proverb of solomon verified , when a mans wayes please the lord , he will make his enemies at peace with him , yea of enemies to become friends . and oh that all the enemies of the church and her angels , would in time be brought to this acknowledgment . it is that , which against their wills , they shall do at the last day , when they shall behold those who were so vilified by them , magnified by christ , and be ashamed of their envy and malignity against them . oh how much better will it be for them to do that now freely , which they shall do then forcedly ; and repenting of their former rage and bitterness , after the pattern of these converts , to know and embrace the angels of the church , as the friends and favourites of christ ? by this time you see the extent and meaning of this promise , and in that , what great reason there was for a behold , yea a double behold to be prefixed , since it is such a promise , as cals for both admiration and exultation . 1. here is a behold of wonder , it being a thing deservedly to be admired , that there should be such a change wrought in the enemies of this angel. when god sent ananias to find out saul of tarsus , he addeth , for behold he prayeth ; and well is behold prefixed , since it was no less then a wonder to find him penitently praying , whom he had known cruelly persecuting . the like is the emphasis of this behold in the text , it being almost incredible and therefore admirable , that such proud enemies should come and worship at the angels feet . indeed the behold serveth at once both to strengthen the angels faith , and enlarge his wonder . it was not so strange as true , and therefore behold and believe ; though true , yet it was very strange , and therefore behold and admire . 2. here is a behold of joy as well as wonder , since this happy change was that which could not but glad the angels heart . the righteous shall rejoyce when he seeth the vengeance ; but much rather when he seeth repentance . there is joy in heaven over one sinner that repenteth , saith our saviour . indeed there is joy both in heaven and earth ; in heaven by the angels those heavenly ministers ; and in earth by the ministers those earthly angels . and so much the more ought they to rejoyce , because they are the instruments by whom this work is wrought . the reclaiming of these obstinate adversaries was that which this angel desired in his prayers , endeavoured by his preaching , and therefore could not but be exceedingly rejoyced at , when it was accomplished . and thus i have given you an account of the whole , and every part of this text : nothing now remaineth , but to bring it home by a particular application to the present occasion . some interpreters have conceived these seven churches of asia , as typicall of the christian churches , which should succeed in severall parts of the world . one of our late writers , out of his bitter zeal against this church of england , charging her with lukewarmness in religion , ( because she is unwilling to recede from the romish , but in what she recedeth from the catholike church ) maketh laodicea to be her type . but when i behold the brotherly love which is begun , and i both pray and hope will every day more and more encrease among us , i may upon far better ground look upon it as typified by this church of philadelphia . and what in this verse was written to the angel of the church , seemeth at this day to be spoken by our blessed lord , to the severall angels of our church . there hath been a generation of men among us , whom ( without breach of charity ) i may justly charge to be of the synagogue of satan . indeed they say they are the godly party , and their conventicles the purest churches ; but they are not , and do lie . yea their pride and arrogancy ; bloud and cruelty ; malice and oppression ; treason and rebellion , proclaim to all the world that they are not bees but wasps ; lambs but wolves ; doves but hawks ; the best of saints , but the worst of sinners ; and give their verball profession the reall lie . by these men the church of england hath been for many years sorely persecuted ; her lands and revenues sacrilegiously alienated ; her liturgy and worship causlesly extirpated ; and her angels not only of the lower but higher order contemptuously abused . but whilest men have hated , i may truly say christ hath loved them , and after their grievous afflictions , testified his singular affection towards them . he hath so loved them , as to preserve well nigh a third part of our worthy prelates alive , like so many sheep or shepheards rather in the midst of wolves ; so that they have all attained an old , and some a very old age , and live to see the church in an hopefull way of restauration . and as he hath preserved some , so he hath raised up others of choice abilities and integrity , to fill up the vacant seas . what he saith to this angel in the former verse , he saith to ours at this day , behold i have set before thee an open door , for the consecration of archbishops and bishops ; and by them , for the apostolicall ordination of priests and deacons ; and loe on this very day a number of angels , equall to that of those bishops over the asian churches , set in the heaven of our church . what was here promised to the angel of this church , is through gods mercy vouchsafed to our angels . some of those who despised and derided , do cordially honour them , and humbly worship at their feet , as being ashamed of , and grieved for those former contumelies , which they have cast upon them . and even those who continue obstinate , are in some measure subdued , and will i trust ( if they can by no fair means be inclined ) be by just rigour enforced to submit to their government and discipline . and whatsoever others do , yet we i hope will learn our duty , in yielding all due obedience , as next under god , to our dread soveraign , the father of our countrey ; so next under him , to the most reverend and right reverend fathers of our church . i end all with that excellent exhortation of ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let our people submit to the priests and deacons ; the deacons to the priests ; priests to the bishop ; i adde , the bishops to the king ; and the king ( yea all ) to god ; so shall this distracted church and kingdome be happily re-established , to the envy of her enemies , and joy of her friends , who will not cease to say amen , amen . finis . notes, typically marginal, from the original text notes for div a45549-e450 titus 1. 5. notes for div a45549-e1990 rev. 2. 24. ambros. in apoc. vers. 8. vers. 10. gen. 1. partic. 1. rom. 2. 28 , 29. gal. 3. 7. ioh. 8. 37. rom 9. 4. lactant. aug. rev. 2. 9. partic. 2. ioh 8. 44. rev. 12. 10. ioh. 8. mat. 7. 15. 12. 34. plut. mor. isa. 57. 1. gen. 2. act. 12. 35. rev. 13. 7. isa. 42. 24. io● . 19. 11. acts 4. 27 , 28. 2 sam. 16. 10. interp. 1. psalm 110. 1. interp. 2. isaiah 60. 14. partic. 1. aug. phil. 2. 13. phil. 2. 13. james 1. 18. 1 pet. 1. 3. ezek. 11. 19. cant. 1. 4. verse 8. partic. 2. 2 kings 7. 19. isaiah 11. 6. isaiah 40. 3. parti● . 3. 1 cor. 14. 25. psalm 110. 3. isaiah 55. 6. psal. 29. 1 , 2. psalm 29. 1 , 2. psalm 95. 8. 22. 29. isaiah 6. 2. 2 kings 4. 37. acts 10. 25. rom. 10. 15. isaiah 52. 7. mal. 1. 4. exod. 20. 12. luke 10. 40. luke 5. 8. job 42. 5. acts 16. 29. rom. 12. 2. partic. 4. titus 3. 5. cant. 5. 2. rev. 2. 1. psal. 115. 14 , 15. luke 10. 16. matth. 10. 42. rev. 3. 12. prov. 16. 7. act. 9. 6. psal. 58. 12. luk. 15. 6. ignat. ep. 4. ad philip. faiths victory over natvre, or, the unparallel'd president of an unnaturally religious father delivered in a sermon preached at the funerals of the hopefull young gentleman master john rushout : son and heire to master john rushout merchant and citizen of london / by nathanael hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45546 of text r12956 in the english short title catalog (wing h721). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 53 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45546 wing h721 estc r12956 13312677 ocm 13312677 99009 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45546) transcribed from: (early english books online ; image set 99009) images scanned from microfilm: (early english books, 1641-1700 ; 457:6) faiths victory over natvre, or, the unparallel'd president of an unnaturally religious father delivered in a sermon preached at the funerals of the hopefull young gentleman master john rushout : son and heire to master john rushout merchant and citizen of london / by nathanael hardy ... hardy, nathaniel, 1618-1670. [6], 25 p. printed for nathanael webb and william grantham ..., london : 1648. reproduction of original in cambridge university library. eng rushout, john, d. 1648? funeral sermons. sermons, english -17th century. a45546 r12956 (wing h721). civilwar no faiths victory over nature: or, the unparallel'd president of an unnaturally religious father. delivered in a sermon preached at the funeral hardy, nathaniel 1648 9997 23 30 0 0 0 0 53 d the rate of 53 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2007-09 lisa chin sampled and proofread 2007-09 lisa chin text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion faiths victory over natvre : or , the unparallel'd president of an unnaturally religious father . delivered in a sermon preached at the funerals of the hopefull young gentleman master john rushout : son and heire to master john rushout merchant and citizen of london . by nathanael hardy master of arts , and preacher to the parish of dionis back-church . was not abraham our father justified by works , when he had offered isaac his son upon the altar . seest thou how faith wrought with his works , and by works was faith made perfect , jam . 2.21 , 22. transgreditur fides rationis fidem , humanae naturae usum , experientiae terminos , bern. verus obediens mandatum non procrastinat , sed statim parat aures auditui , linguam voci , pedes itineri , manus operi ; & se totum intus colligit ut mandatum peragat imperantis . idem . london , printed for nathanael webb , and william grantham , at the grey-hound in pauls church-yard , 1648. to my right worthy friend , mr. john rvshovt of london merchant , and inhabitant in the parish of dionis back-church , the blessings of the throne and footstool . honoured sir , it was a sorrowfull losse occasioned the delivery of this sermon in your eares , and the seasonable comfort you then found , caused those desires which ( being to me commands ) occasion the presenting of it to your eyes . the tryall wherewith god hath been pleased to exercise you , cannot but be grievous , yet a patient sufferance and sanctified use will make it precious : no better means of support under , and benefit by this tryall then faith , which is both a powerfull antidote against the crosse , and a skilfull alchymist to extract spirituall advantage out of temporall losses . it is true you have lost a hopefull son , but faith will eye god , as a wise and gracious father . charity comforts you in the hope that he hath gained , the enjoyment of glory by his dissolution : faith will instruct you in the christian art , how to gain increase of grace by this affliction . it is the justice of god that hee never punisheth without a cause , it is his mercy that he ordereth all to a good end , let repentance find out and bewail sin deserving , and faith will apprehend the benefit intended . oh divine grace of faith , many daughters have done worthily , but thou surmountest them all ; thou regulatest our actions , and moderatest our passions , thou teachest us how to enjoy , and supplyest us in what wee want ; by thee wee finde the sweetnesse of a god in the creature-comforts we have , and the sweetnesse of those comforts we lose in a god . and now worthy sir , what bitter counsell could i prescribe you then this of faith ? what fuller example of faiths energie could i set before you then that of abraham , who by faith gave up that isaac to god , whom god had conferr'd on him in love . the picture of this believing patriark , offering up his obedient isaac , you have delineated in the following sermon . let abrahams steps be your walk , and his bosome shall be your rest ; imitate him as a son in the grace of faith , and you shall be an heire together with him in the grace of life , whech is the prayer of him who is your devoted servant in all christian and ministeriall offices , nath. hardy . errata . page 4. line 23 devoute , the former l 28. for people r. people p. 6. l. 5.1 . se transferre , p. 13. in marg pone chrysost. p. 14. in marg. pone chrysost. imprimatur , ja. cranford . on the death of master john rushout , eldest sonne of master john rushout , of london merchant . who slew all these ? was nimshi's sonne 's demand , when 's will was done by false samaria's hand , when heads were heapt , and nobles ( by the rude ) were made the many-headed multitude : when slain youth , and beauty were heap'd on high , virtue and strength pil'd with nobility . who slew all these ? each tear now seems to say , the mourner drops by this sad heap of clay . nor doe they soloecise , for in rushout's sonne there 's a heap'd funerall , though he be but one . logick is out , it 's praecepts erre in this , he is but one , and yet a number is . arithmetick mistakes in him , for we if not divide , yet one may multiply . virtue and beauty , strength and youth are here heap'd up and pil'd together : on this biere a summe of graces are , hee 's a totall than , not one of these , but might compleat a man . the tears that from his fathers eyes doe run , fall for but one sonne , and yet not for one . when he laments his beauty so soon gone , doth he not weep for his dead absolom ? he mourns and praises his obedient will 't is for his isaac sure those tears distill . when he recounts the wisdome of his sonne , and sighs , sighs he not for his solomon ? when how religious ! and a tear let fall , then sure he weeps at joseph's funerall . absolon , isaac , joseph , solomon , are all deceas'd in this his onely john . who slew all these then ? not the barbarous hand , of forreign stranger , nor the dire command of the theeve's captain , where the riddle 's this , out laws obey , and rape obedience is . no death abroad , strange ayre his breath supplies , he travels and lives , but returns and dies . thus have we seen the pearl or diamond stone ( brought to the cooler , from the hotter zone ) escape the threats of th' rocks , and th' oceans fome , and yet in th' harbour have been lost at home : having past the pyrats , and the watry way , made , or the customers , or the thames his prey . is this the welcome thy return'd natives have o england ? entertainment in a grave ? when to thy long'd for soile thy sonnes return , canst finde no lodging for them , but their urn● ? when from strange climates to their own they come has't no home for them , but their longest home ? fame calls thee eden , if thou a garden be , 't is such as joseph's , the sepulchre 's in thee . the terme 's too good ; since on thine none thou prey ▪ wee 'l change thy name , thou art acel●●●a . since now thy bowels are with funerals full , thou'rt or a field of bloud , or place of scull . death dwels within thee , makes his mansion here , hath ta'ne a lease ( we dread ) for many years . a lease not made by law , but war ; yet good , 'cause seal'd with swords and written in our bloud . thus cruell art thou , and like to be , yet he hath cause to thank thee for thy crueltie . in thee he dy'd , but to thy sins and fears , thy crown 's of cypresse , he a laurel weare . he rests in peace secured from thy harmes , hears glad hallelujah's , but thou alarms . the grave and heaven 's his arke , whilst that the floud sweeps thee away , he floats above thy bloud . the grave and heaven 's his house , where he hid ly , and the destroying-angel passe him by . death leads to life . he dy'd young , yet shall be , a youth as long-liv'd as aeternitie . j. thompson . faiths victory over natvre : or , the unparallel'd president of an unnaturally religious father . hebr. 11.17 . by faith abraham when hee was tryed , offered up isaac . this chapter after a briefe yet full description , presents us with a large and singular commendation of the grace of faith , the excellencie of this vertue is demonstrated by the efficacie ; that in its powerfull effects we may behold its divine nature . peruse the chapter , and you shall find her honoured as the mother of many graces , the spring of choyce duties ; yea , the worker of strange miracles . the truth of all which our apostle illustrates by various examples , since though positive doctrines declare what faith can doe , yet plain examples shew what faith hath done : amongst many others wee have the president of abraham , chiefe of the patriarks , and father of the saithfull set before us : if you cast your eyes upon the 8 verse , you shall there finde an eminent instance of his faith , when he was called to goe out into a place which he should after receive for inheritance , obeying , and he went out not knowing whither he went ; no easie matter , doubtlesse , for a man to part with his friends and live among strangers , to let goe his present possessions for uncertain enjoyments , and become a voluntary exile from his own countrey ; sence derides it , reason contemns it , but faith obeys it : nor doth his faith stay here , behold in the text a harder task imposed upon , and performed by him ; that was to leave his countrey , this was to lose his isaac : that was to sojourn in a strange land , this to commit a strange act : that to forsake his fathers house , this to forgoe his sons life : in that he sayled against the winde , in this against the winde and tyde : but the strength of faith carryed him through , enabling him to leave his countrey when called ; and to offer his isaac when tryed . by faith abraham , &c. in the words we have these three observables ; 1 a singular fact performed by abraham , he offered up isaac . 2 a speciall occasion moving him to it , when he was tryed . 3 a powerfull cause enabling , and that was his faith . or if you please to take the words in their naturall order , observe , 1 an act of gods wisdome , to wit , the tryall of abraham . 2 an act of abrahams obedience in offering up isaac . 3 the principle inclining him to perform his obedience , in reference to divine tryall , and that was his faith . once more we have here considerable , 1 the state and condition to which abraham was exposed , to wit , of temptation , when he was tryed . 2 his sutable behaviour under that condition , in obedience to that tryall , he offered up isaac . 3 the true ground of that obedient behaviour , to wit , his faith . according to each of these there are three assertions our apostle layes down in the words . that abraham was tryed , that being tryed he offered up isaac , that it was by faith he offered him up : and of these in order . 1 the state of temptation , to which abraham was exposed when he was tryed , st. austine speaking of the life of man tells us , tota vita humana tentatio est , every mans life but much more the saints is a continued tryall , no day passeth over his head without some clouds , and whiles he is in the sea of this world waves continually dash upon him , but yet there are some dayes in the calendar of his life which deserve , nigro carbone notari ; to be marked with a black coale as more cloudy then others there are some storms wherein the waves rage more vehemently , some times in which the saint is exposed to strange and strong tryalls ; and of such a one our apostle here speaketh , when he was tryed . but by whom is it that abraham was tryed ? the hebrews have a tradition that the devill appeared to him in an angelicall forme , and by many arguments diswaded him from sacrificing his son , as being an unnaturall and impious act , contrary to the law of god and nature ; nor is it improbable , that then the devill was very busie with abraham by temptation to withdraw him from obedience to gods command , though the conceit of his visible appearing to him is altogether uncertaine ; but this triall whereof my text speaks , is doubtless to be referred unto god himself : for so we finde it plainly mentioned in the history , god tempted abraham : genes . 22.1 . nor doe moses and saint james herein contradict each other , when the one sayth , god tempted abraham , and the other chap. 1.13 . god tempteth no man , but rather we must distinguish of a double tentation , the one probationis , the other seductionis , the one meerly of tryall for our good , the other of enticement for our hurt ; this latter cannot agree to the pure and holy god , but is the devils work , who goes about seeking to insnare and devoure the former : as it stains not gods purity , so it sutes well with his wisdome , which oft times puts him upon making experiments of his servants , as here he did of abraham . but for what end , may some say , doth god tempt and try his peoole ? i answer , for this double end . 1 partly to disclose their corruptions , and discover those sins which were lurking in the heart : it is a common saying , magistratus judicas virum , many men that were good while confined to privacie , have proved licentious , when advanced to magistracie ; it 's as true of tryals , wherein oft times , there is an eruption of of that corruption which one would not have imagined had lodged in their brests , for this end god proved hezekiah , that the pride of his heart might appear , and the israelites to humble them under the sence of those corruptions which tryals manifested to be in them . but , 2 chiefly the end of tryall is a discovery of our graces , both their truth , and strength , their quality and measure . tryalls shew what is the depth of our confidence , the breadth of our patience , the height of our love , and the length of our perseverance , observe but this tryall of abraham , and you shall find what a many graces here was tryed and discovered : namely , his faith , whether he would depend upon gods , promise above , against reason . his obedience , whether he would yeild to gods command against nature . his love , whether his affection was more enlarged toward his son or his god . finally , his feare , whether he did reverentially acknowledge and stand in awe of divine sovereingty the truth is , apparet virtus arguiturque malis : stars shine bright in the darkest nights , graces are manifest in the sharpest tryall ; and for this end that our graces may appeare , we are tryed , and they are exercised . but what need is there that god should for these ends try his servants ? doth he not understand there thoughts long before , are not both there sins and graces open in his fight ; it is a strange expression which god useth concerning himselfe in this tryall of abraham , now i know that thou fearest god . what did he not know before who is omniscient ? yes , doubtlesse , but we must remember , it is usuall with god , quod homini competit in iis tansferri , to apply that to himself which belongs to men , and to speake of himselfe after the manner of men ; but the truth is gods end of tryall is not that he might know but that we and others may know the graces of god that are in us : tryals are oft times publishers of concealed vertues , neither the patience of job , wisdome of solomon , or the faith of abraham , would have been so famous had it not been for tryalls . but how and by what meanes doth god try his servants ? divines answer two ways , factis , verbis ; by deeds & words : by deeds , when either he substracts his grace from us , leaving us to our selves ; as he did hezekiah , to try all that was in his heart , or else when he brings us into straits , & lays upon us afflictions , so he was forty yeares in leading of the children of israel through the wildernesse , to prove them , sometimes by words and commands , which he enjoyns us , such was that command which christ gave to the young man in the gospell , to sell all he had ; and this which he gave to abraham , take thy son , and offer him for a burnt offering ; and if you please to take a serious view of this command , you shall find it was a sore tryall , and that there was a strange probation in this divine precept : for consider , 1 whom doth the command concerne ? not a servant , or a friend , or an allye , but a son ; and him not an adopted , but a naturall son : not of many but an only son by sarah , one that was the son of his love , of his hope , yea , of his old age ; a childe of promise , of prayers ; nay , tears . 2 what it is that is required ? is it to send him a far off into some strange country ? is it to part with him and not see his face for some yeares ? is it to have him taken away by death , through some visitation of gods hand ? all of these would have been sad tryalls : nay , but it is to lay violent hands upon him and cut him off by an untimely slaughter : but whose hands must they be , may his servants carry him away to some remote place out of his sight and there kill him , or is it only to stand by ▪ look on and suffer him to be slain ; no , he himself must ' offer him up : abraham must not onely have his eyes on , but his hands in this bloudy act , he must not only be a spectator of , but an actor in this dolefull tragedy : the tender father must imbrue his hands in the bloud of his innocent childe . god had tryed abraham before many wayes , calling him to goe out of his countrey , suffering that contention between him and lot , in the battell he had with the five kings , in the circumcising of his houshold , in the casting out of ishmael , but all short of this , in sacrificing of his isaac , which abraham here was put upon , and our apostle means in these words , when he was tryed . to apply this . let the saints of god learn continually to expect and prepare for tryals , let no son of abraham hope to scape temptation , when he sees the bosome in which he desires to rest , assaulted with difficulties , nor must we onely stand in fear of diabolicall suggestions , but in expectance of divine temptation ; the truth is , tryals are both necessary and precious , needfull and usefull : saint peter joynes both together , ye are in heavinesse , if need be , and the tryall of your faith being being much more precious then that of gold : the shakeing of the trees by the winde , the casting of gold into the fire , is not more usefull for the se●ling of the one , and purifying of the other , than tryals are for gods servants : nor must we onely expect single but successive tryals , like jobs messengers , one upon the neck of the other : when one woe is past look for another to come , and that many times on a suddain , in matters we are least aware of : nor let us onely prepare for many , but great and sore tryals , such as will not only rend our garments but break our hearts , tryals in our neerest friends , deerest comforts , the delight of our eyes , joy of our hearts , and breath of our nostrils , such were jobs , in his cattell , the support of his estate , his children , the fruit of his loyns ; nay , in the wife of his bosome , and the smiting of his own body : such was abrahams in the text , in his near and dear isaac . 2 since we must be tryed , look we to the soundnesse of our graces that they be such as will abide tryall : paint will melt at the heat , while the naturall complection remains : drosse will consume in the fire while the gold grows purer : bad stuffe will shrink in the wetting , whilst that which is good retains its measure : finally , the house that is built upon the sand falls down at the blowing of the winde , while that which is built upon the rock remains : seeming grace vanishes in the times of tribulation , onely true grace retains its lustre , continues firm , nay , grows purer in fiery tryals . and since wee must expect strong tryals , look we to the strength of our graces , if thou saint in the day of adversity , thy strength is small , saith solomon , prov. 24.10 . adversity though it be a hard tyrant , yet it is a right judge speaking truly what our graces are : nemo vires suas in pace cognoscit , no , one knows his strength in peace , a sharp battle calls for courage in the souldier , hard weather makes the weak body shrinke , every cock-boat can swim in the river , it s the lusty ship must saile in the ocean ; we meet with strong tryalls , we must labour for strong graces ever remembreing this for our comfort , that divine wisdome and goodnesse will proportion the tryall to our strength : a skilfull physician in potions considers the strength of his patient , a wise scholmaster in his lessons observes the ability of his scholler , and our gracious god in his tryals remembers what wee are and will lay no heavier burthen on our shoulders then we are able to beare : that of the apostle is in this sence truly applicable ; he hath both milk for babes , and meat for strong men ; and if he impose so great a tryall as the slaying of a son it shall be upon an abraham that is strong in faith , vigorous in grace , and knoweth how to obey so severe a command which leads me to the . 2 generall abrahams obedient behaviour under his tryall , he offered up isaac ; god puts him upon it , and he sets about it , and having received an injunction , puts it in execution : he offers up isaac . but here some , perhaps , may tax our apostle as a false relater of the story , since indeed isaac was not offered up , but a ram , the answer is easie . 1 hee offered , that is , offerre coepit ; hee began to offer him , he had taken his journey , clave the wood , and was come to the mount ; being there , he had built an altar , laid the wood in order on that altar , bound and laid his son on that wood , stretched forth his hand , took the knife to slay his son ; the knife was even at his throat , and nothing wanting but the last blow to have done execution ; and so on abrahams part there was no deficiency in fulfilling this probatory command of god . 2 he offered , that is , voluntate jugulavit ; he offered him in his intention and readinesse of will , immolatio isaac , ab animi affectu censetur , his sacrificing of isaac is reckoned not from the action but his affection , and 3 he offered him , that is , interpretativè obtulit ; in regard of gods account and esteem : that which was but begun by abraham is consummated in gods sight , and his readinesse to sacrifice is interpreted as an actuall performance of it , thus pareus upon the text obtulit ille holocaustum , non facto quidem , sed prompta voluntate & obedientiae quam deus acceptavit , & scriptura celebrat pro facto . abrahams willingnesse to offer his son is accepted with god , and is recorded in scripture as if it had been really done : excellently saint chrysostom to this purpose , so far ( sayth he ) as concerned the fathers will , he had already imbrued his hands in his sons bloud , and therefore that father brings in god commending his ready performance of what he had enjoyned , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , thou didst not spare him at my command , i have spared him for thy obedience , to summe up this , it lets us see the gracious goodnesse of god , who is pleased to accept the will for the deed , and accounts what we would doe as if we had done it ; when we perform any duty , it is not quid facis , but quo animo , what we doe , but with what minde we doe it ; and as the action is never accepted without the affoction , so somtimes the affection is regarded without the action : true it is , where god affords ability , and gives oportunity , he expects the expression of our will by the execution of the act , but if either be denyed ( as here god sent his angel to stay abrahams hand , and many times he is pleased to withhold enablements to good duties ) then he mercifully accepts our intention and endeavour ; in this sence a poor man may be more charitable then the rich , according to that of our saviour concerning the widow ; verily this poor widow hath cast in more then all they that have cast into the treasury : more for the manner , though lesse for the matter , not so much , yet with more cheerfulnes , and so it was more in gods estimation . in this regard a man that dieth in his bed , may yet be a martyr in divine account , not opere , but voluntate ; reall suffering but propense willingnes to lay down his life if god had called him to it : finally , by this means it is , we fulfil that command of our saviour , in taking up the crosse daily , that is , semper animum habere paratum , being in a daily readinesse to beare whatsoever crosse it shall seem good to divine wisdome to inflict upon us . it is that which may yield abundant comfort to weak saints , and tender consciences , who are oft times sadly perplexed at the non performance of those duties , the omission whereof is caused , not through want of will but power , surely what the apostle sayth , in the point of charity , is true in regard of all other services . if there be first a● willing minde , it is accepted according to that a man hath , not according to that a man hath not . i would not have prophane carelesse sinners encourage themselves from this comfortable doctrine , who pretend to good desires , whilst they improve not the oportunity and ability god puts into their hands of doing good , and which is worse , please themselves in the vain excuse of their good meanings , whilst they impenitently go on in evill ways ; such lasie desires will be no sufficient plea at gods bar , and they will finde that usuall maxime true , too late , hell is full of good wishes , heaven of good works . but as for weak christians , who doe what they can , and would doe what they cannot , let them take comfort in this meditation , that the syncerity of their intention shall be regarded , and rewarded by god . it was the complaint of holy paul , concerning himselfe , when i would doe good evill is present with me , so that the good i would doe i doe not , and the evill i would not doe , that i doe : and surely if he , well may we have cause of taking up the same complaint , but though we complain , yet let us not despair : it is observable what a candid interpretation our saviour makes of his disciples sleep in the midst of his agony , excusing it as a fault arising only from the weaknesse of their flesh , not defect of their will ; the spirit indeed is willing , but the flesh is weak , and it is his gracious promise not to quench the smoaking flax , nor break the bruised reed : know then , oh thou dejected soul ; though thou canst offer nothing to god but a turtle , that is , gemitus a sound of sorrow that thou canst do no better , or a pair of pigeons that is well wishing , a desire to do good , god will accept and account of thy will as the work ; it was so with abraham , whose reall intention of offering was esteemed and is registred as an actuall execution he offered up isaac , to let this goe . that which is principally observable in these words , is the nature and strength of abrahams obedience , god imposes a strange command upon him , he denyes not , delayes not his obedience , he doth not consult with flesh and bloud , harkens not to naturall affection , acquaints not the wife of his bosome with his intention , but obsequiously follows divine injunction , he well knew , that though he were isaacs father , yet he was gods servant , and though his love as a father would have diverted him from the slaughter , yet his duty as a servant engaged him to the sacrifice of his son : his son was dear to him , but his god was dearer ; affection was strong in him , but grace was stronger ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : hee casts away all naturall , and embraceth divine love ; he trampleth upon fatherly bowels , and resists not his fathers call . thus he became obedient , though against his will , yet with his wil , in the sacrifice of his son , one wil sacrificed another , his spirituall will to serve his god , overcame his naturall will to save his childe : and so hee set upon this unnaturall work of offering up isaac . one would have thought that in so neere a tryall , so harsh a command abraham through frailty might have replyed against god with murmuring , as those israelites did upon a lesse occasion when they wanted food , would god wee had dyed in the wildernesse , exod. 16.3 . flesh and bloud would have broken out into these or the like expressions . what , lord ? didst thou mocke me with thy gift , that so soon thou takest him away , nay commandest me to throw him away , would thou never hadst bestowed a son upon me , rather then so sodainly to snatch him from me ? why didst thou make me a father , if now i must become a murtherer of my childe ? far better i had been childlesse , then now to make my selfe so . but far be such thoughts from abraham , who had learned this sacred lesson , not to murmur but to obey , had it been any but an abraham , he would doubtlesse have returned an excuse and said ( to use naamans words ) in this the lord pardon his servant , any thing but my isaac , thou shalt command , him i cannot , know not how to part with , however it might seem no more then just for abrahom in this case to expostulate with god in these or the like words . doth the god of mercie delight in cruelty , and piety it self command murther ? will justice require the slaughter of an innocent , and canst thou in equity desire the bloud of the guiltlesse ? or if thou wilt needs have an humane sacrifice , is none but isaac fit for thine altar , and must none offer him but abraham ? shall these hands destroy the fruit of my loyns ? must i that was the instrument of his life , become the means of his death ▪ can not i be faithfull unto thee , unlesse i be unnaturall to my childe ? why did i so long wayt for him ? why didst thou at last bestow him , if i must now part with him ? how shall i look sarah in the fa●e when i have slain her son ? how will the heathens censure this holy cruelty , and say , there goes the man who cut the throat of his own childe ? but abrahams obedience had taught him better , not to dispute but 〈◊〉 me thinks , i hear him answering gods command in these o● the like submissive terms : blessed lord , doest thou call for my isaac , thou shalt have him ; what though he be precious in my eyes yet thou art more : true , he is my son , but thou art my god , to me it will prove a bitter losse , i , but to thee it will become a sweet sacrifice ; what though my wife may blame me , yet thou commandest me ? better shee call me a bloudy husband , then thou an undutifull servant ? what though the world accuse me of cruelty , yet thou requirest it as a duty ? better i be in their eyes an unnaturall father , then in thine an ungracious son : were he ten thousand isaacs , i dare not , i will not spare him , but am ready , though against my own , to doe thy will ô god . but here a farther doubt may be moved , how abraham , though he would , could offer isaac : abraham was old and feeble , isaac young and lusty , though one had a command of offering , yet the other none of suffering , and the law of nature would teach isaac to endeavour the preservation of his life , though a father came to take it from him . to this divines answer , that isaac being religiously educated , and no doubt , by his father , sufficiently informed of gods will in this particular , submitted himselfe to be offered up . sutable to this purpose is that of saint chrysostom , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isaac gave himself to his father , as freely as abraham gave him to god : whom should i first admire , to whom shall i give the greatest honour , the tender father that offered his son : or the obedient son submitting to his father , even to the death : thus there was the same minde , the like affection both in abraham and isaac ; so that the courage of the father seemed to be transplanted into the son , and the innocency of the son ; not wanting unto the father : that golden-mouthed oratour illustrated this , whilest hee fitly bringeth in abraham , thus be-speaking his son ; suffer me , ô my son , suffer me to perform the command of my god , that god that made thee , calls for thee ; hee that gave thee , seeks thee : he that created thee , desires thou shouldest be sacrificed to him ; thou wilt be a sacrifice , so much the more acceptable : by how much the more willingly thou entertainest the glorious benefits of death : and then isaac sweetly complying with his fathers desire . my father , perform what thou art commanded , doe the office thou art enjoyned , i resist not , refuse not : what thou wilt i will , what thou desirest , i submit to , and with the same readinesse i embrace death , as i know thou doest by gods command inflict it . see here a rare patterne of obedience to parents in isaac , who suffered abraham , to god in abraham , who offered up isaac . this latter is especially presented in the text , and ought principally to be imitated by us , and though we cannot attain , yet let us aspire to that height of obedience which abraham practized : indeed , herein is the tryall of our submission , when in things contrary to our nature , contradictory to our desires , crosse to our reason , we can obey god ; it is the aggravation of disobedience in easie precepts to rebell , it is the commendation of obedience in difficult commands to submit , to obey god in what suites with our temper is not praise worthy , but then to yield when nature and reason oppose is most laudable . indeed , hic labor , hoc opus ; to strive against the stream , row against the tyde ; go against the haire , act against the dictates of our own naturall and carnall affections is the difficulty : and withall the excellencie of obedience . to close up this in a three-fold speciall application : 1 though god call not upon us to offer up our sons , yet hee requires us to offer up our sinnes , there is none of us but in this sence hath an isaac , a dilectum delictum , some darling lust , bosome corruption , which he expects we should part with at his call ; but alas how far short are we of this patriark ? he offered up a dutifull isaac , we will not sacrifice a rebellious lust ; he at a single command went about the work , we neglect after many precepts , often intreaties and frequent threatnings ; he rose early in the morning to slay his son , we make it our evening sacrifice , and scarce thinke of mortifying our lusts , till death is ready to kill us ; finally , he would have sacrific'd his son , in whom all nations were to be blest , we will not slay our sins which otherwise will make us for ever curst ; but ô sinner , how long wilt thou hug that in thy bosome which is gods hate and will be thy ruine , think thou hearest a voice from heaven once more be-speak thee as god did abraham , take now thine isaac whom thou lovest , thy sin wherein thou delightest , and offer it up to me for sacrifice : or as christ did the jews : as for my enemies ( thy lusts ) which would not that i should reign over them , bring them hither and slay them before me . o then delay not , consult not , neglect not , but while it is called to day , binde thy corruptions on the altar of the law , take the knife of gods word in thy hand , and cut the throat of thy sins , that they may become a sweet smelling sacrifice in gods nostrils , and thou an amiable priest in his eyes . 2 though god do not call us as he did abraham , to offer up our children , yet he somtimes requires us to neglect both children and parents , and all naturall relations for his sake , and surely in such a case , pietas est impium esse pro domino , it is piety towards god , to be unnaturall to our friends , our blessed saviour hath told us , he that loveth father or mother more then me , is not worthy of me , and he that loveth son or daughter more then me , is not worthy of me , mat. 10.37 . another evangelist useth a more harsh expression , he that commeth to me and hateth not all these : strange that love it selfe should require hatred , but yet just , not in an absolute but comparative sence , we must not love father or mother more then him , yea , when their desires come in competition with his will , we must hate them for him , we must say as levi , nescio vos , i know you not , or with christ to his mother , quid mihi tecum ? woman , what have i to do with thee ? trampling under foot all naturall relations , which would hinder us from obedience to divine injunctions . it was a pious ( though erroneous ) spirit that lodged in the breast of sir thomas moor , once lord chancellour of this kingdom , who regarded not the prayers , nay tears , of his dearest wife , when shee perswaded him with the forfeiture of his conscience to endeavour the restauration of his liberty , let us follow his pattern , that no respect either to wives or children may withdraw us from the performance of our duties to god . 3 finally , though god doe not call us to offer up our children , yet many times he calls to us to part with them ; though not to sacrifice them with our own hands , yet to resigne them up to his dispose ; oh let us learn by abrahams example , chearfully to give up our dearest comforts to that god who hath given them unto us , he was willing to an obtulit , so far obedient as himselfe to offer his son , shall not we be content with an abstulit , that god should take away wife or children , or any enjoyment from us , : good old eli , when acquainted by samuel with gods severe intentions against himselfe , his sons , his family , sits down quietly and sayes submissively , dominus est , it is the lord , let him doe what it seems good in his sight . holy job , when informed by severall messengers of the losse of his oxen by the sabeans , of his camels by the caldeans , of his sheep and servants by a fire from god , nay of his sons and daughters by a winde from the wildernesse , worshiped , saying , dominus dedit , the lord gives , and the lord hath taken away , blessed be the name of the lord . oh let us write after these copies , and what we daily pray for , cheerfully , submit unto , that the will of the lord may be done , let all parents say , to use the prophets words , though in another case , behold , i and the children whom thou , ô lord , hast given me , are at thy dispose , doe with me and mine as it pleaseth thee , and that we may attein this gracious frame of spirit , let us take notice of , and strive after that grace of faith wherein abraham excelled , and by which he was enabled to so difficult a work : which leads me to the 3 generall , namely , the true ground of abrahams obedient behaviour in those words by faith , indeed nothing but faith could enable him to quit himselfe in so great a tryall . i deny not but even heathens have sacrificed themselves and their children unto death , but upon what grounds ? for the most part affection of vain glory , at the best , but love of their countrey , was that which bereaved them of their lives , abrahams offering up his isaac was upon another ground , in a religious observance of divine precept , to which nothing but faith could enable : the truth is , if we rightly weigh this act of abraham , we shall finde there was great need of faith to unlock the difficulties , silence the reasonings , & answer the doubts which could not but arise in his spirit . there was a double objection which this patriark might make against offering up his son , to both which only faith could give an answer . the one in reference to the comand which god gave . the other in respect of the promise which god made . 1 besides the law of nature god hath given an expresse command , thou shalt not kill , and well might abraham argue , if i must not kill any man , much lesse my son , surely god is either contrary to himselfe , or else this bloudy precept came not from him , but is a meer delusion of the devill ; but here faith steps in , unfolds the riddle , assures abraham it was no other then god who had given this in charge , that he is an absolute illimited commander , and therefore might enjoyn what he pleased , that he is sovereigne lord of his own law , and therefore may dispence with it when he will , thus silencing this objection by faith he offers up isaac , and it is a rule we are to take notice of , that where gods commands seem or doe really clash one against another , the lesser must give way to the greater , and ordinary to extraordinary precepts , the ten comandements are the generall rule of our life , yet if a speciall intervene as here did to abraham , faith gives that the preheminence . 2 another objection might well arise from gods promise god hath assured abraham of an innumerable seed , as the stars of heaven , and the sands on the sea-shore , all these to come out of isaacs loynes , and yet god commands that isaac should be slain . might not abraham well have reasoned thus . what , lord , are thy decrees changable , or thy promise failable ? how can these two stand together , isaac shall be a father of many nations , and yet he must dye by his fathers hands ? what fruit is to be expected from a dry root , or what hopes can there be in a dead isaac ? the truth is to sense and reason , there is a manifest contrariety between his precept and his promise , neyther of these eyes can see how god should fulfill what hee had promised if abraham perform'd what he required , but faith hath a piercing sight , so , she steps in , untyes the knot , and thus bespeaks abraham : feare not abraham to sacrifice thy son , hee that commands thee to kill him , wants not power to quicken him ; the same hand which raised him from the dead wombe of sarah , can revive him from the ashes of a sacrifice , thou gottest thy isaac by believing , thou shalt not lose him by obeying . now faith hath got the day , obteined the victory . what cruelty doth in others , that faith did in abraham , makes him not to be moved at the strangenesse of the fact , god knew he had to do with an abraham , and therefore puts upon him such a comand ; abraham knew he had to do with a god , and therefore believes what he commands is good : and what he promiseth is infallible . thus being carelesse of the means , not doubting of the end , he sets upon the work , and by faith offers up isaac . briefly , faith wrought in abraham a double effect which inclined him to offer up isaac . the one a dependance on gods power . the other submissive to gods will . the one confidence on gods truth in promising . the others reverence of gods majesty in commanding . in regard of the promise it assured him god was able to raise up isaac from the dead , as it is verse 19th , that notwithstanding all seeming contrarieties , and though hee saw no way of accomplishment , divine power could act above , against means , and so he believeth above and beyond hope . in reference to his command , it perswadeth him this was gods will to which he must subscribe , that the almighty was his sovereigne lord to dispose of him and his how hee pleased , and therefore ought to be obeyed . thus being confident of gods ability and fidelity in making good his word , being resolved to exalt gods will above his own , hee readily performeth his duty , and by faith when he was tryed , offered up isaac . to shut it up in a brief application , learne wee all to prize the worth , and endeavour for the growth of this grace of faith , we know not what tryals god may call us , but , alasse ▪ how shall we bear them if not supported by faith , its faith is the only weapon to resist satans temptations , and the best staffe to hold us up under divine tryals : this grace of faith , as it is of singular worth , so of universall use , in prosperity it teacheth us how to use comforts , in adversity ; how to want them ; without this ; we can neither do what is enjoyned , nor beare what is inflicted : oh then let our care be with all our gettings to get faith , and not only to get but strengthen faith , since its strong faith gives us strong support in strong tryals ; and in particular , that wee may with abraham , in some sence offer up our isaac , resigne our children , yea all earthly comforts with cheerfulnesse , when he tryes us in them , and calls for them from us , let us pray with the apostles , lord , increase our faith , true it is , a naturall man when he sees there is no possibility of enjoyment , may be contented to want , just like a man who in apparent danger of the ship , with a nilling willingnesse and mixt consent casts his goods into the sea ; but it s only the believing saint who makes a free and full resignation of himself , and comforts into gods hand . there is a four-fold enablement which faith contributes to this difficult duty of offering up our isaac , parting with our dearest comforts when god calls . 1 it acknowledgeth gods sovereignty over all , and teaches the soul to say , my state , my friends , my children , my self are not my own but gods , who may doe with his own what he will . 2 it confesseth the inconstancy of all worldy enjoyments , and lets us see upon what uncertain terms we hold creature-comforts , being only tenants at the will of the lord , of whatsoever we possesse : thus it learns those that buy to be as that possessed not , to rejoyce as those rejoyced not ; and those that have wives and children , as though they had none , continually expecting to be bereaved of them . 3 it assures us of great good by obedientiall submission , and that there is no losse in giving up all to god , its good for mee to enjoy this comfort , sayth sense , its better to part with it , saith faith , since there is no better way to retein a comfort then in a faithfull carelesnesse to surrender it up to god , witnesse abraham in the text , hee offers and god spares his isaac . 4 it convinces us of gods all-sufficiencie , presents him to the soule as an universall good , finding all losses to be made up in him alone : what sweetnesse can be suckt out of any or all the creatures below , that , and more doth faith finde in the god above , as once briseis said to achilles . tu dominus , tu vir , tu mihi frater eris . thou art lord , brother , husband , children , all to me . thus will faith draw strength from god to support us under , and carry us through the saddest tryals . that therefore we may answer when god calls , obey when he commands , resigne when he requires , and be found blamelesse in the day of tryall : let our care be in all exigencies to quicken faith , so shall wee walke in the steps of faithfull abraham now , and after the cheerfull endurance of tryals for a time , we shall rest in the bosome of abraham for ever , finding that gracious promise fully verified , blessed is the man that endureth temptation , for when he is tryed he shall receive the crown of life , which the lord hath promised to them that love him . to end all , with one word of advice to you the father of this son , whom god hath pleased in mercy ( i hope ) to take away ; i may truly affirme , god hath bereaved you of your isaac , one who had learnt with isaac obedience to you , no small vertue in children , especially when grown up in years , ( since it too often falls out that they come no sooner to know themselves , but they forget their parents ) one in whom you had much comfort , on whom you had placed singular affection , of whom you and all that knew him , had great hopes ; his naturall endowments , ingenuous education , skill in variety of languages ; modest and civill behaviour , promising in future time abundant fruit : but this tree god hath cut downe betimes , and in charity ( we may hope ) transplanted to his own paradise , but , doubtlesse , it is no small losse to the garden of your family , and cannot but be a sore tryall of your patience , that therefore you may be comforted , look on abraham , and let his practice be the matter of your imitation your triall , in a double respect falls short of his , his was an only son ; you have one yet surviving : hee was to be executioner of his own son , but it is divine providence which by a sad accident hastened your sons death ; since then your losse is lesse then his : let your submission be equall with his , and if you cannot keep even pace with him , yet be sure to follow him in those steps of faith and obedience , which he took , remember your son is not amissus but praemissus , lost but sent before you whether one day you and wee all must follow : in the mean time , think that god saith to you , as elkana said to hannah , why weepest thou , and why is thy heart grieved , am not i better to thee then ten sons ? ô then let grace over-rule nature , faith suppresse passion : and though you cannot but shew your self a tender father towards him , yet still behave your self as a son of abraham , who by faith when he was tryed , offered up isaac . finis . notes, typically marginal, from the original text notes for div a45546e-1860 quest . 1. answ. aliter deus tentat , aliter diabolus , diabolus tent●t ut subruat , deus tentat ut coron●t . ambros. quest . 2. answ. 2 chron. 32 . 3● . deut. 8.2 . quest . 3. answ. gen. 22.12 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. quest . 4. answ. luke 18.22 . gen. 22.2 . use 1. 1 pet. 1.6 , 7. gr●● ▪ fieri dicitur quod tentatur fieri . rib. hier. calv. pareus . chrysost. obser. mark 1● 43. luke ● . 21 . stella . use . 2 cor. 8. ●● . matth. 7.8 , 9. matth. 26.41 . matth. 12.20 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ge● . 22 ● ▪ hier. luke 14.22 . 1 sam. 3. ●● . job 1.21 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , chrys. 1 cor. 7.29 , 30 james 1.12 . 1 sam. 1. ● . the pilgrims wish, or, the saints longing discussed in a sermon preached in st. bennet grace church at the funeral of mrs. anne dudson ... who departed this life the 4th day of january, 1658 ... / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45559 of text r2193 in the english short title catalog (wing h738). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 66 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45559 wing h738 estc r2193 12411576 ocm 12411576 61543 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45559) transcribed from: (early english books online ; image set 61543) images scanned from microfilm: (early english books, 1641-1700 ; 278:10) the pilgrims wish, or, the saints longing discussed in a sermon preached in st. bennet grace church at the funeral of mrs. anne dudson ... who departed this life the 4th day of january, 1658 ... / by nath. hardy ... hardy, nathaniel, 1618-1670. [4], 31 p. printed by a.m. for joseph cranford ..., london : 1659. reproduction of original in yale university library. eng dudson, anne, d. 1658. death -sermons. funeral sermons. sermons, english. a45559 r2193 (wing h738). civilwar no the pilgrims vvish, or, the saints longing. discussed in a sermon preached in st bennet gracechurch, at the funeral of mrs anne dudson, (dau hardy, nathaniel 1659 10055 11 115 0 0 0 0 125 f the rate of 125 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 john latta sampled and proofread 2004-07 john latta text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the pilgrims wish , or , the saints longing . discussed in a sermon preached in st bennet gracechurch , at the funeral of mrs anne dudson , ( daughter of mr isaac calf , heretofore minister of gods word at chatwell in essex , and late wife of mr edward dudson of london draper ) who departed this life the 4th day of ianuary 1658. and was interr'd the 11th of the same moneth . by nath. hardy preacher to the parish of st. dionys. back-church . luke 2. 29. lord , now lettest thou they servant depart in peace , according to thy word . aug. in joh. qui cupit dissolvi & esse cum christo , non patienter ritur , sed patienter vivit , & delectabiliter moritur . london , printed by a. m. for ioseph cranford at the sign of the castle and lyon in st. pauls church-yard , 1659. to my worthy friends mr edward dudson , and mrs elizabeth man . the neer relation which you both had to the deceased gentlewoman , the one of an husband , the other of an aunt , moveth me to joyn you together in this dedication . the dear affection which you both had to her person whilest alive , and have to her memory now dead , enduced you to desire this publication . after some delay of time , ( for which i beg your pardon , as being not voluntary , but necessitated by multiplicity of emergent occasions ) i have at length fulfilled your desire : by which meanes her living works , and dying words , ( as they follow her , so ) will live still with you , for your consolation ; and not with you only , but with all unto whose hands this following discourse shall come , for their imitation . nothing remaineth but my prayers , not for her , she needeth them not , but her's ; i mean your selves , and her surviving children : of whom the one of you is , i douubt not , a carefull father , and to whom , i trust , the other of you will be instead of their tender mother . that you may all enjoy a prosperous lasting life on earth , and a glorious everlasting life in heaven , is the earnest prayer of your affectionate friend nath. hardy . the pilgrims wish , or , the saints longing . phil. 1. 23. for i am in a strait betwixt two , having a desire to depart , and to be with christ , which is far better . death is the lot of all men , to desire death the temper of few men ; it is that guest which every man must entertain , and yet scarce any man will bid welcome . many are so wicked that they scarce think of it , more , far more are so weak that they do not desire it . indeed to desire death aright , argueth one more than a man , a christian ; nay , more than an ordinary christian , a strong saint . such an one was he who uttereth these words ; a starre of the first magnitude , a christian of the highest forme . but yet the examples of eminent saints , are set as copies for us to write by ; and though we cannot presently obtain , yet we must seriously indeavour , that the same mind may be in us , which was in this holy apostle , who saith , i am in a strait betwixt two , having a desire , &c. in which verse are two generals observable : namely deaths description , in those words , to depart , and to be with christ , where we are to take notice of the nature of death in generall , it is a depature . the consequent of it to the good in particular , and that is being with christ . st. pauls affection towards death in the rest of the verse , where is to be considered , the quality and kind of the affection , it is a desire . the aequity and justice of the reason , enducing to it , because it is far better . the energy and strength of it , in the effect flowing from it , in that he was in a strait betwixt two . of each of these in their order ; beginning with the description of death , and that as to its generall nature in the word depart . among the many acceptions of the greek verb , none more sutabler to this place than that which is the most plain : namely to remove or depart , answering to the hebrew word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} whereof the syriack here maketh use , and with which agree the latine words , migrare , abire discedere . so that the assertion couched in this expression , is obitus , abitus ; dying , is a going hence ; the time of death is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the time of our departure . a departure it is , and that both of the soul , and of the person , of the soul , out of the body , of the person , out of this world . i find the apostle peter in two verses describing death by two words , which set forth this double departure , the one {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a putting off , the soul putting off the body when we dye , as the body doth its cloathes when we goe to sleep ; the other {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a decease , or going out of the aegypt of this world . 1. it is a departure of the soul from the body , when death cometh with its sharpe edge . the loving knot which nature tied between those two deare friends is cut asunder : as darknesse is the absence of light when the sunne removeth from our horizon ; so is death the privation of life when the soul removeth from the body . in this respect it is defined by tertullian to be dis-junctio , by st. ambrose , to be absolutio , by plato to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and by the latine oratour , to be discessus animae à corpore , a dis-joyning , absolving , loosing , a separation , migration , and departure of the soul from the body . indeed it is but a departure of the one from the other , not an annihilation of either , anima absolvitur , corpus resolvitur , the soul is let out of the body , and the body is resolved into its first principles , whereof it was compounded , but neither returneth to nothing . fully to this purpose st. austin , mors non consumit conjuncta sed divi●… dum origini suae utrumque reddit , death doth not consume but divide those parts which were before conjoyned , each returning to its originall ; that is as solomon explaineth it , the dust to the earth , and the soul to god . i grant when a man dyeth he ceaseth to be a man , but not to be ; sic in non hominem vertitur omnis homo , saith the poet and rightly ; but not in non ens , the materials still remain , though the house be puld down , and the fabrick dissolved . 2. it is a departure of the person out of this world . the greek word most properly ad rem nauticam spectat , is used by seamen , who are said to loose from the haven when they depart from the shore , and put forth to sea ; thus when a man dieth , he departeth from the shore of this world , and launcheth into an ocean of eternity . sometimes the word is used of souldiers , who when they remove , take down , and unloose their tents which were fastned to the ground ; thus by death our earthly tabernacles are dissolved , and we remove to another place . this world in this respect is compared to an inne , since as cicero well , natura nobis commorandi , non habitandi locum dedit , god hath given us here not an house to dwell , but only a place to sojourne in . it is said of our saviour {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he dwelt among us , but as in a tent ; yea he was borne in an inne , to teach us , that he for his time , and surely then we for ours , are but so many travellours still upon departure . indeed it is a very frequent metaphor , by which our present condition is described , we are said by the apostle peter to be pilgrims and strangers , omnis homo advena nascendo , & compellitur migrare moriendo , saith the father elegantly , every man is borne a stranger , and when death comes , he must be gone : in reference to which is that of iob , man giveth up the ghost and where is he ? which is not to be understood absolutely , for to say a man is no where at all , is to say he is nothing ; but restrictively , he is no where , here upon earth , he is not among the living , he is vanished out of this world . to close up this : 1. since we depart by death , why do we dote on life ? and seeing we must leave , why do we love this world ? if a man in a forreigne countrey , where his stay will be but for some moneths , should put himself to a great deale of cost in building and planting for his delight ; or one who liveth in an house whereof he hath but a lease for a few yeares , should lay out a great deale of money in adorning and beautifying it , would he not be accounted a foole ? oh what mad men are we , who set our hearts , and bestow both our love and care upon this world , when we must ere long depart ? let me therefore bespeake you in the language of the prophet micah , arise ye and depart , for this is not your rest ; you cannot fix or stay long here , depart before you depart ; let your affections depart from the love of , before your persons depart from their being in this world ; and let your souls by divine love go forth , whilst yet they are in your bodies . 2. when death comes we must depart ; why do we not make ready for our departure : when we depart , we must walke through a shady valley ? oh let us provide for our journey , having according to our saviours counsell , our loynes girt , and our lights ▪ burning : or rather ( the greeke word belonging most properly to marriners , ) when we depart , we launch into mare mortuum , the dead sea ; oh let us before hand rigge the vessell of our souls , that it may be fit to saile ; let faith be her rudder , hope her anchor , sincerity her ballast , a profession of the truth her sayles , love her cordage , good workes her freight , a good conscience her pilot : and being thus provided , whensoever the time of our departure shall come , we may navem committere , with confidence commit our ship into the hands of christ . and so much shall suffice for the first part of deaths description in that word , depart , which is as it were the heart and center of the text , wherein the severall lines meet : go we on to the other part of deaths character , which is the consequent of it in regard of good-men , and that is , being with christ . in every locall motion , there is a double term , to wit , à quo , and ad quem ; from whence , and to which ; it is so in this departure whereof my text speaketh , the terme from which is not mentioned , but hath been already supplyed ; the soul departs out of the body , and the man out of the world : the terme to which he departs is plainly and punctually exprest , to be with christ . indeed this is not true of every one who departs by death , but only of the good . balaam saw so much , which made him wish , o that i might dye the death of the righteous . when we dye , the souls of all go ad deum judicem , to god a just judge ; but only of the good ad christum redemptorem ; christ a mercifull saviour . it is not a common favour to every man , nor yet is it a personall priviledge of st. paul . to me ( saith this apostle a little before ) to live is christ ; and here , having a desire to depart and to be with christ , put them together , and you may see the just latitude of this benefit : every one who in some measure liveth to christ , when he dyeth shall be with him . what here st. paul assureth himself of , christ promiseth to the thief on the cross , thou shalt be with me ; not only eminent saints , such as st. paul was , but penitent sinners , such as the thief was , shall be with christ . blessed are the dead ( saith st. iohn ) who dye in the lord , all who by a lively faith and timely repentance die in , are blessed in being with him . this being with christ , is that which all true christians partake of not before , and in some respect presently after their departure . 1. we cannot be with christ till we depart hence ; this apostle is express , whilst we are in the body we are absent from the lord . it is one thing to be in christ , and another to be with him ; that is by faith , and is now attainable : this is by sight , and is not to be enjoyed till hereafter ; we must be in him before we dye , else we cannot dye in him ; but we shall not be with him till we are dead . it is one thing for christ to be with us , and another for us to be with christ , that is our comfort in life , but this our happiness after death : now he walketh among his golden candlesticks , the churches ; but then it is the members of his church shall walk with him ; now his spirit is with us , but then it is , that our spirits shall be with him . it is one thing to come to christ , and another to be with him , that is a preparation for this ; it being impossible to be with him , to whom we do not come ; but whereas that is the duty of this life , this is the felicity of that other life . finally there was a time when christ was on earth , and then his disciples whilest alive had the honour to be with him ; but now he is gone into heaven , and therefore we must leave earth or we cannot be with him . 2. not till we dye , and withall when we dye we shall be with him : from henceforth , is st. iohns word , blessed are the dead . to day was our saviours language to the thief ; and here being with christ , is set down as the immediate consequent of our departure . indeed had not st. paul hoped to be with christ before the resurrection , his desire of departing had been irrationall ; it being far better to live , in doing gods service , then to sleep in a grave : or if he had desired to depart , it must have been only upon the account of being at rest from trouble , not of being with christ : nay since , as he saith in the next verse , his abiding in the flesh , was needfull for the philippians , his desire to dye , and his strait about it , had not only been irrationall , but irreligious , had it not been , that he perswaded himself , that so soon as he was departed , he should be with christ . only a distinction must be here annexed of being with christ in our persons , and in our souls ; of the former our apostle speaks , as not to be till the last day , when we shall meet the lord in the aire , and so shall be ever with the lord ; of the latter he is here to be understood ; the union of the soul with christ , being that which followeth upon its dissolution from the body . st. iohn in a vision saw the souls of them that were slain for the word of god under the altar , that is , with christ , who was our sacrifice on earth , and is our altar in heaven ; and when we remember that christ promised it to a penitent malefactor , we must not confine it only to suffering martyrs . the summe is , at the resurrection shall be the reunion of soul and body , and so the compleat glorification of our persons with christ ; but immediately after death , the souls of all them who were in christ by faith , are with him by sight . it were easie to trace the footsteps of this truth in the writings of the fathers , omnes sanctorum animae cum christo sunt & exeuntes de corpore ad christum vadunt , expectantes resurrectionem corporis sui ; all the souls of the saints going out of the body , go to , and are with christ , expecting the resurrection of the body . so gennadius , in st. augustin , and in another place of that father , it is expresly said , recedens anima ab angelis suscipitur , & collocatur in sinu abrahae , si fidelis est ; aut in carceris inferni custodia , si peccatrix est . the departing soul is received by angels , and if believing , is placed in abrahams bosome ; if impenitent ; cast into the prison of hell till the appointed day of its being united with the body . were it needfull , i could bring many more testimonies of this truth , out of iustin martyn , gregory nazianzen , macarius with others . but let st. chrysostome suffice instead of all , and that in this place , where he saith , the just after death are with christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or as a late writer conceiveth it should be , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not beholding him through a glass by faith , but face to face . the doctrine thus axplained and confirmed , becometh a strong argument proving against . the psychopannychists , that the soul doth not dye , nor yet sleep with the body , untill the resurrection ; for the souls of the good are with christ ; and by the rule of contraries , the souls of the bad with the devill , neither of them are with the body . the papists , that there is no purgatory after death , through which the souls of penitent sinners pass before they be with christ ; for if they be immediately with christ , it is in paradice not purgatory ; and if any one should have passed through a purgatory , in all probability it must have been the thief , whose life had been so flagitious , good works were so few , and conversion so immediately before his death . that opinion ( which yet i confess is ancient and harmeless , ) of assigning a place of rest and felicity , to the separated souls of the just on this side the heaven of the blessed , for if they be with christ , it probably followeth they must be where he is , and that is far above all heavens , not only in a , but the place of happiness . the lutherans who affirme the glorified body of christ to be every where , for then it is on earth as well as in heaven : and what need st. paul desire to go hence that he might be with him ? but to enlarge in controversies , befits not the pulpit at any time , much less when it is hung with black . my work now is not the confutation of errors , but a consolation of the mourners ; nor can there be a better ground of comfort then this meditation that our godly friends , being departed are with christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith st. chrysostome , let us rejoyce over the just not only living but dying . why should their departure which is a meanes of joy to them , be matter of grief to us ? why so much troubled , that they can no longer continue with us , whenas they go to be with christ ? to mourne for anothers happiness is the envy of an enemy , if you loved me ( saith christ ) you would rejoyce because i go to my father . docens scilicet & ostendens , cum chari , quos diligimus , de saeculo exeunt , gaudendum potius quam dolendum , so st. cyprian , teaching us rather to rejoyce then weep at our friends departure , who seem to say to us , if you loved us , you would rejoyce because we goe to christ . a consideration , which as it may take off our unwillingness to part with , so it should make us willing to go after them ; and this leads me to st. pauls affection , and therein the quality and kind of it , namely an affection of desire , having a desire : st. paul was not only content to dye , and willing to live , but content to live , and willing to dye ; nor was it a slender wish , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a fervent desire , and that not transient but permanent , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not only desiring , but having a desire as it were fixed and setled in his mind . for the further opening of st. pauls desire in reference to death , it will be needfull to resolve two quaeries , the one concerning the possibility , whither any man can desire death ? and the other concerning the legitimacy , whither any good man may desire it ? 1. it may rationally be enquired , how any man can desire to dye ? since only good ( either in reality or appearance ) is the object of desire , whenas-death depriveth us of good , nay is the worst of temporall evils . but to this it is justly answered , that however death considered in it self is an evill , and so formidable , yet to a good man it becometh good , and so desirable . our apostle expressing death as the object of his desire , clotheth it with a smooth word to depart ; and if you please a little more narrowly to look into the use of the word , you shall find it represents death as advantagious , and consequently to be desired . sometimes it is used of a mans returning to his home or countrey : st. ierome renders it reverti , turtullian recipi , the marriners going forth to sea , are said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to loose from the haven , and when they do this by way of returne homeward , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a returne from strangers to ones own home is thus styled ; it is applied to conquerours , coming back from the wars ; and the lords returning home from the wedding , is expressed by this phrase . whereas all men are in truth , and good men in their own esteem strangers , by death they go home to their heavenly countrey , quis non peregre constitutus properaret in patriam regredi ; what stranger doth not long to return to his native soyle ? nothing more naturall to a man then to love his home , death is a departure home . sometimes it is used for mens being set free from bonds and prison ; and of oxen , when after their labour in the evening , the yoake is taken from off their necks , the body is as it were the prison of the soul , yea the whole world is but as a larger prison , to a saint from which death sets him free . dissolvi nonquaereret paulus nisi se proculdubio vinctum videret , in that st. paul desired to be loosed , no doubt he apprehended himself a prisoner . was ever any man in love with his fetters ? and what prisoner doth not groan for enlargement , or captive would not welcome liberty ? death is a departure out of prison . once more , it is sometimes used of going to bed ; we are wearied in the day of our life with manifold labours , at the evening of death we go to our bed ; so the prophet isaiah's expression of the righteous when they perish they enter into their beds . doth not the weary labourer long to be in his bed of ease and refreshment ? death is a departure to our bed ; and no wonder if under these considerations of rest and liberty , and returning home , it be the object of desire . to all this it may be further added , that the primary object of st. pauls desire , was not the departure , but being with christ . sutable to this it is that else where he saith , we that are in this tabernicle do groan being burdened , not for that we would be uncloathed , but cloathed upon ; that which a christian so earnestly desires is the state of bliss in the enjoyment of christ . death is only desired in order to that , and that upon necessity , because there is no going to christ without a departure hence : otherwise the best men would abhorre it . by this time you see the resolution of the first quaery , which amounts to this , that death was not by st. paul , is not , cannot be desired by any one , but only in ordine ad aliud , in order to that which followeth it , and especially the being with christ . the quaere which would next be satisfied refers to the legitimacy , whither , and how far death may be desired ? to which end be pleased to knew , that that desire of death which is lawfull , yea not only lawfull but excellent . 1. is not active but passive , so the vulgar latin reads it , cupio dissolvi , i desire to be dissolved . in some cases the truth of our destre is testified by the endeavoure but it is not so in this , that command of killing , respects a mans self as well as others , and forbids not only the act but the endeavour ; he that by neglect of good meanes shortens his life , or by any evill meanes attempts the hastening of his own death , being no other in gods account , then a self-murderer . we must not desire death as we desire grace ; we ought so to desire grace , as to use all wayes for the obtaining it ; we must not so desire death , as to take any course for accelerating it . 2. not impatient but submissive , not repining at gods delaies , but waiting his leisure , if god please , or when god pleaseth , is the language of a christian , as in others , so in this matter . indeed simeon prayeth , now lettest thou thy servant depart in peace , but it was as appeareth by that addition ( according to thy word ) because having seen the messiah , he knew the time of his dissolution was come . we must not limit god to this or that season : and whilest we desire the thing , we must contentedly wait the time . sapiens è vita non fugere debet sed exire , saith seneca . a wise man must not fly , but go out of life . he learneth accipere , to receive death willingly , but he hateth arripere , to runne upon it desperately : nor dare he break the prison doors , though he be ready ( when god sets them open ) to go forth . animus piis omnibus retinendus est in custodiâ corporis , nec injussu ejus a quo ille est nobis datus ex hominum vita migrandum , saith the orator . our soul must not be dismist out of , without his leave who infused it into the body . in this respect the good man hath a desire at once both to live and to die , according to divine appointment . if god will have him continue longer on earth to do him service , he is willing , and if he will take him to himself , he is willing ; resolving still to bow his will to gods . 3. lastly , not carnal , but spiritual . many there are , who wish themselves in their graves , meerly out of discontent at the condition of their life ; either because they have not what they would , or suffer what they would not . some there are who desire to die , that they may be in paradise , rid of misery , and enjoy faelicity : but the right desire after death , is upon higher and spiritual grounds , not so much to be free from sorrow , as sinne : to be in paradise , as to be with christ . indeed , these words to be with christ , are both incentive and directive to our desire of death . no stronger argument why we should desire it ; no higher end for which we should desire it . what can make death welcome to us , if this of being with christ will not ? nor should any consideration make it more welcome to us , then this of being with christ . and thus you have the second question answered ; the result whereof is , that provided we do not hasten our own death , but are content to tarry gods time , and that we do not only or chiefly wish it for self-ends ; we may , nay we ought to desire ( if god will ) that we may depart and be with christ : and this is that whereof our apostle hath here given the phillipians and all christians a pattern . but oh my brethren , how doth st. pauls desire upbraid our backwardnesse , and chide our feares ? it was st. cyprians complaint of the christians in his time , and it is still true : obnitimur & reluctamur & pervicacium more servorum ad conspectum domini cum tristitia & maerore perducimu● , excuntes istinc necessitatis vinculo , non obsequio voluntatis : we resist and struggle , and like peevish servants , must to our grief and sorrow , be forced into our lords presence , going hence not with a willing obsequiousnesse , but out of a compelling necessity . omnes refugiunt terminum ad quem curunt , said seneca : truly , all men would fly from the goale of death to which they runne . i am afraid the most christians are unwilling that should be granted for which they pray , when they say , thy kingdome come ; in which respect the fore-mentioned father expostulateth . quid oramus & petimus ut adveniat regnum caelorum , si captivitas terre●● delectat ? why do we daily pray that the kingdome of heaven may come , when as we are so much pleased with a captivity on earth ? the truth is , we are so farre from making death the object of our desire , that it is the ground of our fear ; yea , we tremble at the very thought of it . indeed , that they should fear death , who being called christians lead wicked lives , is no wonder ; and well were it if many of them did more fear it , then they doe . but why ? oh why this pusillamous spirit in good christians ? let him be afraid to die , who is not born again of water end of the spirit ; who looketh upon the continuation of life , as a respite from torment to come , and his first death to be a passage to a second ? but for belivers , who are the children of god , members of christ , and heires or glory to be afraid to depart , how incongruous ? receive therefore a word of exhortation , give not over till you have brought your hearts to this sweet frame . he hath not enough con'd happinesse , that is loath to goe to it , though it be through a dead sea ; nor can he be justly thought desirous of heaven , who is unwilling to shake hands with earth . it was justly said to that lame begger , who refused the offer of his prince to take him into his coach ; optime mereris qui in luto haereas , thou well deservest to stick in the mire . and surely , it is but fit that they should live and lie in sorrow , who are unwilling that christ should take them up to himself . what is the devils great design , but to keep our souls from christ , and shall we comply with him in an unwillingnesse to depart that we may be with him ? our belssed iesus willingly came down from heaven to earth , that he might be with , and die for us : shall not we willingly goe from earth to heaven , though it be by death , that we may be and live with him ? especially considering the great advantage which hereby accrueth to us . and that leads me to 3. the equity and justnesse of the reason enducing st. paul to this desire in those words which is farre better . the emphasis of the greek phrase is very observable ; it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , better , nay {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , farre better ; nay {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , much rather : or ( as our translation ) farre better . the arabick seemeth to labour in expressing it by two words of the same signification , which is farre more excellent and transcendent , withall annexing the pronoune ( for me ) which is not mentioned but to be supplied in the greek . to die in respect of all , is not better then to live ; but in respect of them who dying are with christ . for st. paul to die , though it were to be with chriss , was not better for the philippians ; he intimateth in the next verse that it was needfull for them that he should live in the flesh , but for himself it was better , farre , infinitely far better , that he should depart and be with christ . and now i am fallen upon a pleasant subject , the transcendent happinesse of being with christ . but i cannot long insist upon it , nor if i should , am i able fully to unfold it . we shall never know the blisse of being with him , till we come to be with him . only in a few words let me give you a glimpse or taste of its surpassing excellency . to this end i shall make use of that three-fold good which is the object of mens desire in this world , and maketh them so much in love with it , namely profit , honour , and pleasure ; in all which respects it is far better to be with christ . 1. it is farre better in point of profit . christ is said by the author to the hebrews , to be appointed heir of all things : being now in heaven , he is in possession of these all things , whereof he is heir : and when we shall be with him , we shall be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , co-heires with christ ; who ( though our elder brother ) admits us to have a share in the inheritance . whatsoever we enjoy in this world is but a small pittance in comparison of that inheritance . christ in the person of wisdome , saith of himself , with me are riches , yea durable riches . with him , they are not for himself only , but all that are with him : yea , whereas the riches of this world are uncertain , those are durable ; and therefore as to wealth it is better , farre better to be with christ . 2. it is better in point of honour . to be with christ , is to sit together with him in heavenly places ; that is st. pauls phrase to the ephesians . more then so it is , to sit with him in his throne ; that is st. iohns phrase . the saints with christ have a full view of his glory . so our saviour prayeth ; father i will that those whom thou hast given me , be where i am , that they may behold my glory which thou hast given me . nor do they only behold but participate of it . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we are glorified together with him ; yea , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we shall reign with him . they are both st. pauls phrases , which latter fully answers to that of sitting with him in his throne . whereas the servants of christ in this world , are for the most part in a low and mean condition , they shall be no lesse then kings when they are with christ ; having crowns on their heads , and septers in their hands , farre excelling all secular dignities . and therefore as to honour , it is farre better to be with christ . 3. once more , it is better in point of pleasure . to be with christ , is to sup with him , so st. iohn ; and no dainties so sweet as those which are prepared for us in that supper of glory . to be with christ , is to be with him in paradise ; and no delights comparable to those of paradise . it is to be with the fountain of life ; and no waters so sweet as those which we drink at the fountain . it is to be with the sun of righteousnesse ; and if there be a great deal of refreshment in the beames which this sunne sometimes darts upon us whilest we are here , oh what content is there in being with the sunne it self ! the truth is , none of these carnal pleasures which this world affords , can give the soul satisfaction ; so that as the dove found no rest till it returned to the ark ; it finds no content till it come to christ . our greatest joy here , is the hopes of being with him hereafter : to whom those words of the psalmist may be truly applyed ; in thy presence is fulnesse of joy , and at thy right hand are pleasures for evermore . and therefore as to pleasure , it is farre better to be with christ . indeed , well may being with christ be better then all enjoyments on earth , when it is the best of heavens happinesse . it is true , we shall in heaven be with our godly friends , with all the holy patriarchs , goodly prophets , glorious apostles , noble martyrs , faithfull confessors , glorified saints , and blessed angels ; but all this is nothing to the blisse of being with christ . it is the presence of christ which is the heaven of heaven : without him heaven would not be heaven ; and with him , even hell would be heaven . whom have i in heaven but thee , saith david to god . what were these visible heavens without the sunne ? what were the empyreyal heaven without god and christ . by what hath been said , it appeareth that st. pauls desire of death , was not an extravagant passion , but a well grounded affection , nothing being more rational then that every one should most desire that which is best for him . oh let us learn to have the same estimation of christs presence , and then we shall have the same affection to death which st. paul had ! the queen of sheba said to sol●on , happy are these thy servants which stand ever before thee . but oh how happy are they that stand before , and are ever with thee , oh blessed jesus ! it was a devout speech of old bullinger , socrates gaudet sibi n●oriendum esse propterea , quod homerum , hesiodum & alios prestantissimos viros se visurum crederet : quanto magis ego gaudeo , qui certus sum me visurum esse christum servatorem meum , &c. secrates rejoyced at death , believing he should see homer , hesiod , and other excellent men , how much greater is my joy , who am sure , besides many holy men , to see my saviour christ , the eternal sonne of god in the flesh ? cercidas ( as we read in caelius rhodiginus ) told his friends on his dying bed , he left this life with delight , in an apprehension of enjoying after his death the company of pythagoras the philosopher , hecateus the historian , olympus the musician , and homer the poet . oh with what cheerfulnesse should we depart in the assured hope of enjoying not only the society of abraham , isaac , and iacob , but christ himself ! when the holy apostle st. peter was upon the mount with christ at his transfiguration , he cryeth out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is good for us to be here . how much more reason have we to say of being with christ in heaven , it is good , it is best , infinitely best for us to be there . and therefore as moses went up to a mount to die , so we should gladly die , that we may go up to that mount where christ is . i end this : there want not many comparisons to be made in this kind , whereby death may be rendred desirable , but none so cogent as this . we should be willing to depart , because it is better to be at home then in a strange place : to be in a palace , then a prison ; in a paradise then a wildernesse ; at rest , then in labours ; and to be free from sin , then to fall into it . but much more willing , because it is farre better to be with christ , then abide in the flesh . 3. there is onely one part of the text behind , and that is the energy of this desire in the effect flowing from it , which is expressed in the beginning of the verse , i am in a straight betwixt two . what those {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} two things were , is easily found out by what hath been already said , as also by that which praecedeth and followeth , namely to live , and to die : to depart and be with christ , and to remine in the flesh . between these two , st. paul was straightned ; to wit , which he should make choice of , and according to the signification of the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , was in such a perplexity that he knew not what to do ; like a beast that is put into a pound , or a people that are beseiged in a city . there is in every one of us ( nor was it extirpated in st. paul ) a natural desire of life ; in which respect it may seem strange that the apostle should be in a straight which of these to choose : but as on the one hand st. paul had that which was common with him to all men , a natural desire of life ; so on the other , he had that which was peculiar to him , and such as he was , strong christians ; a spiritual desire of death ; nor was this lesse fervent then that . no wonder if he were in a straight . there was in st. paul ( as there is in every good minister ) a love to his people the philippians , who were a part of his care , in respect of whom he very well knew how advantagious his life would be . i but this holy apostle had an ardent love to christ , which made him ( as all perfect christians do ) long to be with him ; yea , as it were impatient of death , and this put him into a straight . much like that which would ( to use zanchy his comparison ) afflict a tender mother and affectionate wife , when she is called upon to goe to her husband in some remote place , and withall to leave her children behinde her , when yet perhaps they are not able to help themselves . or ( to use st. bernards allusion ) which would distresse a begger , when being hungry , she is invitad to come into a rich mans table and refresh her self , but she must leave her unquiet child at the door . what the result of the apostles determination was , appeareth in the subsequent verse , namely , to be content to abide in the flesh . and it was iudicious , yea religious , since on the one hand the prejudice to him in living , would be only a retarding of his blisse in christs presence for a time : but on the other hand the danger to them might be great through his dying , by reason of the many false teachers which endeavoured to subvert their faith , and so destroy their souls , by which likewise would accrue dishonour to christ . so that charity to the philippians good , and zeal to christs glory , did at last weigh down the scale : but still it was not without much ado , many debating and perplexing thoughts which did arise from his earnest desires of enjoying him whom his soul loved . and now that the same desire which was in this holy apostle may be imprinted on our hearts , i shall briefly commend these following counsels . 1. let our affections be alienated from this world when the entangled bird would flye upwards , the snare puls it back : thus doth worldly love hinder us from mounting heaven-ward in our desires to be with christ . you have oft-times beheld the sorrowfull parting of dear friends , what delayes and teares , salutes and looking back , so loath are they to leave each other : thus must it needs be between the world , and him that is a friend of the world . ejus est in mundo diu velle remanere quem mundus oblectat , saith st. cyprian : he that is taken with , cannot but desire to continue in the world ; and it is a kind of death to think of parting with it , which he knoweth must be when death comes . and therefore said an ancient truly , the soul can never willingly be seperated from the body , till it be taken off from these worldly pleasures . 2. let no sinne have dominion over us . when the sting is plucked out of the serpent , it is not terrible , but amiable . st. paul hath told us , the sting of death is sinne ; oh let us pluck it out by repentance ! it is impossible for him who lyeth in sinne to live with christ : well may he be afraid to dye . indeed , if a wicked man desire to dye , it is out of ignorance and incogitancy , because he doth not rightly apprehend , or at least seriously consider what followeth after death . alas , it were far better for an impenitent sinner to live here , though in meannesse and misery , then to go hence , and be with devils in torment to eternity . oh let it be our care in life , to separate stnne from our souls , and then the separation by death of our souls from our bodies , will be a means of the union of our souls with christ , and consequently an object rather of joy then fear . 3. let our faith grow up to a full assurance . it was by faith that moses refused pharaohs treasures , and chose affliction with the people of god ; and by faith it is that we are enabled to contemn life , and desire death . those things which are so glorious in the worldlings eyes , are to faith contemptible , and those things which are so dismall when looked upon with an eye of sense , become amiable to the eye of faith : even death which is the king of terrours , is to a believer a queen of desires . that he who questioneth whether there be a life after death , or who doubts whether he shall partake of it , should be afraid to die , is no wonder . he that knoweth not what shall become of him when he goeth hence , may well be desirous to stay here . and therefore let us strengthen our faith in the promise of eternal life , and make our calling and election sure . 4. finally , let our love to christ be more and more enflamed . love is desirous of union , and if fervent , will break through all difficulties to the enjoyment of its object : friends delight much in each others society . what loving wife would not willingly be with her husband ? i , and go to him , though it be over the boisterous seas ? oh when shall i come and appear before god , was davids wish ; arising from his zealous love to gods presence in his sanctuary . come lord jesus , come quickly , is the voice of the church earnestly longing after his approach , because she dearly loveth him . and from this sweet spring bubled up that affectionate wish of an ancient : utinam essem cum christo meo , oh that i were with my christ ! mori timeat qui nolit esse cum christo , as st. cyprian excellently : let him be afraid to die , who would not be with christ ; to which he cannot be unwilling who hath a sincere affection towards him . thus let us remove out of the way those stumbling blockes of reigning wickednesse , and worldly love ; let us take to our selves the wings of faith in , and love to christ ; so shall we make haste in our desire to be dissolved , that we may be with him . having given a dispatch to the text , it now remaineth that i adjoyne a few words concerning this our deceased sister , whose remaines are to be laid up in the grave . and truly whither you looke upon her in her life or death , in her health or sicknesse , you shall find her a patterne of many graces . shee was the daughter and neece of two reverend ministers of the gospell , now with god ; and as i doubt not but shee had a religious education ; so shee retained the sweetnesse of that liquor with which shee was at first seasoned . that truly reformed religion of the church of england , wherein shee had been grounded and established : shee constantly professed , and in some measure practiced . shee was an affectionate wife ; a tender mother ; a prudent mistresse ; a friendly neighbour ; a virtuous woman ; and a devout christian . it pleased god of late to visit her with much sicknesse , which shee underwent with much patience , being often heard to say , shall i kick against my maker . in her last sicknesse shee was full of heavenly expressions by which shee gave testimony of the graces of god confer'd upon her . shee renewed her repentance and godly sorrow for her sinnes , for though she blessed god who had kept her from notorious sinnes , that shee could not but accuse her selfe for many neglects and infirmities , being much troubled yet shee had spent her time so ill , and not done that service for god shee ought . ardent were her longings after gods favour ; often saying , a reconciled god is worth all the world . shee testified her submission to gods dispose , by that sweet language , if it were gods will , i am content to live , but not else . her affections were much taken off from the world , for which reason . shee said ; shee was unwilling her children should be about her bed , least they should steale her heart from god ; and though shee had the world at will , yet shee accounted all dung that shee might win christ . it pleased god to suffer satan to winnow her , but her faith did not faile , and after some conflicts shee got the conquest , triumphing over him , bidding defiance to him , casting her self in an humble confidence upon the merits of her redeemer . finally , when shee was desired by her friends to forbeare much speaking least it should exhaust her spirits ; her reply was , can i spend my self better then for god ? with whom i trust shee now is , which since it is far better for her i hope it will not be too much trouble to her relations . let not her dear husband grieve inordinately , since shee is gone to her better husband christ . let not her affectionate aunt mourn immoderately , because shee is gone to her heavenly father . let none of her friends weep much for her , who is with her best friend ; rather let all of us learne to follow her in those virtues which shee practised that we may attaine that glory whereof i hope shee is possessed , whither he bring us who hath dearly bought us , iesus christ the righteous . amen . finis . notes, typically marginal, from the original text notes for div a45559e-1090 gen. 1. partie . 1. 2 tim. 4. 6. 2 pet. 1. 14 , 15. tertul. l. de animâ . c. 27. ambros. de bono mortis , c. 2. plat. in phad . cic. in tusc. ambros. ibid. aug. l. de spir. . & anim . c. 43. eccl. 12. 11. 2 cor. 5. 1. iohn 1. 14. 1 pet. 2. 11. aug. iob 14. 10. mic. 2. 10. luke 12. 35. partic. 2. 2 cor. 5. 6. rev. 14. 16. luk. 23. 43. 1 thes. 4. 17. rev. 6. 9. aug. l. de eccl. dogin . c. 79. id. de consid. mort. serm. 2. just . m. quaest. & resp. orthod 9. 75. greg. naz. in erat . caesar . macat . hom. 12. chrysost. in phil. hom 3. iren. adv. haer. l. 5. chrysost. ibid. jobn 14. 18. cypr. de mortal gen. 2. partic. 1. hier. turtul . luke 12. 36. cypr. ibid. greg ▪ mor. l. 5. c. 40. isai. 57. 2. 2 cor. 5. 4 quer. 2. vulg. lat. exod. 20. 12. luk. 2. 29. sen. ep. 24. cic. cypr. de mortal . sen. ep. cypr. de mortal . id. ibid. arab. heb. 1. 0. rom. 8. 17. prov. 8. 18. eph. 2. 6. rev. 3. 21. joh. 17. 24. rom. 8. 17. 2 tim. 2. 1● . rev. 3. 20. m●● . 4. 2. psal. 15. 10. psal. 73. 25. 1 king. 10. 8. bulling . mat. 17. 4. cael. rodig . l. 21. c. 44. see my sermon called the epitaph of a godly man . ver. 21 , 24. zanch. in l●c . bern. serm. 12. in cart . cypr ib. diad●ch . 1 cor 15. 56. psal. 42. 2. rev. 22. 20. cypr. ibid. mr abraham , and mr isaac calfe . mans last journey to his long home a sermon preached at the funerals of the right honourable robert earl of warwick, who died in london, may the 30th and was interr'd at felstead in essex, june the 9th 1659 / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45557 of text r19289 in the english short title catalog (wing h735). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 69 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45557 wing h735 estc r19289 12398524 ocm 12398524 61222 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45557) transcribed from: (early english books online ; image set 61222) images scanned from microfilm: (early english books, 1641-1700 ; 941:4) mans last journey to his long home a sermon preached at the funerals of the right honourable robert earl of warwick, who died in london, may the 30th and was interr'd at felstead in essex, june the 9th 1659 / by nath. hardy ... hardy, nathaniel, 1618-1670. [8], 28 p. printed by a.m. for joseph cranford ..., london : 1659. reproduction of original in cambridge university library. eng warwick, robert rich, -earl of, 1587-1658. funeral sermons. sermons, english -17th century. a45557 r19289 (wing h735). civilwar no mans last journey to his long home a sermon preached at the funerals of the right honourable robert earl of warwick, who died in london, may hardy, nathaniel 1659 10389 16 75 0 0 0 0 88 d the rate of 88 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 rachel losh sampled and proofread 2004-07 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion mans last journey to his long home : a sermon preached at the funerals of the right honourable robert earl of vvarvvick ; who died in london , may the 30th and was interr'd at felstead in essex , june the 9th 1659. by nath. hardy , preacher to the parish of st. dionys. backchurch . ec. 1 . 1. man geetg to his long home , and the mourners go about the streets . psal. 1. 1 , 7. i have said you are gods , — but ye shall die like men . — aug. l. de nat. & grat. si de divitiis , & honoribus , & morum nobilitate jactas , de patria , & pulchritudine corporis , & honoribus , qui tibi ab hominibus exhibentur , respice teipsum , qui mortalis terra & in rerram ibis . london , printed by a. m. for joseph cranford , at the sign of the castle and lion in st pauls church-yard . 1659. to the right honourable charles earl of warwick , and baron of leeze . my lord : this plain discourse occasioned by the late funerals of your noble brother , was then preached and is now published by your honours desire , which shall ever have with me the authority and efficacy of a command . since i am sure it was not any thing extraordinary in the sermon which might enduce you to desire the impression of it , i have good reason to believe it was upon a double commendable design . the one of brotherly affection , that hereby you might preserve his memory who is gone to the land of oblivion . nor do i wonder at your regard of his memory , when i behold your respect to his posterity . those three noble ladies who ( i am confident ) will never want the care of a father , and the love of a mother , whilst your honour and your thrice noble lady survive . the other of piety and religion , that this sermon may be as a continued memoriall of him ; so a frequent monitour to you of your fraile and dying condition . no thoughts or discourses are more unwellcome for the most part to men in their flourishing prosperity , then those of their perishing mortality . skeletons , deaths heads , and funerall sermons , are rarely to be found at the palaces , on the tables , in the libraries , of great personages , who being set upon the pinacle of honour , cannot endure to look downward upon the pit of corruption . they are but few , very few , who when their table is prepared , their head annointed with oyl , and their cup runs over , with david , put themselves in mind , or love to be put in mind of walking through the valley of the shadow of death . of this small number your lordship may be justly reckoned one ; else you would not have desired to read what you heard . and since you seem to intend the sermon as a memento of your death , it will not , i presume , offend your honour , that the epistle be a remembrancer to you of an exemplary life . the hebrew noun {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth glory , cometh from the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth to be heavy : with which agreeeth that of the latins , honos onus , honour is a burden . of this i trust your lordship is sensible , that as divine providence hath advanced you to eminent dignity ; so divine command requireth of you proportionable duty , that by how much the greater you are , you ought to be so much the better ; and as god hath devolved the honour upon you ; you must endeavour to honour him , your self , your family , by magnificent and heroick actions of religion , justice , and mercy , every remembring that nobles are placed by god in this world , not as statues in a garden , or pictures in a gallery ; only to be looked upon , but as pillars in a house , to support the church and state , where they live , and as stars in the heavens , to let the light of their good works shine before men , from the severall orbes , wherein they are fixed . but i shall not need to enlarge on this subject , which is ( i trust already ) your lordships study and practice , and therefore after the returne of my humble thankes for your noble favours ; i shall betake my self to my earnest prayers , that you may have increase of grace as well as honour , that you may grow in favour with god & man , by being a choice instrument of his glory , and the publick good . finally , that as you have the blessings of wisdomes left hand , riches and honours , so you may have that of her right hand , length of daies , confer'd on your own noble person , your deservedly beloved and honoured lady , your hopefull son and heir , with those tender plants the remains of your deceased brother , and all your honourable relations , till you all in a good old age arrive at the fruition of a blessed eternity . so prayeth my lord , your honours most humble and affectionate servant nath. hardy . mans last journey . psalm . 146. 4. his breath goeth forth , he returneth to his earth : in that very day his thoughts perish . the text , a mournfull complaint , in which the severall clauses , non tam verba quam suspiria , sermones quam singultus , seem to be made up , rather of sobs and sighs then words . and no wonder since the matter of the complaint is mortality ; a theame fit to be commented upon with teares , so much the rather , considering whose mortality it is that is here deplored . if you cast your eyes upon the end of the foregoing verse , you shall find the antecedent of this relative , he , to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the son of man , of adam , and that is every man , all mankind being of his race and posterity , so that the he in the text is not singular , but collective , not some one , but every particular person , ( a very few excepted ) : and there is none of us here present , but if the question be asked who is this he ? may returne the answer of our saviour in another case , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i am he . nor is this all , but if you goe a little backward , in the same vease , you shall find this he to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as indefinitely the son of man , so eminently the great man ; the man of honour , the prince . know you not ( saith david concerning abner ) that a great man is this day fallen in israel ; intimating by that interogation , that the fals of high cedars call for deepe sorrw ; not only man the highest of visible creatures , but princes the highest of men were in the psalmists eye when these words dropt from his pen , his breath goeth forth , &c. if you take a more particular view of the text , you shall observe in it a double dying , the one of the person , and the other of his purposes ; the former in the two first clauses , his breath goeth forth , he returneth to his earth ; the latter in the last , in that very day his thoughts perish . that which in the two first clauses is asserted , and is most largely to be handled , is the dying of the person , and this is set forth with reference to his two constitutive and essentiall parts , soul and body ; the egresse of the one , his soul goeth forth ; and the regresse of the other , he returneth to his earth : the one whereof is verified , in ipso articulo mortis in the very point of death ; and the other is most evident , in sepultura corporis , at the time of his buriall . both which when i have handled by themselves , i shall discuss with reference to the quality of the person of whom especially they are spoken , and then close up this first and main part of the text , with a sutable of application . 1. begin we with mans egress in those words , his breath goeth forth . the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} being derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as also the greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the latin , spiritus , from spiro , ) most properly signifieth breath . in this notion the targum and our translators here render it ; nor is it incongruous to the psalmists design , which is to give us a character of death : yea calvin inclineth to this as the most genuine meaning of the word in this place . and thus it is a most evident truth , that when a man dyeth , his breath goeth forth . indeed it is not true , that when a mans breath goeth forth , he dyeth . since life is maintained , inspirando , & respirando , by taking in , and letting forth breath : but when we can no longer take in breath , we are said expirare , to breath forth our last and so dye . in this respect man is fitly resembled to a bladder , puffed up with wind , which being by any prick let forth , the bladder shrivels up ; when we cease to breath , we cease to live . upon how slender a thred doth our life hang ? it is but a puffe and we are gone ; we carry our lives in our hands , or rather in our nostrils ; that is the prophet isaiahs character , man whose breath is in his nostrils . how easily , how speedily , is a mans breath beaten out of his body , so quickly is he deprived of life ; our life doth not depend upon the soundness of our parts , strength of our joynts , ( one dyeth saith job in his full strength , ) but only upon our breath , which how soon are we bereaved of : no wonder if one philosopher being asked what life was , turned himself about , and so went out : and another resembles it by oculus clausus , and apertus , an eye shut and open , or rather open and shut ; we dye in the twinkling of an eye , and st. james putting the question , what is your life ? returneth this answer , it is a vapour which appeareth for a little while , and then vanisheth away . oh that as we continually live by breathing ; so we would be thereby put in mind of dying , when our breath shal go forth . but though this construction be true , yet i rather adhere to theodorets and hieromes gloss upon the place , who by spirit understand the soul , partly because when this word is applyed to man in holy writ ; it is most frequently so to be understood , and where the sense will bear , it is best to take words in their usuall acception , partly because the next clause is generally referd to the other part of man his body ; and therefore it is most congruous to refer this to his soul , chiefly because in that place of salomon the son , which may very well be looked upon , as fetched from , and parallel to this of david the father , by spirit can be meant no other then the soul of man . if you ask why the soul of man is called by this name of a spirit ? the answer is given both from the etymology of the word , and the nature of the thing . 1. the word as you have already heard , signifieth breath , and the soul of a man is a breath both passively and actively . 1. passively , quia spiratur , because it is breathed into us according to that of moses in the creation of man , god breathed into him the breath of life : and however it be a controverted question whither the rationall soul be propagated and infused , generated or breathed ; yet it suiteth best as with the dignity of the soul , so with the current of scripture to affirme that the soul of man is still breathed into the body immediately by god himself . 2. actively , quia spirat , because it is the fountain and originall of our breath , which begins with the ingresse , and ceaseth with the egresse of the soul , upon which consideration the former sense appeareth to be included in this latter , since together with the soul , the breath goeth forth . 2. the thing which this word spirit is used for the most part to signifie , is an invisible , immortall , incorporeall , immateriall substance : upon which account god is said to be a spirit , and angels are called spirits ; and in this respect the soul of man is a spirit , as being not an accident , but a substance and that void of gross corruptible matter . this spirit when a man dyeth goeth forth , for the further explication whereof it will be needfull to inquire the double term of this motion , whence and whither it goeth . 1. if you inquire whence the spirit goeth forth , the answer is , out of the body . conceive the body as an house or tabernacle , or rather with st. paul , to put both together , the house of our tabernacle , the soul as an inhabitant or sojourner in this house , into which when it enters , we begin to live , and out of which when it goeth we dye . the second death saith st. austin , animam nolentem tenet in corpore , detains the soul against its will in the body , and the first , animam d●lentem pellit●e corpore , driveth the sorrowfull soul out of the body , when this bold serpeant cometh with a writt from the divine majesty , he entreth in , and turneth this tenant out of doores . 2. if you would know whither the spirit goeth , the wise man giveth you the answer , where he saith , the spirit of a man goeth upward , and again , where he saith , it returneth to god that gave it , as it goeth forth , so it ascendith upward , sursum eam vocant initia sua , saith seneca , it goeth whence it came . to god it goeth , and that for this end to receive its doome , which being past , it accordingly remaineth in a state of weal or woe , to the day of the resurrection . by this it appeareth how dissonant both the epicucuraean and the pythagorean philosophers are to truth , the one whereof affirmeth that the spirit of a man goeth forth , that is , vanisheth away , as the soul of a beast doth ; and the other , that his spirit goeth forth from one body to another ; whereas in truth the spirit of man goeth forth , so as to subsist , and that by it self , till it be reunited with the body , tres vitales spiritus creavit omnipotens , saith st. gregory , to this purpose very appositely , the almighty hath created three living spirits , the one angelicall , which is neither covered nor perisheth with the body ; the second bestiall , which is both covered and perisheth with the body ; the third humane , which is covered , but doth not perish with the body , but goeth forth . where our blessed saviour saith , fear not them who kill the body , but cannot kill the soul . what doth he but clearly intimate , that when the body dyeth , the soul dyeth not , for else they who kill the body , would kill the soul too ; and where he faith again of abraham , isaac , and jacob , that they live to god , and therefore god is not the god of the dead , but of the living : it plainly implyeth , that though their bodies are dead , their souls still live . i end this with the gloss of cajetan upon my text , who conceiveth that this title of spirit , is here given to the soul in respect of its going forth . as it is joyned with , and giveth life to the body it is a soul , and as it goeth forth and exists apart from the body , it is a spirit , since in this partaking with other spirituall substances , which have a subsistence without any matter . 2. having given you this account of the egress of the soul : pass we on to take a view of the regress of the body , he turneth to his earth . had he only said he returneth , it might be understood of the spirit , which as it gooth forth , so returneth : and accordingly this very word is by salomon applied to the spirit . had the psalmist spoke of the resurrection , these words , he returneth to his earth , might have admitted a faire gloss in reference to the soul , it returneth ad terram corporis sui , to the earth of its body , to which it shall then be united : but it is manifest that these words are a periphrasis of dying . and therefore with st. jerome and theodoret , the sense is best given , that the soul or spirit going forth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , caro , the body , the flesh returneth to its earth : sutable hereunto is that note of the learned muis , who observeth that in the hebrew , whereas the verb goeth forth , is faeminine answering with the noun spirit , which is for the most part of that gender , the verb returneth , is masculine , and so not to be referd to spirit , but the son of man who in respect of his body , returneth to his earth . returning in its proper notion , is a going back to that place from whence we came , so that in this clause here is a threefold truth implyed , expressed , inferd . 1. that which is implyed in this phrase of returning , is that man in respect of his body came from the earth ; and as it is here implyed , so it is expressed concerning the first man by moses , the lord god formed man ( that is , the body of man ) of the dust , ( or according to the hebrew , ) dust of the ground , and by st. paul where he saith , the first man is of the earth , earthly . true it is , we are formed in our mothers womb , but yet inasmuch as we all came from the first man , we are truly said to come from the earth , only with this difference that he immediately , we mediately are framed out of the earth . this truth was engraven in full characters upon the name of the first man , who is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} adam , from a word that signifieth red earth , and that very word is here used , perhaps to mind us of that earth whereof man was first made ; yea , according to the usuall etymologie , the name homo , which in the latins is a common name to both sexes , is derived , ab humo from the ground . for this reason it is , that the earth is called by the poet , magna parens , the great parent of mankind , and in the answer of the oracle , our mother : and in this respect we are said by eliphaz , to dwell in houses of clay , whose foundation is in the dust , 2. that which is exprest is , that man ( when he dyeth ) returneth to the earth , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} saith the poet , we are all dust when dissolved , as the white snow , when melted is black water : eso flesh and blood when bereaved of the soul , becom the dust and ashes : in which respect st. paul giveth this epithet of vile to our bodies . indeed , mans originall being from the earth , he had a naturall propensity to earth : according to that maxime , omne principiatum sequitur naturam principiorum , every thing hath an aptitude of returning to the principle whence it cometh ; but yet had he not turned away from god , he had never actually returned thither . it is sin which hath brought upon man a necessity of dying , and that dying brings a necessity of returning to the earth : in which respect it is observable , that the threat , thou shalt dye the death , which was denounced against man before his fall , being afterwards renewed , is explained ( as to temporall death ) by those words , to dust thou shalt return ; ●o that now the motion of the little world man , is like that of the great , circulare , ab eodem punct● ad idem , from the same to the same ; and that as in his soul from god to god , so in his body from the earth to earth . the rivers come from the sea , and they return thither . the sun ariseth out of the east , and thither it returneth . man is formed of the earth , and into earth he is again transformed : with which agreeth that of the poet , cedit item retro de terra quod fuit ante . 3. that which is inferd in the emphaticall pronoune his , which is annexed to the noun earth , is that the earth to which man returneth is his ; this being that which ariseth out of both the former conclusions ; since it is therefore his earth , because he cometh from , and returneth to it . earth is mans genesis and analysis , his composition and resolution , his alpha and omega , his first and last , ortus pulvis , finis cinis ; earth is his , both originally and finally . so that our bodies can challenge no alliance with , or property in any thing so much as earth . for if we call those things ours , which have only an externall relation to us , as our friends , our houses , our goods , our lands , much more may we call that our earth whereof we are made , and into which we shall moulder ; no wonder if as here it is said to be his , so elsewhere he is said to be earth , as being called by that name . by this time you see how fitly death is described by the spirits going forth of the body , and the bodies returning to his earth , both which are the immediate consequents of death , and informe us what becometh of either part , when the whole is divided , of the soul and body when the man dyeth . it would be further observed , that this is here affirmed of princes and great men as well as others . aequâ lance necessitas sortitur insignes & imos , said the poet , death knocks at palaces as well as cottages , and cuts down the lillies of the garden as well as the grass of the field . it is not unfitly taken notice of , that the sacred historian mentioning the kings and dukes of esau's race , only nameth the dukes , but concerning every one of the kings it is said he died ; indeed it was needless to affirme it of the dukes , who may well be conceived mortall , when kings are so . even they who are rulers over men , must be subject to death , and though they have power to inflict it upon others , they are no way able to preserve themselves from it . it is reported of cardinall woolesy , that he expostulated with himself what might prevent death : ●f money could do it , he had enough to buy a crown ; if weapons , he had as many as would defend a kingdome ; if power , he had sufficient to conquer a nation ; but alas there is no weapon against death , it cannot be bribed by the richest , nor conquered by the greatest ; dye they must , and when they dye , their breath , their soul goeth forth , and their bodies returne to the earth . the souls of the greatest landlords are but tenants at will to their bodies , and that not their own , but gods , who many times against their wils , turneth them out : according to that of the psalmist , he cutteth off the spirit of princes : in which respect st. austin thus glosseth upon the text , numquid quando vult exibit spiritus , expirat quando non vult ? shall his spirit go forth when he will ? i , and when he will not . the bodies of the highest when the breath and soul is gone out of them , are but rotten carcasses , and must be laid in the earth . if you look upon their extraction , it is from no better an originall then the meanest , though their immediate descent be noble , yet the first progenitor of them as well as others , was the earthly adam . the prince and the peazant are of the same earth , only the one a little better mould , of the same wooll , only the one of a little finer thred ; out of the same quarry , only the one a little smoother stone ; so justly may great men take up those words in nehemiah , our flesh is as the flesh of our brethren . there is common dust and saw dust , pin dust , golden dust , and the pouder of diamons , and all is but dust . the beggar , the labourer , the tradesman , the noble man , the king are all but earth . if you look upon their end , it is the grave , the house of all living , like nebuchadnezzars image , notwithstanding their gold and silver , their feet are clay . the rich and the poore saith solomon , meet together , sometimes at one board , in one bed , certainly in one grave . the noblest are but as flowers which peepe out of the earth , and flourish for a time , and when the winter of death cometh they return thither ; they are but as dust , which is raised up in the aire for a while , but a few drops of rain lay it presently . it is the language of the french king in his epitaph , terra fui quondam , rursus sum terra , nihil sum ; i am again what once i was , earth . and among the spices of which the ointment for annointing the kings as well as priests was compounded , one was cinamon and that is , cinericii coloris , of the colour of ashes , perhaps to tell them what they must one day be . the meditation of this doctrine may be of excellent use to superiours and inferiours , and to all sorts . 1. oh that great men would in the midst of all their enjoyments entertain these thoughts , that custome of presenting the emperour on the day of his inauguration , with severall marble stones , desiring him to choose one of them for his monument , was designed no doubt for this end : and for the same reason , johannes eleemosynarius , and king philip had their monitors , to tell the one , that his monument was not yet finished , and bid the other , remember he was a man . i have read , that in biscay there are old ruinous places which they to whom they belong , often visit though they have else where stately palaces . oh that they who dwell in sumptuous buildings , would frequently visit the ruinous graves . it was a curse upon the serpent , that he should creep on his belly , and eat dust all the daies of his life ; but surely it were a blessing to the highest in this world , if they would learne to do it in a spirituall sense , by the consideration of that dust to which they must return . happy is that prince , qui non minus se hominem esse , quam hominibus praeesse meminerit , who no less mindeth that he himself is a man , then that he ruleth over men . more particularly , it is that which would be pondered by them for a double end , that it may both quell their pride , and curb their voluptuousnesse . 1. there is no sinne to which men are more prone then that of pride : it is ( like our shirt ) that sin we put on first , and put off lost : nor have any greater temptations to this sinne then great ones . in alto situm , non altum sapere difficile : usually men of high estates are high-minded . nor is any thing more common , then for the bunch of pride to grow upon the back of honour . among the many antidotes against this sinne , none more effectuall then this to consider that whilest they live , they are but enlivened clay , breathing dust , moving ashes ; and that when their breath goeth forth , they must return to the earth . they say that the tympany is cured by stroaking the part with a dead mans hand ; sure i am , the serious thought of death is an excellent means to allay the swelling of pride . if you put fire to gun-powder which is made of earth , it will blow up towers . the fire of meditation put to our earthy original and end , will blow up the turret of pride . it is well observed that one of the signes which samuel gave saul after he had anointed him king , was that he should find two men by rachels sepulchre : for this end perhaps , that whereas the being anointed king might puff him up , the sight of rachels sepulchre might humble him . oh that you who enjoy the honours and dignities of this world would often think with your selves , i must die , and when death comes , i must exchange my palace for a grave , my robes for dust ; i that am now atteded on by men , must have wormes for my companions ; i that am now so high , must ere long be laid low ; that so you may be meek and lowly in heart . that which may so much the more advance the efficacy of this thought in subduing the pride of great men , is that when once they are returned to the earth ; and this dunghill element hath set its foot upon their face , there is no difference between them and others . there ( saith job of the grave ) are the great and small . nor can we tell which is the dust of the great , which of the small . to this tended that surcasme of diogenes , when he told alexander that he had been seeking his father philips bones , but could not distinguish between them and others . and for this reason alphonsus putting the question , what it was that did make high and low equall ? answered , death . pliny writeth of a river in spaine wherein all the fish that are pnt , are of a golden colour , but being taken out of it , they are of the same colour with other fishes . they who whilest they live in this world glitter with gold and silver , when taken out of it , return to the same earth with the rest of mankind . whilest the counters are upon the table , one stands for five , another for ten : while the chasemen are upon the board , one is a king , another a queen , a third a bishop , a fourth a knight , and those have their several walks , but when put into the bag they are all alike . thus is it with men who ( though upon the earth they are of different orders and degrees , ) are alike , when they are cast into it . and as the several kinds of herbs which are thrown into the limbeck being distilled make one water , so they but one earth . epictetus when asked , what was common to the king with the begger ? answered , to be born , and to die : they come into , and go out of the world , one as well as the other . nor is there any difference between them in the womb , and the tomb . let not those that are above , insult over others , since this grand leveller death will one day put them in the same condition with others . 2. this meditation of the going forth of the soul , and return of the body , is a no lesse powerfull disswasive from a voluptuous life , then an haughty mind . oh that you who have vivendi voluptatem the pleasure of life , would contemplate moriendi necessitatem , the necessity of death : that you who have the world at will , would remember you have not death at command . i die ( said esau ) and what good will my birth-right do me ? oh that the voluptuous epicure would say , i die , and what good will my vain and sensual pleasures do me ! agathocles when a king , having been a potters sonne , drank in earthen vessels . it were not possible men should surfeit at their tables , carouse it in their cups , would they eat and drink ( as it were ) in earthen vessels , in the midst of their delicacyes remember that they are earth . consider this , you who spend your doyer in eating and drinking , in playing and sleeping , whose whole design is to pamper and feed , to deck and adorn your bedies to gratifie your senses , and glut your selves with the delights of the flesh . dic mihi ubi sunt amatores mundi ? nihil ex eis remanet nisi cineres & vermes : tell me what is become of those lovers of pleasures , of whom nothing remaineth but wormes and ashes : what will become of that body of thine which is so full fed , and richly clod , when it shall be laid in the grave ? they say of bees , that when they are buzzing and humming about our ears , making a great and angry noise , if you throw a little dust upon them , they are quiet , and hive again presently . surely it would still the roaring gallant in the midst of his joviall revellings , were the thoughts of dust frequently suggested to , and seriously pondered on by him . and yet were this all that the body returneth to the earth , the epicures plea might be good enough ; let us eat and drink , for to morrow we die . but if we die to morrow , as our body returneth to earth , so our soul goeth forth to god to give an account , to rereceive a sentence , either of absolution or condemnation . and oh think what fear will possesse thy spirit , when it apprehends it self going forth to be arraigned at the barre of divine justice ; yea , how dismall the account will be , of that time , and strength , and health , and wealth , which hath been expended upon carnal and sensual pleasures . 2. let those who are in the lower ranke of men , learn to look upon great ones as subject to death and the grave , and that for a double end ; so as not to fear them distrustfully , nor trust in them presumptuously . 1. their breath goeth forth , they return to their earth , fear them not . indeed , there is a fear which is due from inferiours to superiours . god and the king are set down by the wiseman as the joynt objects of our fear , and they will at last be found fooles , who divide them . when god saith , if i be a master where is my fear , he intimateth that fear is due from the servant to the master ; whilst they live they are above and over us , and therefore ought to be feared by us , but with a fear of reverence not diffidence , and that because their power and honour is soon laid in the dust . have we not sometimes observed a ball tossed up and down in the aire , eyed and observed by every one which way it moveth , least it should hit them ; yea , and when it passeth by , they ofttimes stoope to it , and yet it is nothing but the skin of a dead beast filled with wind , which is easily let out : a fit embleme of tyrants , who are so observed , and of whom we stand in so much awe , when yet they are but mortal men , whose breath quickly goeth forth . put them in fear , oh lord , ( is the prayer of the psalmist , ) that they may know themselves to be but men . indeed this consideration , that the greatest enemies of the church are but men , may put them in fear , and us out of fear ; no wonder if god bespake his church in that vehement interrogation , who art thou , that thou shouldst be afraid of a man , that shall dye , and of the son of man , which shall be made as grasse ? and therefore as david resolves , i will not feare what flesh can do unto me , so let us not fear what earth can do against us . 2. their breath goeth forth , they return to their earth , trust them not . this is the principall intendment of the psalmist , as appeareth by the former dehortation , put not your trust in princes , nor in the son of man in whom there is no help : to presse which this is annexed as a reason , namely their mortall condition . excellently doth st. chrysostome here enlarge , he that cannot defend himself , how shall he deliver another ? do not say he is a prince , for in this , he hath no greater priviledge then the meanest , but is subject to the same uncertainty of life : nay , that i may at once speak what is true and yet strange , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for this reason especially he is not to be trusted , because he is a prince , for these earthly powers are slippery : great men are subject to more casualities and dangers then private , and when they fall they that trust to them are ruined with them , as the body of the church is beaten down with the fall of the steeple . how often is it seen that when men think to make great ones their shadowes and shelters , they vanish away and leave them to the scorching sun , by which meanes as jonah was by the withering of his gourd , they are disappointed and disquieted , yea , when the cedars fall , the lower shrubs which might have stood at a greater distance , being near to , and depending on , are crushed by them ; let therefore the prophet isaiahs counsell be acceptable , cease from man whose breath is in his nostrils , for wherein is he to be accounted of ? so much the rather , considering the curse denounced by the prophet jeremy against him who trusteth in man , and maketh flesh his arme . the greatest man is but an arme of flesh , which must rot , nay , a bruised reed , upon which if you lean you fall ; say not therefore to a piece of clay , thou art my fear , or my hope : to be afraid of the power , or dote on the favour of great men , are alike , not only vain but cursed . 3. let all of all sorts lay this truth to heart , our breath will certainly , may speedily go forth ; let good works be in our hands , whiles the breath is in our nostrils . our souls goeth forth at the houre of death to be judged , let us labour for the renewing and sanctifying of our souls , that they may appear with boldnesse . we must return to our earth , respice , prospice oh homo ; let us look backward whence we came , let us look forward whither we are going , that we may be vile in our own eyes . it is our body that returneth to the earth , whilst our souls go forth to be happy or miserable ; let us prefer that part which goeth forth , before that which returneth to earth . merito poseit majora studia pars melior , the better and nobler part deservedly challengeth our best and chiefest care ; nor is any thing more absurd ( though it be too common ) then to have regard of our vile body , and neglect our precious soul . finally , every son of man is as sure to return to the earth , as that he came from it , and to breath forth the breath of his life , as that he received it in : let it be therefore his endeavour to provide for what he cannot prevent , and so ( by keeping faith and a good conscience ) to work out his salvation , that when death shall come , he may comfortably say , egredere anima mea , go forth oh my soul , go forth to that god whom thou hast served , to that jesus in whom thou hast believed , and his flesh which returneth to the earth , may rest in hope of a joyfull resurrection to eternall life . 2. there is yet one clause of the text behinde , of which i shall give a very brief account , namely , the dying of great mens purposes , as it is expressed in those words ; in that very day his thoughts perish . the thoughts which the psalmist here no doubt , especially intends , are those purposes which are in the minds of great men of doing good to those who are under , and depend upon them . the hebrew word here used , is derived from a verb that signifieth to be bright : cogitationes serenae , those candid , serene , benigne , benevolous thoughts which they have of advancing their allyes , friends , and followers . these thoughts are said to perish in that day wherein they are conceived ; so tremelius glosseth : in which sense the instability of great mens favour is asserted , whose smiles are quickly changed into frownes , love into hatred , and so in a moment their mind being changed , their well-wishing thoughts vanish . but more rationally , their thoughts perish in that day wherein their persons die , because there is no opportunity of putting their purposes in execution . they perish like the childe which comes to the birth , and there is no strength to bring forth ; or like fruit which is plucked up , before it be ripe . whilest they live , we may be deceived in our expectations by the alteration of their minds ; but however their condition is mortal , and when that great change by death comes , their designes ( how well soever meant ) must want success . from hence it followeth , which is by some looked upon as a part of the meaning of the words , that the thoughts or hopes of them who trust in them perish . it is a true apothegme , major pars hominum expectando moritur ; the greatest part of men perish by expectation . and good reason , inasmuch as their expectation being misplaced , perisheth . how strongly this argument serveth to presse the psalmists caution against confidence in man , though never so great , is easily obvious . it is true , princes and nobles being invested with honour , wealth , and authority , have power in their hands , and perhaps they may have thoughts in their hearts to do thee good , but alas how uncertain is the execution of those intentions , and therefore how foolish is it to depend upon them . trust in the lord jehovah ( saith the prophet ) for with him is everlasting strength . i , and with him is unchangeable goodnesse . it is safe building upon the rock ; trusting upon god , whose thoughts of mercy are ( like himself ) from everlasting to everlasting . but nothing more foolsh then to build on the sand , trust to men , whose persons together with their thoughts , perish in a moment . and therefore let our resolution be that of davids ; it is better to 118. 8 , ● . in the lord , then to put confidence in man : it is better to trust in the lord , then to put confidence in princes . to enlarge this a little further . it is no lesse true of their thoughts of evil against then of good to others . sometimes their minds are changed from malice to mercy , and by that meanes their thoughts perish . so were esau's towards jacob , and he embraced him in his armes , whom he designed to tread under his feet . oft-times they are cut off by death , so that they cannot bring their wicked devises to pass . thus pharaoh parsuing israel , with a resolved rage to make them and theirs his prey , is drowned in the red sea ; and in that very day all his malicious thoughts perish . in this respect there is as little reason to be afraid of the anger , as to confide in the friendship of great ones . and therefore m●●athias advised his sons ; fear not the words of a sinfull man , for his glory shall be dung and wormes : to day he shall be lifted up , and to morrow he shall not be found , because he is returned to his dust , and his thought is come to nothing . it is true of great mens , of all mens thoughts , in respect of themselves , as well as others . the hearts of the sons of men are full of designes about worldly things . apollinarius interpreteth the word in my text , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , carefull thoughts : such saith arnobius , quae cos non sinunt quiescere , which will not suffer them to be quiet . thoughts of buying , selling , building , purchasing , and a thousand such like , which death intervening breaketh off , and all such purposes prove to no purpose . theodoret upon my text , brings in the instance of the rich fool in the gospel , whose thoughts were to pull down his barns , and build greater , and thereto bestow all his fruits , and his goods ; and to say to his soul , soul , thou hast much good laid up for many years ; take thine ease , eat , drink , and be merry : but that night was his soul required from him , and those thoughts perished . st. james speaketh of those whose thoughts were , that to day or to morrow they would go into such a city , and continue there , and buy and sell , and get gain , forgetting that their life was but a vapour , which appeareth a little while , and vanisheth away , and together with it all such thoughts . st. gregory upon those words , the eyes of the wicked shall fail , giveth this as the reason ; quia intenti●nes eorum & desideria occupantur circa transitoria : because their thoughts and desires are imployed about perishing objects . oh let it be our wisdome to six our thoughts and designes upon higher and better objects , how we may obtain an inheritance among them that are sanctified , and enjoy the beatifical vision ! these are those thoughts which being pursued in life , shall not be frustrated , but fulfilled at our death . he whose life hath been a continued meditation on heaven , and whose endeavoures have been to make sure an interest there , in that very day , when his body returneth to the earth , his soul goeth forth to the fruition of it , and so his thoughts receive a full , a joyfull accomplishment . once more , not only our worldly , but our charitable , our penitential , our religious thoughts perish in that day of death . how many have thoughts with themselves , when i come to such and such years , i will leave my sins , and lead a new life : when i have got this and that estate , i will give almes to the poor : but in the mean time , death hath unhappily prevented them . oh therefore let it be our prudence to lay hold on the present time , and when good thoughts are in our minds , if we have ability and opportunity to put them speedily in execution , lest we too late condemn our own folly , and be forced to say , non putaram , i did not think death would so soon have seized upon me . i shut up this with that excellent exhortation of the wise man ; whatsoever thy hand findeth to do , do it withall thy might ; for there is no work , nor device , nor wisdome , nor knowledge in the grave whether thou goest . the text is now finished , but my discourse must not yet end : what hath been from the text sounded in your eares , is by this sad occasion fulfilled in your eyes . we have before us a dolefull instance of great mens mortality in this noble earl , whose breath ( some daies past ) went forth from him , and whose body is now returning to this earth . indeed , it is that sad providence which i cannot but mention , as being fit to be laid to heart , how almighty god hath not only once , but again and again within a little circuit of time exemplified the truth of this doctrine in this noble family . no lesse then three persons of honour , the father , the son , the grandson , have in lesse then two years been taken away by death , and that in the three several ages of life ; the father in the evening of old age , the son in the noon of manhood , and the grandson in the morn of youth . it seemed good to the wise god , who doth not look in the church-book to see who is eldest , and take men out in the same order that they come into this world , to begin with the youngest of the three , by death lopping off from this goodly tree a blossoming branch , which might in probability have flourished long , and brought forth much fruit . but when his surviving relations consider what hath lately fallen out , and is too likely to befall this land , they may look upon it as a mercy , in that he was taken away from the evil to come . not long after , it pleased divine providence to strike at the very root , the aged father of the family , who having lived many years , was cut off in a few houres , and is gone to his grave in a full age , like a shock of corn in its season . and now one main arme of this tree which first sprung from that root , and from which that branch sprouted , is hewen down : the father of that hopefull son , and the son of that aged father is brought to be interred , together with them both , in the sepulchre of his ancestours . it was not my happiness to have either long or much knowledg of this honourable person , and therefore a large panegyrick cannot be expected from me , nor shall i say any thing concerning him more then truth , as not daring for fear of the great god to speak false and flattering words of the greatest man . to tell you how illustrious the family is whereof he is descended , were superfluous ; you can better tell me , who have for many years beheld its splendor : nor indeed doth that adde much to any mans commendation . i shall not stay long to mind you how happy he was in his conjugall relations , having been the husband of two excellent ladyes , whose memory is , and will be precious , though their bodies are rotted in the grave : by the former of whom he was the father of that only son who went before him , and by the latter , of three daughters ( ingenuous and promising ladyes ) which are left behinde him . it will be needless to enlarge upon , what all who knew him , will readily testifie , that he was a person of excellent natural endowments , of a sweet and loving temper , affable and courteous behaviour , and of a meek and lowly spirit , not only before , but after he was possessed of that dignity to which he was born : he was in honore , fine tumore , lifted up with honour , but not puffed up with pride . that which i cannot forbear to mention ( since thereby he became an honour to his family ) is , as his untained loyalty to his sovereign , so his faithfull constancy in adhering to the church of england , in her faith and worship . it pleased god in his latter dayes to visit him with many diseases , which as they were in mercy intended by god , so i hope in charity they were looked upon by him , as summons to the grave , and monitors of his frailty . in his last sickness i had the honour to wait upon , and administer to him in holy things , wherein my conscience beareth me witnesse , i dealt with him freely and faithfully , and i trust not without good success . having set before him the sinfulness of sin , and the necessity of repentance , he did with tears and sighs as well as words , acknowledge and bemoane the follyes of his youth and former life , implore forgivenesse of them from god , resolve if god should spare him , that he would ( through divine grace ) be more carefull of his wayes . and though it hath not seemed good to divine wisdome to give him opportunity of performing his pious and penitent resolves , yet i hope they were sincere , and being so , i am sure they are mercifully accepted by his gracious god . he was indeed willing to have lived longer , but for good end ; namely , to amend his own waies , and see jerusalem in prosperity , and withall he desired to submit to gods will , and did wholly cast himself on christs mertts for his salvation . if there be any who ( like fleas which bite most when we are asleep ) shall speak evil of this dead lord , i wish they would consider that it was one of solons prohibitions , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to stain the honour of the dead . god ( i trust ) upon his repentance , hath covered his sinnes , let us do so too : they were his earthly , dusty , ashy parts , let them be buried with him . this honourable person is dead , and going to his long home . but ( blessed be god ) the earl of warwick still liveth in his succeeding brother , who will ( i hope ) not only continue , but encrease the honour of his family , by endeavouring not only to equalize but excell his predecessours , in being a friend to the orthodox religion of this despised church , a pattern to his tennants , servants , yea , the whole countrey , of piety , charity , humility and all vertues . and may there long long be found one of this line fit to enjoy the revenue , and weare the title of this earldome . amen . finis . notes, typically marginal, from the original text notes for div a45557e-310 ps. 23. 4 , 5. notes for div a45557e-1870 john 18. 6. 2 sam. 3. 38. gen. 1. calv. in loc. isai. 2. 22. job 21. 23. james 4. 14. theod. in loc. jerom. in loc. eccl. 12. 7. gen. 2. 7. john 4. 24. heb. 1. 5. 2 cor. 5. 1. a●g●e civit . de● . eccl. 3. 21. 12. 7. sen. epist. greg. m●● . matth. 10. 28. luke 20 38. cajet in ●oc . eccl. 12. 7. gen. 2. 7. 1 cor. 15. 41. ovid . job 4. 19. phocyl . phil. 3. 20. gen. 2. 17. 3. 19. lucr●● . horat. gen. 26. psal. 76. 12. aug. in loc. nehem. 5. 5. prov. 22. 2. gen. 3. 14. 1 sam. 10. 2. job . 3. 19. gen. 25. 32. prov. 24. 21. mal. 1. 6. psal. 9. 20. isai. 51. 12. psal. 56. 4. verse 5. chryso . in loc. isai. 2. 〈◊〉 . jer. 17. 5. trem. in loc. lor. in loc. isa 26. 4. psal. 〈…〉 1 maccab. 2. 62 , 63. luk. 1● . 18 , 19. jam. 4. 13 , 14. job . 11. 2● . eccles. 9. 10. the choicest fruit of peace gathered from the tree of life presented to the right honourable the house of peers, in a sermon preached before them at the abbey church of westminster, on april 30, 1660, being the day of their solemn humiliation / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45545 of text r17334 in the english short title catalog (wing h713). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 69 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45545 wing h713 estc r17334 11739141 ocm 11739141 48470 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45545) transcribed from: (early english books online ; image set 48470) images scanned from microfilm: (early english books, 1641-1700 ; 533:12) the choicest fruit of peace gathered from the tree of life presented to the right honourable the house of peers, in a sermon preached before them at the abbey church of westminster, on april 30, 1660, being the day of their solemn humiliation / by nath. hardy ... hardy, nathaniel, 1618-1670. [8], 31 p. printed by a. m. for joseph cranford ..., london : 1660. reproduction of original in cambridge university library. eng bible. -o.t. -isaiah lvii, 19 -sermons. fast-day sermons. a45545 r17334 (wing h713). civilwar no the choicest fruit of peace gathered from the tree of life; presented to the right honourable the house of peers; in a sermon preached befor hardy, nathaniel 1660 10687 20 35 0 0 0 0 51 d the rate of 51 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 rachel losh sampled and proofread 2004-07 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion die martis , 1. maii. 1660. ordered by the lords in parliament assembled , that m. nathaniel hardy is hereby desired to print and publish the sermon that he preached the 30. of april 1660. in the abbey church westminster , before the lords of parliament , for which he hath their lordships thanks : and that no person shall presume to reprint or publish the said sermon , without his privity and approbation . jo. browne cleric . parliamentorum . the choicest fruit of peace gathered from the tree of life ; presented to the right honourable the house of peers ; in a sermon preached before them at the abbey church of westminster , on april 30. 1660. being the day of their solemn humiliation . by nath. hardy preacher to the parish of s. dionys. back-church . isaiah 4. 5. 6. and the lord will create upon every dwelling-place of mount zion , and upon her assemblies , a cloud and a smoak by day , and a shining of a fire by night , for upon all the glory shall be a defence : and there shall be a tabernacle for a shadow in the day time from the heat , and for a place of refuge , and for a covert from storm , and from rain . london , printed by a. m. for joseph cranford at the castle and lion in s. pauls church-yard . 1660. to the right honourable the house of peers . my lords , short warning is some apology for slender performance ; however what i cannot further fairly excuse , i hope your goodnesse will freely pardon . it was enough you were pleased to put your ears to the penance of hearing , but much you should put your eyes to the expence of patience in reading this unpolished discourse ; such as it is , in obedience to your honours command i humbly tender to your acceptance . the great hopes which divine providence hath given us of an happy settlement by your free convention , prompted my thoughts to this subject ; and it fell out very sutably , that after my reverend brother had minded you of the duty of humbling your selves , the comfortable message of peace should be presented to you . the day of your fast was according to ecclesiasticall denomination the eve of a feast , and that a conjunction of those two apostles of christ philip and james ; and ( blessed be our gracious god ) it was the eve of a day truly festivall , upon a civill account , on which that knot between his majesty and his people began to be tyed , which i trust shall neither be untyed by subtlety , nor cut asunder by violence . from this may-day we promise our selves ( through gods mercy ) a pleasant spring , yea , a joyful summer of prosperity , after a cold winter of tribulation ; especially since we finde it seconded with another day of a free and full , publique and peaceable proclamation of our soveraign lord king charles , his undoubted right to these realms , of which he hath so long , no lesse unjustly in respect of him , than unhappily in respect of us , been deprived : a day wherein the fruit of ( almost ) all mens lips , was that joyfull acclamation and hearty supplication ; god save the king . and now ( my lords ) be pleased to go on resolutely , unanimously in finishing this blessed work ; be zealous for the glory of god , the honor of his majesty , the prosperity of the church ; and tranquillity of the kingdom , so shall you be dearly beloved of god , and highly honoured of men . commending your pious and loyall endeavours to the blessing , and your noble persons to the grace of god , i take leave , subscribing my self , your honours most humble servant nath. hardy . the choicest frvit . isaiah 57. part of the 19. verse . i create the fruit of the lips peace , peace to him that is far off , and to him that is near , saith the lord . this day is a time of humiliation , and this text a word of consolation . that for which we are this day to be especially humbled , is the sin and misery of our former warre , that which this text comfortably assureth , is the blessing of a future peace . this day is not only a day of humiliation but supplication , of tears but prayers , and this text teacheth us what should be our principall petition , namely , peace , peace . finally , i am this day in a peculiar manner to addresse my self to you right honourable , who are all of you proceres regni peers of the realm , and some of you have been , and in gods good time may be again comites regis , attendants on a king ; and this text is the saying of him who is king of kings , and lord of lords . well may the greatest lords be auditors when the lord jehovah is the speaker : i create the fruit of the lips peace , peace to him that is afar off , and to him that is near , saith the lord . in the discussion of this scripture , i shall briefly touch upon the author mentioned in those words , saith the lord , and chiefly insist upon the matter in the rest of the verse . 1. this phrase and form of speech ( saith the lord ) is frequently used by all the prophets , sometimes with additions , the lord god , the lord of hosts , the lord thy redeemer ; sometimes with variation , saith the high and lofty one , saith my god , the mouth of the lord hath spoken it ; and thus sometimes in the beginning , sometimes in the middle , sometimes in the close of their prophecies , nay , once we finde the beginning , the middle , and the end of one verse to be , thus saith the lord of hosts . if you shall ask , why the prophets were so bold as to affix gods name to their messages ? the answer is easily returned , because they received their message immediatly as it were from gods mouth . the hebrew word which we reade report , properly signifieth hearing , to intimate that what the prophet reported to the people was no other then what he first heard from god , with which accords that of the apostle paul , i have received of the lord that which i delivered unto you . when an ambassadour delivereth nothing but what the king himself hath given him in charge , he may truly say , thus saith the king , well then might the prophets use this form , thus saith the lord , whenas their predictions are no other then divine revelations . indeed there were then many false prophets of whom god himself saith , they prophesie lies in my name , i sent them not , neither have i commanded them , neither spake i unto them . but this hinders not why the true prophets should make use of gods name in delivering their messages . as for us who are not extraordinary prophets but ordinary pastors , and therefore lay no claim to immediate revelations , we do not , dare not attribute any such authority to our discourses , any further then they manifestly agree with , and are clearly grounded upon the holy scriptures , and accordingly we desire you to prove our sayings , and only so far to approve them , as they are concordant with the propheticall and apostolicall writings ; but withall , inasmuch as we are duely called to the office of preaching gods word to the people , and so long as it is no other then his word which we preach , we can boldly say it is the great god who by us speaketh , and accordingly we ought to be received as such by you . if it shall be further enquired , why the prophets do not content themselves to deliver their message from god , but bring in god himself as delivering it , i shall return this answer , that by this way of expression their prophecies might make the deeper impression upon the hearers : the prophets well knew 1. how incredulous the people would generally be . we finde this prophet complaining , who hath beleeved our report ? if you observe the predictions of the prophets , you shall finde them for the most part either threats of misery to the bad , and that whilest their condition was prosperous , or promises of mercy to the good , and that when their estate was calamitous , and truly it is no easie matter to make the one beleeve so as to tremble at the threat , or the other so as to hope for the promise ; when our mountain is strong , we are apt to say , it shall never be moved , and when our condition is low , we are ready to think it can never be raised . 2. that there would be no better way to gain credence to their predictions ; then by minding the people that they came from god ; whatsoever hath the stamp of divine authority upon it , must needs be current coyne with all that are not direct atheists ▪ he that beleeveth that there is a god , must needs beleeve , that what he saith is true , and therefore the true reason why their sayings were no more regarded , was because those to whom they spake did not consider that they were the lords sayings . no wonder if in the last verse of this chapter , which is a denunciation of war against the wicked ( saith my god ) is inserted , and here ( saith the lord ) is annexed to this annunciation of peace . let us all then learn whensoever we are about to reade or come to hear the word of the lord either read or preached , before-hand to fix this thought in our mindes , this is no other then the word of god which i am now to reade or hear ; that so we may attend with the greater reverence , and assent with the firmer confidence . and oh that you ( my noble lords ) who are in the language of the psalmist coetus deorum a congregation of gods , would remember that the great jehovah alwaies stands in the midst of you , and now speaketh to you in the language of this text , i create the fruit of the lips peace , peace to him that is afar off , and to him that is near . having by this short preface concerning the authour ( i hope ) in some measure quickned your attention , i shall now proceed to insist upon the matter of the text , which seemeth to be like a chariot running upon four wheels , a tree spreading it self into four branches , or if you will , the river of paradise parting it self into four heads : here is observable , the excellency of the object , peace , peace . the universality of the subject , to him that is afar off , and to him that is near . the causality of the agent , i create . and the facility of the accomplishment , the fruit of the lips . and now whilest i shall drive this chariot , climb this tree , wade this river , let it be our prayer , that the fruit of my lips in handling , and your ears in hearing , may be peace , peace to all our souls , and so i begin with the excellency of the object , peace , peace ; for the unfolding whereof , i shall consider it first as propounded , and then as ingeminated . the blessing propounded is peace , which according to the double meaning of this prophecy , admits of a double exposition . 1. the mysticall sense of these words is the vocation of the gentiles to the faith of christ , and in sence the peace , peace to him that is afar off , and to him that is near , is peace to the gentile , as well as the jew ; and that as secondarily of one with another , ( the partition wall being taken down ) so primarily of both with god ( the enmity being taken away between god and man ) through christ . and that this prophecy ascendeth to this upper spring of celestiall peace , appeareth by s. pauls allusive expression , in his epistle to the ephesians , in christ jesus , you who sometimes were afar of , are made nigh by the bloud of christ . and again , he came and preached peace to you which were afar off , as to them that were nigh ; fitly answering to this of the fruit of the lips peace to him that is afar off . but the handling of the words in this sence best befits that solemn feast of the epiphany , and therefore i shall now insist on the other exposition , which is both most sutable to a fast , and especially to the occasion of this . 2. now the literall sence of these words refers to the restauration of the jews , and accordingly the peace here assured is the nether spring of temporall peace , and more particularly the jews peaceable departure out of babylon , and quiet settlement in their own countrey . 1. almighty god foretelling by the prophet zachary this restauration , saith , not by might , nor by power , but by my spirit . there was no might enforcing , nor power compelling , but only gods spirit mollifying their enemies hearts towards them , so that they went as quietly out of babylon as their ancestors had done out of egypt . and surely no victory liae to that which is without garments rolled in bloud , and a recovery of just rights when in a way of peace is most desirable . 2. if you cast your eyes backward in this book , you shall finde god assuring tranquility to the jews when returned to jerusalem ; my people shall dwell in a peaceable habitation , and in sure dwellings , and in quiet resting places ; and again a little after , look upon zion the city of our solemnity , thine eyes shall see jerusalem a quiet habitation , a tabernacle that shall not be taken down , not one of the stakes thereof shall ever be removed , neither shall any of the cords thereof be broken ; and were not peace a common theam , and had not the miseries of our late wars abundantly taught us , it were easie here to enlarge upon the excellency of this mercy , for every man to sit under his own vine in quiet , and enjoy his rights with peace ; our prophet in the close of this verse sets it forth by the metaphor of health , and indeed what health is to the body , that is peace to a people , health is the peace and agreement of the humours in the body , and peace is the health and welfare of a nation , and as it is health without which there can be no contentment in any outward advantages whatsoever , so it is the peaceable enjoyment of our possessions which renders them truly comfortable , and this was the mercy here promised , and not only so but 2. ingeminated , and that not without singular emphasis , peace , peace , that is peace restored , confirmed and multiplied . 1. the collation of a mercy is amiable , the continuation yet more desirable , but the restauration is most acceptable . such was this peace , a dismission babylon wherein they had been miserable captives , a return to judea whence they had been dolefull exiles , and such a peace was a double peace , not only because it is the restoring of a former peace , but it is also highly commended by the misery of that bondage which had for many years deprived them of it . mercies are most valued after we have known what it is to want them ; health is doubly amiable after a desperate sicknesse , a calm is never more lovely then after a violent storm , the suns golden beams are most glorious after a dark night , and peace is doubly beautifull after a ruinous war : look as summum infertunium fuisse fortunatum , affliction after a prosperous estate is more bitter , so prosperity after an afflicted estate is the sweeter . 2. there is a peace which is only as a skinning the sore which afterwards breaketh forth the more virulently , and there is a peace which is an healing the wounds , a firm peace , to intimate which perhaps the word is doubled . those words the fruit of the lips are read by some the fruit of the banks , the banks being as it were the lips of the river , and then it meaneth the fruit of the tree , which groweth by the river side , concerning which the psalmist saith , its leaf shall not fade , a fit embleme of a lasting peace . this is that peace for which the church prayeth , when she saith , lord thou wilt ordain ( or as the hebrew word most properly signifieth stablish ) peace for us , such a peace as is not built on the sand but the rock ; this the psalmist was confident of when he saith the lord will bless his people with peace , that is , he will give such a peace as shall be a blessing , a peace which is not a blazing comet but a fixed star . 3. peace though it be but one word , and that a monasyllable , is a volume of mercies , containing whatsoever conduceth to the welfare of a person or people ; and probably for this reason there is a duplication of the word to note a multiplication of blessings . when amasiah wished to david , peace , peace be to thee , what did he thereby intimate , but all kinde of prosperity ? and here sanctius glosseth this , peace , peace , to mean cumulatissimam pacem , such a peace as bringeth with it an heap of blessings . we cannot have a better expositor of gods word then himself , where he saith , i will bring it health and cure , i will reveal abundance of peace and truth . to this purpose is that metaphor which we finde used by this prophet , where he brings in god saying , oh that thou hadst hearkened to my commands , then had thy peace been as a river . and again , i will extend peace to her like a river ; by which at once is noted a permanency of peace , with an affluence of all sorts of blessings , and if you shall ask how far this river of peace extends it self ? you have an answer in the universality of the subject , to him that is afar off , and to him that is near . and yet before i discusse the universality , it will not be amisse to take notice of the propriety , which though it be not expressed in the text , may be supplied from the context and other parallell scriptures . if you look downwards upon that which followeth , you finde the wicked expresly excluded from having any interest in this peace , who either should not at all return to their own countrey ; or if they did , little benefit or comfort should accrue to them by it ; so that the him in the text , is him that is godly and upright . it is very observable that antithesis which our prophet maketh between the righteous and the wicked in jerusalem , when it was besieged by sennacherib ; on the one hand , the sinners in zion are afraid , fearfulnesse hath surprised the hypocrite : where you see the seeming saint is in as bad a condition as the open sinner , and no wonder since the one is no lesse wicked then the other , nay , malus ubi se simulat lunc est pessimus , the evil man is then worst when he would appear to be best ; on the other hand , he that walketh righteously and speaketh uprightly , &c. he shall dwell on high , his place of defence shall be the munition of rocks , there is safety , bread shall be given him , his waters shall be sure , there is plenty ; and as the crown of his rejoycing it is added , thine eyes shall see the king in his beauty , but still these blessings are limited to the righteous and upright-hearted ; and surely this was no lesse verified of them when captives in babylon , then when besieged in jerusalem . 2. if you look upward on the close of the former verse , you finde mention of mourners , and a little higher of the broken and contrite spirit , so that the him in the text is the him that was a mourner by the rivers of babylon for zions miseries , and for his own and others iniquities . the psalmist speaking of this very mercy , the turning again of the captivity of zion , saith , they that sow in tears shall reap in joy , which relateth not only to their miserable condition , but penitent disposition ; it is the sorrow of contrition that fits us for the joy of restoration , since god loveth to pour the oyl of his mercy into broken vessels . 3. if you cast your eyes upon the promise of god by moses to his people , of having compassion on them , and gathering them from the nations whither he had scattered them , you will finde the condition premised , to be returning to the lord , and obeying his voice . by sin we forsake god , by repentance we return to him ; by committing sin we transgresse his law , by doing righteousnesse we obey his voice ; no way to settle any nation but by unfained repentance and universall obedience . having given you this brief account of that which is to be supplyed in reference to the propriety , be pleased now to look upon that which is expressed , the universality of the subject , him that is afar off , and him that is near . indeed the number here used is singular , but it is not a person only but the body of the people which is intended , and that as well those afar off as near . for the clearer understanding whereof , you must know , that when the jews were conquered by the babylonians , there were some in patriâ relinquendi , to be left in the countrey , and those were the poor of the land , to be vine-dressers and husbandmen ; there were others in captivitatem abducendi , to be carried away captive to a strange land , and among those some were upon the borders of judea , and so near , others afar off in remoter countreys ; and whereas they who were afar off , might conceive themselves under an incapacity by reason of the distance , to return into their own countrey , the promise is extended to him that is afar off , as well as him that is near ; yea , as if he that were afar off should be sooner at home then he that is near , he as set in the first place . if you please to look upon a preceding passage of this prophecy , you shall finde an enumeration of those severall countreys from whence god would recover his people from assyria , and from aegypt , and from pathros , and from cush , and fram elam , and from shinar , and hanath , and from the islands of the sea : and it followeth , he shall assemble the out-casts of israel , and gather together the dispersed of judah , from the four corners of the earth ; and that promise mentioned by moses , and repeated by nehemiah , runs thus , if any of thine be driven out unto the utmost parts of heaven , from thence will the lord thy god gather thee , and from thence will he fetch thee . that which would here be taken notice of , is how divine providence brings to passe improbable events : that those who were near hand should return in peace was not unlikely , but for them who were afar off to be restored , what more improbable ? and yet this was effected : who would have expected that abraham and sarah being stricken in years should have a childe ? and yet when abraham was an hundred years old , and sarah not much younger , isaac is born . who would have thought that joseph when sold as a slave by his brethren , and imprisoned as a malefactor by his master , should have been so highly exalted by pharaoh ? and yet he became second in all the land of aegypt . who would have imagined that david , when hunted as a partridge upon the mountains , and forced to fly out of his own countrey , should ever come to sit on the throne ? and yet he was in the appointed time king both of israel and judah ; and we trust it will not be long ere we have a like example in our david . and therefore let us learn not to measure divine proceedings by the last of our carnall reason ; rather with abraham let us beleeve and hope even against hope , and when things are at the worst , nor to despair of deliverance , especially when we consider , the causality of the agent , i create ; or as the hebrew participle signifieth , i am creating , as if what was indeed long after were then to be effected , because it should be as certainly , as if it were presently brought to passe . this word create is used sometimes in a proper , and sometimes in an allusive sence . in a proper sence it is attributed , 1. primarily to the making of the world with all things therein , so we often reade of gods creating the heavens and the earth . 2. secondarily , to the preserving of all things made , so the psalmist saith , thou sendest forth thy spirit , and they are created , thou renewest the face of the earth ; with which agreeth that maxime in the schools , conservation is a continued creation . 2. in an allusive way , it is applyed to that work of 1. spirituall conversion , in which respect converts are said to be new creatures , and the new man to be created after god in righteousnesse and true holinesse . 2. temporall liberation : thus when any strange and unexpected , glorious and eminent deliverance is wrought by god for his church , it is called a creation , and such was this , to which my text refers . there are two works of god which are singularly transcendent , namely , his first and his last work of creation , which was in beginning of time ; and of resurrection which shall be the end of time , and to both of these is the restoration of the jews compared , and that by this prophet , to the resurrection , where he saith , awake and sing ye that dwell in the dust , and to the creation , in this , i create peace . if you please , i shall spend a little time in cracking the shell of this metaphor wherein we shall finde many wholsome kernels contained . 1. creation is gods peculiar act , the choicest flower of the celestiall crown , and prerogative of the deity . it is a question moved by the schools , whether god can make such a creature as should be able to create another ? but it is resolved negatively , and not without reason , since that were to make a god , creation being an act of omnipotency , which is incommunicable to any thing lesse then a god . it is observed by the hebrew criticks , that these verbs {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} are used of the creatures , but this verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the text only of god , such was this restauration of the jews , a work so wrought , that it did proclaim god to be the authour ; and therefore the church expressing her confidence of accomplishing it , looketh up to god , lord , thou wi●t ordain peace , for thou hast wrought all our works , and god himself foretelling it saith , i will make the wildernesse a pool of water , i will sow in the desert the fir-tree , and the pine , and the box tree together , that they may see and know , consider and understand , that the hand of the lord hath done this , and the holy one of israel hath created it . and accordingly when this work was accomplished , it was said among the heathen , the lord hath done great things for them , and indeed the wise god is for the most part pleased so to bring about his churches deliverance , that it may appear both to themselves and others that it is his doing . 2. creation is gods immediate act , in the accomplishing whereof there was no instruments made use of . some philosophers indeed have fancied , that god created lesser gods ; and by them made the world , but job saith , he alone spreadeth out the heavens ; and it is a maxime in the schools , instrumentum creationis creatura esse non potest , the creature cannot be so much as an instrument in the work of creation , the creature can do nothing alone without god , but god can do any thing alone without the creature ; yea ▪ the creature cannot be subservient in the work of creation , and therefore it is a good argument against the arians , that christ is no creature , because he is a creator ; for by him were all things made , and without him was nothing made that was made : indeed as all works ad extra , so that of the creation was the work of the whole trinity , in reference to which it is observed , that the first letters of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} are in {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , each person being as it were co-efficient in this work , the father , by the son , through the spirit , creating the world ; but there was not , could not be , any thing lesse then god a co-worker in it . thus the restoration of the jews was as it were gods immediate hand , and therefore he saith , i will have mercy upon the house of judah , and will save them by the lord their god , and will not save them by bow , nor by sword , nor by battell , by horses , nor by horsemen . and though there were persons instrumentall in carrying on the work , as cyrus , darius , zerubbabel , ezra , nehemiah , yet they were such as god did immediately and extraordinarily raise up , and it was done without secondary means , which are usuall in recovery of our rights . it is so many times in gods vindictive and gracious acts , there is little of man , that himself may have all the glory . 3. creation is a mercifull act , as there was no instrumentall , so neither any deserving cause of the framing of the world , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to them that ask what was the moving cause of the creation , no other answer can be returned , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the grace and goodnesse of god , saith phillo the jew . it was not a naturall act to the trinity ( as the generation of the son is to the father ) but a voluntary and free act , arising from the good pleasure of his will ; and when there was nothing besides god , there could be nothing without god to move him to it ; and therefore the psalmist attributeth the making of the heavens , not only to the depth of gods wisedom but the length of his mercy ; to him that by wisedom made the heavens , for his mercy endureth for ever . and surely it was no other then meer mercy which moved god to command salvation to the captive jews ; so the promise runs , with great mercies will i gather thee ; and yet more fully , not for your sakes do i this , saith the lord god , be it known to you . indeed whatsoever deliverances god at any time vouchsafeth , and that to his church , are to be ascribed , not to her merits , but his mercies . 4. creation is an act whereby something is produced out of nothing , to wit , either simpliciter or secundum quid ; meer nothing , so was that first matter created , or that which is no way disposed to the production of such forms , as that matter was in respect of the things created out of it . and what lesse was the restoration of the jews , who were no way able to rescue themselves , nor yet the babylonians disposed to let them go ? thus many times that god which cemmanded the light to shine out of darknesse , who framed this beautifull edifice out of that rude chaos ; and every spring clotheth the naked trees with leaves , spreadeth the bare earth with a green carpet , and enammeleth it with flowers , by his wonderfull power , wisedome , and goodnesse , brings happy settlement out of disorder and confusion . 5. creation is an irresistible act , as being the work of omnipotency , and such was the jews liberation . indeed the wicked were like the troubled sea , that is , as some glosse it , the wicked babylonians used all the wayes and means possible to disturb and hinder the peaceable return of the jews , and it was true in the history , sanballat and tobiah with many others endeavoured both by power and policy to obstruct their prosperity , but that power and wisedom which created the world , knoweth no impediments ; i will work saith god ) and who shall let it ? unlesse there were a power above his , none can ; and if there be , he is not god . except the lord keep the city ( saith david ) the watchman watcheth but in vain ; and if the lord will keep it , the enemy opposeth in vain : so true is that of elihu to job , when he giveth quietnesse , who then can make trouble ? 6. lastly , creation is an instantaneous act , a sudden passage from not being to being , without any successive motion or previous alteration . it is true , the world was not finished in lesse then six dayes , but the act of creation upon every one of those dayes , was in an instant ; and though in this the parallell is not full , yet thus far it is true , that the jews return out of babylon was sudden and speedy . to this tend those expressions in this prophet , who are those that flee as the clouds , and as the doves to the windows ? and again , who heard such a thing as this ? who hath seen such things ? shall the earth be made to bring forth in one day , or shall a nation be born at once ? for as soon as zion travelled she brought forth her children ; thus though god is long before he begins , yet ofttimes he quickly maketh an end . though therefore the vastnesse of our confusion , strength of our adversaries , length of our sufferings , weaknesse of means , and sence of our unworthiness , may discourage us ; yet when we remember that god can , and doth create deliverance , let us be encouraged ( especially considering what he hath begun to do ) to an humble , confident , and patient waiting for the completion of our salvation , and so much the rather , because of the facility of the accomplishment , in those words , the fruit of the lips , which is the last particular , and cometh now to be handled . to the right understanding whereof , the question would be made and resolved , whose lips are here meant ? and according to a various reference , there are severall interpretations . more particularly , it may be looked upon either as the fruit of gods or mans , of his or our lips , and each in a double notion . if we refer the fruit of the lips to god , we may understand a double word , to wit , imperii and promissi : the fruit of the lips , that is , his word of command , and that lets us see how god would create peace ; or else the fruit of the lips , that is , the word of promise , and that lets us see why he waited to create it . 1. i create the fruit of the lips , that is , god would by a word of command accomplish peace , and this sence very fitly agreeth both with the thing , and the phrase . as to the restoration of the jews , it was effected by a word , god did but speak to cyrus , and he maketh a decree for their returns ; so it runs in this prophecy , thus saith the lord to his anointed to cyrus . and as to the phrase of creating it , is most sutable , since creation was by a word , he commanded , and they were created , saith the psalmist of the heavens , jussit & extendit campos . — said the poet of the earth . it was but an ephphata , and the deaf ears were opened ; a tace , and the raging sea was still ; an obmutesce , and the devils were silenced ; but a fiat , and the heavens and the earth were made . it is very observable , that of the devil to our saviour , if thou be the son of god command ( or as the greek word signifieth speak ) that these stones be made bread ; intimating that if he could turn the stones into bread by a word , he would conclude him to be the son of god ; this being indeed peculiar to a deity , that his word is the work , and his most glorious operations are but the fruit of his lips . 2. i create the fruit of the lips , that is , it had been the fruit of his lips in promising , and therefore it should be the work of his hands in performing . the words of the lord ( saith david ) are pure words , as silver tried in the fire , purified seven times . seven is a number of perfection , whereby is intimated , that gods promises are perfectly pure , without any drosse of falshood ; he speaketh nothing but what he intends , and will execute : perhaps for this reason it is said , not the words of the lips ; but the fruit , to intimate , that his words like fruit spring from the root of his heart , and that they are not leaves but fruit , reall performances . it is not so with men , oft-times their lips have leaves , but no fruit ; or their fruit is like the apples of sodom . for as those are fair to the eye , but molder in the handling , so most mens promises are pleasing to the ears , but wither in the hands which should fullfill them . but far be this from the faithfull god , who will not alter the thing that is gone out of his lips ; yea , heaven and earth shall passe away , but his words shall not passe away . and therefore in all conditions let us learn to feed upon the fruit of gods lips , lay hold upon his promises , which are pabulum fidei , the food of our faith . solomon saith of the lips of the righteous , that they feed many : it is most true of the righteous god , whose promises afford sound nutriment . it is very observable , that the author to the hebrews , mentioning the accomplishment of that promise to abraham concerning a numerous posterity , useth the same metaphors which are expressed in the promise , namely , of the stars of the sky , and sands by the sea shore , to intimate , that the performance was full as large as the promise . indeed as in nature rather then there shall be a vacuum , things will move contrary to their nature ; so rather then there shall be a vacuity in gods word , he will work wonders , and create peace . what room then for infidelity when we have such sure promises ? and therefore wheresoever we finde this fruit growing , let us feed heartily , beleeve confidently , that our souls may live . 2. if we referre the fruit of the lips to man , it may be understood either of our prayers , or praises , or both . how fitly they are called the fruit of the lips , will appear , in that the lips are of great use in both ; when we pray , we must take with us words and say ; and when we praise , we must render the calves of our lips : david saith , with my voici have i cried to thee , o lord , and we often reade of the voice of his prayer ; and prayer is often stiled a calling upon god , and upon the name of the lord . but more especially are the lips necessary in praising , since our praising god is only a confession of what he hath done for us , and that is to be done by the mouth ; for which reason the psalmist cals his tongue his glory , because the chief instrument of offering praise , whereby god is glorified . indeed neither our prayers nor praises must be only the fruit of our lips , but of our hearts also , otherwise we are but as tinkling brass and sounding cymball . prayer is often called the pouring out of the heart , and lifting up of the heart ; and the psalmist saith , he will praise god with his whole heart , if that joyn not in those duties , we offer the lips of calves instead of the calves of our lips ; but still the lips are the most proper instrument of expressing both our supplications and gratulations , and therefore both aptly called the fruit of the lips . and now according to these acceptions , the fruit of the lips is to be looked upon either as an antecedent or the consequent of this peace which god createth . 1. i create the fruit of the lips , that is , the peace which god createth should be the fruit of their lips ; the matter of their earnest prayers . if you peruse the thirty six chapter of ezekiels prophecy , you shall finde a catalogue of many precious benefits which god would do for his people , but in the close , thus saith the lord god , i will yet for this be enquired of by the house of israel . prayer is the sluce that keepeth out an inundation of judgements , and the key which openeth the cabinet of mercies . this is that duty to which the psalmist excites , pray for the peace of jerusalem , and presently after he practiseth it when he saith , peace be within thy wals ; he will do little for zions peace , who will not pray for ir , and whatever we do will be to little purpose without it , it must be ( so farre as we are able , and when called to it ) the fruit of our hands in endeavour , but chiefly the fruit of our lips in prayer . 2. i create the fruit of the lips , that is , the peace which god shall create must bring forth the fruit of the lips in praises . this exposition is looked upon as so much the more genuine , because we finde the sacrifice of praise , called by the apostle the fruit of the lips , though his allusion , there is not to this but that of the prophet hosea , the calves ( which by the septuagint is read the fruit of the lips ) when god worketh any deliverance , he puts ( as the psalmists phrase is ) a new song into our mouths , giving us just occasion of singing praises to him . i create ( saith god ) jerusalem a rejoycing , and her people a joy , and gaudentis est gratias agere ; joy cloaths it self with the garments of praise . and very fitly is this construction joyned with the former , since it is but just , that as we are importunate to obtain , so we should be fervent in giving thanks : and those blessing , which are won with prayer , should be worn with praise . indeed it were a shame to open our mouths wide when we beg , and shut them when we should blesse ; nay , to cry aloud , give us our daily bread , and but whisper out , hallowed be thy name ; especially considering , that our petitions for mercy in times of distresse , are usually joyned with vows of thankfulnesse ; and if deliverance have been the fruit of our lips in asking , and thankfulness the fruit of our lips in vowing before , it is most just that it should be the fruit of our lips in paying and performing it afterwards . and thus i have run through all the parts of my text , by way of explication ; spare me but a few minutes of your honourable patience , whilest i shall close up all with a suitable and seasonable application . right honourable and well-beloved , though we have not like the jews been carried captive by a forreign enemy into a strange countrey , yet for these many years we have been miserable slaves to an usurped power in our own land ; and those bitter lamentations of jeremiah , in reference to the babylonish captivity , are in several passages fitly applicable to our late condition . the breath of our nostrils , the anointed of the lord was taken in the pits of those usurpers , and then when we said we should live under his shadow , they violently hewed down the tree , cutting off the head upon pretence of saving the body . the precious stones of zion ( our nobles ) comparable to fine gold , were esteemed as earthen pitchers , rejected as uselesse ; our palaces were swallowed up , and our strong holds destroyed ; the gates of our city as it were sunk into the ground , and our bars broken , the places of our religious assemblies shut up , and our solemn feasts forgotten ; the princes were polluted , the priests despised , and the people sighed under heavy burthens . in few words , the crown is fallen from our head , the joy of our hearts ceased , we are made orphans and fatherlesse , our necks under a sore persecution , yea , servants ruled over us , and there was none to deliver us out of their hands . but he who is the god in the mount hath looked upon our afflictions , and heard our cry , put an hook in the nostrils of those wilde phanaticks , who did ride over our heads , and trampled us under their feet ; he hath raised up an ever to be renowned zerubbabel , before whom the mountains were made plain , by whose prudent as well as valiant conduct , through gods wonderfull mercy , mighty forces were conquered without a fight , and scattered without a rout ; our eyes now behold instead of those brambles and thorns , which thought themselves firmly rooted , a garden of choice flowers of the gentry transplanted as it were from all parts of the countrey into the house of commons . our goodly cedars are now planted again in their own house , which was for so many years empty , unlesse when those mushromes crept up in it , and we hope ere long to see the stately oak . finally , we are come out of the babylon of confusion , and returning not as some are pleased to phrase it , to the onyons and garlick of egypt , but to the honey and milk of canaan ; and that as the jews then did , without the effusion of bloud . and now ( my noble lords ) what is our earnest hope and expectation , but that the great god will honour you to be the instruments ef compleating that deliverance , which he hath been pleased as it were to create for us ? in order to which , though it is far from me to undertake to give your honours direction , yet give me leave to acquaint you , what is looked upon by all good men , as that which must make us happy ; and accordingly what is our petition , and we doubt not but will be your lordships endeavour , namely , the blessing of the text , peace , peace . peace in the state , and peace in the church . i mention the state first , since though the peace of the church be first in order of dignity , yet ( if i may humbly offer my thoughts , the peace of the state would be first endeavoured in order of time ; since though the state cannot flourish unlesse the church be setled , yet the church cannot be so well setled , as when the state is composed . it is very observable , what a difference there was between the altar , which solomon made in a peaceable time , and that which moses made when the people were in an unsetled condition in the wildernesse . the altar which moses made was but five cubits long , five cubits broad , and three cubits high ; but the altar which solomon made was twenty cubits long , and twenty cubits broad , and ten cubits high . the work of the temple went on but slowly , when the builders of it were forced to have a sword in one hand as well as a trowell in the other ; but when once the state is duely setled upon its right basis , in quietnesse , both hands will be at liberty to build the temple . peace then would be first sought for in reference to the state , by an harmonious union ▪ what other is the state but a politicall body ? and what other peace can be desirable in a body , than an union of the head with the members , and the members one with another ? the state is as a building whereof the two houses of parliament are as it were the two wals to support and defend it ; but that which must unite and consequently strengthen these two wals is the corner-stone , being set in its proper place ; and by this means there will be , to use the language of my text , peace to him that is afar off , as well as to him that is near ; yea , he who hath been so long , too long afar off , will become near . when this work is once done , that which would be earnestly contended for , is the peace of the church , that the breaches which scisme hath made so wide , may be closed up , the hedge which faction hath pulled down may be reared up , and we may once again be a garden enclosed , and keep the unity of the spirit in the bond of peace . nor is only peace to be desired in both , but to use the duplication in the text , peace , peace , that is a firm lasting peace in both , and to this end . peace and truth according to the prophet zacharies counsell ; love the truth and peace ; that truth i mean which was once delivered to the saints , which is contained in the holy scriptures , and is collected in the articles of the church of england . peace and righteousnesse ; for so this prophet assureth us , the work of righteousnesse shall be peace ; righteousnesse i say , which giveth to every one those rights which are due to him by the laws of god and of the realm ; and though a full reparation of all injuries is not to be expected , yet a restitution of every man to his just right ought to be endeavoured . peace and love which is called by the apostle , the bond of perfection , because of peace , that love especially , which covereth a multitude of offences , forgetteth and forgiveth injuries , purgeth all malice , rancour and revenge out of the mindes of men , in which respect i could heartily wish for a temple like that which was built at rome , jovi positorio , wherein all men of all parties might lay down all heart-burning and animosity against one another for any former wrongs . peace and government , for what peace where there is no government ? what government either in church or state more likely to establish a firm peace then that under which we did so gloriously flourish for so many years , enjoying both peace and plenty ? peace and order , without which there can be no government ; order in the state by a fit subordination of the subjects liberty to the soveraigns authority ; order in the church ▪ by a sweet attemperation of paternall presidency with fraternall presbytery . this is that peace which we trust god will now by you ordain for us , and oh that all of us would prepare our selves for it by unfained repentance and better obedience ; our wickednesse hath obstructed our peace too long already ; let us speedily , resolutely , joyntly cast it away , that it may be no longer a remora to retard our deliverance . and for the more happy accomplishment of this great blessing , let us remember that it must be the fruit of our lips : of your lips ( right honourable ) who together with the elders of the people are entrusted with the grand affairs of the kingdom , we doubt not but it will be the fruit by your unanimous votes for an happy restauation . of our lips , who are the ministers of the gospel , i trust it will be now the fruit by our joynt preaching for peace . time was , we were the trumpetters of war , too often sounding with alarums to the battle ; it is high time we should be now the heralds of peace , proclaiming , perswading a blessed accomodation ; we have too long like those babel builders been confounded , because divided in our languages ; oh that we might now like all the holy prophets have as it were but one mouth to speak but one and the same thing . of all lips , to wit , princes , priests and people , it will ( i hope ) be the fruit , by our prayers and praises . thereare , i am confident , many here present , yea , many thousands in the nation , who comfortably look upon those beginnings of deliverance , which are wrought as the fruit of their lips , their devout cryes to god , especially in secret ; and for this they return to him the fruit of their lips , their fervent thanks . in order to which you have done exceeding well ( my noble lords ) to set apart a day of giving to almighty god the prayses due to his name . that those hopefull beginnings may have a joyfull consummation , let it still be the fruit of our lips , the matter of our renewed prayers ; and in this likewise ( right honourable ) you have done worthily to assemble your selves this day , for this . indeed i cannot but here sadly reflect upon our late times , wherein such dayes as these were too justly observed to be no other then forerunners of some dismall decollation , decimation , or such like abomination to be voted and acted ; not peace , peace , but bloud , bloud , was their designe ; and to carry it on the better , it must be the fruit of their lips , and pretended as done by an impression upon their spirits from heaven , after their prayers , on a day of humiliation ▪ but we perswade , nay assure our selves better things of you ( my lords ) who are met this day for seeking the blessing of god upon the meeting of both houses of parliament , in order to a settlement of this nation . which , that it may be speedily and happily effected by you , hath been , is , and shall be , not only in publique but private , this but every day , as yours , so our uncessant request at the throne of grace ; and let all the people say , amen ; yea , the lord god say so too : in whose power alone it is to do , what here he saith , i create the fruit of the lips peace , peace , to him that is afar off , and to him that is near , saith the lord . finis . notes, typically marginal, from the original text notes for div a45545e-1250 quest . 1. isa. 53. 1. 1 cor. 11. 23. jer. 14. 14. quest . 2. isa. 53. 1. psa. 83. 1. gen. 1. part. 1. eph. 2 13 , 17. zech. 4. 6. isa. 32. 17. and 33. 20. psa. 1. 3. isa. 2● . 12. psa. 29. ult. 1 chro. 12. 18. sanct. in 〈◊〉 . ier. 33. 11. isa. 48. 18. and 66. 12. gen. 2. ver. 20 , 21. isa 33. 14 , 15. 16 , 17. v●● . 1● . 15. psa 126. 4. deut. 30. ●3 . isa. 11. 11 , 12. deu●. 30. 4. neh. 1. 7. gen. 21. 5. gen. 3. 〈…〉 2 cor. 5. 27. eph. 4. 14. isa. 26. 20. isa 26. ●2 . isa 41. 18 , 19 , 20. psa. 126 3. iob 9. 8. iohn 1. 3. hos. 1. 7. philo. psa. 136. 5. isa. 54. 7. ezek. 36. 32. ver 20. isa. 43. 13. psa. 127. 1. ioh 31. 21. isa 60. 8. 66. 7. gen. 4. isa 45. 1. psa. 148. 5. ovid . matth 4. 5. psa. 12. 6. psa. 8●●4 matth 24. ●5 . hos. 14. 3. psa. 〈◊〉 1 28. and 66 9. psa. ●3 . psa 5● 8 and 50 ●l . psa 62 8. 〈◊〉 3. 41. psa 9. 1. ezek. 36 37. psa 〈◊〉 6 , 8. heb. 13. 3. h●s . 14 3. psa 40. 3. isa. 65. 18. ●am. 4. 2. v. 2. ch. 2. 5. 9. 6. ch. 1. 11. ch. 5. 3 , 5 , 8 , 15 , 16. exod 27. 1. 2 chron 4. 1. zech. 8. 19. isa. 32. 17. eph 4 3. col. 3. 14. a looking-glasse of hvmane frailty set before us in a sermon preached at the funerals of mris. anne calquit, late wife of mr. nicholas calquit, draper, who died on the 7. day of april 1659 and was interr'd the 19. of the said month, at the parish church of alhallows the less in thames street / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45553 of text r333 in the english short title catalog (wing h729). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 70 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45553 wing h729 estc r333 13649988 ocm 13649988 100974 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45553) transcribed from: (early english books online ; image set 100974) images scanned from microfilm: (early english books, 1641-1700 ; 789:28) a looking-glasse of hvmane frailty set before us in a sermon preached at the funerals of mris. anne calquit, late wife of mr. nicholas calquit, draper, who died on the 7. day of april 1659 and was interr'd the 19. of the said month, at the parish church of alhallows the less in thames street / by nath. hardy ... hardy, nathaniel, 1618-1670. [4], 36 p. printed by r.d. for joseph cranford ..., london : 1659. reproduction of original in huntington library. eng calquit, anne, d. 1659. bible. -o.t. -psalms xxxix, 5 -sermons. funeral sermons. sermons, english -17th century. a45553 r333 (wing h729). civilwar no a looking-glasse of humane frailty: set before us in a sermon preached at the funerals of mris. anne calquit, late wife of mr. nicholas calq hardy, nathaniel 1659 10807 1 90 0 0 0 0 84 d the rate of 84 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a looking-glasse of hvmane frailty : set before us in a sermon preached at the funerals of mris. anne calquit , late wife of mr. nicholas calquit , draper , who died on the 7. day of april 1659. and was interr'd the 19. of the same month , at the parish church of alhallows the less in thames street . by nath. hardy , minister of st. dionys. backchurch . psal. 144. 4. man is like to vanity , his dayes are as a shadow that passeth away . qui aeternitate dei perspecta breve & poenè ad puncti instar humanae vitae spatium cogitaverit , ante aculos suos semper habebit interitum , &c. hieron. london , printed by r. d. for joseph cranford , at the sign of the castle & lion in st. pauls church-yard . 1659. to his highly esteemed friend , mr. nicholas calquit . imuch fear , lest the perusal of this sermon prove the reviving of your sorrow , and cause that wound which the death of your deare consort hath made , to bleed afresh . but i hope with all , that as your love hath prompted you to desire a perpetuation of her memory , so your prudence teacheth you to moderate your griefe for her dissolution . that which especially concerneth you , and whereof ( i trust ) you are not forgetfull , is , 1. diligently to enquire into the deserving cause wherefore god hath deprived you of so great a comfort so soon , that the showre of your tears for her , may be swallowed up in the river of godly sorrow for sin . 2. by this sad experience to be so effectually convinced of the uncertainty of all earthly enjoyments , that it may be a curb to all inordinate affection . 3. finally , when you contemplate her dust , so to remember your owne death , that it may be a spur to a speedy and constant preparation . so shall you have just reason to say with david , it is good for me that i have been afflicted . that these white flowers may ( through gods grace ) spring from the black root of your dolefull losse , that that wise providence which hath made this sore breach , would be pleased to make it up , that what was ( i hope in love ) denied to her , may be ( and that in mercy ) confer'd on you , namely , a long life on earth , and that which is ( i trust ) already confer'd on her , may ( at length ) be given to you , namely , an aeternal life in heaven , is the hearty prayer of him whom you have by many favours obliged to be your affectionate friend , nath. hardy . a looking-glasse of humane frailty . psalm the 39th . verse the 5th . behold , thou hast made my dayes as an hand bredth , and mine age is as nothing before thee : verily every man at his best state is altogether vanity . selah . there are two evils to which the children of men in this world are subject ; namely , of sin , and of affliction : the former whereof calls for poenitence , the later for patience : of both these david giveth us a pattern , of the one in the fore-going , and the other in this psalm , that being ( as st. ambrose hath well observed ) forma poenitentiae , a psalm of repentance for his sins , and this forma poenitentiae , a psalm of contentation under his sufferings . the two great duties of gods servants under afflictions are , a silent submission , and a sanctified use of them : the former of these maketh afflictions still-born children , in as much as it shuts the mouth , and represseth all clamorous cries . this the psalmist learnt when he said , i was dumb , and opened not my mouth . the other maketh afflictions pregnant mothers , in as much as they inable us to the exercise of many excellent graces . among the several influences which sanctified troubles have on us , it is not the least , that it openeth our eyes . schola crucis schola lucis is a known and experienced saying , the schoole of the crosse is very lightsome , and though bitter to the taste , is a singular salve for the eye . apollonius writeth of a people who see nothing in the day , but all in the night : in the day of prosperity we forget , in the night of adversity we remember both god and our selves , as his soveraignty , so our own frailty . alexander who was flattered by the people as a god , having received a wound in his body , confessed himself to be mortal . this holy man whom you find fancying a stability in the time of his prosperity , i said my mountain is so strong it cannot be moved ; being now under a crosse , acknowledgeth his brittle fragility in the words of the text : behold , thou hast made my dayes as an hand bredth , &c. though there is no parcel of holy writ which doth not deserve our serious view , yet some scriptures have as it were asterisms annexed to them , to intimate , that they ought to be more especially pondered by us , and such is this which i am now to handle . the truth is , there is no lesson more substantiall than the nothingnesse of our substance or age , no meditation more serious and weighty than that of mans lightnesse and vanity ; nor would any doctrine be more closely laid to heart than this , that our dayes are as an hand , bredth . that this transitorinesse of our lives might not be slightly passed over in our mindes ; whereas some scriptures have one asterisme either in the beginning or end , and others two , to wit , both in the beginning and the end , this verse hath three notes of attention , in the beginning , in the middle , and in the end . the first word we meet with , is a behold , which argueth it to be rem seriam , a serious lesson : the word in the middle of the verse is verily , which speaketh it to be rem certam , a certain truth : and the last is selah , which intimateth it to be rem magnam , a momentous doctrine . behold is a note of attention , verily of asseveration , and selah of meditation : behold cals upon us to take notice , verily requireth us to believe , and selah willeth us to consider it : i hope there will need no more to quicken your hearts and ears whilst i shall with all possible brevity discuss this delineation of the shortnesse of life : thou hast made my dayes , &c. the text you see consists of three clauses ; the subject of the first is dayes , and those dayes measured , and the measure short , thou hast made my dayes as an hands bredth ; the subject of the second is age , and that age being weighed in the ballance , found light , very light , a meer nothing , mine age is nothing before thee : the subject of the third is man ; and that considered not in his autumn , but spring , who is found to be very vain , every man in his best estate is altogether vanity . for our more methodicall proceeding , observe in the text a particular exemplification of one and the same doctrine . the doctrine is no other than life's brevity , which is , particularly exemplified in david himself , and that two wayes . absolutely in the first clause , thou hast made my dayes as an hands bredth . comparatively in the second , mine age is as nothing before thee . generally amplified , in reference to the whole race of mankinde , every man in his best estate , &c. before i enter upon these severals , it will not be incongruous to observe , that , 1. the psalmist thinketh it not enough to mention , but ineulcateth this doctrine of the brevity of humane life ; nor is it only here , but elsewhere to be observed ; yea , not only in him , but job : so that in severall places , when those holy men fall upon this subject , they set it forth with multiplied expressions both proper and metaphoricall . that which we may well conceive to be hereby intimated , is , 1. on the one hand our dùlness and unwillingness to lay this truth to heart . there is no lesson we are more untoward to learn , and therefore the schoolmaster repeats it so often , among all the neiles of the sanctuary , none harder to enter into us than this , and therefore the masters of the assemblies fasten it so strongly , indeed it is but reason that what we are so prone to cast behinde our backs , should be frequently set before our eyes . 2. on the other hand our duty , which is not once , but again and again to consider it ; god hath spoken once ( saith the psalmist ) and i have heard it twice : it may admit this gloss , what god speaketh but once , we should hear with twice that attention which we give to what is spoken by men ; and surely if we should hear twice what god speaketh once , we should hear often what he speaketh often . that lesson which is so much iterated cannot be enough conn'd , and what the holy ghost hath uttered in such multiplied words , is certainly most worthy our multiplyed thoughts . for both these reasons , no doubt it is , that the penmen of holy writ do in their manifold expressions not only use similitudes to represent the shortness of life , but such similitudes as are most obvious and familiar to us , that which way soever we turn our eyes , we may be put in minde of it . when we are at sea , the speedy sayling of the ship ; when in forreign parts , the short time of our sojourning ; when on the road , the quick riding of the post ; and when in tents , the suddain taking down and removing of them , do all proclaim to us the passing away of our life ; the vanishing of the clouds , and flight of the eagle above us ; the withering of the flowers , and cutting down of the grass beneath us ; the tales we tell in the day , and dreams we have in the night ; finally , the breath we dayly send out of our mouths , and here the narrow bredth of our hands are all made use of to represent this truth unto us , that whether we look upward or downward , both waking and sleeping , both by other creatures , and by our own selves , we may be admonished of our mortality . 2. this good man reflecting his thoughts upon mans frailty , applieth it to himselfe , in that he saith , my dayes , and mine age , thereby setting us an excellent pattern of bringing home generall truths to our own particulars : we are all very backward to grant that in hypothesi , which we know to be true in thesi ; that all men are sinners we easily acknowledge ; and yet who saith in good earnest , i am a sinner ; that every man is mortal none will deny , and yet who considers , that himselfe is so . it was st. hierom's complaint in communi strage morientium nemo se cogitat moriturum : even at such times when multitudes are taken away by death , no man ( almost ) thinketh it will seize upon him : so that whereas it is a joyous promise to the godly man , a thousand shall fall at thy side , and ten thousand at thy right hand , yet it ( to wit , the plague ) shall not come nigh thee : it is the impious practice of the wicked man , though a thousand fall at his side , and ten thousand at his right hand , not to think death shall ( nay to think it shall not ) come nigh him . but surely it is our duty , and will be our wisdome , to bring home both examples and doctrines to our selves , that what we see verified in others , and what we confess is appointed for all , we also look upon as impending over our own heads . they are both intended by god , oh let them be so made use of by us as glasses wherein to see our own faces . do we then see others brought to their graves ? what should our thoughts be but to allude to those words of st. paul to saphyra , behold , the feet of them who have buried this my brother ( or sister ) are at the door to carry me out . do we assent to this truth , death is the end of all men ? what should out meditation be , but this , death will be my end ? the truth is , universal propositions include each particular , and therefore the inference is just ; so that david in this verse saying , every man , might also well say , my dayes ; and withall , universal propositions can have little influence upon the will and affections , unless every one look upon himself as included in them : to what purpose is it to believe the remission of sins , and the resurrection of the flesh , if i do not also believe the remission of my sins , and the resurrection of my flesh ? to as little purpose is it to acknowledge that every man is vanity , if i do not in particular consider , that i am so . behold , thou hast made my dayes , &c. 3. david having particularly asserted his own frailty , goeth on to lay it down as a generall maxime . probably for his own comfort , in that it was not his case alone : it is a great alleviation of an affliction to consider that it is common ; with this st. paul cheared up the corinthians , there hath no temptation taken you but such as is common to man : and in this particular of death , when joshua and david perceived their owne death approaching , they reflect on its generall extent , i go the way of all the earth , thereby rendering it so much the lesse terrible to themselves . certainly , for others warning to make account of the like . lest any should think , that though davids dayes were but an hands bredth , yet theirs may be of a longer measure , he lets the whole race of mankind know , that they are all concern'd ; so that as christ said to his disciples , what i say unto you i say unto all , david seemeth to say here , what i say of my selfe i say of all : it was not so in other things , though david could say of himselfe in one place , my cup runneth over ; and in another place , i am holy , he could not say so of every man , nay , but a few men , they are not many who enjoy that measure of prosperity , and fewer who attain that piety which he had ; but there are none who are not under the law of mortality , and therefore no wonder , if as he saith , thou hast made my dayes , so he concludes , every man in his best estate , &c. these things being premised , i shall now proceed to the distinct handling of the severall clauses , and accordingly , i shall begin with the particular exemplification , and that as it is set down absolutely in those words , thou hast made my dayes as an hands bredth , wherein the psalmist layeth downe a double assertion , the one concerning himselfe , my dayes are as an hands bredth , the other concerning god , thou hast made . 1. david affirmeth his dayes to be as an hands bredth , by which metaphor , i conceive two things are intended . 1. an hands bredth is a determinate measure , the time of life is set . the vulgar latine reads it , mensurabiles , dayes which may be measured , that argueth tempus finitum , that this life is finite : our dayes are both numerabiles and mensurabiles , such as may be numbred and measured , as being finite ; but dies palmares , which is the true reading of the originall , goeth further , in that his dayes are said to be as an hands bredth , it noteth not only tempus finitum , but definitum , such a time as shall end , but the end whereof is fixed , so true is that of job , is there not an appointed time to man upon earth ? 2. chiefly an hands bredth is a short measure , and so is the time of life , st. hierome understands it so , and therefore reads it expresly breves : indeed both the words here used serve to illustrate this truth . 1. the psalmist doth not say , my years , or my months are as an hands bredth , but my dayes , which next to hours , is the shortest dimension of time . those sacred annals , the books of chronicles are called in the hebrew , words of dayes , for this reason probably , to intimate the short lives of the kings of israel and judah , which are there recorded . the truth is , the singular number may serve to represent mans life , which is but one day , the prosperous life a sun-shining , the afflicted a rainy day , the long life a summers , and the short a winters day ; some have only a morn and breakefast , others stay till noon and dine , the eldest live but till evening and sup in this world , all must go to bed in the grave when the night of death commeth . 2. but that which is principally intended , is the measure of those dayes , which is not an ell , or a yard , or a cubit , the length of an arm , or an elbow ; no , nor yet the length , but only the bredth of an hand : nor is this affirmed of one particular day by it selfe , but of all his dayes together , the whole time of his life . thus as parrhasius , when he had drawn cyclops asleep on a little table , the placeth satyres about him measuring his thumb with a long stalk , to expresse the greatnesse of his stature ; so here the psalmist , to set forth the shortnesse of his life , brings in god , as it were measuring it with an hands bredth . that you may yet more fully discern the fitnesse of the resemblance , it will not be amiss to observe a distinction of a double handbredth . the one greater , which is the whole space between the top of the thumb and the little finger when the hand is expanded , it is in account near twelve inches , and is called a span . the other lesser , which is only the bredth of the four fingers , and those not distant from , but closed one to the other . the former of these is by the greek called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that is the word here used by symmachus : the later is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that is the word used by the seventy . indeed in some copies it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , old dayes , which may admit of a good construction to this purpose , as old garments are quickly worn out , so are our dayes . but doublesse the best reading ( as agreeing with the hebrew ) is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifieth , the lesser hands bredth ; so that what anacharsis said of sea-men is upon this account true of all men , there is but the space of four fingers between them and death . indeed this metaphor may very justly take in the whole latitude of life which men attain in this world , the four fingers bredth representing the four ages of man , to wit , childhood , youth , manhood , old age : the life of a childe is scarce an inch , of an old man but a span ; of the one it may be said , his dayes are but a fingers bredth , and of the other it can but be said , his dayes are as an hands bredth . 2. having taken this view of dies palmares , the measure of our dayes , which is an handbredth , it will be requisite to consider the tuposuisti , who it is that hath made our dayes such , and the foregoing verse informeth us , that it is jehovah , the lord , to whom david directeth there his prayer , and here his complaint . my times ( saith this holy man elsewhere to god ) are in thy hands ; that is , at his dispose ; so much abraham intended by the phrase , when he saith to sarah concerning hagar , behold , thy maid is in thy hands , do with her as pleaseth thee : thus were davids times in gods hands , to appoint the continuance of them , according to the pleasure of his own will ; yea , job ( speaking of man indefinitely ) saith , his dayes are determined , the number of his months are with thee , thou hast appointed his bounds that he cannot passe . he that hath set bounds to the sea , hither to it shall go and no further , hath appointed limits to mans life . thus long he shall live , and no longer . our saviour said to his disciples , the hairs of your head are numbred , and surely then the dayes of our life are numbred ; and if the sparrow fall not to the ground , much lesse doth a man , without the father , by whose providence all things are ordered , and consequently , all mans dayes are appointed ; so true is this of the psalmist , thou hast made my dayes as an hands bredth . to close up this with a double meditation . 1. since god hath made our dayes as an hands bredth , let us be content they should be so , not murmuring at the brevity either of our own or others lives , we are apt ( with jonah ) to say , we do well to be angry , when ( like his gourd ) our life , or the life of any of our friends quickly withereth ; but this holy mans practice is far better , and ought to be our pattern , who saith in this psalm , i was dumb and opened not my mouth , because thou didst it . the more to enforce this lesson of contentation in this respect upon us , consider , 1. it is not in thy power to make them longer , no not an hairs bredth , then this hands bredth , which of you ( saith our saviour ) by taking thought , can add one cubit to his stature ? ( i may add ) or one day to his life ? indeed a prudent care of prolonging our dayes is commendable as because god requireth it so , because the time how long we shall live is unknown to us : but an impatient anxiety in respect of life's shortnesse is foolish , since it maketh our life so much the more bitter , and not at all longer . 2. besides , though god be the efficient , yet we are the meritorious cause of the abbreviation of our dayes ; god at first made our dayes of such a bredth as could not be measured , nor should our life have knowne death if we had not known sin : it is very observable what hezekiah saith to this purpose , i have cut off like a weaver my life : he will cut me off with pining sicknesse ; acknowledging it to be his own act as well as gods , yea ( as the order imports ) therefore gods , because his , had not we our selves cut short our lives , god would never have cut them short , and therefore let us so acknowledge our deservings as to clear divine justice , and submit to his dispose . 2. since god hath made our dayes as an hands bredth let us so account them . no arithmetick in numbring , nor geometry in measuring our dayes better than that which god himself teacheth . but alas it is an usuall practice to make our dayes far longer in our imaginations than they are in reality . it was the injustice of that steward to his lord , who when the debt was an hundred measures of wheat , bid the debtor , write fourscore ; and when an handred measures of oyle , to write down fifty : but such is our injustice to our selves , that when our dayes are not fifty , we write down fourscore ; and whereas they are but an hands , bredth , we fancy them to be of a far larger size . indeed , as the deceitfull hour-glasse , having the sand up on both sides , maketh a man thinke there is a good deal of the hour to run out , whereas by reason of an hollownesse in the middle it sinketh presently ; so do our dayes , by reason of strength and health promise us to be many , and on a suddain , by reason of some ill humour seizing on the vitals in the middle of the body , they prove to be few . it is a saying in the civil law , praesumitur quilibet vivere centum annos , every one is presumed to live an hundred years ; the rise whereof is that fond opinion in the mindes of most men , whereby they flatter themselves with apprehensions of long life , oh let us remember it is the property of a good man ( according to the greeke fathers phrase ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to esteem his life as a pilgrimage of a short continuance , and this especially for four ends . 1. to hasten our repentance for our sins . the measure of our dayes , is the space of our repentance , since it is narrow , let this be speedy ; that cannot be long extended , let not this be long deferred ; one of the dayes of thy life must be the day of repentance , and if one , whynot this day ? especially considering the measure ( for ought thou knowest ) may be at the utmost extent , and this day may prove thy last . it is true , at what time soever a finner repents from the bottome of his heart , god will do away his offence ; but then he must repent whilest he hath time : at what time the winde serveth the mariner , he may saile to the haven ; but then he must saile while the winde serveth , which will not be alwayes , nor long , and therefore let us be so wise , as to take time whilest it is afforded . 2 to lessen our affections towards this world . whenas the measure of our dayes is contracted to an hands bredth , why should the earthy desires of our hearts be so much enlarged ? could we at our pleasure add day to day and year to year , it were good policy to joyne house to house , and field to field ; but to what purpose are many goods , when ( with the rich fool in the gospel ) we have perhaps but a few hours , whilest thou livest , thy dayes are but as the bredth of thy hand , when thou diest , thou shalt have no more ground than the length of thy body , why so greedy in grasping large revenews and vast possessions ? 3. to lengthen our patience under the afflictions of this present life , our dayes are of a narrow bredth , a short length , and afflictions can last no longer , nor be extended broader than our dayes ; why should not our patience be as large and long as our afflictions ? one greek reading of this clause is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , dayes of strife and misery ; such were davids at this time , and many times are ours , but the comfort is , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , only an hands bredth : man that is born of a woman ( sath job ) is of few dayes , and full of trouble . true our dayes are full of trouble , i but withall they are few ; the fewnesse of our days would be a trouble , were it not that they are full of trouble , and the fulnesse of their trouble might be a griefe , were it not for their fewnesse : neither on the one hand should the pleasure of our dayes much elevate us , nor on the other , the sorrows of them perplex us , when we consider , that those though sweet , are but short , and these though sharp , are but few , very few , no more than will make up as it were an hands bredth . 4. to quicken us in the practice of good works , they say of the birds of norway , that they fly faster than others , not because nature hath given them more , or swifter wings , but because the dayes are shorter there than elsewhere they make the greater haste , oh that the consideration of the short measure of our days might accelerate us in our race to heaven , so as with great speed and diligence we may learn to worke out our salvation . it is said of the devil , he is come down to the inhabitants of the earth , having great wrath , because he knoweth his time is but short ; how should we bestir our selves with great zeale in gods service , since we know our time is short . take in the whole life of man , it is but as the bredth of four singers , sure we had not need to lose any of them : he that having but four acres to sow with corn ( all which is little enough to supply his family ) and should only sow one , and let the rest overrun with weeds , will he not deservedly be branded for a fool ? oh why then are we so foolish to mis-spend the greatest part of our dayes in doing nothing , or worse than nothing , when as all our dayes are but four fingers bredth ; nature , or rather the god of nature , hath not given us ( to use seneca's expression ) so large a time of life , as to trifle away any part of it ; yea , he that spends it best will still have cause to say with david in the close of this psalm , o spare me , that i may recover strength before i go hence , and be no more seen . 2. you have heard the brevity of mans life exemplified in david , by an absolute assertion under the metaphor of an hand bredth , go we on to the comparative proposition , mine age is nothing before thee . the subject of this proposition is variously rendred . by the caldee it is read body , and indeed it is mans duration in respect of his body , which is said to be as nothing , since the soul is immortal . aquila reads it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the time of the souls imprisonment in the body ; the seventy translate it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is rendred by the vulgar latine substantia , but properly signifieth subsistentia , and is so to be understood here , my subsistence . the hebrew word is most genuinely translated by aevum , mine age , to wit , in this world ; for that is sometimes the signification of the word . concerning his age , david saith , it is as nothing : if you compare this with the former clause , you shall observe a gradation , ascending in the subject , whereas there dayes , here an age , which is made up not only of dayes , or months , but years , descending in the praedicate , there an hands bredth , ( which is but small ) here nothing . solomon speaking of the comforts of life , seemeth to call them non entities , wilt thou set thine eyes upon that which is not ? for this reason ( no doubt , ) because their being is a continall tendency to not being . upon the same accompt , the age of davids life is here said to be nothing , because of no continuance ; the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is near a kin to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which commeth from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cessavit , and so soon doth mans age cease , that it is as if it were not at all . but yet this must be taken with its restrictions . david doth not say , mine age is nothing , but it is as nothing ; nor doth he say this positively , but respectively , in reference to god , it is as nothing before thee . the prophet isaiah ( speaking of the whole world of mankind ) saith , the nations are as a drop of a bucket , and are accompted as the small dust of the ballance : behold , he taketh up the isles as a very little thing ; but as if this were not full enough , a little after he saith , all nations before him are as nothing , and they are counted to him lesse than nothing and vanity : a small dust , a single drop are little things , i but they are something ; the prophet cannot enough set forth the distance between god and the nations unlesse he go lower , and therefore he saith , they are as nothing . nay , as if this were not enough , he will strain the sence , and speak a contradiction , rather than not expresse his meaning , where he saith , they are lesse than nothing , then which ( to speak properly ) nothing can be lesse . and surely if this be true of all nations , well might david affirm it of his age , and if you would know the meaning of those words before thee , it is explained in that of the prophet , when having said before him , he addeth , they are counted to him , that is , in comparison of him . suitable to this it is that the psalmist having set forth gods eternal duration , and presently after speaking of mans years , he calleth them in the language of the seventy {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which tertullian reads nullificamina ; and it is the same in effect with that which goeth before , a thousand years are in thy sight but as yesterday , which being past , is nothing . dei esse est suum esse , say the schools , from that of god to moses , i am that i am , gods being is of and from himself ; yea , it is himself , he is one undivided , unconfined , simple , eternall , and originall being , and as there is no being , but from him , so all other beings are as nothing in respect of him . it will not be amiss ( for the further illustration of this truth ) to consider the age of davids life in severall references . 1. david might truly have said , mine age is short in respect of methuselah's : the dayes of methuselah are said to be nine hundred sixty and nine years : the dayes of david , by computation of the time when he began , and how long he reigned , were not much above threescore and ten , so that he lived not so many tens as methuselah did hundreds . the life of man before the floud , was as a large volume bound up in folio , but since it is contracted to a far lesser volume , and is ( as it were ) bound up in decimo sexto , so that whereas david saith in the former clause , my dayes are as a hands bredth , he might have said , they are as a fingers bredth in comparison of the ancient patriarchs . 2. david might have said , mine age is very short in comparison of the age of the world . st. paul saith of the fashion of this macrocosm it passeth away , but the age of the microcosm , man passeth away far swifter . the world was almost as many thousand years old as david was scores in his times , that number is now well nigh doubled , but mans age is rather shortned . how many hundreds of yeares the world may yet continue is not known to us , but the ordinary number of the years of mans age now , compared with the number of six thousand years , is but so much as a week is to a year , or a minute to an hour , so that whereas he saith my dayes are as a span long , he might have said they are not an inch long , in respect of the worlds duration . 3. david might have said , mine age in this world is exceeding little , in comparison of the duration of the other world . the age to come is no lesse than an aeternity , and though it have a beginning , it shall have no end ; so that whereas the psalmist saith my dayes are as an hands bredth , he might have said , they are as an hairs bredth in respect of the continuance of the world to come . 4. finally , david might have said , mine age is scarcely any thing before the angels , whose duration began with this world , and shall continue in the world to come , and so is coaetaneous with both the worlds . but all these are far short of this comparison which he here maketh of his age with god , who is eternal , both a parte ante , and a parte post , from everlasting to everlasting . the utmost imaginable extent of time in comparison of aeternity is far lesse than an instant , is in respect of the longest time . were it possible to divide aeternity into parts , a million of years would not be so much as a ten hundred thousandth part ; and what then is seventy or fourscore years ? no wonder if david say , mine age is nothing ( a meer nothing ) before thee . it is an excellent lesson which may here be taken forth by us , namely , to looke upon our selves in reference to god , that so we may be vile and little in our own eyes . there are many exeellencies wherein we are apt to glory , and whereof to boast , which if they would but compare with divine attributes , would appear mean and contemptible . wert thou strong as sampson , yet thou mayst say , my strength is nothing before thee , not so much and weak stripling is before a mighty giant ; wert thou as wise as solomon , yet say , my wisdome is nothing before thee , not so much as the silly brute is before the intelligent angels ; the very foolishnesse of god ( to use st. pauls language ) being wiser than the wisdome of men ; wert thou honorable as alexander , yet say , mine honour is nothing before thee , not so much as the glimmering candle is before the glorious sun ; wert thou rich as cressus , thou must say , my riches are nothing before thee , not so much as the drop of water is to the ocean : finally , wert thou as old as methuselah , thou must say , mine age is nothing before thee , not so much as a new born babe to aged methuselah . to end this , since mans age is nothing before god , let it be nothing before man himself , indeed as for that part of our age which is past , it is so with us , many years since , being but as a few dayes , and the time which is gone , is as nothing , oh that we would looke with the same eye upon that which is to come . indeed in one sence we must reckon our age as something , and that pretious , well were it if we would set an higher value upon our time than to waste it away in folly , but still as to the duration we must account it as nothing , and then we would have none to spare , but wholly imploy it for the gaining of that which is as something before god , a joyfull and happy aeternity . and so much shall serve to be spoken of the first part of the text , the particular exemplification , pass we on to the generall amplification , in these words , every man in his best estate is altogether vanity . a clause wherein each word is emphaticall , which will the better appear , if you take a view of 1. the extensiveness of the subject concerning whom this doctrine is asserted , which is , 1. not the creeping pismire , the crawling worm , the stupid asse , or any of the sensitive creatures but man , who is endued with reason . 2. not one or a few particular men , in some one part of the world , but of every man , who either hath been , is , or shall live in any part of the world . 3. not onely of mean , poor , and ignoble persons , but of man at his best estate , quamvis floreat dignitate , opibus , potentia , as mollerus glosseth upon the text , though he flourish in wealth , honour , and power ; for though the seventy reading be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , every man living , yet the hebrew {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth constitutus , fixed , or setled , is most properly refer'd to him who seemeth to be in a stablished prosperous estate . 2. the intensivenesse of the praedicate in that every man at his best estate is , 1. not only like to vanity , that is the language of the psalmist elsewhere , adam is as abel , homo similis factus est , man is become like to vanity ; but he is vanity , as if it were not only his resemblance , but his substance . 2. nor is he only said to be vain in the concrete , as zophars language is , vain man would be wise ; but vanity in the abstract , as if it were not only an accident , but his essence . 3. nor is it only said , he is vanity , as it is elswhere in this psalm , but is altogether vanity , as if from the crowne of his head to the soles of his feet he were nothing but vanity . 4. nay , in the hebrew the emphasis is yet further , in that vanity is the subject , and man the praedicate , for so the words are to be rendred , according to the originall , altogether vanity is every man , as if man were not to be defined by vanity , but vanity by man ; so that if you ask , what is vanity ? the answer is , it is man : no marvel if the psalmist elsewhere affirme , that man is lighter than vanity ; so that were man put in one scale , and vanity in the other , man would mount up as being lighter , and vanity it selfe would weigh him down . to illustrate the truth of this assertion , know . 1. that there is a double vanity , to which every man at his best estate is subject , namely , of disposition and condition . 1. man is vanity in his disposition . the grammarian in aulus gellius maketh vanus and stultus synonimous : vanus quasi mente vacuus , and so every man is vanity , because a fool , indeed vain man would be wise , but he is foolish in his thoughts , projects , desires , and actions . in the very next verse it is said , they are disquieted in vain , to wit , with foolish projects , and fruitlesse cares . the lord knoweth the thoughts of man , that they are vanity ; it is no lesse true of his words and works : no wonder if man be compared to a shadow , having no light of knowledge in his minde , heat of grace in his heart , nor substance or solidity in his actions . 2. but that which is here chiefly intended is , the vanity of man in respect of his condition ; in reference to this it is that it is said in the beginning of the next verse , man walketh in a vain shew , as if his residence in this world were but like that of a player upon the stage , and this is here affirmed of his best estate and condition . 2. mans condition at the best is but vanity in three respects , because inconstant and perishing , empty , and unsatisfying , false and deceiving . 1. vanum quod evanescit , that which is vain hath no solidity , and therefore no permanency ; lightnesse is the proper adjunct of vanity and inconstancy the effect of lightnesse . such is mans best estate , he seemeth to be setled as the earth , but he vanisheth with the winde , changeth with the moon , and ebeth with the water , homo bulla is true of man , at his best estate he is like the bubble which swels up by the rain falling upon the water , and fals presently , or which the child causeth with the breath of his mouth at the end of the reed , and vanisheth with the least shaking of his hand . it was not without reason that man is called by the phylosopher , ludus fortunae , fortunes may-game , with whom she sports her selfe , by putting him as it were into various shapes , in altering his condition , man at his best estate , like the venice glasse , is bright , but brittle ; or like sodoms apples , golden colour'd , but mouldring ; his strength a rush , soon shaken ; his riches , dust , quickly driven away ; his honour a fancy , presently gone . to day nebuchadnezzar jets it on the house top , as if he expected a salutation from the coelestial majesty , and suddenly he is turned to graze with the beasts of the field , with which agreeeth that of the poet , quem dies vidit veniens superbum , hunc dies vidit fugens jacentem . shew me that rose that will not fade , that fruit which will not putrifie , that cloud which will not vanish , that garment which will not fret , and then ( not till then ) expect to finde that man who in his best and most prosperous estate is not subject to mutation and dissolution . 2. vanity and inanity go together . one of the hebrew words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which is rendred vain , signifieth empty ; that which is vain is empty , and being so , cannot satisfie , such is mans best estate , as not able to give any true content . man at his best estate , as he is mutable , so he is unsatiable , his desires are still larger than his fortune ; nor is it any time so well with him , but that still he would be better . ahab in the midst of his opulency is sick for naboth's vineyard ; hamon in the height of dignity is troubled at the want of mordecay's knee . health , beauty , wealth , honours , say of content as the depth saith of wisdome , it is not in us . man in his most prosperous concondition feedeth upon winde which cannot fill the stomach , and therefore like the horseleech he still crieth , give , give . 3. that which deceiveth our expectation seeming to be what it is not , and promising ( as it were ) to do that it cannot , is vain in the worst sence , being at once both vanity and vexation . this is true of man at his best estate who promiseth to himselfe and others that which he cannot perform , and so is deceived and deceiveth . the rich fool , being in a prosperous estate , promised himself much pleasure , but was miserably disappointed . iob saith of his brethren , they dealt deceitfully with him as the brooks do by the traveller which are dry in the scorching heat , when he is most thirsty . it is a remarkable passage in the psalms , men of low degree are vanity , men of high degree are a lie : a man of low degree is at his worst , a man of high degree at his best estate , and yet whereas men of low degree are said to be vanity , men of high degree are said to be a lie , which is as it were the dregs of vanity , because it tends to deceive , which yet is most justly affirmed of men of high degree , who by reason of their place and state in this world , seeme to promise much , and yet are in truth a lie , not performing what they promise , and so disappointing both their owne and others hopes . the use we are to make of this doctrine , is , in reference both to others , and our selves . 1. in respect of others , whether enemies or friends . are the churches or our enemies ( to outward appearance ) in an established condition of prosperity ? let us not give way to excesse of grief and fear , or anger , but rather remember in their best estate they are vanity , and being so , are set in slippery places . they seem to be fixed stars , but in truth they are only blazing comets , which appear for a little time and then vanish away . 2. are our friends for the present in a flourishing estate ? take we heed how we let out either our hopes or love too much towards them , considering that they are but vanity , and therefore our hope which is placed on them will end in shame , and our love in vexation : why so big with expectation of advantage or advancement from thy rich ally , honorable lord , potent friend ? alas , thou dost but set thy foot upon the water which cannot bear thee : why so inflamed with affection to thy beautifull wife , childe , or near relation ? alas , thou dost but embrace a shaddow in thine arms , which cannot , must not stay long with thee . 2. in respect of our selves . 1. reflect we with sorrow and hatred upon sin , the true cause of mans vanity . man in his first estate was altogether excellency ; god saw every thing that he made , and behold it was very good : surely this was much more true of man the master-piece of the creation , the image and glory of his maker , not vanity , but divinity was his nature ; he was not envelop'd with rags of frailty , but enobled with robes of innocency ; nor did he walke in a vain shew , but a sacred representation of god himself . and now if you would know how this flower was blasted , it was by the breath of the basilisk ; how this image was defaced , it was by the poyson of the serpent ; how man became vanity , it was by reason of iniquity : so true is that of the wise-man , he that soweth iniquity shall reap vanity . the hebrew words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vanity , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} mourning are somewhat near in sound ; oh , let us mourn for that vanity to which sin hath subjected us , and let us abhor sin which hath subjected us to it . 2. provide we for our selves another , a better estate than the best which this world affords , an estate of glory in the heavens , mans best estate on earth is mutable , but that is durable ; empty , but that is satisfying ; uncertain , but that is sure ; only for term of years , but that is for aeternity . phylosophers generally affirm , that the heavens are in continuall motion , and the earth stands immoveable , though there are those who assert , that the heavens stand still , and the earth moveth : this indeed is a riddle in phylosophy , but it is a certain truth in divinity , that the things of earth are in a continuall flux , and the things of heaven in a stable permanency . and therefore in whatsoever state we are here , let us learn to be content , be it never so mean , so as not to repine ; and let us not be content , be it never so high , so as to rest satisfied ; and whether our estate in this vvorld be high or low , let the first and best of our desires and endeavours be after that estate vvhich is not a shaddow , but a substance ; not a lease , but an inheritance ; not vanity , but foelicity , and shall be far more in the fruition than it is in the expectation . to the possession vvhereof he bring us vvho hath purchased it for us . amen . i have done with my text , but i must not yet have done . this sad providence wills us to sit still a while longer , and by taking a serious view , to make a religious use of it . it is not very many months since i was imployed to perform a far more welcome office for this our sister , namely , the consummating her nuptials . she being in the prime of her years , happily matched to a dearly loving and loved husband , enjoying a confluence of all outward contentments , seemed as it were ( to use the psalmists phrase ) to be in a settled estate , and ( according to our usuall phrase ) to be provided for as to this world . but alas ! in how short a revolution of time , how dolefull an alteration ? this yong , strong , haile , beautifull gentlewoman in her best estate becommeth a sad instance of the generall doctine in my text ; this flourishing flower is blasted by the winde of a violent disease , and plucked as it were out of her husbands bosome , by the rough hand of death , and i am now called to officiate her funerals . thus have you sometimes seen the bright sun-shine on a sudden vailed with a darke cloud , and a serene skie hung with black . but yet let not , oh let not her near and dear friends shed too many tears over her grave , remembring the tu posuisti in the text , who it is that hath made her dayes as an hands bredth , even he in whose hands all our times are to prolong and cut short as he pleaseth : besides , why should they weep above measure , since they do not grieve as without hope of ( that which is most truly called ) her best estate , her aeternall welfare . her education was religious , and her conversation vertuous ; she was well instructed in , and affected to the best things . the silver picture of her comely body had in it the golden apple of a well disposed soule ; the golden ring of her soul had set into it the pretious diamond of vertue . a spotlesse innocency , humble modesty , and calm meekness were her choice ornaments ; she was an obedient daughter , a loving sister , an affectionate spouse , a true friend , and ( i trust ) a good christian . in the time of her sicknesse she gave evidence of many graces , a confident reliance upon her gracious god for deliverance from all her pains , a penitent bewailing her careless expence of time , with serious resolves ( if god should prolong her dayes ) of more exactness in her christian course , together with her patient submission to the good will of her heavenly father . when she beheld upon her hands the marks of her disease , she said , these are gods tokens , and i willingly embrace them . that saying of solomon , favour is deceitfull , and beauty is vain , but a woman that feareth the lord she shall be praised , which was the subject of my discourse occasioned by her nuptials , was often in her thoughts ; so that she was not at all troubled with any anxious fears lest the disease should spoile her beauty ; and though the rod were smart upon her back , nay , i may say her face , her whole body , she resolved to kisse it . some few dayes before her death a drowsiness seized upon her , which continued ( for the most part ) to her last houre , when one brother tooke ( as it were ) the other by the heele , death following her sleep , yea , her death being but a sleep , and the grave to which she is now going a bed wherein she shall repose her selfe till the morne of the resurrection , when she will ( i hope ) be married to the lamb ; nor shall any funerals succeed those joyfull nuptials . weep not then for her who is not dead but sleepeth , dry your eyes , and ( with this holy man ) open not your mouths , or if you do , let it be in ely's language , it is the lord , let him do what seemeth good in his sight . and now since the text and occasion preach to us how vaine we are , how short our lives are , and to what changes we are subject ; what remaineth , but that every one of us be exhorted to prepare for changes , especially our last , and so to order our steps , that when these dayes on earth , which are as an hands bredth , are ended , we may passe to an aeternity of dayes without either number or measure in the highest heavens . amen . finis . notes, typically marginal, from the original text notes for div a45553e-300 psal. 119. 78. notes for div a45553e-1150 〈…〉 . vers. 9. psal. 30. 7. psal. 62. 11. job 9. 25. 26. 1 pet. 1. 17. isay 38. 19. job 7. 9. isay 40. 6. psal. 90. 4. hieron. psal. 91. 7. acts 5. 9. 1 cor. 10. 13. josh. 23. 14. 1 kings 2. 2. marke 13. 14. psal. 23. 4. 86. 2. gen. 1. partic. 1. vulg. lat. job 7. 1. hieron. psal. 31. 15. gen. 16. 6. luke 12. 25. isa. 38. 12. 〈◊〉 naz. job 14. 1. rev. 12. 12. prov. 23. 5. isa. 40. 15. vers. 17 psal. 90. 4 , 5. gen. 7. 5. a sam. 5. 4. 2 cor. 7. 31. gen. 2. psal. 144. 4. job 11. 12. psal. 62. 9. vers. 6. vers. 6. sen. trag. job . 6. 15. psal. 62. 9. gen. 1. 32. prov. 22. 8 , prov. 31. 30 , 1 sam. 3. 18 , safety in the midst of danger a sermon preached in the church of alhallowes barkin, jan. 4, 1655 : upon the anniversary commemoration of the dismall fire which happened in the said parish, on jan. 4, 1649 / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45567 of text r20509 in the english short title catalog (wing h747). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 72 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45567 wing h747 estc r20509 11773652 ocm 11773652 48907 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45567) transcribed from: (early english books online ; image set 48907) images scanned from microfilm: (early english books, 1641-1700 ; 533:16) safety in the midst of danger a sermon preached in the church of alhallowes barkin, jan. 4, 1655 : upon the anniversary commemoration of the dismall fire which happened in the said parish, on jan. 4, 1649 / by nath. hardy ... hardy, nathaniel, 1618-1670. [4], 27 p. printed by j. g. for john clark ..., london : 1656. errata: p. 27. reproduction of original in cambridge university library. eng bible. -o.t. -exodus iii, 2 -sermons. a45567 r20509 (wing h747). civilwar no safety in the midst of danger. a sermon preached in the church of alhallowes barkin, jan. 4. 1655. upon the anniversary commemoration of tha hardy, nathaniel 1656 11186 13 30 0 0 0 0 38 d the rate of 38 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 mona logarbo sampled and proofread 2004-07 mona logarbo text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion safety in the midst of danger . a sermon preached in the church of alhallowes barkin , jan. 4. 1655. upon the anniversary commemoration of that dismall fire which happened in the said parish , on jan : 4. 1649. by nath : hardy minister of the parish of saint dionis back-church . sedul. carm. lib. 1 : ignibus innocuis flagrans apparuit olim non ardens ardere rubus , nec juncta calori materies alimenta dabat , nec torrida virens sensit damna frutex , sed amici fomitis aestu . frondea blanditae lambebant robora flammae . london , printed by j. g. for john clark , and are to be sold at his shop under st. peters church in cornhill . 1656. to the vvorshipful henry hunter , esq. mr. james man , merchant . mr. abrahamperret , gent. mr. john wood ; merchant . mr. thomas salmon . mr. henry marchant , and mr. samuell burrell , gent. worthy friends , it is the psalmists assertion concerning god , he hath made his wonderfull workes to be remembred , or ( as ainsworth tracing the footsteps of the originall more closely , readeth it ) he hath made a memoriall of his marvellous workes . indeed as god expects that men should , so ( knowing our dulnesse ) he hath taken care himselfe that the remarkable dispensations of his providence shall not be forgotten . divine workes are of two sorts , either blazing comets , or shining starres , blustring stormes , or gentle showers , wofull desolations ▪ or mercifull preservations . those are acts of justice , these of mercy , both of power , and god hath made memorialls of both . that his exemplary justice on seditious corah and his complices might be perpetually remembred , he commands their censers to be made broad plates for a covering of the altar , ( for so it followeth ) and they shall be a signe ( to wit , rememorative , and thereby commonitory ) to the children of israel . that his eminent mercy to the israelites in the wildernesse , when raining bread out of heaven , he give them ( to use the psalmists language ) angells food , might be recorded to posterity . moses ( as the lord commanded ) bid aaron take a pot , and put an omer full of manna therein , and lay it up before the lord ( for so the reason is expressed in the next words ) to be kept for their generations . this extraordinary event which happened , was doubtlesse a speciall effect of providence , and that such as was mingled with severity and clemency , severity to them who were consumed in , clemency to you ( my honoured friends ) and the rest who were delivered from , or snatched out of the flames . and surely your anniversary commemoration of so notable a worke , deserveth singular commendation , that being thankfulnesse indeed which consults for renewed prayses , by repeated memorialls . in pursuance of this pious designe , i conceive it is , you have desired this sermon to be made publique , that being ( according to gods command concerning israels deliverance , and amelek's discomfiture ) written ( yea printed ) in a book , time ( which is so great a devourer ) might not consume the memory of this consumption . and printing ( which is so faithfull a register ) might preserve the memoriall of this preservation . in order to this end , i have concurred with your desires , and caused this imperfect piece to see the light . commending it to gods benediction , you and yours to his protection , i subscribe my self , as your many favours oblige me , your faithfull servant nath : hardy . exod. 3. 2. the latter part . and behold the bush burned with fire , and the bush was not consumed . the text you see presents us with a sight , and a sight , it is which this day minds us of . that in the text was of a fire , a burning fire , such was this of the day . that in the text such a fire as never was before , nor hath been since ; this of the day such as the like every way hath seldome been before , and as yet hath not been ( god grant it may never be againe . ) finally , that in the text , was of a fire burning , but not consuming ; and this of the day of many , who were plucked out of the burning , and not consumed : i will now turne aside ( saith moses in the next verse , to wit , from the flock which he was feeding ) and see this great sight . the like soliloqute i believe you here present had every one with himselfe this morning , i will now turne aside for one houre from my secular imployments , to heare of that great sight which was beheld this day , at once both with sorrow and joy . welcome good christians , i trust your expectation will not be disappointed , i shall ( god assisting ) set both sights before you , the miracle of the one , the wonder of the other , but first begin we with this in the text ; and behold the bush burned with fire , &c. the words offer two generalls to our view , here is a miraculous preservation described , the bush burned with fire , and the bush was not consumed , and a serious observation required , behold . the miraculous preservation of the bush , is that which would first be handled , the object being in order of nature before the act , for the better discussing whereof , we shall consider : the strange event which happened . and the choice intent for which it was designed . the event is , that a bush burning with fire was not consumed . this phrase , the bush burned , is not to be taken strictly , for then it must have been pabulum ignis , fuell for , and so consumed by the fire ; thus wood is said to burne when ( the fire having taken full hold of it ) it sends forth flames from it selfe , till it be wholly turned to ashes : we must know therefore , that the holy scripture ( as lapide well observeth ) oft-times speaketh of things , not as they are in themselves , but as they appeare to outward view , and so this bush is said to burn , because whosoever had seen it , would have thought it to burne , and though the burning was onely in appearance , yet the fire was no doubt reall ( else it had been no miracle ) and was within , and round about the bush , notwithstanding which , it was not consumed . that so it was , is plainly asserted , and therefore not to be doubted ; how it came to be so is concealed , and therefore not to be curiously inquired . when god divided the red sea , the scripture tells us , it was by a great eastwinde , but when jordan was divided , we only reade that it was done , but not how it came to passe , and so here , in which respect , though the meanes of effecting it may be conjectured , yet it cannot be determined . certain it is , it was an effect of omnipotency , besides , above , against the ordinary course . a thing to reason incredible , because to nature impossible , and such as since neither our power can accomplish , nor our knowledge comprehend , it is but just we should admire . the more to raise our admiration , and withall the better to informe our apprehension of this miracle , be pleased to consider it in a double reference to the fire , and to the bush . 1. to the fire , they are known maxims in philosophy , all naturall agents produce their effects necessarily . and therefore act with their utmost vtgor : hence it is , that fire naturally cannot but burne , and burning ( if the matter be capable ) consume ; surely then that this fire should be in a bush ( which is so easily capable ) and not consume , it was not onely super , but contra-naturall , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to use s. cyrils phrase , a matter indeed of astonishment ; the fire forgets its naturall quality , and sitting upon the bush , instead of consuming , cherisheth it . doubtlesse it was no other then the first and supream cause , which did as it were inhibit and lay a restraint upon the fire , that it should not act according to its proper and naturall instinct , the voice of the lord ( saith the psalmist ) divideth the flames of fire , yea , here the voice of the lord divideth the flame from the fire , and hindereth its consumptive operation . as in that fiery fornace , god did as it were lay a charge upon the fire , that it should not so much as scorch those three salamanders , so here that it should not consume the bush . if any shall further inquire , how god did restrain the fire , i answer with tostatus , that it was by withholding his providentiall concourse . it is a received maxime in the schools , that the continuance of second causes in their being and working , depends upon the renewed influxe of conserving providence , in which regard saint gregory is expresse , that all creatures would returne to their first nothing ( nisi operatione divinae virtutis conservarentur in esse ) were they not preserved in their being by the influence of divine power . nor is it lesse true in regard of working then being , if the first wheel stand still , the rest cannot move . true , there is in every creature implanted a naturall power which it receiveth , together with its existence of producing its proper effect , but it cannot exerere aut exercere , ( to use gerards phrase ) put forth and exercise that power , unlesse actuated by god ; what more naturall to the sun then to arise ? and yet our blessed saviours words are expresse , he maketh his sun to rise : what more naturall to man then to move ? and yet saint paul saith , in him we move . i cannot better illustrate it , then by aquinas his comparison , sic se habet omnis creatura ad deum , sicut aer ad solem illuminantem ; as it is with the aire , in regard of the sun , so is it with every creature in regard of god ; and as the aire can no longer communicate light to the world , then the sun doth communicate light to the aire , no more can any creature any further put forth its effecting vertue , then it partaketh of divine influence , and hence it is , that as when the sun withdraweth its light , the aire becometh dark , so when god is pleased to suspend his influence , the creature becometh unable to produce its effect ; for this cause our blessed saviour asserteth , man liveth not by bread onely , but by every word which proceedeth from the mouth of god , hereby intimating , that though the bread have in it selfe nutritive vertue , yet it cannot be exerted for the sustaining of mans life , unlesse a word proceed from gods mouth . the suspension then of this word , the withholding of divine concourse , may very fitly be looked upon as that which did restraine and hinder the fire from its naturall operation of burning , so as to consume . nor yet ( as tostatus well observeth ) did it cease to be fire , since the forme and the operation of a thing are really distinct , and though the operation cannot be continued without the forme , yet the forme may be conserved without the operation . i cannot let this goe without taking notice , 1. on the one hand , of that authority and soveraignty which god hath over all creatures , as being monarch of the earth , and possessor of heaven , supream prince of the fire , the aire , & lord high admiral of the seas , yea , so absolute in his dominion over all , that he hath a negative voice . he commandeth the sun and it riseth not , and sealeth up the stars , saith job , if he forbid , the glorious luminaries vaile their brightnesse , and hide their splendor . he rebuketh the winde and the seas , saith the evangelist concerning christ as god , and there was a great calm , the roaring waves , and impetuous blasts ceasing their noise and rage at his word . finally he commandeth the fire and it burneth not , it consumeth not , its mercilesse heat being kept in by his mercifull power . oh what a god doe we serve , in whose hands are all the corners of the earth , and things in the world ! whence should the servants of god feare destruction , where need they doubt protection , as being under his armes , who is over all ? 2. on the other hand , of that obedience and subjection which all creatures give to god , and that not onely according to , but against their naturall instinct . the psalmist saith , that the fire , hail , snow , and vapour , and stormy windes fulfill his word ; yea , even then when his word is contrary to their nature : thus the sun stands still , nay , goeth backwards , the waters divide , the iron swimmeth , finally , the lyons devour not , the whale swalloweth and killeth not , and the asse openeth his mouth to speak at his command . oh what shame may sit upon our faces , who though of all creatures we are most obliged to , yet are least forward in serving god . excellently origen to this purpose , hi , qui prudentiae & intellectus expertes sunt , inclinantur jubenti , &c. these creatures which are void of wisdome and understanding , that have neither speech nor language observe his commandements . he chideth the windes and they are still , he speaketh to the sea and it obeyth , onely men who are made after gods image , to whom he hath given both reason and language are contumacious and rebell against him . how shall the whale , the lions and the asse unreasonable creatures , the fire , the water , and the sun inanimate creatures , one day condemn men for their disobedience ! yea i would to god the best of us might not justly accuse our selves as below them in subjection to that god , who hath dignified us so much above them in our creation , whilest though we obey god in some things , yet in those which are contrary to our reason and will , we resist him , making his law our rule , no farther then it may consist with our will . surely as solomon sends the sluggard to the ant to learn diligence , so may we be sent to school to the fire to learn obedience . 2. but further , this miracle is no lesse considerable in regard of the bush , it being a thing deservedly admirable , that a bush should have a fire in the midst of it , and yet not be consumed by it . of all materialls , wood is most susceptible of the impressions of fire , and is farre more easily consumed then stone , brasse , brick , or such like things . of all wood , none more easily combustible then bushes , the fire is farre longer in taking hold of an oake , and such like trees , then bushes , which are so much the more easily burned , because even in our , much more in those hotter countreyes , they have dry sticks among the green , which quickly take fire ; nay , yet further , of all bushes a bush of thornes is most apt to be consumed , and yet behold , a bush , yea ( as the word signifieth ) a thorny bush burneth with fire , is not consumed . indeed as if the holy ghost would point to us wherein the greatnesse of the miracle lyeth , this word bush is twice mentioned , the bush burned , and the bush was not consumed . what more probable , then that a bush on fire should be turn'd into ashes ? how nigh is a flaming bush in every mans opinion to consuming ! but divine power preserveth the bush in the midst of the burning . when destruction may be to the eye of man very neer , and most likely , gods power can , and many times his providence doth prevent it . indeed every deliverance is so much the more , both honourable and amiable , by how much the danger seemeth more unavoidable , to be at the pits brink , and yet saved from falling in , to be under the lions paw , and yet kept from the devouring of his teeth ; finally , to be snatched as a brand out of the very fire , are glorious preservations , and such , as well beseeme the greatnesse and goodnesse of a deity to effect . when therefore danger approacheth , and desolution is at hand , probabilities of ruine are greatest , and troubles neerest , take courage , by remembring and believing the good will of him who dwelt in the bush . if any shall be curiously inquisitive by what meanes the bush was thus preserved ? it may not unfitly be conceived , that there was , as a restraint of the fire , so a consolidation the bush , whereby the fire could not work upon it ; look as when peter walked upon the water , it is rationally conjectured , that miracle was wrought by congealing , ( as it were ) the water whereby ( as any water when frozen ) it did beare up his body , so might it here , the bush by divine power was so coroborated , that it was able to withstand the violence of the fire . indeed philo goeth further , and seemeth to assert , as if there were a transmutation of natures ; that the bush did burne as if it had been fire , and the fire was burned and consumed as if it had been the bush , but moses asserts not that the fire was consumed by the bush , only that the bush was not consumed by the fire , and accordingly we may probably imagine , that the bush was so strengthened , that the fire could not pierce it . naturall histories report of the salamander living in the flames , and of a stone which is therefore called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , because the fire hath no power to dissolve it . experience tells us that gold though cast into , is not wasted by the fire ( for this cause not doubt ) as being of all mettals the most solid , and surely then it is not incredible , that by supernaturall strength the bush should be so consolidated as that though burning in the fire , it was not consumed . i end this with a short note , what god might doe to this bush no doubt he doth to his servants , so steele and harden them as it were with aequanimity , nay magnanimity , that their fiery trialls which befall them , have no power over them . hence it is that martyrs have been so couragious in the fire , and triumphant at the stake , whilst that fire which consumed their flesh , could not daunt their spirits . indeed it is that which is very strange , and admirable to consider , with what contentednesse , nay cheerfulnesse , christians have endured the worst of torments , how like impregnable forts they have withstood fiery assaults , like mount aetna , ( which therefore pindar calls an heavenly pillar ) they have not been consumed in flames ; in a word ( to use saint bernards phrase ) with what exultation they have beheld their blood gushing forth out of those wounds which the iron hath made in their bodies . it were easie to instance what pleasant smiles have set upon the faces , yea what resolute words have flowed from the lips of tortured christians : among many others , that chalenge which aldhelmus tells us was made by jocunda a virgin martyr to her tormentor , would not be passed by , applica ignes , saxa , gladios , flagella , fustes & virgas , quot tu paenas intuleris , tot ego glorias numerabo , make use of rods , clubs , whips , swords , stones , fire to torment me with . how many punishments thou dost inflict upon me , i shall number them as so many glories . and would you know the reason of all this ? that prayer of s. paul for the colossians renders it , strengthned with all might , according to his glorious power , unto all patience and long suffering with joyfulnesse ; therefore the christians have suffered so much , so long , so joyfully , because divine power hath strengthned them with all might . feare we then none of those things which we may be called to undergoe ; if it be permitted to our enemies to molest , it shall be given to us to suffer , as here , he that sent the fire into the bush , preserved the bush from being consumed in the fire ; and if the burden be laid upon our backs , we shall be so fortified , as not to sinke but stand under it ; as here it is conceived , the bush was so consolidated , that the fire could not penetrate it : and so much be spoken of the first thing proposed to be handled , the strange event which happened , passe we on to the choice intent for which it was designed , that as we have beheld the kind and nature , so we may take a view also of the end and scope of this miracle , and having taken notice of the quid , what was done , or rather not done , we may finde out an answer to the quare , why it thus came to passe . i am not ignorant that the antients have allegorized this history many wayes , nor shall i wholly bury their allusions in silence , since ( at least ) they may afford profitable meditations , those i meet with are of two sorts , some mysticall , others morall . 1. mystically , this miracle is applyed both to christ and the virgin mary ; it is not unfitly made an embleme of christ in his incarnation , passion , and resurrection . the bush ( saith saint ambrose ) is christ as man , the flaming fire represents his divinity , and the bush burning but not consumed , figureth the assumption of the humane nature , into unity of person with the divine , yet so as that neither was changed into the other , nor was his humanity swallowed up by his divinity . to the same purpose saint cyrill , the holy scripture ( saith he ) frequently compareth the divine nature to fire , and men to trees , grasse , thornes , and as the thornes cannot endure the fire , no more can man to approach the deity ; but in christ this was effected , the fulnesse of the godhead dwelt in him bodily , humanity becometh capable of an union with the deity , and so the bush was not consumed by the flaming fire . besides the incarnation , we may observe in this burning bush , a representation of the passion . those manifold sorrowes and sufferings which christ underwent in the garden , on the crosse , notwithstanding all which , he was not consumed , whilst none of his miseries drew him to the least iniquity , yea ( as aquinas his phrase is ) summè patiebatur & summè fruebatur , he had in his greatest extremity a sweet serenity . nor doth this miracle less aptly shadow forth the resurrection of christ , as that forementioned father hints in the same place , for as the combustible bush burned in the fire , and was not consumed , so christs corruptible body , lay in the grave and was not corrupted , according to that of the psalmist , thou wilt not suffer thy holy one to see corruption . and as this burning bush is made a figure of christ , so likewise it is not incongruously applyed to the blessed virgin , that bush of moses sending forth flames and not consuming , what did it portend ( saith saint bernard ) but mary bringing forth without sorrow ? more appositely gregory nyssen and saint ambrose , we may ( saith the latine father ) by the bush burning and not consuming , understand the blessed virgin mary , which brought the son of god forth of her wombe , and yet lost not her virginity . and to the same purpose the greek father as there , a bush burned but was not consumed , so here , a virgin brings forth a childe and is not deflowred , that a miracle , this a greater , the holy ghost who is as fire over shadowing her , she conceiveth and beareth a son , whereby she became a mother , and yet remained a virgin . besides these mysticall , there wants not a morall application of this miracle , s. austin makes it a resemblance of the ingratefull israelites . as the bush ( though the fire was in the midst of it ) did not take fire , so notwithstanding god strove with them by his spirit , yet their sin was not destroyed . s. gregory , ( with whom accords chrysologus ) understandeth likewise by the bush the people of isreal , but by that fire the law , which is called a fiery law , and as the fire could not consume the bush , no more could the law of god consume the thornes of their sins . de la haye conceiveth the bush and the fire to be emblems of mercy and severity , both which ought to meet together in every good ruler , so as that pitty may not consume justice . once more , lapide compareth originall concupiscence in the regenerate to the bush , for as that burned but was not consumed , so this is weakned , but not destroyed , subdued , but not extirpated . but to beat that bush no longer . the designe of god , no doubt , in working this miracle , was partly in respect of moses , and chiefly in regard of israel , for the confirmation of moses his faith , and the representation of israels deliverance . 1. it is not unworthy our observation , that almighty god intending to send moses as a deliverer of his people out of aegypt , confirmeth him before hand with a manifest signe , and that not onely in respect of the people , representing their rescue out of pharoahs hand , but himselfe assuring him , that though he might be cast into many , he should not be over-whelmed by any straits . indeed the end of this glorious apparition was partly to beget in this holy man , an awfull reverence of that divine majesty which appeared to him . but chiefly to strengthen his confidence , in accomplishing the worke about which god was pleased to send him , that neither he nor it should miscarry . and surely we have herein great cause to take notice of gods gracious condescension to his servants , who is pleased by visible signes to support the weaknesse of their faith . this was the course he took with abraham , to whom he gave not onely a promise but a signe of that mercy , he had intended to his posterity , and the like is evident in his dealing with gideon , to whom he gave the choyce , of what signe he pleased to desire , for the encouragement of him in that service to which he called him . it were easie to multiply instances in this kinde , which run parallel with this in the text . indeed it is that which though not in the same miraculous , yet in no lesse gracious a way , god is still pleased to doe whilst he hath given us those visible signes of water in baptisme , of bread and wine in the supper of the lord , to strengthen our faith in christ . the truth is , we are at best slow of faith , especially if we want the help of sense . with thomas we know not how to believe unlesse we see , and therefore divine wisdome and goodnesse hath made provision for our weaknesse , that by the obviousnesse of the signes to sense , the things may be more manifest to faith . besides the imbecility of our faith , there is oft times a difficulty in the objects , they being of such a nature , as it is very hard to believe the accomplishment of them . how incredible was it that such miserable slaves as the israelites were in aegypt , should be set free and enstated in a land flowing with milke and hony ! nay yet more incredible , that so weak an instrument as moses , should bring to passe so glorious a worke as israels deliverance ; no wonder if to prevent the staggering of his faith , he giveth him this eminent signe . and truly to a wounded sinner , the belief of an interest in christs merits is very difficult , so that it is well if he can believe when those externall elements are offered to , or taken by him as pledges of his redeemers love ; oh let us with thankfulnesse acknowledge that mercy of divine dispensation , which provideth as it were a staffe to uphold our feeble knees , a paire of spectacles to strengthen our weak eyes , and a stone to put under our heavy hands , for such was this bush to moses his faith . 2. but doubtlesse the primary intention of this miracle was to represent that glorious deliverance , which was now to be wrought for the children of israel ; to this purpose philo hath well observed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. the bush was a symbole of the oppressed israelites , the fire of the oppressing egyptians , and the not consuming of the bush , the not perishing of the israelites ; not much unlike is junius his interpretation , the signe fitly correspondeth to the thing signified , for flamma ignis , afflictiones israelitarum , rubus israelitarum corpus , integritas rubi in media flamma , stabilitatem populi ex veritate promissionum dei adumbravit . the bush shadowed forth the body of the people , the fire their affliction in egypt , and the not consuming of the bush in the fire , their preservation in , liberation out of egypt . to illustrate each briefly . 1. the people of israel are shadowed by the bush , and not unfitly upon a double account ; 1. a thorny bush wounds with its prickles those who handle it , so doth gods israel , or rather the god of israel those who persecute her . to this purpose is oleasters note , observe ( saith he ) why israel ( that is the church of god ) is signified by a bush , ut scilicet ostendat omnes , qui tangent eam à spinis pungendos , to intimate , that she hath thornes wherewith justly to vex those who injuriously touch her . certainly never any offered wrong , or acted evill against the church , who did not sooner or later meet with proportionable sufferings . it was our saviours item to furious saul , it is hard for thee to kick against the pricks , to wit , and not hurt thy selfe . the angry boar running his head against the tree wounded it , so doe wicked men by persecuting the church , bring mischiefe upon their own heads ; what got pharoah by pursuing israel through the red sea , when the waters overtook and overwhelmed both him and his hoste ? it is a maxime in phylosophie , omne agens agendo repatitur , in every action there is a passion , and that as well in respect of the agent , as the object : it is a truth in divinity , every persecution at last reflects ruine on the persecutor . as no man can touch pitch , and not be defiled , be friendly with the wicked , and not be infected , so no man can handle thornes and not be pricked , exercise enmity against the godly and not be recompensed . 2. but though this allusion be true and ingenuous , yet that which i conceive more congruous to the designe of the miracle , is to understand this thorny bush , as an embleme of the meane , and despicable estate of the people of israel in egypt ; a bush is low in stature , so was israel low in estate , a bush is barren in fruits , so was israel of outward comforts , the bush is easily trodden down , so was israel trampled under foot . parallel to this is that metaphor of a worme , which god himselfe is pleased to use by the prophet isaiah , feare not thou worme jacob , which creature more vile and contemptible then a worm ? every foot treadeth upon it , every bird picketh it up . it lets us see what is many times the estate of gods church in this world . our blessed saviour calls his flock a little flock , a word not onely of quantity because the number is small , but of quality , because their condition is meane . indeed for the most part the wicked are lofty pines , tall cedars , whilst the godly are as low shrubs , and thorny bushes . it is a strange fancy of the romanists , who would entayle outward splendor upon the true church , it is that indeed which conduceth to the well-being , but is no way essentiall to her being . it is her honour , when she is as a city upon a hill , conspicuously visible , but it is often her lot to be as a village in a valley , scarce discernable ; let us not be discouraged by , or scandalized at it , ever remembring that she is not the lesse amiable in gods , because so despicable in mens eyes , as if she were no better then a thorny bush , 2. the fire with which this bush burned , sets forth the oppression which the israelites endured in egypt from pharoah and his taskmasters , when they imposed upon them heavy burdens , and doubled their labours . indeed it is an usuall metaphor to represent , as love , so anger , by fire , the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the latine excandescere , signifie to burne with anger , and especially that rage , which is in the mindes of wicked men against the godly , is compared to fire , among other reasons , chiefly for this , because it is insatiable , for as the fire never goeth out , so long as there is any fuell , nor ( unlesse restrained as here ) doth it cease burning , till it have consumed all to ashes , so doth the wrath which is kindled in wicked persecutors break forth upon all occasions , and that to utter ruine , whilest nothing lesse then blood can quench it . with this fire the bush of the church oft-times burneth . it is her complaint in the psalme , we went through fire and water . s. peter speaketh of a fiery triall , which hapned to the believers in his time . the spouse saith of her selfe in the canticles , i am black because the sun hath looked upon me , thereby intimating that she was scorched with the heat of persecution . when the tryall was made between jehovah the true god and baal , it was by the coming down of fire upon the altar ; if we would know which is the true church , it is that ( for the most ) on which the fire of tribulation cometh . let then the people of god continually make account of , prudently prepare for , and patiently undergoe this fire , it was the antidote our saviour prescribed to his disciples against the crosse , so persecuted they the prophets which were before you ; why should that which is common to the saints seem strange to us ? sometimes indeed this fire is as it were hid in the embers , and then the saints have a little refreshment ; but the devill hath his bellowes still in readinesse , and watcheth all occasions to blow the sparks , till they come to a flame ; yet let us not be dismayed , ever remembring , that though satan and his instruments are malicious to destroy , god is gracious to preserve . for , 3. the bush burned with fire , and was not consumed . the israelites , though oppressed in egypt , could not be suppressed , notwithstanding all the projects and endeavours of their enemies to crush them , they were preserved , and at the due season delivered . with this holy exultation the psalmist bringeth in israel triumphing , many a time have they afflicted me from my youth ( may israel now say ) many a time have they afflicted me from my youth , but they have not prevailed against me ; and with this meditation the prophet micah bringeth in the church , quelling the surious insultation of her adversaries , rejoyce not against me oh mine enemy , though i fall , i shall arise , and though i sit in darknesse , the lord shall be a light to me . this vine may be cut down , and the branches burnt with fire , but the root cannot be plucked up . this house which is built upon a rock may be moved and shaken by the winde , but it cannot be blown down : finally , this ship may be covered over with the waves , but it cannot sinke into the bottome . daniel is cast into the den , but not torne in pieces ; jonah is swallowed by the whale , but not drowned ; and though crosses may encompasse , they shall not overwhelme the people of god . look as wicked men , though spared by gods patience for a time , are not exempted from the destructive stroke of his vengeance , so good men , though vexed by mens rage for a while , are yet preserved by divine goodnesse . indeed this fire which seizeth upon the church , is not consumens , but separans , to consume , but seperate the drosse from the gold , the hypocrites from the sincere , that it may appear who are true , and who are false-hearted . what saint paul saith of heresies , is true of persecutions , they are for this onely , that they which are approved may be made manifest . it is not consumens , but purgans , consuming but refining , to destroy , not the persons , but their corruptions ; o god thou hast tried us as silver , saith the church , non sicut foenum , sed argentum ; so saint austin , not as stubble which is burnt to ashes , but as silver which is melted and purified in the fire . finally , it is not consumens , but consummans , to perfect their graces , and make them fit for glory . and now if you shall aske the reason of this , the answer is in the former part of the verse , the angel of the lord was in the midst of the bush , therefore the bush burned with fire , and was not consumed . there were they in great feare ( saith the psalmist meaning the wicked for god is in the generation of the righteous , and surely the same for which puts the wicked in feare , puts the righteous out of fear , even when they may be in the midst of troubles . it is the promise of god to his church , ( alluding no doubt to this miracle ▪ when thou walk●st in the fire , thou shalt not be burnt , neither shall the flame kindle upon thee , and no wonder , since he assureth her , in the beginning of the verse , i will be with thee . this is the implicite acknowledgement of the church , where she saith , we went through fire and watter , but thou broughtest us out into a wealthy place . thereby insinuating , that when they went into the fire of adversity , god as it were , went with them , carryed them on , and at length brought them forth into a sunshine of prosperity . indeed ( as the psalmist excellently ) the wrath of man shall praise god , and the remainder thereof he will restrain , what ever fire of rage is more then will tend to the glory of god , that is , to the injury of his church , god will restraine that it shall not take effect , no mervaile if the bush burne and be not consumed . and surely the consideration hereof is that which should both abate the fury of the enemies , and mitigate the sorrow of the church ; philo the jew , dilating upon this scripture , frameth a speech which this miracle as it were made , both to the israelites , and the aegyptians , doe not faint ( oh israelites ) this your weakness is your power whereby many shall be pierced and wounded . they who desire to destroy you , against their wills shall save you , you shall escape safe out of all their wiles , and when your destruction shall seem the neerest , your glory shall be the greatest . you also ( to wit aegyptians ) who for cruelty are like to the devouring fire , boast not too much of , trust not too much in your strength , and considering how the mightiest forces have been subdued ; learn to be wise . why then ( on the one hand ) doe the heathen rage ? that which they imagine is but a vaine thing , because such as they cannot effect , their designe is to root out religion , and ruine the church , but it shall prove abortive ; god may suffer them to grow big with hopes of accomplishment ; yea , and to goe out the time they prefix , but when they are come to the birth , there shall be no strength to bring forth that monster of totall destruction to sion and her friends . why ( on the other hand ) should the israel of god despond ? as christ said to lazarus , this sicknesse is not to death , but to the glory of god ; so may i say of the churches sufferings , they are not to her destruction , but gods exaltation . he that permits the fire to burne , will not permit it to consume ; it is gods wisdome which brings his servants into , and his goodnesse which brings them out of their distresses . how well doe those couragious expressions befit the mouth of saint paul , and not of him onely , but of all gods faithfull ones ! we are troubled on every side , but not destressed , we are perplexed , but not in despair , persecuted , but not forsaken , cast down , but not destroyed . let us then never , oh never cast away our confidence , but in our saddest streights , and greatest storms expect a providence to bring us safe to shore . to this end , let us often remember what moses saw , and though he alone , by the eye of sense , yet let us as well as he , by the eye of faith , behold this miracle to our comfort , the bush burned with fire , and the bush was not consumed ; and so i am fallen upon the second part of the text , to wit , a serious observation required in the first word , behold . this word behold is such as deserveth a behold , as being alwayes like john the baptist a forerunner of , or like the starre to the magi , a guide to something that is excellent . if we observe the use of it in scripture , we shall finde it to be alwayes in things that are both certain and weighty ; sometimes in things that are sodain , joyfull , and wonderfull . 1. when ever this ecce is used it is , 1. in certis , in things of unquestionable verity , and is an ecce of faith , and credence to that which followeth , whether it be an assertion of something already done , or a prediction of something to be done . thus when christ would terrifie the jewes , with the certainty of the approaching desolation , he prefixeth a behold , your house is left to you desolate , and when solomon would gaine beliefe to his positive doctrine of the worlds vanity , he ushereth it in with a behold all is vanity and vexation of spirit . 2. in seriis , in things of weighty importance , and serious concernment , and is an ecce of attention . to this purpose it was , that our blessed saviour began his parable of the sower , with behold a sower went forth to sow , and saint paul speaking of the time of the gospel , which god affords , prefixeth a behold now is the acceptable time , behold now is the day of salvation . 2. this ecce is sometimes used , 1. in subitis , in things that are sodaine and unexpected , and is an ecce of observation ; so jephtahs unlooked for , meeting of his daughter , the angells unwonted appearing to joseph , and the unexpected storme which befell the disciples at sea , are all attended with a behold . 2. in laetis , in things that are matter of joy and comfort , and is an ecce of exultation , so the prophet foretelling and the angell proclaiming christs joyfull advent , doe both speak of it with a behold . 3. finally , in miris , in things that are great and wonderfull , and is an ecce of admiration . thus the strangers at jerusalem being amazed to hear the apostles speak every man in his own language , cry out , behold , are not all these which speak galtleans ? and the lord christ appearing to ananias , and acquainting him with sauls devotion tells him , behold he prayeth , as a thing greatly to be wondered at , that he who was so lately cursing should now be praying . and truly in all these respects may the ecce in the text be taken . the miracle being such as was in it selfe certaine , and yet strange , to moses unexpected , but comfortable , and the signification of it very important . the usefull note which this word prompts us to , is , that the wonderfull workes of gods hand , ought to be the singular objects of our eye , when god speaketh ; it is reason we should heare , and when he acts , that we should behold . all gods actions deserve our observation , but his eminent workes are specially remarkable . though common people goe along the streets unregarded , yet if a royall prince passe by with his noble traine , every one runs to his door to behold him ; and if we be so carelesse as to take little or no notice of gods daily administrations , yet surely when he is pleased to passe before us in glorious manifestations of his power , or justice , or mercy , we should be spectators of them . nor is it enough for us to cast a glance , to view in transitu , but we must sit downe to draw the pictures of gods workes before our eyes in their severall lineaments . it is the psalmists call , come and see ( not onely see as you goe , but come on purpose to see ) the workes of the lord , what desolations he hath wrought in the earth ; and to this purpose is samuels advice , consider what great things the lord hath done for you . indeed it is that to which there is great need we should be excited , the most of us being so apt to neglect this duty . it was the prophets complaint of the wicked in his time ; lord when thy hand is lifted up they will not see , were it onely gods finger , we should regard it , so did david , i consider thy heavens the worke of thy fingers ; but much more when it is his hand . every stretching forth of his hand should be observed , but much more the lifting of it up , it being so much the more visible , by how much the higher it is lifted up . well doth the prophet say of them , they will not see , since they could not but see , did they not wilfully blinde their eyes ? oh that this charge might not too truly be drawn up against us , gods hand is lifted up sometimes in wrath , and sometimes in love , now upon others , and then upon our selves , and yet who is a diligent observer of it ? we cast , as his word , so his workes behinde our backs , and set light by his dispensations . let then this behold serve as a bell , to awake our sluggish drowsinesse , that we may open our eyes to see and consider divine operations . indeed this is that whereby we shall manifest our selves to be both grateful and prudent . beholding puts upon thankfulnesse , and thankfulnesse puts upon beholding ; the grateful soul being so enamoured , especially with choice mercies , that it knoweth not how to look off ; and withall , this is no small piece of prudence , since it engageth god to doe grea●er things ; no wonder if the prophet assert , the man of wisdome shall see thy name . i end this with that sweet close of the psalmist , after his enumeration of various providentiall workes , who so is wise , and will observe these things , even they shall understand , ( to wit , experimentally ) the loving kindnesse of the lord . and thus the text leadeth us to the duty of the day ; which is to behold that worke of god , which some yeares agoe , on this day of the moneth , was wrought in this parish . a worke in some respects unlike , and in some respects like to this in the text . indeed if we take a view of what then fell out , we shall finde there was both a burning and a consuming , and in that a dissimilitude ; there was a burning , but not a consuming , and in that a similitude , and both call for an ecce , behold . 1. there was a burning and consuming , and that both of ehings and persons . barrells of gunpowder casually taking fire , blew up houses , burn up goods , consume much substance to ashes , by which meanes many families are impoverished , and they who before had but little , had then nothing left , neither house to cover them , nor garments to cloath them , nor necessaries to relieve them , and truly this sad event calls for a behold of commiseration and reliefe ; blessed is he ( saith the psalmist ) who considereth the poor , that is , so as to pitty and succour : indeed , if the eye affect the heart , the heart will open the hand ; and what poor should be thus considered , if not those whom providence is pleased to make so , by such a sodain accident . where god sheweth severity , there he expecteth men should have pitty , and whilest he exerciseth with correction , he would have us expresse compassion . nor did this fires consuming stay here ; not onely houses and goods , but men , women and children , are burnt to ashes ; some siting in their owne houses , others met together in publique houses , all probably about their secular occasions , are unexpectedly snatched out of this world , their soules seperate from their bodies , their members rent one from another , their flesh and bones a prey to the mercilesse flames ; and surely this dolefull stroke calls for a behold of expectation and preparation . what then befell them , may by the like , or any other accident happen to us . alas how little did any of them imagine , when they rose in the morning , that they should before the next day make their beds in the dust , and become an heap of ashes ? oh what need is there ( though we cannot foresee the time , meanes , and manner of our death yet ) at all times to make account of , and provide for death , which may come in that time , by that meanes , and after that manner , whereof we are least aware ! how should every one of us upon the hearing of this sad blow , entertaine these or the like serious thoughts ? this day sixe yeares a fire devoured my neighbours houses , perhaps a like may this day burne downe mine . this day , was then the last day of life to many , who might else in probability have been now alive ; and why may not this day be my last ? they perished by fire , so may i , or be drowned in the water , or killed by a thousand other accidents ; why should i live a day , an houre , a moment , in that state wherein i would not dye , since in a day , an houre , a moment , death may seize upon me ? 2. i have shewed you the dark side of that cloud of sulpheurous smoak which then covered this parish , yea , this place where we are now assembled , i meane the hurt and mischiefe which came to passe by this terrible fire . but withall let me set before you the light side , that mercifull preservation from this desperate danger , which many of you here present experienced . some there are among you , who very probably might have been in this burning , but providence prevented it . you who not long before were passing by this place upon your imployments , you who intended at that very time to have been in some of those houses upon severall businesses , but were diverted , cannot but acknowledge you escaped a great danger . some of you were in the burning , and yet so farre from being consumed , that you were not scorched , the fire flaming over your heads , the timber and other materialls encompassing about your bodies , and yet not the least hurt in any part , and surely you must needs be sensible of a great deliverance . finally , some of you were scorched , burnt , wounded and bruised in your bodies , who yet were not consumed , but have recovered your former strength and health , and certainly you cannot but confesse you were wonderfully preserved . and surely beloved , all of you have great reason to be put in minde of this ecce , behold , and againe i say , behold with joyfull gratulation this signall goodnesse of god towards you . that passage of our saviour in his propheticall sermon , two shall be in the field , the one shall be taken , the other left , two women shall be grinding at the mill , the one shall be taken , the other left , may very fitly be applyed to this present subject , two were in one house , in one room , in one bed , the one taken , the other left , the one preserved , the other destroyed ; and shall such a mercy be forgotten ? it may be thou who didst escape that danger , wert then in a very unfit posture for death , nor would that stroke , had it seized on thee , have given thee the time of saying , lord have mercy on me ; and then alas the consuming would too probably at once have seized on soule and body , and should such a preservation be slighted ? god forbid . tell me ( i beseech you ) when you heard that dismall noise of the gunpowder , beheld the dreadfull flashings of the flames , felt the heavy load of the rubbish , so that you were buried ( as it were ) alive , and had no part to help you , onely your tongues to call for help , what were then your thoughts , your purposes , your promises ? did you not vow to god ( if he would rescue you out of that danger ) thankfulnesse , repentance , obedience , and shall such obligations be cancelled ? far be it from us . me thinkes every one concerned in this dayes deliverance should now break forth into these or the like expressions , lord who am i , that my house was onely shaken , whilest my neighbours was blown up , my goods were onely removed , whilst my neighbours were consumed ? what did i deserve more then my friend , my companion , my husband , my servant , that he was thus sodainly snatched away , and i still survive , an unworthy monument of thy mercy ? hast thou oh god given me my life as a prey , and shall not i give it thee as a sacrifice ? in great love to my soul thou didst deliver me from the dreadfull burning , and shall i still tempt thy patience by grievous sinning ? surely my tongue shall blesse thee , my heart shall love thee , my life shall magnifie thee , i will call upon thy name as long as i live , and i will praise thee whilst i have a being . to end all . the behold in the text is that , which not onely you , who were more immediately concerned , but every one here present ought to put in practice , partly in reference to this providentiall occurrence , so as to weep with them that weep , and rejoyce with them that rejoyce , to commiserate them that were impoverished , and congratulate them that were delivered , and partly by way of reflection upon gods former providences towards our selves , either in preventing such dangers that they have not come neer us , or preserving us when we have been neer to , and inclosed in the like dangers , every one of us gratefully acknowledging in the words of the church , it is of the lords mercies that we are not consumed , because his compassions faile not . finis . errata . pag. 7. lin. 11. read and 〈◊〉 . p. 8. l. 4. marg. ●aqua . p. 13. l. 27. r. and taken . p. 14. l. 31. r. wounds it . p. 16. l. 30. r. most part . notes, typically marginal, from the original text notes for div a45567e-230 psal. 111. 4. ainsw. ibid. num. 16. 38. ●●hem 9. 15. psal. 78. 15. ●xod . 16. 33. exod. 17. 11. notes for div a45567e-1430 ver. 4. gen. 1. consid. 1. s. scriptura saepè , praesertim in phoenomenis loquitur de iis , non ut in se à parte rei sunt , sed prout apparent . lap in loc. exod. 14. 21. josh. 3. 22. omne agens naturale agit necessario , cause naturalis agit ad extremum potentiae suae . cyr. glaph . ib. ●bod . psal. 29. 7. desistendo ab influentia in ignem . &c vide tostat. in loc. greg. mor. l. 16. ger. ● . com . de provid. math 5. 45. act. 17. 18. aquin. part. 1. q ▪ 104. art. 1. mat. 4. 4. vide tostat. l d. iob. 19. 7. math. 8. 26. psal. 148. 8. orig. hom. 6. in divers . prov. 6. 6. eò majus erat miraculum , quòd spinae facilius flammas conc ipiunt , &c. river . in exod. see this doctrine enlarged upon , in my sermon , called mercy in her beauty . mat. 14 29. tu praecipe & illico solidabuntur aequae . hier. in math. vide & just . mart resp. ad qu●● 117. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . philo de vita . moys. lib. 1. pind. ode 1. stat martyr intrepidus & triumphans toto licet lacero corpore . &c. bern. serm 61. in cant. aldhelm . de verg. c. 26. colos. 11. ambros. in cap. 6. aporal . cyr. gleph . in exod l 1. vide porrect . in pentat . aquin. ps. 130. q. ●6 . art. 8. cyril d. psal. 16. 10. quid rubus ille quondam mosaic●● portendebat , &c. bern. hom. 2. super missus est . possumus per rubum qui flammas ex se producebat & non comburebatur , &c. ambros. in c 6. apocal. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. gr. nys. in natal . aug. serm. de temp. 86. divinum rubus pertavit non concepit incendium , &c. chrysol. greg. in ezek. hom. 7. de la haye lapid. in loc. hoc viso deus ipsum mosen , initio vocationis suae confirmare voluit . river . in loc. gen. 15. 17. judg. 6. 7. philo de vitâ moys. l. 1. jun. analyt . expl . in exod : oleast . in loc. acts 9. 5. isa. 41. 14. luk. 12. 32. psal. 66. 12. 1 pet. 1. 9. cant. 1. 6. mat. 5. 12. psal. 129. 1. micah 8. 9. 1 cor. 11. 19. ps. 66. 10. aug. ibid. psal. 14 5. isa. 43. 2. psal. 76. 10. philo l. d. john 11. 4. 1 cor. 4. 8 , 9. gen. 2d . mat. 23. 38. cant. 1. 14. mat. 13. 3. 2 cor. 6. 2. judg. 11. 34. math. 2. 21. 8. 24. zech. 9. 9. luk. 2. 11. act. 2. 7. 9. 11. psal. 46. 11. 1 sam. 12. 24. isa. 26. 11. psal. 8. 3. micah . 6. 9. ps. 107. 43. psal. 41. 1. math 24. 40. 41. lam. 3. 24. a sad prognostick of approaching judgement, or, the happy misery of good men in bad times set forth in a sermon preached at st. gregories, june the 13th, 1658 / by 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(eebo-tcp ; phase 1, no. a45564) transcribed from: (early english books online ; image set 100975) images scanned from microfilm: (early english books, 1641-1700 ; 789:29) a sad prognostick of approaching judgement, or, the happy misery of good men in bad times set forth in a sermon preached at st. gregories, june the 13th, 1658 / by nathaniell hardy ... hardy, nathaniel, 1618-1670. [8], 32 p. printed by a.m. for joseph cranford ..., london : 1658. errata: p. [8] reproduction of original in huntington library. eng bible. -o.t. -isaiah lvii, 1 -sermons. salvation -sermons. salvation -early works to 1800. a45564 r334 (wing h743). civilwar no a sad prognostick of approaching judgement; or, the happy misery of good men in bad times. set forth in a sermon preached at st gregories, j hardy, nathaniel 1658 11789 6 45 0 0 0 0 43 d the rate of 43 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a sad prognostick of approaching judgment ; or , the happy misery of good men in bad times . set forth in a sermon preached at st gregories , june the 13th 1658. by nathaniell hardy , minister of st dyonis back church . psal. 12. 1. help lord , for the godly man ceaseth , for the faithfull fail from among the children of men . philo jud. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . london , printed by a. m. for joseph cranford at the sign of the kings head in st pauls church-yard , 1658. to the reader . ihave too often ( and not without regret ) beheld those monstrous births which have been forced into the world by the unskilfull and injurious midwifry of scriblers , stationers , and printers , often the death of their pretended parents ; indeed , who would not be troubled to see the innocent names of eminent divines made ( as it were ) to do pennance in the printers sheets , for the incontinency of their wanton auditors , who between the pen and the press , beget and bring forth a bastard brood of sermons , which they must father ? how greatly that reverend man of god dr. john hewit ( since his suffering death ) hath upon this account suffered from his seeming friends , is obvious to every intelligent eye ; witness two books of sermons printed and published under his name , and ( notwithstanding some of them appear to be translations out of french authours ) pretended to be his ; which was done too , both against a special caveat entered in stationers-hall by his honourable lady and advertisements in print by two of his worthy friends , viz. dr. wild , and mr. barwick , whose names have been made use of without their privity or consent ; to stand in place and shew of licensers of those sermons , which they utterly disown , and desire by this meanes publiquely to disclaim . this having been the lot of so many preachers of the gospel , and those men famous in their generation , i do not much wonder , and am the less troubled that it is mine ; only i must needs resent ( yet not without a readiness to forgive ) the impudence of those , who have , as to were , ravished my sermon before my face , dealing so injuriously by me whilest alive . by this i plainly foresee what is to be expected when i am dead : the consideration whereof , hath been , and is one cause enducing me to appear so often in print , that what is ( i ingenuously confess ) but very imperfect at the best , may not however come forth mangled hereafter . i hope the candid reader will not think his patience abused , whilest i shall in a few words inform him how much i have been abused in this kind . some years ago came forth a little manual of several prayers , whereof that , to which my name is affixed , is for the most part made up of such expressions , which ( how good soever they may be in themselves ) were not wont to be used by me , as appeareth by that prayer , which ( for this reason ) i prefixed before the first part of my exposition upon st. johns first epistle . i met this last summer with a book called the herball of divinity , upon the title page whereof ( the authours name being concealed ) my name is affixed to great letters , to a part of a sentence with which i began a sermon preached at st. gregories on low sunday last , upon that text which is pla●ed in the front of that discourse , namely the 26th of isaia . and the 19th verse . for this cause ( very probably ) that the unwary reader might believe it to be mine . within these few weeks , i have perused a discourse in part mine , and but in part ( as will appear by the ensuing sermon ) printed and published without my knowledge . indeed , i heard a flying rumour , and received a namelesse letter , threatning the publication of it , but i was not willing to believe any would be so audacious , till now i see it . it is true , my name is not exprest ; but it is said to be a sermon preached at that place , and on that day , and upon the text , where , when , and on which i preached : and which proclaimeth the insolence of these publishers , though they never had any conference with me , either before or since my preaching , yet they presume to know my thoughts , in that it is said to be intended for the solemnization of doctor hewits funerall : whereas in truth , i was engaged to preach that turn at st. gregories before the doctors death ; yea , when there was some hopes of his life . and though i deny not but that sad providence intervening , occasioned me to pitch my thoughts on that subject ; yet had i intended it for his funerall , i justly could , and certainly should , have given a farre more ample character of his worth . if now the reader shall desire to know what was my reall intent in preaching this following sermon at that time , the close of it will informe him , that it was no other then what ought to be one end of all preaching , namely , to bring the people to repentance . and observing a generall sadnesse of compassion upon their spirits , i was willing so to frame my discourse , that through gods grace , a sorrow of compunction might accompany it . what was then preached , and hath been hitherto withheld from the presse ( partly out of a mean opinion of the work it self , and partly out of a just desire not to exasperate ) i am now necessitated to publish for my own vindication , and that what was the preachers aim may be effected upon all who then heard , or shall now read it , is and shall be his earnest and uncessant request at the throne of grace . amen . nath. hardy . errata . page 31. line 5. for confidence read conscience . the sad prognostick of approaching judgment . isaiah 57th chapt. verse the first . the righteous perisheth , and no man layeth it to heart , and mercifull men are taken away , none considering that the righteous is taken away from the evil to come . our prophet isaiah in his two and twentieth chapter , tels us of a day wherein the lord god of hosts cals to weeping and mourning , and though ( since every day is a day of sinning ) every day ought to be a day of mourning ; yet there are four special daies wherein god expects this duty from us : the day of any hainous wickednesse committed by our selves or others . the day of any grievous judgment , either national or personal inflicted . the day wherein the wicked prosper , and the ungodly triumph . and the day wherein any of gods faithful and eminent servants are snatcht away and cut off by death . it is not many daies ( beloved ) since there was such a day , and of such a day it is my text speaks ; the want of a due and serious consideration whereof , moved our prophet to take up this bitter lamentation , the righteous perisheth and no man layeth it to heart , &c. this sad and sorrowfull complaint looks two waies , to the godly , and to the wicked ; bewailing the misery of the one , and bemoaning the iniquity of the other , that the persons of the godly were destroyed , and the hearts of the wicked hardened . that ariseth from grief , this from grief mixed with anger ; both very vehement , as appeareth by the multiplication of several clauses to the same sense . god grant that i in handling , and you in hearing , may have the same holy passions which our prophet had in uttering this dolefull ditty , the righteous perisheth , and no man layeth it to heart , &c. begin we with the complaint concerning the godly , which we find to be both amplified and mitigated ; amplified in two clauses , the righteous perisheth , the mercifull men are taken away : mitigated in one , they are taken away from the evil to come . in the inlarging of the complaint , we shall consider the godly mans disposition and condition . that really very good , this seemingly very bad ; both characterizedin two words : his disposition , in those two , righteous and mercifull ; his condition in those two , perisheth and taken away : of each a word . 1. the first thing we are to take notice of , is the godly mans disposition . and that 1. as described in the word righteous , a word which being in the hebrew in the singular number , and having an article prefixt , is by some expositours peculiarly applied to christ , as if this verse were a prophesie of his death . indeed , to him especially and primarily doth this title of righteous belong . there is none righteous , no not one , ( saith the psalmist . ) except one , ( saith the father ; ) meaning christ , who is perfectly and originally righteous : in which respect the prophet malachy cals him the sunne of righteousness . righteousness in us , like light in the moon , hath its spots and imperfections : we at best , are but starres of righteousness , which shine with a borrowed light : christ , like the sunne , hath in himself a fulness of grace , of which we receive grace for grace . of this righteous person it is true , that he perished in the opinion , and was taken away by the rage of his enemies : nay , which too truly answereth the text , he died unlamented by the generality of the people ; so that he might well have uttered upon the cross those words of the church , is it nothing to you all that pass by ? behold and see if there be any sorrow like unto my sorrow which is done unto me , wherewith the lord hath afflicted me in the day of his fierce anger . but when i observe the other character to be in the plurall number , mercifull men , i rather incline to understand this word though in the singular , as nomen collectivum , refering not to one , but many , and accordingly those prophets and messengers of the lord , together with the other of his faithfull servants which were slain in the dayes of manasseh , who shed innocent bloud untill he had filled ierusalem with bloud from one end to the other , are conceived by expositors to be those whom the prophet here bemoaneth . if it shall be now enquired in what notion this term righteous was attributed to them , and may be affirmed of every godly man ? i answer , they are righteous in a three-fold sense , really , interpretatively , comparatively . 1. every godly man is really righteous , inasmuch as 1. his person is justified through our lord iesus christ , who is therefore called by the prophet jeremy , the lord our righteousness , and is said by the prophet isaiah , to cover us with the robe of righteousness , and by st paul , to be made of god unto us righteousness . thus as all men are sinners in the first , so are all believers righteous in the second adam . this is that righteousness which is purely evangelicall , and is called the righteousness of faith , because the righteousness of christ apprehended by faith : hence it comes to pass that as the father elegantly , quod lex operum monendo imperat , lex fidei credendo impetrat ; that righteousness which the law requireth , faith obtains . 2. his nature is renewed after the image of god , which st. paul tells us consists in righteousness and true holiness : in this respect it is that believers are said to partake of the ( or rather a ) divine nature by the apostle peter , and to be born of god by the apostle john , because after a sort they are righteous as god is righteous : well may the name righteous be given , where the new divine nature is conferred , which maketh us of unholy , holy , of vicious , vertuous , of unjust , righteous . 3. his life is reformed , and in some measure ordered according to the rule of righteousness , the word of god ; he that doth righteousness saith saint john , is righteous ; every good man doth righteousness , though not exactly , yet sincerely ; his aim and endeavour is to give god and man their due , tribute to whom tribute , custome to whom custome , fear to whom fear , honour to whom honour belongeth . 2. every godly man is righteous interpretatively , inasmuch as being justified by christ , and sanctified by the spirit , god doth account , accept of him as righteous . the same word in the hebrew signifieth upright and perfect ; to teach us that upright persons are ( for christs sake ) accepted of god , as if they were perfect . well might the prophet , well may we call them righteous , whom god calls so ; and we find upon record , noah , iob , with others , to be commended by god himself as righteous . 3. every godly man is righteous comparatively , in respect of the wicked among whom he lives : thus these of whom our prophet here speaketh , being compared with those voluptuous epicures mentioned in the end of the former chapter , might well be stiled righteous . look how the saints are said to be worthy ; so they may be said to be righteous , quantum ad comparationem caeterorum , to wit in comparison of others . indeed on the one hand the most holy man compared with god and christ is unjust and impure , and therefore it is when the saints have look't upon god , they abhor themselves . but on the other hand compared with the wicked , they are justly esteemed righteous : when the actions of the good and the bad are set together , the prayers , tears , fasts , and alms of the one , by the oaths , jollities , cursings , and oppressions of the other , they become so much the more conspicuous ; and as although silver be far below gold , yet it is very precious in comparison of lead and iron ; so the servants of god , though infinitely short of his purity and righteousness , are righteous if compared with the ungodly and profane . 2. having discovered to you the first character of righteous ; proceed we to a view of the second , which is mercifull . according to the hebrew , it may be read men of mercy and good will , and so construed either passively or actively . 1. in a passive sense , men of mercy and good will , are those upon whom god will have mercy , and to whom he beareth a singular good will , the lord is good unto all , and his tender mercies are over all his works ( saith the psalmist ) there being no creature so mean and base , which giveth not a specimen of his goodness , but yet his delights are with the sonnes of men , and his love to mankind , is greater then to any of his creatures : upon which account the psalmist saith a little before , lord , what is man , that thou takest knowledg of him , or the sonne of man that thou makest account of him ? and as god hath a more special love to man then any other creatures , so he hath a more peculiar love to the righteous then any other men ; in which respect the psalmist saith elsewhere , thou lord wilt bless the righteous , with favour wilt thou compass him as with a sheild . in this construction , there is very good use to be made of the word in this scripture . 1. partly to inform us , that they who perish in this world , may yet be gods favourites . men are apt to think that god should not let the wind blow upon his darlings , but they are deceived , his love is not a motherly and cockering , but a fatherly and prudent love . benjamin was not the lesse regarded by joseph , because the cup was found in his sack : we must not infer from the presence of outward afflictions , the absence of divine affection . when he who was the righteous one , of whom the father said , this is my beloved sonne in whom i am well pleased , was a man of sorrowes , and acquainted with griefs : yea , upon the cross , breathed forth that dolefull language , my god , my god , why hast thou forsaken me ? as being left by god , to the will of his enemies . let us not doubt , but that righteous persons , though they perish by the malice of men , are yet in favour with god . 2. partly to comfort righteous ones in the midst of all their sufferings , considering that while the world frowns , god smiles . though the cold wind of persecution blow , yet the sun-beames of divine affection shines upon them : though they are rejected as dross by men , yet they are accounted by god as his jewels . what matters it for mens hatred , so we have heavens love ? this may make the righteous not only contented but cheerfull in suffering the cruelty of their enemies , that they are the men whom god markes out for the objects of his mercy . 2. but though this construction be pious and congruous , yet i rather incline to the active notion of these words ; so much the rather , because of that parallel place in the prophet micah , where it is said , the good man is perished out of the earth . in this sense , men of mercy , are such as exercise mercy towards them that are in misery . mercy in its general notion , is alienis miserijs condolere easque proviribus sublevare ; a tender condolence with others miseries , and a ready willingness to succour them according to our ability . such is the activity of this grace , that it runs through the whole man . in the understanding , it is a serious consideration how we may do good . the liberal man ( saith the prophet ) deviseth liberal things . his thoughts are taken up with consulting for the relief of the distressed . in the memory , it is a continual setting the miseries of our brethren before us . the mercifull man forgetteth the injuries that are done to himself , and remembers the miseries that are suffered by others ; he still thinketh he heareth them groaning , and seeth them bleeding . in the will and affection , it is a sweet sympathy , whereby we do nolle malum , velle bonum , nill the evil , and will the good of another . the mercifull mans heart aketh for his brethren , and he resents their sufferings , as if they were his own . nor doth mercy only retire it self into the chambers of the soul , but looketh out at the windowes , and goeth out of doors for the succour of the afflicted . it opens the eye to see and search out the miserable , which , beholding them ; maketh report to the heart , and that being affected with sorrow , causeth the eye to drop down teares ; it quickneth the ear to attend and listen to the cries of the calamitous , like the tender nurse , which heareth the least whimpering of the child : it unlooseth the tongue to speak a word in season , pleading with god and man for them : it puts under the shoulder to bear a part of the burden , according to that apostolical counsel , bear you one anothers burdens . it unclaspeth the hand to relieve , and knocketh off the fetters from the feet : so that they are ready to go , nay runne in behalf of the miserable . in one word , the mercifull mans head is full of thoughts , his heart of sorrowes , his eyes of teares , mouth of prayers , and hands of gifts . thus every truly godly man is not only just , but good , righteous , but mercifull : he puts on viscera , bowels of mercy and tender compassions towards them that are afflicted ; he is ready to do opera , works of mercy , according to his power . by the one , he draws out his soul to the hungry ; by the other , he reacheth forth his hand to the needy . righteous men know that almes is the poor mans due , and mercy is a debt they owe to the miserable : no wonder if they are carefull to pay it . and look how far the misery of the distressed reacheth , so far the mercy of the righteous extendeth ; both to the souls and bodies of others . namely , they are men of mercy , especially to the souls of others ; instructing the ignorant , confirming the weak , counselling the doubtfull , warning the unruly , perswading the obstinate , and comforting the grieved . nor are they unmindfull of the bodies of others , cloathing the naked , feeding the hungry , refreshing the thirsty , visiting the sick , and entertaining the stranger . nor is their mercy only confined to friends , but enlarged to foes : they are men of good will , even to those that bear them ill will : they do good , where they have received evil : they requite injuries with courtesies , and want not compassion for those who are the instruments of their passion . whilest then the jesuited saints wear the red coat of blood and cruelty , let gods holy ones be cloathed in the white of innocency and pitty , and whilest their zeal flames in fury , let our love shine in mercy . whatever they pretend , they are no other then sonnes of belial , who delight in blood ; who slay the fatherless and the widowe , and make persons , families , may nations , miserable . he hath shewed thee , o man , what is good , and what the lord thy god requireth of thee , but to do justly , and to love mercy , and to walk humbly with thy god ? so we read in the prophecy of micah , sow to your selves in righteousness , and reap in mercy , that is the prophet hosea his counsel . christs blessed ones , are such as hunger after righteousness , and withall are mercifull . and here the characters of a godly man are righteous and mercifull . i have done with the first branch , which is the saints pious disposition , i now hasten to 2. his calamitous condition , which is represented in those words , perisheth , and taken away . the first word perisheth , which is of a large acception , may be capable of an harsh construction , and such as cannot be predicated of a righteous man ; in which respect eliphaz said to job , remember , i pray thee , who ever perished being innocent , or where were the righteous cut off ? that ye may therefore rightly understand the meaning of the phrase , know , that there is a three-fold perishing . the first belongs neither to the righteous , nor to the wicked ; the second is proper only to the wicked ; the third is common to the righteous , with the wicked . 1. perishing in its most strict notion , is transitus ab esse ad non esse , a passage from being to not being ; an utter extinction , a totall annihilation . and in this sense only the beast perisheth , which dying , is resolved into its first principles , and at last into nothing . though therefore the wicked man is said to be like the beast that perisheth , yet he doth not perish like the beast ; indeed , it were happy for him if he might : for though some endeavour by their metaphysical notions , to prove a miserable being , better then no being , yet they must give us leave to say with our saviour , it were good for that man he had never been born . nor is it to be doubted , but that the damned heartily wish , not to be at all , but ( alas ) it cannot be . 2. there is a perishing , which is peculiar to the wicked , and this is two fold ; either perishing in his name , or perishing in his person . 1. only wicked men perish in their names , whilest their memorial is cut off from the earth . though the righteous die , yet their names live : that malice which takes away their life , cannot extinguish their memory ; but the wicked perish , so as to be wholly forgotten , or remembred with infamy : so true is that of the wise man , the memory of the just is blessed , but the name of the wicked shall rot . 2. only wicked men perish in their persons , that is , soul and body . this is that perishing , which is opposed by our saviour to eternal life ; and is sometimes called the second death . in this sense , to perish , is to be eternally miserable ; to be ever perishing , and yet never perished . and thus , who ever perished being righteous ? indeed st peter saith , the righteous are scarcely saved , but there is a great deal of differenre between scarcely , and almost : though he is scarcely saved , that is , not without great difficulty , yet he is saved by gods mercy from this perishing . 3. but lastly , there is a perishing which is common to the rightcous and the wicked , and thus the righteous as well as the wicked perish , by the miseries of life , and at length by death . 1. they perish by the miseries of this life ; in which sense , perishing is opposed to prospering : good men are exposed to dangers in this world , as well as the bad ; nay , more then the bad . that chosen vessel st paul , reckons a multitude of dangers which befell him in this life , where he tels us , that he was in perills of waters , in perills of robbers , in perills of his own countrey-men , in perills by the heathen , in perills in the city , in perills in the wilderness , in perills in the sea , in perills among false brethren ; and surely what befell him , is incident to the most righteous persons . 2. they perish by death . in this sense the disciples meant it , when they cried , master , we perish . thus elihu expounds it , when he saith , all flesh shall perish together , and men shall turn again unto dust . and this our prophet intends , when he saith , the righteous perisheth . if you shall ask , why dying , which is only a separation of the soul from the body , not an annihilation of either , is called a perishing ? i answer : 1. it is a perishing , though not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in reality , yet appearance ; though not secundum rei veritatem , according to the verity of the thing , yet secundum communem sensum , according to the opinion of the vulgar . when any man dyeth , whether good or bad , he seemeth as one that were perished . and though ( as our blessed saviour telleth us ) all live to god , yet as musculus glosseth upon the text , in mundi judicio , in the judgment of the world , they perish . 2. it is a perishing , though not absolutè , yet respectivè , absolutely yet respectively ; it is a perishing as to this world . when any man dieth , as well righteous as wicked , he so perisheth , as that he shall never again live here : upon which account it is said , man giveth up the ghost , and where is he ? yea , holy job saith of himself , i go whence i shall not return . this is that which is expres't in that parallel scripture to this , where the prophet saith , the good man is perished out of the earth . he is not perished , so as not to be at all , yet he is perished so , as to be no more upon earth . and this is all that the prophet meanes , when he saith , the righteous perisheth . 2. this will yet further appear , if you look upon the other word , where it is said , that mercifull men are taken away . as the providence of god in nature , hath made those members double , which are most usefull , as the eyes , ears , hands , and feet , that if one fail , the other may supply ; so the wisdome of god in scripture , hath coupled phrases together , that if the one be obscure , the other may explain ; if the one be harsh , the other may molisie it . it is so here ; whereas that phrase of perishing is somewhat dark and rugged , here is another word , taking away , which seryeth very much to qualisie and illustrate it . the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hath a double construction , both which are here made use of , namely to gather , and to take away . calvin reads it colliguntur , mercifull men are gathered . death seemeth to be a scattering , and so a perishing , but indeed it is a gathering , when men die , especially good men , they are gathered . so that in this sense it is a great allay to the bitterness of the other word perisheth . 2. lapide with others-read it auferuntur , with which our translation agreeth , are taken away , and no doubt it is the most genuine rendring of the word in this place , since this hebrew word , where it signifieth to gather , is usually joyned with the preposition signifying to , whereas here in the very next clause it is joyned with a preposition signifying from , and therefore most fitly translated , taken away . and now that which the prophet intends by this phrase , is to note two things , 1. in general , by taking away , is meant dying , obitus , abitus , death is often called a going away , a departure , and thus it mollifieth the former word , perisheth , letting us see that it is not an extinction , but only a remotion , an abolition , but an ablation ; when we die , we do not cease to be at all , only we change our place , and are taken away out of this world . 2. more particularly , by taking away is meant a violent death , a dying , when in course of nature a man might have lived long ; it is one thing for a candle to go out of it self , and another to be blown out by the wind ; it is one thing for a flower to wither , and another to be blasted ; it is one thing for a tree to fall , and another to be plucked up by the roots : finally , it is one thing for a man to go away , and another to be taken away from any place ; those are emblemes of a natural , these of a violent death in this notion this word addeth something to the former phrase , namely , the manner of the death , the righteous perisheth , and that not in a natural way , but is taken away by the hand of violence . the result of what hath been said on this first general , amounts to these two things . 1. that righteous and mercifull men perish , and are taken away by death . indeed it is said of enoch , god took him that he should not see death , so was eliah ; and had god so pleased , he might have exempted all righteous men from death , but then neither his power in raising them to life , would have been so illustrious , nor their faith and hope in believing and expecting a resurrection , so conspicuous , in which latter respect the father saith well , that had good men been priviledged from death , carni quidem faelicitas adderetur , adimeretur autem fidei fortitudo , though it might have been some kind of advantage to the frailty of our flesh , yet it would much have detracted from the strength of out faith : in great wisdome therefore hath god so ordered it , that righteous and mercifull men , as well as others , should walk through the valley of the shadow of death . indeed our saviours assertion is universall , he that keepeth my sayings shall not see death , but he meaneth the second death ; and so else where he explaineth himself , when he saith , he that believeth in me shall not die for ever . true it is , solomon tells us , that righteousness delivereth from death , but it is from the evil , not from the being of death , death indeed is an advantage to a good man , yet still die he must : but this is not all which the prophet here intends , since this perishing and taking away by death , being that which is appointed for all , seemeth not to be a matter of much lamentation ; and therefore th●t which no doubt is further aimed at in these expressions , is , 2. that sometimes righteous and mercifull men perish , and are taken away by a violent death . indeed it is that which is threatned by god as a curse upon wicked , especially bloud-thirsty and deceitfull men ; it is that which malefactors are sentenced to by the justice of the judge ; but yet withall it is that which may and sometimes doth befall gods own servants ; nay which is more strange , and yet is many times true , the righteous are taken away , whilest the wicked remain . solomon observed it in his time , there is a just man that perisheth in his righteousness , and there is a wicked man that prolongeth his life in his wickedness ; yea which is yet most sad , but very frequent , the righteous perish by the wicked , and that for righteousness sake , and the mercifull are taken away by cruell hands , and that for pietyes sake : wicked men never want malice in their hearts , and sometimes ( through divine permission ) have power in their hands to take away the liberties , estates , and lives of the righteous . one of the first good men that was in the world began this bitter cup , which many both men of god and other godly men have since pledged . it was the complaint of the church in the old testament , and st. paul taketh it up as most truly applicable to the church of the new , for thy sake we are killed all the day long , and are accounted as sheep for the slaughter . this is that which the wise god suffers to come to passe for many excellent ends . that wicked men by such bloody acts , may fill up the measure of their sins , and thereby at once hasten and heighten their punishment . that good men may have occasion of exercising and manifesting many graces particularly , the length of their patience ; the height of their courage ; and the depth of their charity . when a man endureth to the end , suffering even death it self , patience hath its perfect work . that 's a resolution indeed which maketh a man faithfull to the death , and enableth him to look upon its pale visage with confidence . there cannot be greater charity then to forgive my enemy ; especially when he persecuteth me to the death . so that when righteous men perish violently , their graces flourish gloriously . that hereby righteous men may be fully conformable to the righteous one , the messiah , concerning whom this prophet foretelleth that he should be cut off ( as the tree is by the ax ) from the land of the living . and in respect of which the apostle chargeth those jews , that by wicked hands they had taken and slain him . finally , that by so perishing , the religion which they profess , may be honoured , and the god whom they serve , glorified . since though both these are in some measure effected by doing well , and living uprightly , yet much more by suffering ill , and dying cheerfully in a righteous cause . and now what should the consideration hereof teach us , but 1. that certainly there is another world besides this , wherein a difference shall be put between the righteous and the wicked ; between him that feareth god , and him that feareth him not . here the righteous perish as well as the wicked ; nay , the righteous perish , and the wicked prosper , and the mercifull are taken away by the wicked . but shall it be so alwaies ? will not the judge of all the world do right ? will there not be a reward for the righteous ? yes doubtless . and since in this world all things fall alike to all , and for the most part it fareth better with the wicked then the godly , it necessarily followeth that there is a state after death , wherein the righteous judgment of god in punishing the wicked , who now prosper , and recompensing the righteous , who now perish , shall be made manifest . 2. that it is a needfull prudence , in righteous and mercifull men , to improve their time and talents in serving god , and doing good to others whilest they live . they must perish at last by a natural , they may be taken away soon by a violent death ; and when they perish , all ability and opportunity will be taken away of doing good works , either of piety or pitty , justice or mercy . oh then , how great industry and celerity is needfull in putting forth themselves to the utmost for god , their souls , their brethren whilest they live ! that they may do much in a little time , according to that sage advice of the wise man , whatsoever thy hand findeth to do , do it with thy might , for there is no work , nor device , nor knowledge , nor wisdome , in the grave whether thou goest . 3. that sowing in righteousness , and reaping in mercy , they would not be discouraged from the apprehension of this perishing and taking away . i am afraid such thoughts as these do sometimes arise in the minds of men : how dieth the wise man even as the fool , the righteous as the wicked ? let me live never so well , i must perish : nay , my conscientious walking may occasion my ruine . how much better is it to spend my daies in pleasure , and indulge to my lusts whilest i live , since i can but die at last ? but far be such reasonings from wise and righteous men , especially when we consider how great a mercy the very perishing of the righteous , and taking away of the mercifull is ; which will appear , if we proceed to the 2. mitigation of the complaint , as it is expressed in the close of the verse , the righteous are taken away from the evil to come . there are ( according to the known distinction of the schooles ) two sorts of evil , the one of sin , and the other of punishment ; and it is true in reference to both . 1. when righteous men die , they are taken away from the evil of sin , into which they are prone to fall , so long as they live . nusquam tuta est humana fragilitas , saith st. herome , humane frailty is never safe . in this world we are continually assaulted , and sometimes captivated ; but death puts us out of all danger ; we shall be tempted no longer , and sinne no more . 2. but no doubt it is the evil of punishment which here the prophet intends , and thus it may admit of a double notion . 1. they are taken away from those ordinary personal evils , to which they , with the rest of mankind , are subject in this world . the best men whilest they live here , are exposed to a●hes , paines , sicknesses , losses , crosses ; manifold troubles and miseries : but when they die , all teares are wiped away from their eyes : feares removed from their hearts : they rest from their labours , so st. john . they enter into peace ; they rest in their beds , so our prophet in the very next verse . 2. but that which is here principally meant , is , that the righteous and mercifull are taken away by death , from some extraordinary and publipue evil of judgement , which is to come upon the place where they live . those words of the prophet , come my people , enter thou into thy chambers , shut thy doors about thee ; hide thy self as it were for a little moment , while the indignation be overpast ; are by some expounded of the chambers of the grave , in which god is pleased to hide his people , before he cometh forth of his place to punish the inhabitants of the world . indeed , this is not alwaies the dispensation of divine providence . sometimes the righteous are taken away in the common calamity , together with the wicked . the fruitfull and barren trees are blown down at once by the same wind of judgment . perhaps , good men , have by sinfull complyances , been involved in the national guilt , and no wonder if they are also involved in the notional punishment . sometimes the righteous are delivered from the common misery , and yet not taken away by death . whilest the whole world is overwhelmed with a deluge of waters , noah is preserved alive in the ark . when sodome is to be destroyed , lot is sent to zoar : and when jerusalem is to be overthrowne , the godly are admonished to go to pella . that promise in the psalms , hath been sometimes literally and fully verified in a time of pestilential infection , a thousand shall fall on thy right hand , and ten thousand on thy left , but it shall not come night thee . god sets a mark upon the mourners , and the destroying angel passeth by them as he did by the israelites houses in aegypt . and then sometimes the righteous are taken away by death , before the general desolation come . thus god dealt with josiah that good king , before the captivity of israel : st. austin ( that godly father ) before the destruction of hippo ; and luther that eminent dr. before the devastation of germany . before i go any further , it will not be amiss to take notice how this truth unfolds the riddle , and cleareth the seeming injustice of divine proceedings . we ofttimes see , and seeing , wonder ; nay , perhaps repine at it , that good men are taken out of , whilest wicked men continue in this world . but surely this can be no just cause of casting any blemish upon divine dispensations , when we consider that on the one hand the wicked are preserved , but it is for the evil to come . they escape for a time , that some remarkable judgment may fall upon them . as the voice told that wicked wretch , when sleeping under a rotten wall , it awaked him , and saved him from the ruine . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i saved thee from the wall , reserving thee for the wheele . on the other hand , the righteoas are indeed taken away , but it is from the evil to come . so that whilest the wicked mans preservation is a curse , the good mans perishing is a favour . god spareth the one in anger , and taketh away the other in mercy . indeed , righteous men are taken away from the evil to come , upon a double account . 1. ne veniat , that the evil which is to come upon the place may not come upon them : god will not have his righteous ones to be spectators of , nor sufferers in those ruines , which his justice hath decreed to inflict upon the wicked for their sinnes . this is rendered as the reason why that immature death befell josiah who was slain in the battell that he might not see the evil which was coming . 2. ut veniat , that the evil may come and be inflicted on the place : for ( beloved ) you must know that whilest righteous men live , they are very prevalent with god by their prayers and tears to keep off judgement : unus homo plus valet orando , quam mille pugnando , one righteous man can do more by prayer , then a thousand by armes . let me alone saith god to moses , that my wrath may wax hot against this people , fatetur se moysis orationibus teneri , so the gloss : god seemeth to confess that his hands were as it were tied by moses his prayer , so that he could not punish that idolatrous people . i can do nothing ( said the angel to lot ) whilest thou art here , good men stand in the gap to turn away the wrath of god from the nation where they live : and therefore when god is resolved , and the time prefixed is accomplished , that he will destroy a people , he suffereth the wicked to fill up the measure of their sinnes , by killing his servants : or else he appoints some other meanes by which they are removed out of this world from the evil to come . the meditation of this truth affords matter of 1. comfort to the righteous , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , said the greek poet , whom god loveth , he dyeth young . certain it is , that when god cuts off any righteous ones betimes , or permits them to be cut off by their bloody enemies , though these do it in malice , he suffers it in love . for ( tell me ) is it not a mercy to be put into a safe harbour , before the stormy tempest arise ? to get into the house , before the thunder and lightning rain , and hail fall ? this is gods design in taking away his servants , and therefore they have reason to bid death welcome . indeed , the strongest consolation against death , is the consideration of the terminus ad quem , to what the righteous are taken , even that good , and bliss , and glory to come . they are taken to an innumerable company of angels , to the spirits of the just men made perfect . they are taken to a palace of glory ; a paradise of pleasure ; and a mansion of eternity . finally , they are taken to the beatifical vision of the face of god , and the full fruition of his glorious presence . but withall it is confortable to reflect on the terminus a quo , from what they are taken , from the evil , misery , and calamity to come , upon the place where , and people among whom they lived . 2. terrour to the wicked . nothing more usual with ungodly men , then to rejoyce when the righteous are taken away from among them . they had rather have their room then their company ; as being desirous to be rid of them . hence it is , that they are not only glad of , but many times very active in taking away the righteous . they do not account themselves safe whilest the godly are among them but oh what fools are they , and how grossly deceived ! rejoyce not against me , o mine enemy , saith the church . so may every sonne of the church . little cause have the wicked to rejoyce : nay , instead of laughing they have more cause to weep , when the righteous are taken away . for if the righteous be taken away from , it must needs follow that their taking away , is a sign of evil to come . so that the death of the godly , is a sad prognostick of the destruction of the wicked . what a wall is to a town , an hedge to a field , a pillar to an house , that is a righteous man to the place where he liveth . and therefore as men , when they intend to take the town , batter the walls ; to lay waste the field , pluck up the hedge ; to pull down the house , take away the pillar : so almighty god , when he designeth to pluck up , to overthrow , and to pull down a kingdom or a nation , he first removeth his own servants . wicked men look upon the good , as thornes and pricks to offend them , whilest they have more cause to account them as chariots and horse-men to defend them . they think themselves most secure and happy , but indeed they are then nearest to misery and ruine , when the godly are taken from them . by taking away the righteous , they intend a courtesie to themselves , but it is in truth , as a courtesie to the good ; so an injury to themselves : though yet such is the blindness of their minds , they will not see ; and the hardness of their hearts , that they will not consider it . which leads me to the other part of the text , the complaint which the prophet taketh up against the wicked in these words , no man layeth it to heart , none considering . it might be here taken notice of in general , that the sin which the prophet declaimeth against , is not positive but negative . not the bloody taking away of righteous ones ; not the cruel rejoycing at their fall , but the not laying it to heart . indeed , to be an instrument of , or laugh at the calamity of the godly , making their tears our wine , their ruine our sport , is abhominable . but though we be not in the seat of the scorners , yet if we be not in the posture of mourners , it is justly culpable . thus dives is charged by our blessed saviour , not with oppressing lazarus , by taking any thing from him , but not relieving him ; in giving something to him . there are sins of omission as well as commission . there are breaches of the negative as well as of the afffirmative precepts . we sin as well ( though not so much ) in not doing the good required , as in doing the evil prohibited . not only the wastfull steward , but the unprofitable servant , shall be cast out . the vine that bringeth sorth no grapes , shall be cut down as well as that which bringeth forth wild grapes . those whom christ will at the last day set at his left hand , are not accused with any evil or unjust acts they did , but only with neglect of those charitable acts they ought to have done . oh , let us make conscience of not doing , as well as doing . to let this go , the sinne in particular reproved , is , not laying to heart , and considering the death of the righteous : concerning which i shall briefly discover three things ; the nature , the extent , and the guilt of it . 1. the nature of the sin , what it is , will the better appear , if we observe the emphasis of the words ; the one whereof considering , is an act of the judgment , weighing things in the ballance of reason : the other , laying to heart , refers to the affections , since then any thing is laid to heart , when we are deeply affected with it . these do one infer the other ; since what we affect , we take into consideration , and by considering , we come to be affected . whilest i was musing , the fire kindled , saith david . the consideration of any object , causeth sutable affections ; if delightfull , joy , if hurtfull , sorrow , the fault then here characterized , is , that though the righteous were taken away before their eyes , yet they did not lay it to their hearts . and though they could not but take notice , yet they would not consider it ; at leastwise not so seriously and affectionately as they ought 2. the extent of this sin , will be the more evident , if we observe the several circumstances by which it is aggravated . 1. it was not the death of any , but a righteous man ; not of one , but of many mercifull men : and some of those , men of god , and yet it was not laid to heart . 2. these righteous and mercifull ones , did not die a natural death , but were taken away , when yet they might have lived ( in course of nature ) many yeares longer ; and done a great deal of service for god in their generation . and yet this was not laid to heart by them . 3. this taking away the righteous by death , did portend no lesse then ruine and misery to come , and that upon themselves : and yet they were so stupid as not to consider it . 4. and which enlargeth the complaint , their fault was general : none considered , none laid to heart . that is very few , as else-where ; there is none righteous . by which phrase is intimated , though not a nullity , yet a paucity ; not one of many were sensible of the losse , a spiritual lethargy had seized upon the most , and the disease was become epidemical . 3. the guilt of this sinne , how great it is , will be manifest in a three-fold respect . 1. in regard of god , it argueth want of piety . almighty god hath placed us in this world , as upon a theater , that we might take notice of the various passages of his providence . so that not to regard his works and consider the operation of his hands , cannot but highly provoke him . indeed , they are equally bad , not to regard the sounding of his word in our eares , and not to observe the appearances of his works in our eyes . among his many providential works , none more observable then the taking away of the mercifull . for certainly , if a sparrow fall not to the ground , much less doth a saint , without divine permission . if the hairs of his head are numbered , surely his head cannot be taken off , without a special providence . indeed , the perishing of a righteous man , is a work at once , both of gods mercy and judgment . mercy to him , iudgment to the wicked . and not to consider such a work , so as to lay it to heart , must needs be a great sin against him . 2. in regard of the righteous , it argueth want of pitty . to him that is afflicted ( saith job ) pitty should be shewed from a friend ; and especially to him that is persecuted to the death . we may observe among beasts , ( even swine ) a sympathy ; so that when one is killed , the rest are troubled : and shall there not be among men ? didicimus cum homines simus alienis calamitatibus moveri , nothing more humane , then to be moved with compassion towards them that are under sufferings . so that it is not only impiety , but inhumanity . 3. in regard of the persons themselves , it argueth want of wisdome . when the righteous perish , and mercifull men are taken away , it is a losse to them who remain . they loose the light of their good example , the benefit of their prayers . and should not this be considered ? nay , it is not only a losse , but ( as hath been already expressed ) it is a dolefull presage of ruine : and shall it not be laid to heart ? so that it argueth a sensless stupidity not to consider what is so much our own concernment . by all which it appeareth an impious , an inhumane , and unnatural sinne which our prophet bemoaneth , when he saith , the righteous perisheth , and no man layeth it to heart , and mercifull men are taken away , none considering that the righteous are taken away from the evil to come . oh then , be we all exhorted to the contrary duty . solomon the wise , seemeth to promise himself , that when the living are in the house of mourning , they will lay it to heart . and if we ought to lay to heart the death of any , much more of righteous men : and especially , when either josiah the king , or eliah the prophet , or zacharias the priest , are taken from us . though the sun is not much observed by us whilest it shineth , yet if it be in an eclipse , who doth not take notice of it ? oh , let not the eclipse , and much lesse the setting of any of gods eminent servants passe by unregarded ! let us then consider and lay to heart the death of the righteous , 1. recordando , by keeping a register of the death of the godly in all ages , but chiefly in the age wherein we live ; both as to the quality of the persons , and the manner of their death . 2. lamentando , by bewailing their removall from us : not in respect of them , to whom death is a favour , but in regard of our selves , who may in their departure , sadly foretell approaching misery . 3. imitando , by following the good example both of their life and death , so far as we are called to it . by which means , their death will not only be their gain , but ours . 4. preparando , by fitting our selves for that evil which their death foretells , that whilest the simple passe on and are punished , we may like prudent men fore see the evil , and hide our selves : or rather god may hide us , either by preserving us in it , or by taking us away ( as he hath other of his servants ) before the vengeance come . and now ( beloved ) least i and you should be guilty of the sinne , against which my text declaimeth , give me leave in a few words to put you in mind of the death of that righteous and mercifull man of god , who hath been lately taken from us . titles , which i hope none will envy him , since if we look no further then his death , we shall find just occasion of applying them to him . as for the cause of his death , it concerneth not me to meddle with it ; i shall leave the censure of it to that day , when all the judgment of men shall be scanned over . but i trust none will be offended , if i take notice of the manner of his death ; the righteous ( saith solomon ) is as bold as a lyon . and again , the righteous hath hope in his death . and surely , it was the confidence of a well led life , that made him so meekly bold , humbly confident at his death ; the righteousness of his way , which filled him with cheerfulness at his end . of all acts of mercy , none greater then the remitting injuries , and forgiving enemies : and how great a measure he had of this grace , those charitable lines which were read at his funerall , and the sweet words he uttered on the scaffold , abundantly testifie . i want both time and tongue , to give you a narrative of his life , which was a constellation of many bright stars , many excellent graces which were obvious to all that knew him throughout the whole course of his conversation . this righteous and mercifull man is now perished from the earth , and taken away from us ; but so , as that i have good reason to believe he is removed to that place of bliss , where he enjoyeth the society of saints and angels ; yea , of god himself . and now ( beloved ) let it not be said , out of sight out of mind . we can no longer enjoy him , but ( i hope ) we shall not forget him ; especially not you ( my brethren ) among whom he hath spent his paines , and exhausted his strength , to do your souls good . do you ( i beseech you ) consider and remember how often you have beheld him in this holy mount : how many wholesome reproofs , counsels , and comforts you have heard from him , and withall reflect upon your own unthankfulness for , unprofitableness under his and the labours of others of gods faithfull servants among you . finally , do you , and let us all seriously lay to heart what a sad presage the death of this good man is of ruine and destruction , whilest me thinketh he saith to us this day in the words of his saviour , weep not for me ( i am taken away from the evil to come ) but weep for your selves , upon whom evil is likely to come , unless by your reall and speedy repentance you prevent it . and now i am come to the end of my sermon , and that which was my end in preaching it ; to stirre up both my self and you to consider the death of this righteous man : not so , as to be imbittered against the instrument by whom it hath been effected , but against our selves for our sinnes which have procured it ; that this dolefull losse may be an occasion of our sorrowfull repentance , and that repentance may prevail with god to avert those judgments which hang over us , to continue his faithfull labourers among us , and restore his ancient blessings to us ; which god grant for his mercies sake in jesus christ . amen . finis . notes, typically marginal, from the original text notes for div a45564e-2900 isa. 22. 12. gen. 1. partic. 1. lap. in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} psal. 14. 2. aug. ibid. mal. 4. 2. joh. 1. 16. lam. 1. 12. 2 king. 21. 16. lap. sanct. musc. in loc. jer. 23. 6. isa. 61. 10. 1 cor. 1. 30. ambros. eph. 4. 24. 2 pet. 1. 4. 1 joh. 5. 1. 1 joh. 3. 7. rom. 13. 7. gen. 6. 8. job 1. 1. isa. 56. ult. ambros. in apocal . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} psal. 145. 9. psal. 144. 3. psal. 5. 12. mat. 3. 17. mic. 7. 2. isa. 32 8. gal. 6. 2. mic. 6. 8. hos. 10. 12. mat. 5. 7. job 4. 7. psal. 49. 20. mat. 26. 24. prov. 10. 7. joh. 4. 16. 1 pet. 4. 17. 2 cor. 11. 26. luk. 7. 7. 24. joh , 24. 15. luk. 20. 38. musc. in loc. job 14. 10. 10. 21. mic. 2. 2. calv. in loc. lap. in loc. heb. 11. 4. ambros. joh. 8. 51. 1. 26 prov. 10. 2. psal. 55. 22. eccles. 7. 15. psal. 44. ●2 . rom. 8. 33. isa. 53. 9. eceles. 9. 10. quest . answ. hier. ep. ad eustoch. rev. 14. 16. isa. 57. 2. isa. 26. 20. psal. 91. 4. ezek. 9. 4. ● exo. 32. 10. gen. 19. 22. hebr. 12. 22 , 23. gen. 2d . psal. 39. 3. psal. 14. 1. psal. 26. 4. job 6. 14. eccles. 7. 2. prov. 22. 3. dr john hewit who died june 8. and was buried in the church of st gregories the ●●th day of that moneth . prov. 28. 1. 14. 32. lamentation, mourning, and woe sighed forth in a sermon preached in the parish-church of st. martin in the fields, on the 9th day of september : being the next lords-day after the dismal fire in the city of london / by nath. hardy ... hardy, nathaniel, 1618-1670. 1666 approx. 75 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a45552) transcribed from: (early english books online ; image set 100973) images scanned from microfilm: (early english books, 1641-1700 ; 789:27) lamentation, mourning, and woe sighed forth in a sermon preached in the parish-church of st. martin in the fields, on the 9th day of september : being the next lords-day after the dismal fire in the city of london / by nath. hardy ... hardy, nathaniel, 1618-1670. [8], 31 p. printed by tho. newcomb for william grantham, london : 1666. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -luke xix, 41 -sermons. fires -england -london. london (england) -history -17th century. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion lamentation , mourning and woe . sighed forth in a sermon preached in the parish-church of st. martin in the fields , on the 9 th day of september . being the next lords-day after the dismal fire in the city of london . by nath. hardy d. d. d. r. chaplain in ordinary to his majesty , and vicar of the said parish-church . lam. 1. 12. is it nothing to you all you that pass by ? behold and see if there be any sorrow like to my sorrow which is done unto me , wherewith the lord hath afflicted me in the day of his fierce anger . london , printed by tho. newcomb for william grantham , at the sign of the black bear in westminster-hall . 1666. to the right worshipful sir thomas adams , knight and baronet . sir , i first preached , and have now published this discourse as a testimony of my sorrow for londons ruines . if the phrase and composure be ( as i am conscious they are ) very defective , my apology is , that it was a time of distraction ; besides , broken language is the best rhetorick upon a mournful occasion : and considering those manifold relations and obligations i have to that once illustrious city , it will not ( i hope ) be looked upon as a presumption , that i have thus publickly expressed my sorrow ; for that cloud of smoke which hath covered her , or rather that flame of fire which hath laid her honour in the dust . london was the place of my birth , baptism , education , and ( excepting those years which i lived in the university of oxford ) in and about the city , hath been the place of my abode and habitation to this day . it is now full twenty and seven years since i entered into holy orders , eighteen whereof i exercised my ministerial function in that one parish church of st. dyonis , which together with many more ( proh dolor ) is now laid waste . and , though i must confess my self highly obliged as in special to many persons of honour and quality , so in general to all sorts of inhabitants in this parish , where by gods providence i now am , and have ( according to my slender ability ) officiated well nigh six years , whose merciful preservation in this late imminent danger , i heartily congratulate , and praise god for : yet i cannot but acknowledge those many and great kindnesses which in those years i received ; and that not only ( though chiefly ) from that particular parish , but several other citizens , as well of the upper , as the lower sort : so that though i wanted not some enemies , i bless god , i found many friends , with whom if i should not affectionately sympathize in this their calamity , i should justly incur the odious brand of ungrateful and obdurate : nay , if i forget thee ( o london ) let my right hand forget her cunning ; if i do not remember thee , let my tongue cleave to the roof of my mouth . being upon these considerations ( honoured sir ) resolved as to the publication of the sermon , i know not to whom more sutably than your self i should make the dedication ; and that both in reference to my self in particular , and the city in general . among my numerous acquaintance in the city , i have great reason to look upon you as a singular friend , as well as a prime parishioner in that place where i lived so long : nor must i forget to own not only that liberal bounty , those free entertainments , but those sage advices , and forward encouragements which i received from you in the late perilous times , when it was a crime to own a prelatical clergy-man . among the inhabitants of the city , you are the principal mourner . the kingdom calls the city her mother , and the city calls you her father , as being the eldest among the aldermen ; not only in respect of years , but office ; none now surviving who before you had the honour to have the sword carried before them : and who should be chief mourner at the daughters funeral , but her father ? and though i easily believe your particular losses are great , yet i dare say such is your compassion , that you are much more affected with the publick misery , than your own damage ; and such your devotion , that you are most afflicted with those iniquities which have procured this misery . upon this account , i am confident you often turn aside ( in your meditations ) to see this sad fight , and probably have prevented me in what i cannot but take notice of , how within the revolution of less than seven years , we have lived to see a most joyful , and a most doleful sight . the one of the sun breaking forth , the other of the fire breaking out . that of the king in his beauty , this of the city in its ashes . that a representation of heaven , and this of hell. that in the spring of the year 1660. this in the autumn of the year 1666. it cannot be imagined with what gladness of heart all loyal subjects beheld their native lawful king , after a twelve years tedious exile , return to his throne ; and not in an hostile , but amicable manner pass through his chief city to his royal palace , welcomed with the multiplied shouts and acclamations of all sorts . nor can it be expressed with what sadness of heart all good people beheld the flaming fire , as it were a conqueror , riding upon the wings of the wind from street to street , with a triumphant rage through that great city , eating up her habitations , casting down her goodly structures to the earth ; and not ceasing , till he that said to it go , said also to it stay. had the sight of that wonderful and merciful restauration quickned us ( as it ought ) to sutable returns of gratitude and obedience , we probably had never beheld this dreadful and woful desolation . and since the former could not allure us to our duty , i would to god this latter may yet at length affright us from our sins : then i should comfortably hope , what i doubt not we all earnestly desire , a resurrection of this city out of her rubbish , to a more glorious estate than before . which ( worthy sir ) that ( if it be gods blessed will ) your age may be prolonged to see , and thereby prevent the bringing of your grey hairs with sorrow to the grave ; and however , that whensoever you go hence , the blessings of heaven may rest upon the heads of your posterity : and as you have been a vigilant , diligent , prudent and faithful senator in this terrestrial city , so you may ( after a long course finished on earth ) be a triumphant citizen , and have an everlasting habitation in that heavenly city of the living god , where the moth frets not , the rust eats not , the fire consumeth not ; is the uncessant prayer of , sir , your most affectionate friend , nath : hardy . lamentation , mourning and woe . st. luke , cap. 19. ver . 41. and when he was come near , he beheld the city , and wept over it . i have no sooner read the text , but i suppose you all reflect upon the doleful occasion of handling it ; how forcible are right words , saith job ? and much more when they are sutable . the words of the wife ( saith solomon ) are as nails , and as goads , to make a deep impression upon the auditors , but then especially when they are fitted to the season . such is this scripture i have now read , seasonable ; ey ( be it spoken with submission to the divine appointment ) too seasonable , whil'st that late dismal conflagration of our neighbour city calls upon , nay , crieth aloud to us all to tread in the footsteps of our saviours deportment toward jerusalem , who when he came near , beheld the city , and wept over it . caesar said vaingloriously of himself , veni , vidi , vici ; i came , i saw , i overcame . here our evangelist saith of christ , what he did piously , venit , vidit , flevit , he came , he saw , he wept : and these three acts of christ , are the three parts of the text. his approach , when he was come near , his aspect , he behold the city , his tears , and wept over it . these three did one make way for the other , he came near that he might behold , and beholding he weepeth . indeed the last is the principal , to which the two other are preparatory ; and therefore passing through these , i shall chiefly insist upon that . i. the first act here mentioned , is christs coming near . appropinquation is a local motion , wherein there is terminus à quo , a place from which we depart ; and terminus ad quem , a place to which we draw near , and this is here affirmed concerning christ. surely then christs body ( as well as ours ) is circumscribed in one certain place , so as it cannot be simul in utroque termino , in many places at once . to what purpose else those various peregrinations of our saviour , who , as st. peter saith , went about doing good , if he could at once have been in those several places whither he went. and if he could not be at once in many places on earth , much less can he be in heaven and earth together . when he was on earth , he was not in heaven ( saith vigilius ) and now he is in heaven , he is not on earth . and if he cannot be in many , much less can he be in every place ; it being impossible that he should come near to any place , whereas he was there before ; or go from it , since he must be there still ; so that it were easie from this scripture , to confute the multipresence of the romanists , and omnipresence of the lutherans : but controversies ill befit the pulpit at any time , especially in such a dolorous time as this , and therefore i pass it over . and yet i must not leave this first act of christs coming near to jerusalem , till i have taken notice upon what account it was , and what might be the reason of his approach : for , first , jerusalem was at this time a very wicked city , a sink of filth , a den of thieves , and a cage of unclean birds , and therefore ( one would think ) most unfit for the holy iesus to draw nigh to . the voice from heaven said concerning babylon , come out of her ( my people ) not come near to her ; and it is st. pauls question , intending a negation , and thereby a confirmation of the dehortation , what fellowship hath righteousness with unrighteousness ? what communion hath light with darkness ? and what concord hath christ with belial ? but we must know , 1. on the one hand , that as the historian saith of the river dee in wales , that it passeth through a lake called pimble meere , but mingleth not with its waters ; or as the fish , which remaineth fresh , notwithstanding it doth not only swim , but suck in the salt water : so our blessed lord drew near to wicked persons and places , and yet was not defiled or infected by them . he is called by the prophet malachy , the sun of righteousness ; and as the sun , though it cast forth its beams upon the filthy dunghil , receiveth no pollution from it : no more did christ from those noisom places to which he approached ; and , 2. on the other hand , he was sent by his father , especially to the jews , iis primò missus quibus promissus ; and that among others , to discharge the office of a prophet ; nay , in respect of the personal performance of that office , he was not sent but to them . accordingly we find him in the subsequent verses , reproving their iniquity , and foretelling their calamity ; which he could not have done , had he not come near to them ; for this reason he drew near to , and suffered publicans and sinners in jerusalem to draw near to him ; since , as he saith himself , he came to call sinners to repentance . it is not absolutely unlawful for good men to approach wicked places ; and it is not only lawful , but expedient for men of god to converse with that people to whom they are sent , though never so wicked . indeed since it is not with us , as it was with christ ; he was not , but we are too capable of infection ; and more apt to receive evil , than do good ; we have therefore the greater need to be watchful and circumspect : but since the whole need not the physitian , but the sick ; those who are appointed by god to be the physitians of souls , not only may , but ought upon just occasion offered , to draw nigh , and visit the most desperate patients : but , secondly , jerusalem was the place where christ was to suffer . he knew how maliciously they were bent against him , and how greedily they thirsted after his blood , and therefore the greater wonder that he should come near such a people . but the answer is easily returned , he was sent to them , and no dangers could divert him from the errand about which he was sent . thus ought we to run all hazards in the discharge of our duty . it was a great crime in jonah to flee to tarshish , when he was sent by god to nineveh : and it was a singular fortitude in st. paul , to go to those places whither he was sent , though he knew that bonds and afflictions did abide him in every city . we must not needlesly put our selves upon dangers , nor can we take comfort in such sufferings . christ gave leave to his disciples when persecuted in one city , to flie unto another . and wisdom teacheth us , not to draw near to , but avoid those places which threaten our ruine , except we have an express call from heaven , and then piety obligeth us not to consult with flesh and blood ; but as luther , when cited to wormes to answer for himself ( though much disswaded by his friends ) resolved to go thither , though all the tiles of the houses were devils : so ought we to encounter with all perils , not fearing to follow gods call , be the danger never so great ; upon which account it was that christ came near to ierusalem . and yet there was more than this in it , christ did not only approach jerusalem , notwithstanding but because he was , and that he might suffer there . he was as a prophet , so a priest , and such a priest as was to offer himself a sacrifice . now all sacrifices were to be offered at jerusalem , that being the place which god had chosen for that end ; and therefore the time of his offering up being at hand , he cometh near to ierusalem , and coming near , ii. beholds the city , which is his second act . the person here spoken of being god-man , might be said to behold the city at this time with an humane and a divine eye . or if you conceive him here spoken of only as man ; he beheld the city with an eye of sense , and an eye of prophesie . with his bodily eyes he beheld the city , as those did , who speaking of the temple , said , what goodly stones are here ? he saw a beautiful city environed with strong walls , adorned with a magnificent temple , and other stately fabricks , replenished with wealthy citizens , and furnished with all manner of conveniencies : but with the eye of his mind enlightned by divine revelation , he saw this city encompassed with malicious enemies , the walls sacked , houses burnt , inhabitants slain , and not one of those goodly stones left upon another . yea , all this , though not to come to pass till many years after , he saw as certainly and clearly , as if it were then acted before his eyes . to foreknow future contingencies is one of gods peculiars , to whom all things past , present , and to come ; and those not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , necessary , but casual are at once obvious : but yet there were men of god to whom he was pleased to impart the knowledge of what was to come to pass , according to that of amos , surely the lord god will do nothing , but he revealeth his secrets to his servants the prophets . indeed this light of immediate revelation ceased after the sacred canon was compleated ; and though god still can if he please , yet it is that which he seldom , if at all , hath done since ; and therefore those who pretend upon the account of any extraordinary inspiration to foresee and foretell the ruine of places , are to be looked upon either as subtle-headed impostors , or at best , giddy-headed zelots . nor are we to give any greater regard to our prognosticating astrologers , who presume to read that in the stars , which god never wrote there ; and abuse them to that end for which god never appointed them . how fallible , conjectural , and uncertain that fore knowledge is which they have by this means , appeareth not only in that the events which they foretell do oft-times prove contrary , but that as to the most remarkable accidents which befall ( such as the late dismal conflagration ) they are usually silent . and yet ( my beloved ) god hath not left us altogether destitute of means whereby we may at least probably foresee misery and calamity coming upon the places where we live . the prudent man ( saith solomon once and again ) foreseeth the evil , and in this respect his eyes are said to be in his head , the upper part of his body ; and as they that are on the upper ground can see afar off , so doth the wise man , whil'st the fools eyes are in his feet ; nay , he is ready-to stumble upon , and fall into danger before he will see it . this seeing eye , as well as the hearing ear , is that which god is ready to confer ; and therefore if any man lack wisdom , let him ask of god ( saith st. james ) who , as solomon assureth us , layeth up wisdom for the righteous ; and upon our asking will lay it out upon us . if you shall enquire yet more particularly , how by the eye of prudence a man may foresee evil to come ? i answer , 1. by considering the several threats which god hath denounc't in his word against sinners ; for since gods threatnings are no less true than his promises , and though the sentence be not speedily executed , yet it can by no means but repentance be prevented ; the prudent man may foresee , that sooner or later the evils threatned , will fall upon them that go on in their sins . 2. by comparing the city , or place where he liveth , with those cities and places which are recorded in holy writ , as the instances of gods vengeance : for since ( as st. peter saith ) of the cities of sodom and gomorrah , it is no less true of the rest , that they were made an ensample to them who should after live ungodly , we may hence infer , that though not the same , yet some calamity or other will befall wicked places now , as well as then ; and , 3. lastly , by observing the method of divine dispensation in his iudgments . how usually he first striveth with mercies , then with judgments ; how he giveth warning first , and then striketh ; how he proceeds from corrective , to destructive punishments ; we may foresee that that people , upon whom mercies , and warnings , and lesser judgments have had no kindly influence , are near to destruction . and oh how happy were it , if we would thus behold desolation before it come ; for then perhaps we may prevent it , and never behold the desolation : or if not , in respect of the community , yet according to that of solomon , the prudent foreseeth the evil , and hideth himself , we may prevent our own ruine , and provide for our safety ; or if not so , yet according to that known saying , praemeditati mali mollis ictus , evil foreseen is better born ; we shall the more easily sustain it when it cometh : but alas , such is our iniquity , as well as infelicity , we will not believe till we feel , nor see till it is too late to avoid ; and then we sigh forth the fools language , non putâram , i did not think this mischief would have come . it is observed of some creatures which have only sense , that they foresee evils by a natural instinct ; swallows the fall of a ruinous house , cranes the coming of a storm , and such like ; and yet we who are endued with reason , will not take notice of approaching judgments . oh let us at length be wise , and imitate our blessed lord as far as we can , in foreseeing those evils which threaten us , though we cannot with that certainty which he did behold jerusalem in ashes . iii. and now it is high time to take a view of that influence which this approach and aspect had upon him , and that is expressed in the last act , he wept over it . christum flevisse saepe , risisse nunquam legimus . it is not unfitly observed , that we read often of christs tears , but never of his laughter . holcot reckons up seven times of his weeping , at his birth , circumcision , for judas , lazarus , over jerusalem , in the garden , and on the cross. it is not improbable , but that , as other infants , he at his birth did salute the world with tears , and that the pain of circumcision did extract tears from him ; but neither of these are mentioned in holy writ . it is said indeed in respect of judas , he was troubled in spirit , not that he wept , though not improbably that trouble might express it self by weeping . three times are expressed , that for lazarus by one evangelist , st. john ; this over ierusalem by another , st. luke ; the other is mentioned by no evangelist , but the apostle st. paul in his epistle to the hebrews , and yet whether those tears refer to the garden , or the cross , or both , is a question ; it is very likely , he who sweat drops of blood , at the same time shed tears ; and it as likely that his prayers on the cross were accompanied with tears : it is certain , in the one place or other , or both , he wept ; his tears for lazarus , were the tears of a friend ; those on the cross , the tears of a priest ; these over ierusalem , the tears of a prophet ; for as a prophet he beheld ierusalems ruine , and beholding , weepeth . it is a good observation of origen concerning our saviour , omnes beatitudines quas in evangelio docuit , exemplo sirmavit . he confirmed by his pattern all those beatitudes which he preached in his sermon : he was meek , and poor in spirit , pure and merciful , the great peacemaker , and a sufferer for righteousness sake ; and that he was a mourner , appeareth here by his weeping . for the fuller discussion whereof , i shall desire you to take notice of these four circumstances , who , when , over whom , and for what : and , 1. who it was that wept , christ the son of the living god made man , indeed his very weeping bespeaketh him a man , and that not in appearance only , but reality . a phantasm cannot weep , a picture cannot grieve ; so that from hence , we may infer a strong argument against the apollinarian hereticks , who imagined , that christ had but an imaginary body : nor doth this only argue him a man , but such a man as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subject to the same passions with us . tears are not only indices naturae , but doloris , testimonies of humane nature ; but of humane passion , particularly that of grief and sorrow , whence it followeth . that the passions of the mind are not in themselves sinful , else the holy and undefiled jesus who knew no sin ( to wit , experimentally and practically ) could not have been subject to them . the truth is , they are very apt ( like the wind , to be boystrous , on in a wrong corner ) to exceed in their measure , or err in their object , and so degenerate into sins and vices ; love into lust , anger into rage , and grief into impatiency : but in themselves they are not sinful , as being the products of nature , not of the corruption of it . that stoical precept of putting off humane affections , as it is impossible , so it is not necessary were in possible . we need not banish , but only imprison our passions ; not extirpate , but regulate them ; for christ himself gave various expressions of several passions , and here in particular of his grief by his tears . besides , this notion of the who in my text as to his being a man , and that subject to passion , i must not forget to mind you that he was a prophet , a man of god ; and being to utter a sad message , delivers it with tears . the priests and prophets of the lord are resembled to eyes , and those eyes said to be like the fish-pools of heshbon , to note that they should be watry eyes distilling with tears , in which respect , among the many ceremonies of the romish ordination , an handkerchief is given to the person ordained for wiping away those tears which should continually run down . indeed tears well become us in all our offices . do we pray for the people ? our prayers and tears do well together . let the priests weep between the porch and the altar , and say , spare thy people , o lord. do we instruct the ignorant , or comfort the dejected , or reprove the sinner , or threaten the obstinate ! we should express our pity by our tears . many walk ( saith s. paul ) of whom i have told you often , and now tell you weeping , that they are enemies of the cross of christ. and here our saviour being to denounce gods judgements against , weepeth over jerusalem . 2. the next considerable circumstance is the when : and that , as appeareth by the preceding context , was inter acclamatioues , in a time of joy . when the people welcomed him with shouts , he approacheth them with sighs . he would let us see how little he was taken with the pomp and splendor of the world , and intimateth a special act of prudence , namely , to mingle our joyes with some sorrowful thoughts , which may serve as a check to their exuberancy . it is observable how king david in the very same psalm where he speaketh of his still waters , green pastures , full cup , spread table , taketh occasion to mention the shadow of death . solomon tells us , there is a time to laugh , and a time to weep ; we may carry it further , the time of laughing is a fit time of weeping , lest we should laugh too much . it is the usual dispensation of divine providence , to make all our earthly comforts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bitter-sweets , checker work , black and white , in our most prosperous estate , sending some cross event , which may be an allay to our joy ; and it is the dictate of humane prudence , to present to our selves some sorrowful thoughts in the time of our greatest mirth . we may observe when men laugh most heartily , tears stand in their eyes : we have often beheld a showre of rain fall in a sun-shine ; we use to eat our sweet meat with sharp sauce : thus let us intermingle something of sadness with our delights , after the example of our saviour , who wept at a time of the greatest solemnity of joy , when the multitudes that went before , and followed after , cryed , hosanna to the son of david . 3. the next circumstance to be discussed , is the whom : and that is expressed in the text to be the city , to wit , of jerusalem . and that which i would here take notice of , is the enmity which jerusalem had to him , and the love which he shewed to jerusalem : doloris may stand in the poets verse , as well as timoris , and it is as true in the sense , love is full of grief , as well as fear : when he wept for lazarus , the jews said , see how he loved him ; may we not say the same here : see how he loved the city over which he weepeth ; and how much this city hated him , appeareth by that bloudy murther which in a few days after this , was by them committed upon him : he commiserateth them who had no compassion for him ; nay , he sheddeth tears for them that shed his bloud . it was his precept in the sermon on the mount , given in charge to all his disciples , love your enemies ; and lo , here he practiseth it , and well doth it become us to follow both his command , and his example . indeed we read in the psalms , the righteous shall rejoyce when he seeth the vengeance ; but that is on the churches implacable enemies ; otherwise it is solomons caveat , rejoyce not when thine enemy falleth ; nor is there any thing more truly christian , than not onely not to rejoyce , but mourn for our enemies misfortune : and let me tell you , it is the best way of revenge , when our enemy hungers , to feed him , when he thirsts , to give him drink ; not onely to be sorry for , but to succour him , since hereby we heap coals of sire upon his head . thus let our love to our enemy , be the love of the heart , not feigned , but sincere , not counterfet , but cordial , the love of the tongue in praying and blessing , the love of the hand in doing good , and the love of the eye in weeping for them that hate , that curse , that do evil to us , and that when misery cometh upon them . 4. there is onely one question more to be resolved , and that is , for what christ weepeth in reference to jerusalem ? and that will appear by the following context , to be her sins and her sufferings . of both a word . 1. he weepeth for her sins , in that she did not know the things of her peace , as appeareth in the next verse ; nay , as we find in that paralel place , that she stoned the prophets , and killed those who were sent unto her with the glad tidings of peace ; nay , not onely the wickedness which she had , but which he foresaw she would commit against himself , in putting to shame and death , him who was the lord of life and glory ; and that notwithstanding all her wickedness , she remained secure and obstinate , according as it is said elsewhere by s. mark , that christ looked round about the people , and was grieved for the hardness of their hearts . the wickedness of bad men ought to be the sorrow of good men , and when they are so wicked as not to grieve for themselves , they grieve so much the more for them . lots righteous soul was vexed ( as s. peter tells us ) with the unclean conversation of the sodomites : david saith of himself , rivers of waters run down mine eyes , because they keep not thy law. and again , i beheld the transgressors , and was grieved : s. paul , weepeth for those among the philippians , whose god was their belly : and s. hierom said to an impenitent wretch , hoc plango quod teipsum non plangis , this i bemoan that thou dost not bemoan thy self . this is that which holy men always do upon a threefold account . of piety and devotion towards god , whose name is blasphemed and dishonoured by their violation and contempt of his law. of pity and compassion towards the sinners , who are running headlong to perdition , and perceive it not . of charity to themselves , in avoiding hereby the guilt of other mens sins ; which the very not grieving , contracts upon those that behold them , and also escaping the punishment which those sins bring upon the places where they live , for so we read of a mark set upon the mourners for the abominations in jerusalem . and if upon these accounts we must weep for the sins of others , much more ought we every one for his own sins ; in this indeed we could not have our saviour for an example , who had no sins of his own to weep for , since he could not have been a saviour , had he been a sinner . but ( he excepted ) there was never any who had not sins enow of his own to bewail ; and truly , in vain doth he pretend to be troubled at the faults of others , who yet indulgeth to his own ; nay , hovv can he bemoan another , vvho doth not pity himself ; or vvill any man believe that he is offended at the dishonour done to god by others , vvho yet vvilfuly dishonours him himself ? and therefore , as our saviour exhorts , first to cast the beam out of our own eye , so let us be persvvaded , first to repent of our own sins , and then to weep over the sins of others . 2. but secondly , christ wept over jerusalems sufferings : whence observe . 1. others passion should move our compassion , and vve should mingle the wine of their afflictions vvith the water of our tears . there is no duty to which we are more frequently exhorted than that of mercy ; and what is misericordia , but miseria ad cor ; mercy , but the laying anothers miseries to heart . it was st. pauls precept , weep with them that weep ; and it was his practice , who is weak , and i am not weak . that golden rule , of doing to others , as we would they should do to us , holds true , as in many other particulars , so in this , that since we desire to be commiserated our selves , we should commiserate others . thus job , who crieth out , have pity on me , o you my friends , have pity on me ; saith also of himself , did not i weep for him that was in trouble ? was not my soul grieved for the poor ? there is nothing more humane , than for one man to sympathize with another . it is observed among swine and bees , unâ agrotante lament antur omnes ; if one be sick , the rest are sorry ; but much more sutable is it to our humane nature , and therefore cruebty is called inhumanity ; nay , there is nothing more divine , more christian than this ; and therefore st. paul calls upon us , to put on bowels of mercies as the elect of god , chosen to be his children , and consequently to resemble him ; upon which account , it is christs argument , be you merciful , as your father which is in heaven is merciful : nor was there any virtue did more illustriously shine forth in christ himself , an instance whereof he giveth us here in weeping over the city . 2. private , but much more publick calamities require our sympathy ; for such was this , not over a particular person or family , but a city . we use to say , bonum quò communius eo melius ; good is the better , by how much more it is communicated ; and evil , the further it spreads , the worse . it is an undeniable maxim , the whole is greater than any part ; and consequently , as the safety of the whole ought to be first preferred , so the calamity of it ought to be most condoled . every good man is of a publick spirit , and therefore deeply affected with common miseries : a few drops of water may quench a spark , but many buckets will not easily extinguish a great flame . in times of general calamity , we may well wish with jeremy , that our head were waters , and our eyes fountains of tears to weep day and night . 3. not only when we our selves are fellow-sufferers , but when we are only spectators of , we ought to be concerned in others miseries . our blessed lord was to ascend to heaven , and sit down at his fathers right hand long before the time of jerusalems misery , and yet it becometh the object of his sorrow . nehemiah was himself in the kings palace , a principal officer , a great favourite ; and yet by reason of jerusalems calamity , he sat down , and wept , and mourned . when we our selves are at liberty , we must remember them that are in bonds , as if we were bound with them ; nor must our own prosperity make us forgetful of others adversity . 4. all sorts of miseries , but especially grievous desolations , call for a lamentation ; no less was this which befell jerusalem , when not one stone left upon another which should not be thrown down . it was queen hesters plea to ahashuerus , we are sold , i and my people to be destroyed , and to perish ; if we had been sold for bondmen and bondwomen , i had held my tongue . look away from me ( saith the prophet esay ) i will weep bitterly ; and why so bitterly , for it is a day of trouble ( and that no small or slight trouble , but ) of treading down , and perplexity , breaking down the walls , and crying to the mountains . it is a doleful sight to behold the ship tossed up and down by the boystrous waves , but to see it sink into the sea , or dash in pieces against the rock , may well cause an outery . the deeper the wound is , the greater need of washing it with our tears ; and the heavier the burden , the greater need of our hands to help to bear it up . 5. lastly , if the foresight of misery when yet it is afar off , much more when it is near ; and if when it is near , much more the sight of it when actually brought upon a person or people , ought to move our pity and compassion . when hazael said to elisha , why weepeth my lord ? his answer was , because i know the evil thou wilt do to the children of israel : and much like was the reason of our saviours weeping here , who knew the evil which the romans would do to jerusalem : but when the evil is really done before our eyes , good reason our eye should affect our hearts with sorrow , and our hearts fill our eyes with tears . this , this , is that ( my beloved ) which i am this day to press upon my self and you , in reference to that doleful destruction which hath actually befallen our ierusalem , the once renowned , but now desolate city of london ; and her inhabitants that being near , and having beheld its conflagration , we would weep over it . it is not many weeks since we kept a joyful day of thanksgiving for the good hand of our god upon his majesties naval forces , in causing their enemies to flee before them ; and great reason we had to rejoyce in so seasonable a victory ! but alas ! the righteous god hath now turned our laughing into mourning , and our singing into sighing , whil'st we have been forced to flee from our houses . we read of marcus marcellus , that having besieged , and taken the famous city of syracus , he wept to see such citizens become his captives and slaves . and it is storied of titus vespastan , who was the instrument of gods vengeance upon this city in my text , that he did not invade it without tears ; and truly that late burning of the ships and goods , and houses of our enemies , though it was very justifiable , as an act of military iustice , done by persons empowred with royal authority for the avenging of former injuries ; and very acceptable , as a weaking of our enemies power to do future : yet as it was an act which brought ruine and destruction upon many private persons and families , some of whom might be in some sort innocent as to the publick quarrel ; it was matter of compassionate grief : but oh then what sadness should sit upon our spirits , whil'st we behold so great a destruction at home , a fire in our own bowels ! true it is , we of these parts have very great cause of joy in our particular preservation , since we deserved no less than they to have been devoured by the flame ; but to use the psalmists language , we have cause to rejoyce with trembling , lest the like misfortune befall our houses ; ey , and to rejoyce with weeping , because it hath befallen so many of our friends , neighbours , and fellow-citizens . indeed had it been a particular house and family , or some village , hamlet , town , or burrough , it would have been deplorable ; but magnum momentum est in nomine urbis , saith the orator : there is a great deal of weight in the name of a city , and consequently the ruine of it most lamentable . as among stars , there are of the first and second , and third magnitude ; and among ships , of the first , second and third rate : so among cities , there are greater and less ; and surely by how much the greater the city , the sadder the loss . what tears then , yea , rivers of tears ( were they like the goodly thames which runs by ) can be sufficient to bemoan the downfall of this so ancient , and so eminent a city . this city was called ( when in her glory ) by ammianus , marcellinus , augusta , the stately magnificent city ; but how is she now become angusta ? this large volume in folio abridged almost to an octavo , there being , as is probably computed , scarce a sixth part remaining within the walls . the shape of the city hath been observed to be like that of a laurel , and it was a good wish of him who desired that like the laurel , it might alwayes be green and flourishing : but this sad fire hath spoiled her of her greenness , and she is now become as it were one brand , withered , scorched , nay , burnt to ashes . one of the names anciently given to her was troja nova , and her citizens called troynovanters ; and behold now she is too like old troy in her constagration . i pray god it may not be said , i am seges ubi troja fuit , corn groweth where new , as well as old troy stood . chronologers tell us , i hat london was 354 years older than rome ; and tacitus speaking of her above 1500 years ago , calleth her , londinum copid negotiarum maxime celebre , a very famous place for merchants ; ever since which time she was rising higher and higher in splendor and glory : but alas ! in a few dayes she is spoiled of all that beauty she had been advancing so many hundred years . we have not ( i suppose ) forgot that fatal blow by fire and gun-powder given to that ship which did wear her name ; but the loyalty of many worthy citizens in one year repaired that loss , by building a better , now deservedly called the loyal london . but who can tell how many years may pass before this city of london attain to her pristine lustre ! though yet i will not despair , but that in gods good time she may become more illustrious than before . a late writer having first given a full and particular account of this city , goeth on to parallel it ; not only with all the cities of these three kingdoms , but of the whole world , and prefers it before them : for having reckoned up about twenty several kinds of ornaments belonging to a city , he proveth by an induction of particulars , that though in some one or few of those ornaments , many other cities out-go her , yet , all taken together , she surpassed them all . and to all those excellencies which he mentioneth , i shall add one , in which i am sure no city could equalize her , the number of her learned , religious and painful preachers ; upon which account , the title which the city of quinzie in china attributed to her self ( for her high walls ) might have been given her , she was an heavenly city ; or to use our saviours language of capernaum , a city lifted up to heaven . and now who can refrain from weeping , to see this city almost stripped of all her ornaments , and her honour laid in the dust ? let the merchants weep for the downfall of that royal exchange ( where they used to drive on their mutual commerce ) with the several wharfs and keyes , which were so commodious for landing their goods . let the several companies weep for the ruine of their halls , where they were wont to meet each other in love and amity . let the poor orphans weep for the loss of that hospital , where so many thousands of them have been nourished and educated . let the priests weep , not as of old , between the porch and the altar ; but that now there are so many churches , where there is neither porch nor altar to weep between . let the parishioners weep , that they have now neither churches nor preachers ; whil'st those are so demolished as unfit for use , and these , as well as themselves , forced to look abroad for shelter . finally , let all the inhabitants of this city , and her adjacent parts , weep to consider how many families have not where to hide their heads , but are scattered up and down the fields for want of their habitations : yea , how many wealthy citizens are very much impoverished , and some of them brought to a morsel of bread . nor do i only call upon the city her self , but the court , the countrey , the whole kingdom , to weep over the cities destruction ; and that not only in regard of the particular losses which several persons throughout the kingdom undergo upon this account , but of the concern which the misfortune of this city is to king and kingdom . the city of london was as it were the dominical letter , by which the whole nation reckoned how the year would go about ; or as the golden number , by which we were wont to cast up our accounts . it was the saying of a judicious forreigner , that england might rather be said to be in london , than london in england . sure i am , the welfare of england was very much concerned in londons prosperity . some have enviously resembled her to the spleen , whose high swelling made the rest of the body lean : but i doubt we shall find , she may more truly be compared to the stomack , and the apologue made good ; whil'st the stomack wants supply , the rest of the members cannot thrive . if england be as the heavens , london was as the sun in those heavens ; must not darkness needs cover the whole heavens , when the sun is so much eclipsed ? if england be as the ring of gold , london was as the diamond , how little is the value of the ring , when the diamond is , if not wholly lost , yet very much cracked ? if england be as a goodly tree , london was as the root ; and when the root is withered , how can the tree flourish ? london was wont to be called camera regis , the kings chamber ; ey , and it might have been called the kings coffer , since besides the great income which her custom , excise and chimnies brought to the crown , she was ready to fill ▪ his hands with present coin upon all occasions : well may the king weep , nay , we need not call upon him ; i would to god all his subjects were as deeply sensible of this sad blow as he. london is called in the law , cor reipublicae & totius regni epitome , the heart of the commonwealth , and epitome of the whole kingdom . and she is no less justly , than usually stiled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mother-city of the kingdom : well may all the daughter-cities , yea , all the people of the land take up a bitter wailing for this blow , which hath as it were stab'd them at the heart , and killed their mother . ey and especially at such a time as this , when , by reason of our forreign war , her assistance was so useful . sad indeed , to have the milch cow dry , when most need of milk ; and the cloud vanish , when most want of rain ; yea , as it were , the fountain to be empty , when most occasion for water . how stupid is that man ? how hard is that heart , which these considerations do not affect ? and yet this is not all , since the doleful influences of this calamity , in some sort , reach not only to the whole kingdom , but to all the protestant churches . there have not wanted daring prognosticators , who have presumed to foretell the destruction of rome , and the downfall of the pope this year ; no doubt , if they repent not of their superstitions and idolatries , vengeance will pursue them ; but it is not for us to know the times , nor to build positive predictions upon our interprepretations of dark prophecies : in the mean time we sadly behold the most famous protestant city of the world , become an heap of rubbish . i easily believe , our romish enemies rejoyce at this flame , and cry among themselves , o pulchrum spectaculum ! o goodly sight ! and perhaps our protestant adversaries rejoyce also ; but i doubt they will have little cause for it , when they weigh all things in a right balance . whither by that babylon mentioned in the revelation be understood pagan or papal rome , i shall not now dispute ; but sure i am , all protestant princes and churches have reason to make the like lamentation over london , which is said to be made over babylon , alas , alas , that great city which was clothed in sine linnen and purple , and scarlet , with gold and pearls , and precious stones ; for in one hour ( at most a few dayes ) she is made desolate ! all this while i have only set before you the sadness of the ruine , together with the doleful effects which attend it ; but now give me leave to enlarge , and increase your sorrow , by minding you of the causes , as well as the effects , entreating you to consider by whom , and for what it is , that this great desolation is befallen this great city . we read in the book of job , that the fire of god sell from heaven , and consumed his sheep . and god threatneth by his prophet amos against damascus , gaza , &c. that he would send a fire which should devour their palaces . and surely no other was this fire which hath laid waste so many beautiful churches , goodly fabricks and houses , than the fire of god , a fire of his sending . if there were any sons of the coal who kindled , or fomented the flame , yet they were the rod of gods anger , and the fire-balls in their hand his indignation ; and i both pray and hope , that if there were any such rods , they may themselves be cast into the fire , and receive their deserved punishment for so horrid a villany . if it were an accidental fire , occasioned by negligence and inanimadvertency , yet even that casualevent was of divine appointment : nor was it only the hand , but a special , signal hand of god , which appeareth among other things , chiefly in the concurrent wind by which the fire was carried on with an impetuous violence , for who was it but god , who was pleased at once both to stop the windows of heaven that it rained not , and brought forth the wind out of his treasuries , that it continued , till the fire had done that work which he determined should come to pass . and as we must acknowledge it was the merciful and powerful word of our god , which said to the fire ( as he doth to the sea ) hitherto thou shalt come , and no further : so it was no other than the angry and revengeful hand of god which caused the fire ( with the wind ) to bring upon the city such a generally destructive calamity . upon this consideration , it will be fit for us , as we look upon the burning to be the effect of gods wrath , to bewail the sins which have incensed it , and thereby procured this constagration : so that whereas all this while i have called upon you for tears of compassion , i must now exhort you to tears of compunction . i do not design ( beloved ) to upbraid london in this day of her calamity , far be it from me ; but i think it a very fit season for london to be put in mind of her iniquity . i would not confine the sins which have deserved this devastation only to london , nay , rather enlarge the accusation against the whole kingdom ; and as both prince and people will find themselves concerned in the sad effects of the flame , so all have reason to charge themselves with the kindling it . but as the judgment is fallen more immediately and most heavily upon the city ; so doubtless it concerneth the city more especially to remember and bewail her own sins : and whereas there were several parties , and men of various perswasions in that once populous city , i could heartily wish , that instead of throwing dirt in each others faces , they would throw each the first stone at themselves ; and instead of railing and reviling , they would all of them with weeping eyes bemoan first their own sins , and then the sins of one another . we read of josephs brethren , when their brother had put them in ward , they said one to another , we are verily guilty concerning our brother , in that we saw the anguish of his soul when he besought us , and we would not hear ; therefore is this distress come upon us . i would to god it might be so with all the inhabitants of this city , now that so great distress is come upon us , to hear the voice of conscience , which if not quite seared , will speak at such a time , and to say one to another , we are verily guilty of these and these sins . now that god hath overthrown some among us , as god overthrew sodom and gomorrah , it is time surely for those who have been guilty of sodoms sins , to accuse themselves for their pride , fulness of bread , abundance of idleness , and not strengthning the hands of the needy . now that so many houses of god are burnt up , and laid waste in the city , and their teachers are removed from them ; it is time for those to bethink themselves , who either out of prophaneness have neglected , or out of schism vilified the houses of god ; and if not like this city of jerusalem killed and stoned , yet disheartned and contemned those who were sent unto them . now that many of our wealthy citizens are much weakned and impoverished in their estates , it is time for them to call to mind , how forward they were to part with their wealth for raising a rebellious war against their soveraign , which at last most tragically ended in his murder . now that such a well-ordered society ( as the city of london was ) is broken , and neighbors and friends are scattered up and down in several parts , and that the fire hath run through , and thrown down her goodly structures , it is a fit season for those cursed incendiaries to condemn themselves , who delighted in division , made wide breaches in church and state , between the king and his people ; and when time was , set the whole kingdom on flames ; yea , i fear still would , had they the like opportunity . now that their shops and tables , chambers and houses are demolished , their wares and goods either removed or consumed , it concerneth those to call themselves to an account , who have sequestred and plundered their neighbors goods and houses , and lands , ey , and those also who have kept houses of riot , chambers of wantonness , tables of surfeit , and shops of lying , deceit and perjury . this , this is that ( my brethren ) which the lords voice crieth at this time to the city , and which he expects from the inhabitants thereof , that we should every one so seriously and speedily reflect on his own sins , as to bewail them with proportionable grief ; and so much the rather now , because we did it not before , not this last year , when his hand of pestilence was so heavy upon us , and we so insensible of it . then he consumed our persons by the burning plague , and now our houses with the burning fire . then he removed us from our habitations , now he hath taken away our habitations from us ; and because there was not enough weeping then , therefore there should be the more weeping now . to draw to an end , i have i think said enough by this time to put you upon sprinkling your heads with ashes , girding your loins with sackcloth , filling your eyes with tears , and breaking your hearts with sorrow ; but i must withall tell you , that all is not done , when this is done . our weeping of compassion must be attended with a ready contribution towards their relief whom this fire hath undone . i hope there are not , and yet i would there were not any so cruel as to exact upon their necessity , who come to hire lodgings or houses of them , this were to add affliction to the afflicted ; nay , rather use them kindly : and to those who are not able to hire , give entertainment ; yea , let us willingly embrace whatsoever overtures may be proposed for repairing the breaches and raine of our metropolis . our weeping of compunction must be accompanied with reformation . oh let the heat of that flame not only thaw our frozen hearts into tears of godly sorrow , but melt away the dross of our corruption ; that the fire which was consuming to our houses , may be as a refiners fire unto our lives . let us pull down the strong holds of atheism and prophaness , luxury and uncleanness , blow up the turrets of pride and ambition , envy and faction ; burn up the thorns and bryars of hatred and malice , covetousness and oppression , the chaffe and rubbish of all manner of wickedness ; that so god may be entreated to spare the remnant of our habitations , and make up the ruines of those that are demolished , to give us beauty for ashes , and the oyle of gladness for the spirit of heaviness , when we shall behold a new london , ( like the phenix ) rise more gloriously out of the ashes of the old . amen , amen . finis . notes, typically marginal, from the original text notes for div a45552-e2780 chap. 6. 25. eccles. 12. 11. acts 10. 38. revel . 18. 4. 2 cor. 6. 14 , 15. mal. 4. 2. luke 15. 1. mat. 19. 13. mat. 9. 12. jonah 1. 3. acts 20. 22 , 23. mat. 10. 23. luke 21. 5. chap. 3. 7. prov. 22. 3. 23. 12. eccles. 2. 14. james 1. 5. prov. 2. 7. 2 pet. 2. 6. prov. 22. 3. john 13. 21. chap. 11. 35. heb. 5. 7. cant. 7. 4. joel 2. 17. phil. ●● . 18. ver . 36 , 37. ps. 23. 5. eccles. 3. 4. res est soliciti plena timoris amor . ovid. john 11. 37. matth. 5. 44 , psal. 58. 10. prov. 24. 17. rom. 12. 20. ver . 42 , 43 , 44. matth. 21. 37. mark 3. 5. 2 pet. 2. 8. ps. 119. 136. 158. ezek 9. 4. matth. 7. 5. rom. 12. 15. 2 cor. 11. 27. matth. 7. 12. job 19. 21. 32. 25. coloss. 3. 12. luke 6. 36. jer. 9. 1. nehem. 1. 4. hester 7. 4. isa. 22. 4. 2 kings 8. 12. psal. 2. 6. cic. howels , lond : matth. 11. 23. rev. 18. 16. chap. 1. 16. chap. 1. 4. 7. 12 , 16. isa. 10. 3. job 38. 12. gen. 42. 12. amos 4. 11. ezek. 16. 46. the apostolical liturgy revived a sermon preached at the assizes held at chelmsford in the county of essex, march 18, 1660 / by nath. hardy. hardy, nathaniel, 1618-1670. 1661 approx. 81 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a45541) transcribed from: (early english books online ; image set 43980) images scanned from microfilm: (early english books, 1641-1700 ; 1333:3) the apostolical liturgy revived a sermon preached at the assizes held at chelmsford in the county of essex, march 18, 1660 / by nath. hardy. hardy, nathaniel, 1618-1670. [2], 36 p. printed by a.m. for joseph cranford, london : 1661. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -sermons. bible. -n.t. -timothy, 1st, ii, 1-2 -sermons. sermons, english -17th century. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 jonathan blaney sampled and proofread 2004-07 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the apostolical liturgy revived . a sermon preached at the assizes held at chelmsford in the county of essex , march 18. 1660. by nath. hardy , d. d. d. r. and vicar of st. martins in the fields . psal. 72. 15. and he shall live , and to him shall be given of the gold of sheba ; prayer also shall be made for him continually , and daily shall he be praised . theoph. ad luc. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed by a. m. for joseph cranford , at the sign of the castle and lion in st. pauls church-yard , 1661. to the right worshipfull sir robert abdy , knight and baronet , and high sheriff of the county of essex . it hath been the lot of this following discourse ( as well as its author ) to passe through good and ill report . your self with many other worthy gentlemen of the county , so candidly accepted it , as to desire its publication , and yet some ignorant or malevolent auditors have fastened upon it , the heavy charge of superstition , whether justly , or caulesly , let the impartial reader judge . the truth is , when i reflect upon the persons offended , i have reason to believe , that not the popery , but the loyaltie of the sermon ; not so much that part of the discourse about praying for the dead , as that which perswadeth prayer for , and subjection to the king and his government , both civil and ecclesiastical was the crime ; and if so , what they account my fault , i shall ever esteem my duty and my glory . in the mean time , i cannot but congratulate you , worthy sir , those honours which our gracious soveraign hath confer'd upon you , particularly , in that having so plentifull a choice of able gentry , he cul'd you out ( as it were ) to lead the van in that high office wherewith you are invested , which how you have hitherto managed , i need not tell the world . the fame of your noble entertainments , numerous attendants , and especially your impartial deportment , hath already filled city and country : and i may justly affirm , your place hath not so much honoured you , as you the place . go on ( good sir ) to do worthily , and be famous in essex , and by serving faithfully your god , your king , your country , to gain to your self greater honour , not only in this , but the world to come , which shall be the constant prayer of , your affectionate friend , nath. hardy . the apostolical liturgy revived . 1 tim. chap. 2. vers. 1 , 2. 1. i exhort therefore that first of all supplications , prayers , intercessions , and giving of thanks be made for all men . 2. for kings , and for all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty . it is not long ( beloved ) since this with other parcels of canonicall scripture , was by our insolent usurpers adjudged apocryphall , and the open performance of the duty of this text , would have been condemned by their obsequious judges as treasonable . we have seen , we have seen unquiet and troublous times , wicked and evil dayes , wherein the pretence of godliness banished all honesty ; and in truth neither godliness , nor honesty were to be found , wherein there was no king in israel , nor any lawfull authority over us , nor was it lawfull publickely to pray that there might : but what was denied in publick , was , i doubt not , performed in private by all , loyall subjects and good christians ; and i trust the cold of their prohibition from without by a kind of antiperistasis , made our inward devotion so much the hotter . and loe , that god who hath heard our secret prayers , hath returned an open answer , giving us great cause of thanksgiving for restoring our king as of old , our judges as at the first , and our counsellors as at the beginning ; and therefore what scripture can i present you with more sutable than this , i exhort therefore that first of all , &c. the first word of the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i exhort , may well give a denomination to the whole ; it is an exhortation , in which are four parts considerable . the manner of propounding it , which is with gentleness , and yet fervency in those words , i exhort therefore that first of all . the matter or duty perswaded , which is set down with fulness and variety in those , that supplications , prayers , and intercessions , with giving of thanks be made . the objects for whom we are to perform this duty , represented both universally and eminently in those , for all men , for kings , and all that are in authority . the ends wherefore this duty is in particular to be performed for kings and all in authority , specified both concisely and distinctly in those , that we may lead a quiet and peaceable life in all godliness and honesty . 1. the manner of propounding is that which first occurreth , and shall briefly be discussed , i exhort therefore that first of all . the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is most usually a particle of illation , inferring one thing from ; but here it is only a transition passing from one thing to another : and therefore i shall not need to enquire after any dependance of these words , upon what precedeth in the former chapter . the word which we render , exhort , properly signifieth to call upon another , and is often used in polybius , to express a commanders encouraging his souldiers to the battell . thus st paul the apostle being a leader in the church militant , animateth christians to fight , but with no other weapons than those of their prayers . suidas observeth that the word signifieth not only hortor , but oro , to exhort , but to entreat . and accordingly it is often elsewhere translated i beseech , and here in the vulgar latin by obsecro . so desirous is this apostle that this duty of prayer should be observed , that he prayeth for the performance of it . indeed elsewhere in the first verse of the fifth chapter , his word is i charge ; and in the eighth verse of this chapter , i will ; and those phrases seem most sutable to an apostle . but the truth is , both wayes of expression are very congruous , and have their peculiar emphasis . i charge , and i will , are words that justifie his authority ; i exhort or beseech testifie his humility , those serve to set home upon the conscience , and these to win upon the affections , finally both arise from the zeal of his spirit , and argue a great deal of vehemency . upon this account it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all is annexed , which standing between i exhort on the one side , and that supplications , &c. be made , on the other , may be refer'd to either ; nor is it much material to which , since it will amount to one and the same sense . this is that to which i first of all exhort , or this is that which i exhort first of all to be done . the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth order , and that either of time or dignity , and both may be admitted here . in the former notion our apostle intimateth à jove principium , that prayer should be the beginning of every day , in the morning as soon as we open our eyes , we should lift them up to heaven ; of every weighty action , before our hands are stretched forth to businesse , we should elevate them to god. indeed it should be both the alpha and omega , the first and the last , the beginning and the ending of every day of our life , and of every important businesse of the day . in the later notion this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first of all , is much like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else where above all , taking the shield of faith , and st. peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before all things have fervent charity , and presseth this duty as rem maximè necessariam , a thing most needfull and usefull ; though other duties must not be left undone , yet this ought chiefly to be done ; and therefore most earnestly to be urged . gods ministers must not only propound , but enforce divine truths upon their hearers , not onely strike in the nail , but drive it to the head , declare what is to be done , but exhort to the doing of it . and as they must not shun to acquaint the people with whatsoever is their duty , so they must insist most earnestly upon that which is of greatest concernment ; for so doth our apostle here , exhort first of all . that supplications , prayers , and intercession , with giving of thanks be made , which is the second part of the text , the matter and duty it self , which i shall handle both in a general latitude , and in a particular reference . 1. that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some expositors divided from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and conjoyned with this which followeth , as if the sense were , i exhort first , by all men supplications , &c. be made . there are some services which all men may not do : it is not for every man to bear the sword , or dispense the word , but only for the magistrate and minister . there are some duties which every man cannot do , every man cannot build hospitals and churches , confute errours and heresies , onely the rich and the wise ; but this is that duty which all can , may and ought to practice . what this duty is we find expressed in four words , which yet may be reduced to two heads , namely , petitio & gratiarum actio ; petition , which is enlarged in three words , supplications , prayers and intercession , and ( which is comprized in one word ) giving of thanks . 1. petition is the first branch of this duty , which consists in supplications , prayers and intercessions , and these three words may very well be construed either as various or synonymous . 1. look upon them as various in their sense , and they set forth those three parts , whereof our petitions to god must consist . 1. supplication is that whereby we deprecate evil , whether of iniquity or calamity , the remission of the one , the prevention and remotion of the other , in this respect after st. paul had reckoned up several pieces of the christians armour , he closeth with this as being of singular use to defend us against all sort of evils which we either feel or fear . 2. prayer is that by which we implore those good things whereof we stand in need , and more especially those which concern our eternal welfare ; upon this account prayer is not only our armour to preserve , but onr store-house to provide for us , or rather the key which openeth the store-house of heaven whence every good and perfect gift cometh . 3. intercession is that whereby we perform both these acts of petition in the behalf of others ; faith is appropriative , but prayer is communicative , that as an hand clasped , this as an hand open , and therefore whereas it is i believe it is our father . true it is , nulli sapit , qui non sibi sapit , he that seldom prayeth for himself will hardly pray for others ; and as our charity , so our piety must begin at home , but it must not end there , we must love others , and pray for others as well as our selves , our own need engageth us to be petitioners for our selves , and brotherly love obligeth us to be advocates for others . indeed meritorious mediation is christs peculiar , but charitative intercession is our duty , it is his bloud which must plead for us all , but yet in his name we must pray one for another . 2. look upon these three words as synonymous , and then we may with calvin conceive , that these multiplied expressions to the same purpose , as also the putting them in the plural number are designed to minde us of the frequent performance of this duty , that it must not be done once , but often , daily ; and as st. paul exhorteth the thessalonians , continually . but rather with the learned cameron , it will be expedient to take notice , that one and the same thing may be signified by several words without any vain tautelogie , whenas either the one is proper , and the other figurative , or the one obscure , and the other clear , or when there is a diversity , though not in the thing it self , yet in the manner of signification , and so it is here , every one of these words representing the same duty under a different notion according to the several derivations , and proper significations of the words . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith suidas , and being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigeo , sets forth prayer , as it is an acknowledgement of our necessities , whereby as the sick man acquaints the physician with his distemper , and the beggar layeth open his sores , we spread our wants and complaints before god. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votum signifieth prayer , as it is the pouring out of the heart , panting of the soul , and breathing forth of our wishes . by prayer we make known , as our defects , so our requests , nor is it onely a manifestation of our wants , but a testification of our desires . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adsum ; represents prayer , as it is that whereby we ascend gods presence and entertain communion with him . meditation is a soliloquy with our selvs , prayer is a colloquy with god ; by this we climb to heaven , whilest we are yet on earth , in respect of this david saith , when i awake i am still with thee ; and it is defined by damascene to be the lifting up of the mind to god , and by st. paul to be an access with boldnesse to the throne of grace . so that in these three words are expressed three properties of a right prayer , to wit , humility , zeal and faith ; humility in the confession of our wants , zeal in the fervency of our desires , and faith in the confidence of our approaches to god. prayer is not an ostentation of our vertues with the pharisee , but a discovery of our need with the prodigal , not the invention of a witty brain , or the elocution of a fluent tongue , but the ebulliton of a devout soul ; finally , though in prayer we must stand afar off with the publican in the apprehension of our own unworthinesse , yet we must also draw near to , and follow hard after god with david by a believing application of his mercy . 2. you have seen the first part of the duty , namely petition , but we must not stay here ; to our supplications , prayers and intercessions we must adde giving of thanks . they are joyned together by our apostle in precept , not only here , but elsewhere , and we must not sever them in our practise . davids psalms consists of hallelujahs as well as hosannas ; we must not only have the tongue of men in begging , but of angels in praising : we are never so full here , but there is something wanting , and therefore we have need to pray ; nor are we ever so necessitous , but there is something we enjoy , and therefore have reason of thanks ; and then is our devotion compleat , when these two meet together ; according to that of st chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let every prayer be attended with thanksgiving . it is observed of those lepers in the gospel , ut acciperent importuni , donec acceperint inquieti , cum acceperint ingrati ; they were importunate that they might , unquiet till they did , but unthankfull when they had received health and cure from christ. oh far be this temper from us ; let us be as forward in acknowledging what we receive , as in imploring what we desire . indeed thanksgiving is efficacissimum orandi genus , a most effectuall kind of prayer , but ingratitude stops the current of divine mercy : since indignus de dandis qui ingratus de datis , he is unworthy of what he craveth , who is unthankfull for what he hath : whereas gods benefits ( like that river whereof solinus speaketh , which so long as men are singing , continueth flowing ) are so much the more plentifully encreased , by how much they are gratefully acknowledged . nor would that gloss of theophylact be passed by , who observing what followeth , would have us take notice that we ought to give thanks for benefits conferred upon others , by which means we are firmly knit together in brotherly love ; for he that is thanfull for his neighbours prosperity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot but have a love towards his person ; and if thanksgiving ought to be rendered in respect of others , much more in regard of our selves . 2. besides this generall notion , there is a particular reference of this duty to the publick service of god , which appeareth so much the more rationall , when we consider that this epistle is directed to timothy , who was invested with episcopall authority by st. paul , and therefore ought to take care that common supplications , prayers , & intercessions , with giving of thanks be made in the publick assemblies . to this purpose is that gloss of beza upon those words which follow , i will that men pray every where ; omnem locum intellige sacris caetibus destinatum ; understand every where , to be all such places as are appointed for holy assemblies . and more fully that of aretius , who saith that as st panl had given timothy order in the former chapter , to take care that sound doctrine were preached to the people , so here that the publick prayers be done decently and religiously ; to which end he prescribeth severall rules in the preceding part of this chapter , and in these two verses more particularly insinuateth for whom they should put up their joynt prayers , and ( to give you his own words ) ut certam habeant formulam ; that they should have a certain form of prayer , consisting of these severall parts which are here enumerated . nor is it without great reason , since where men are left to their extemporary effusions , these severall sorts of devotion are either some of them omitted , or else confusedly mentioned . in pursuance of this apostolicall exhortation , it is that the christian church hath still had her liturgy , and that replenished with this variety . st austin hath observed and distinguished these four kinds of devotion in the eucharisticall administration , where speaking of these words he saith , eligo in his verbis hoc intelligere , quod omnis vel paenè omnis frequentat ecclesia , &c. i choose to understand in these words , that which all or almost all the church frequenteth , that we conceive those to be called supplications , which we make at celebrating the mysteries before that which is on the lords table begins to be blessed : prayer , when it is blessed , and sanctified , and broken to be distributed : intercession , or request , when the people are blessed ; which done , all concludeth with thanksgiving . if we take a view of our own liturgy , we shall find these severall forms , in that comprehensive letany , in that excellent office of the communion , yea almost in every part of the service , of which ( having this occasion to mention it ) i shall be bold to say , though it is not so exact , as not to need any alteration or addition ; yet there is nothing in it , which may not admit of a candid construction ; nor is there any publick form in any other church whatsoever which excels it , ( i had almost said ) which is equall to it . and though i dislike not a review for the satisfaction of the scrupulous , ( if any thing in reason might , or themselves knew what would satisfie them ) yet i hope and pray , that our timothies may in due time have the exercise of their power so far restored to them , that in all churches with one lip and language , this apostolicall precept may be observed , supplications , prayers , intercessions , with giving of thankes may be made . and that for all men , for kings , and all that are in authority , which is the third part of the text ; the objects for whom we are to make intercession , which is proposed , 1. universally , in those words , for all men . for men : we are not to pray on the one hand for angels ; the good angels are in gratiâ confirma i , so confirmed in innocency , that they need not our prayers : and the bad are in malitia obstinati , so setled in their wickedness , that our prayers cannot benefit them . nor yet on the other for the irrationall and inanimate creatures , but only in reference to men , so far as they are serviceable for , and beneficiall to mankind ; upon which account we both give thanks and pray for seasonable weather , the fruits of the earth , and the like . for men it is , and that for all men , which we must make intercessions . to give you the just and full latitude of this all. 1. i shall first consider the distinction of all men into the quick and the dead . 1. those who are dead are to be ranked only into two sorts , the wicked , and the righteous , whose bodies lie mingled in the grave , but their souls go , those to hell torments , and these to abrahams bosome . 1. as for those who die in their sins , their state after death is such as can admit of no alteration , and therefore it is in vain to make any supplication . sanguis christi non descendit adinferos , saith st bernard : not christs bloud , much less can our prayers prevail for the damned . as for those who die in the lord , and sleep in jesus . 1. that they being themselves at rest , desire the same bliss for us who are here militant , hath been alwayes received as a truth . that of st cyprian is very apposite to this purpose , magnus illic nos charorum numerus expectat , copiosa turba desiderat jam de suá immortalitate secura , & adhuc de nostrâ salute solicita ; the great number and multitude of our dear friends in heaven expect us , being already secure of their own immortality , and solicitous for our salvation ; and surely what they are so desirous of , they pray for . indeed they do not pray for us in particular , because they cannot come to a knowledge of our severall wants ; if they could no doubt they would ; and if we had any way of imparting our condition to them , we might as well desire their prayers , as we do here the prayers of each other . but that they do know that there are still saints upon the earth , ( since otherwise the world would be at an end , and their bodies raised ; ) and that whilest there are such on earth , their condition will be militant , encountring with temptations and persecutions ; and that knowing they cannot but have a sympathy with , and charity towards the militant saints ; and that charity puts them upon prayers to god for them , are such strong probabilities , that cannot be weighed down by any thing that can be said to the contrary : yea it seemeth strange to me , why any ( except those hereticks who affirm the soul to sleep with the body ) should not imagine , that the souls of good men are imployed as in praising god for themselves , and the rest of the triumphant , so in praying for that part of the church which is militant : and if so , why may not we desire of god , that by the imitation of the saints departed , we may be worthy to receive the benefit of those prayers , which they as a part of the catholick church offer to god in our behalf ; according to that passage in the late form , for the thirtieth of january , so much , and yet so causlesly decried as popish by the enemies of our church . 2. that there ought to be giving of thanks for them who depart hence in the lord , in that they are delivered from the miseries of this sinfull life , enjoy so glorious a victory over sin and satan , and have left such vertuous examples to us that survive , is a doctrine which cannot justly be gainsayed . we are bound to bless god for the temporall , much more for the eternall welfare of others . we ought to be followers of , and therefore to be thankfull for the good patterns which the dead have ( as well as the living do ) set before us . we profess to believe a communion of saints ; that communion is not only of the saints in heaven with each other , and so of the saints on earth ; but between the saints in heaven and earth , the operation whereof is on their part prayers and supplications for us , and on our part a reverentiall respect to , pious imitation of , and thanksgiving for them . 3. lastly , as to prayers for the dead , i assert , 1. this doctrine , that there is a third sort of persons , who are neither in heavenly bliss , nor hell torments , but in the pains of purgatory , out of which they are delivered by our prayers , is a novel figment of the church of rome , and hath no footsteps either in scripture or antiquity . 2. that it is a very ancient practice of the church , to pray for the souls of the blessed , is not to be denied , nor yet do i see how it can be in all respects justified . 3. that inasmuch as the saints departed are not yet compleatly happy , nor shall be till the end of the world , we may do that for them , which i doubt not but they do for themselves , pray to god to send them a joyfull resurrection , and an happy consummation of their bliss both in body and soul. and this is a truth so evident , that i see not how any can with colour of reason oppose it . 2. but though this all men according to the forementioned conclusion may be thus far enlarged , yet i conceive that here st paul intends only the living , for all whom we ought without all controversie to make intercession . the just extent whereof will best appear by the distinction of all men into friends and foes ; good and bad . for all men ; that is , for enemies as well as friends : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is st. chrysostomes counsell upon this text , let us learn to pray as christians ; and how is that , but as he afterwards teacheth to pray for our enemies ? hear how st. stephen prayed not only not against , but for his persecutors , lord lay not this sin to their charge . nay hear how christ himself prayed for his crucifiers , father forgive them ; and as it was his practice , so it is his precept , bless them that curse you , and pray for them that despitefully use you . the truth is , as that same father excellently , he that blesseth his enemy , blesseth himself ; he that curseth him , curseth himself ; and he that prayeth for him , prayeth more for himself , than him . 2. for all men ; that is , for unbelievers as well as believers . so much is intimated , in that he bids them pray for kings , which at that time were infidels . supplicat ubique ecclesia non solum pro sanctis & in christojam regenitis , sed pro omnibus infidelibus , & inimicis crucis christi , idolorum cultoribus , &c. the church ( saith prosper ) every where prayeth not only for the faithfull and regenerate , but for infidels and idolaters , for the enemies of the cross of christ , and the worst of sinners ; de quocunque pessimè in hac vita constituto non utique desperatur , saith st austin , nec pro illo imprudenter or atur , de quo non desperatur . we are not altogether to despair of any , though never so vile ; and for him we may pray , of whom we are not to despair . indeed st paul elsewhere seemeth to limit the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praying with all manner of prayer for all saints . our blessed saviour saith , i pray not for the world ; there are some sort of petitions peculiar to the saints , which christ maketh not for the world ; and there are petitions which we may and ought to make not only for all saints , but all men : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so runs the ecclesiasticall constitution . let the deacon pray for the whole church , and for the whole world . as we must do good especially to , so we must pray chiefly for the houshold of faith ; but we must do good to , and pray for all ; even they who are without the pale of the church , must be within the reach of our prayers . publica est nobis & communis oratio ( saith st cyprian ) & quando oramus , non pro uno sed pro toto populo oramus . we have publick common prayers , and when we pray , we pray not for one , but the whole people , because all the people are one . thus as our prayers must be for their depth , cordiall , from the bottome of our hearts ; for their height , celestiall , chiefly for the things of a better life ; and for their length , continuall , to the end of our dayes ; so they must be for their breadth , universall , for all men . but withall 2. eminently , for kings , and for all that are in authority ; where besides the explicite doctrine , there are severall truths implicitely couched , which would not be passed by : and for the better handling of these words , i shall proceed by these steps . 1. all that are in authority supposeth a distinction of superiors and inferiors . that there should be some regnis praediti , invested with dominion ; and others regnantibus subditi , obliged to subjection , is not saith st. austin , without divine providence : nay saith st. chrysostome , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a work of divine wisdome so to order it . look as the earth is made up of hills and valleys , mountains and dales ; so among the inhabitants of the earth , god hath appointed , that there should be some above and some below . in the naturall body there are severall members , and some of them in the upper , some in the lower part ; so it is and ought to be both in the civill and ecclesiasticall body . a consideration which not only serveth to justifie superiority against the levelling party in church and state ; but also minds those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , placed on high , to remember that being set upon an hill , they are more obvious , and ought to be the more exemplary to others ; and therefore that as they exceed them in greatness , they would excell them in goodness ; and as they are above , so they would go before them in the paths of vertue and piety . 2. kings and all that are in authority implyeth that not only authority in general , but monarchy in particular is agreeable to the will of god ; it is the voice of wisdom , not only non sine me , not without my permission , but per me , by me , that is , my ordination kings raign ; and had not monarchy been approved by god , st. paul would not have exhorted christians to make prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for but against kings . yea when i consider . 1. what pliny observeth , that in omni rerum conditarum genere unum quiddam eminere cernimus , in all sorts of creatures one hath the preheminence ; among the planets the sun , trees the oak , beasts the lion , birds the eagle , and the like . 2. what st. ambrose saith of kings , that they are dei imaginem babentes , such as in a peculiar manner represent god himself , for which reason his name is imparted to them , and 3. that one of the offices which christ himself undertaketh is regal : yet further , 4. when i take notice what a special providence there must be in it ; that such multitudes of persons as are in every kingdom should willingly subject themselves to , and stand in awe of one person . and 5. add to this , when i observe a kind of monarchy among bees and cranes , unreasonable creatures ; and that among heathens , no government so usual as regal , as if the light of nature directed them to it : yea lastly , when i read that promise to abraham , that kings should come out of his loyns , to the christian church , that kings should be her nursing fathers , and that it is set down as a signal favour confer'd by god upon israel , that it did prosper into a kingdom : i shall not fear to assert , that of all authority , regal , is that which is most consonant to the divine will. 3. it is not , all in authority , and kings ; but kings , and all in authority , whereby is implyed the subordination of others in authority under kings ; which will more plainly appear , if you compare this of st. paul with that of st. peter : to the king as supream , or to governours , as them which are sent by him : the king in his kingdom is sole deo minor , only inferior to him , whose stile is king of kings , and lord of lords ; and as he deriveth his power immediately from god , so all other authority is derived from him . it was moses who chose able men out of all the people , and made them heads over the people , rulers of thousands , and hundreds , and fifties , and tens : it was jehoshaphat who set judges in the land through the fenced cities , city by city . the statues of kings were of old placed by fountains , to intimate , that they are the fountains of honour : the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports , that kings are the basis and foundation of the people , and all other magistrates are pillars reared and supported by that foundation . in our own land , those who serve in parliament are elected and called by the kings writ : judges sit by the kings commission ; even constables act in the kings name , all owning that authority , which they have , to be originally from the king , in whom the supream power doth undoubtedly reside . 4. lastly , that which is expresly required is , that intercessions be made for kings , and all that are in authority , mos hic egregius ( ut & multa alia laudabila ) venit à judaeis : this as many other laudable practises cometh from the jews ( saith the learned grotius ) whose custom was , as you read in ezra , to pray for the life of the king. it is here enjoyned by the apostle to christians , and was accordingly practised . tertullian saith of those in his time , sine monitore quia de pectore oramus pro imperatoribus , we need no monitor , our loyal hearts prompt us to pray for our emperours . there are two sorts of persons , who of all men stand most in need of our prayers , namely magistrates and ministers ; the king and the bishop , the prince and the priests , no wonder , if else-where , st. paul requireth praying for all saints , and for me , and here for all men , for kings and all that are in authority . indeed on the one hand it is a great weight and burden which lyeth upon the shoulders of kings and all that are in authority ; though earthly glory be but an empty shadow , yet in this sense we may make use of st. pauls phrase , concerning that which is heavenly ; it is a weight of glory , and quò sublimior gloria cò major cura , the higher the glory , the greater the weight which lyeth upon them : great reason there is , that the people should help them to bear it with their prayers ; it is but gratitude , since they watch for us , that we should pray for them ; and since they take upon them the care of our welfare , we should put up our requests to god for theirs . besides , on the other hand , kings and all in authority are exposed to manifold dangers in respect of themselves as well as cares in regard of us ; in perils they are by false friends , fawning flatterers , and in perils they are by secret enemies , rebellious conspirators ; in danger by them who say in the language of the people to herod , the voice of god , and not of man , and in danger by those who say , we have no king , because we feared not the lord , what should a king do to us ? and being in so great hazards , they need the prayers of their people to guard them . upon these considerations , there is good cause why kings and all in authority should be much in prayer for themselves , like that good king charls the fifth , of whom it is said , soepius cum deo quam cum hominibus loquebatur , he did more frequently converse with god by prayer , than with men by discourse ; and why their subjects also should be earnest with god in their behalf , by which means even kings are in some sort engaged to their meanest , as well as their greatest subjects , who by their zealous prayers for , bring down blessings upon them . these prayers must be made for kings and all in authority , as well bad as good . the truth is as saint austin observeth , qui mario imperium dederit , ipse etiam caio , qui augusto , ipse & neroni , qui vespasiano & domitiano . he that gave authority to marius , augustus , and vespasian , who were mercifull , gave it also to caius , nero , and domitian , who were cruel emperors ; and therefore we must testifie our subjection to , by our devotion for the one , as well as the other . if kings be good , they deserve our prayers so much the more because of their singular care over us ; and if they be bad , then so much the more need there is we should pray for them , by how much they are backward to pray for themselves . i end this with this short item , we are obliged in many duties to kings and all in authority , we are bound to pay to them those tributes and customs which by the laws belong to them ; we are bound to fight for them when required : if my kingdom were of this world , then would my servants fight for me ; but surely , it is very little we will do if not so much as to pray for them ; and therefore pray , and again i say , pray for kings , and all in authority , and so much the rather , because it is our own concerne as well as theirs ; for so it followeth . 4. that we may lead a quiet and peaceable life in all godliness and honesty : which is the last part to be discoursed . for the more methodical handling whereof i shall consider these words in themselves , and in their connexion . 1. consider the words in themselves , they present us with the parts of a christian conversation , wherein it consists in godliness and honesty , and with a singular help to the performance of them peace and quietness . 1. if you would know , what it is to lead a christian life , and wherein it consists , the text answers , in godliness and honesty . 1. the principal requisite to a good conversation is godliness , which what it is , will appear by the etymologie of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benè ; so that to be godly is to worship god aright . 1. the material part of godliness is the worship of god ; for though it taketh in imitation , yet it primarily consists in adoration ; by imitation we acknowledge his excellency , but it is by adoration we proclaim his deity ; and therefore , though every godly man endeavours to follow gods pattern , yet the proper act of godliness is to worship his name . 2. the formal part of godliness is to worship him aright , which is : 1. when it is performed according to the right rule , to wit , the word of god , wherein the substantials of worship are particularly and expresly prescribed , whilest the circumstantials are included in those general precepts of order , decency and reverence . 2. when it is directed to a right end , namely the glory and honour of god , which as it is finis operis , the end of the worship ; so it ought to be finis operantis , the ultimate end of every worshipper . 2. the next ornament of a christian conversation is honesty . if we consult the derivation of the greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall finde it to be from the same verb with the former , and is fitly rendered veneration or reverence ; and as that refers to god , so this may be refer'd to kings and all in authority . i cannot but sometimes wonder at the folly of the quakers , as in many others , so in this particular of denying external expressions of reverence toward their superiors , because it is written , thou shalt worship the lord thy god , and him only shalt thou serve ; not considering , that it is also written , fear god and the king ; fear god , honour the king ; render to all men their due , fear to whom fear , honour to whom honour , which cannot be render'd but by an outward testification in our speeches both to , and of , and our behaviour towards them ; nor yet distinguishing between religious and a civil worship ; the former whereof , is gods peculiar , but the latter due to kings , and all in authority . besides this strict notion of the word it is often used , and may very well be enlarged to signifie , gravitatem & honestatem morum , a grave and honest behaviour towards all men , with whom we converse , and so includeth omne officii genus , all kinde of duty which belongeth to mutual society . both these godliness and honesty , as elswhere righteousness and holiness are fitly joyned together , since the one containeth the duties of the first table , and the other of the second , and so both render the conversation compleat . but alas where or in whom almost do these two meet ? some there are ( i trust not many ) who , like that unjust judge in the parable who neither feared god nor regarded man , abandon both godliness and honesty , letting loose the reins to all manner both of impiety and iniquity . but more , far more there are whose conversations are deficient in one , or the other of these . how many christians are there who are no more then meer civil honest men , to whom it may be truly said in the language of our saviour , what do you more then heathens ? i can tell you of a grave cato , just aristides , chaste lucretia , many honest pagans : think you that the conversation of a christian must not exceed theirs , and what is it but godliness which maketh the difference ? again how many christians are there , who seem ( for it is no more ) to be godly , and so call themselves , and would have others account them , yet their practises have been manifestly unjust , unmercifull , and their works dishonest ; oh that it might not be told in gath , and published in the streets of ashkelon , that in this christian kingdom there hath been a generation of holy oppressors , zealous church robbers , pious traitors , religious rebels , and godly regicides : but where , oh where is the generation of them who lift up both their hands to gods commandments in the exercise of godliness and honesty ? brethren , let no man deceive you , honesty without godliness is but philosophical , and godliness without honesty pharisaical ; let it therefore be our care to approve our selves to god by piety , and to men by honesty ; nor must we leave out the extensive particle all , which is here annexed , but make conscience of doing every part of our duty both in reference to god and man ; that godliness is no godliness which abhorreth idols , and yet committeth sacriledge ; that honesty is no honesty which detests intemperance , and dispenseth with deceit ; there must be no baulks in our spiritual husbandry ; the work of christianity must not be done by halfs : then shall i not be ashamed ( saith david ) when i have respect to all thy commandments , which we cannot do , unless we have a care to lead our life in all godliness and honesty . 2. the singular help to both these is peace and quietness ; and by the mention of this the apostle intimateth . 1. that the desire and endeavour of all christians ought to be , that they may lead a quiet and peaceable life . by which two words , may very well be understood that twofold peace , namely , foreign and domestick ; when there is no invasion from abroad , then a kingdom is like a calm sea , no blustring winds from without to enrage it : when there is no insurrection at home , then it is like a still earth , no winds got into the bowels to shake it ; the former is peace in our borders , and the latter is peace within our walls ; both great blessings where god confers them , and both all good christians seek after . it was st. pauls precept to the romans , if it be possible , as much as lyeth in you , live peaceably with all men : and our saviour to his disciples , have peace one with another ; we must not be wanting in our endeavours to live a quiet life with all the world , however to live a peaceable life among our selves . 2. the end why we should desire to lead a quiet and peaceable life , ought to be in reference to godliness and honesty , not so much that we may get wealth and riches , much less that we may live in mirth and jollity , idleness and luxury , but that we may exercise godliness and honesty ; with which agreeth that of the song of zachary , that being delivered out of the hands of our enemies , we may serve him without fear , in righteousness and holiness , all the days of our lives . 3. that peaceable and quiet living is an especial means to advance godliness and honesty . it is a known saying , inter arma silent leges , in times of war the laws are silent , no honesty ; ey and religion is neglected , no godliness neither ; our own sad experience can tell us what sacriledge and prophaness , what oaths and blasphemies , what plunders and violences , unjust sequestrations and imprisonments , war hath produced . it was not without cause that st. james said , the fruit of righteousness is sown in peace of them that make peace : and the author to the hebrews exhorts to follow peace with all men , and holiness ; where peace is placed before holiness , not as if peace were the principal , but because it is a preparative ; for though holiness be more excellent than peace , yet it is peace which maketh way for holiness . 4. lastly , we must desire such a peaceable and quiet life as may consist with godliness and honesty , quae fidei non adversatur & cum vitae probitate conjunctae , which is consistent with a sound faith and a pure conversation ; it is a very ill bargain to purchase peace with the loss of piety ; and if peace cannot be had but upon such terms , that god , caesar and the church must lose their due , it is not to be embraced but rejected . 2. having viewed the words in themselves , i shall consider them in a double relation to what precedeth . 1. to that which immediately precedeth , kings and all in authority , whereby is intimated , the great influence which they have upon the peoples happiness by procuring and promoting godliness and honesty with peace and quietness among them . there is a threefold power annexed to magistracy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of making laws , which belongs to the king as supream ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of passing judgement , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of inflicting punishments which are executed by all in authority from and under the king ; and all of these are , at least ought to be designed for this threefold end peace , piety and honesty . the magistrate is called by st. peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creature , or creation not in respect of the efficient cause ( that word creation contradicts it which is gods proper act ) but in regard of the final which is the benefit of man , non mihi , sed populo , was trajans ; pro lege & grege , was alphonsus his motto ; and good kings , though they receive not their diadem from , yet have still looked upon themselves as intrusted with it for the people . more particularly : 1. by kings and those in authority , godliness ought to be propagated among the people . it was gods command concerning the king , when he sitteth upon the throne , that he should have a copy of the law to be with him , and read it : and at the coronation of king joash , the high priest delivered him the testimony ; and why this ? not only that they might know and do it themselves , but take care ( as much as lyeth in them ) that it might be known and observed by the people ; accordingly we finde the good kings of israel and judah purging the temple , pulling down idols , causing the people to enter into a covenant to seek the lord ; nor were those christian emperors constantine and theodosius , less famous for their zeal in the things of religion . 2. by kings , and all in authority , honesty is to be maintained , this being one special end wherefore rulers are set up , that they may suppress robbery and violence , with all manner of injustice and dishonesty . when there was no king in israel ( saith the scripture ) every man did what was right in his own eyes , and that right was wrong : it is government which is the hedge to keep in those men , who like wilde beasts would trample upon their neighbours . 3. by kings and all in authority , peace and quietness is preserved . the poet saith of augustus , custode rerum caesare non furor civilis , aut vis eximit otium . by caesars care the publick peace is kept inviolable ; and one of seneca's characters of a great prince is , that he is one , sub quo justitia , pax , securitas dignitas florent ; under whom righteousness , peace , safety and honour flourish : hence in the coyns of emperours was engraven , securitas publica ; and that of nero , pax orbis terrarum ; and that phrase among us , the peace of our soveraign lord the king. where there is magistracy , there is order , and where there is order there is peace . it was a custom among the persians , that when their king died there was an anarchy for the space of five days , that by the many quarrels and contentions in those few days the people might be convinced how advantagious monarchy was to their peace and safety ; this is the happiness which a people have by good kings and magistrates , that ( as it is said of solomon ) in their days shall the mountains bring peace to the people , and the little hills righteousness . 2. to that which mediately precedeth , where we are exhorted to make prayers for kings and all in authority ; upon this account , that we may lead a quiet and peaceable life in all godliness and honesty . according to this reference , these words admit of a double notion as intimating either the matter or the motive of our prayers for them . 1. if you ask , what it is we should pray to god for in reference to kings and those in authority ? the answer is , that we under their government may lead a quiet and peaceable life , in all godlinesse and honesty : and truly considering ( what hath been already mentioned ) the great influence which magistrates have upon godliness , honesty , and peace among the people , and that not only on the one hand to further and encourage , but on the other to discourage and hinder them ; this had need be one part of our prayer to god for them , that he would so encline their wills , as that they may improve their power for those happy advantages . 2. if you ask , why we should pray to god for kings , and all in authority ? the answer is , that we may lead a quiet and peaceable life in all godlinesse and honesty . indeed as theophilact well glosseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their safety is our tranquility , so that our intercessions , though they be for them objectively , yet they are for our selves terminatively ; and those vapours of good desires which ascend from us to heaven in behalf of them , descend in golden showers of blessing upon our own heads . indeed there might many arguments have been made use of to perswade this duty ; but surely none more prevailing than this , which is drawn ab utili from the benefit which hereby redounds to our selves . we ought to pray for kings and all in authority , in respect of our christian religion , that it may be acquitted from that odious brand of disloyalty , in respect of themselves , it being one part of that duty which we owe to them . but if neither of these can sway with us , yet surely our own interest will oblige us . no wonder if our apostle singleth this from the rest , and urgeth his exhortation , with this consideration , i exhort therefore first of all , supplications , prayers , intercessions and giving of thanks be made for all men ; for kings , and for all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty . and now that your patience may not be too much tired , nor your weighty affairs too long retarded , i shall close up my discourse in a few words of exhortation . to you right honourable , and right worshipfull , let me commend the care of these two lovely virgin sisters , godlinesse and honesty , with their comely hand maiden , peace and quietness . godliness is in suidas his language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the head of vertues , good reason the head should be safe , she is the queen of graces , fit it is the queen should be guarded . there are many good laws made for the reverend using of gods name , decent celebration of his worship ; frequent repairing to his house , due sanctifying of his day , comfortable maintenance of his ministers ; i trust you will , i desire you may improve the authority with which god and the king hath invested you , that they may be put in execution . honesty is societatis vinculum , the bond of all humane society and civil commerce ; great need it should be kept inviolable ; in all causes which come before you let right take place , and if men will not be honest imploy your power to make them so . finally , pax optima rerum , peace is the best of outward blessings , oh let the peace of the country and kingdom be pretious in your eyes ; consider you are justices of the peace , to whose custody this jewel is committed , take heed it be not spoiled , and remember i beseech you that stocks , and whips , pillories , and ropes , the prison , and the gallows , are those engines upon which hangs the garland of peace . to you gentlemen of the grand inquest , my earnest advice is , that you would show your selves friends to godlinesse , favourites of honesty , and lovers of peace , by making strict and diligent inquiry after the offenders against any , or all these : not only common swearers , but heretical blasphemers ; prophaners of the lords day , but those who detain the lords portion , tithes from the minister ; careless neglecters of the publique assemblies , but schismatical frequenters of private conventicles ( what ever they pretend ) are enemies to godliness ; let both the one and the other be taken notice of . i shall not i suppose need to bid you find the bills against cheats , thieves , vagabonds and marderers , the enemies of honesty ; and i hope you will be carefull to finde out all riotous quarrellers , with their neighbours , and seditious raylers ( whither in pulpits or elsewhere ) against civil and ecclesiastical authority ; oh remember , it is impossible for the judges to punish and reform , if the grand inquest do not present and complain . to be brief , let honesty sit upon the tongues of the learned in the law , and then i am sure they will not dawb over a rotten wall , nor justifie any cause which is unjust ; let peace and quietness be their study , and then though it may be a greater profit to plead causes at the bar , they will esteem it a greater honour to take up ( especially petty ) differences among parties . to all who are plaintiffs in any causes now depending , i wish a quiet and peaceable spirit , that they would hearken to terms of accomodation with their adversary , and not prosecute their neighbour for a trifle ; i would to god all witnesses , who are to give evidence in any cause were so overawed with godliness , that they might not dare to take gods name in vain , and by false testimony bring upon themselves the guilt , not only of lying , but perjury . and for you of the petty jury , in whose hands are both the estates and lives of men , i beseech you take heed what you do , and let godliness and honesty sway in all your verdicts . i should now end , but that i foresee there will ere long be another publique meeting of this county for the choice of such as shall have share in the parliamentary authority , and let it be a seasonable item , that those whom you choose have these characters imprinted on them . look that they be godly men , the word indeed hath been much abused , but the thing must not therefore be disregarded ; no , choose godly men , not of the new cut , but of the old stamp , godly men of the former , not of the latter edition ; not such godly men as pull down , but set up churches , as decry , but countenance the ministry , as run into corners , but attend the publique ordinances . look that they be honest men , not godly men only , but godly honest men , such as reverence their king , and live justly among their neighbours , such as are of untainted reputation for loyaltie and equity . look that they be men not of turbulent factious , and seditious spirits , but such as are for peace in church and state , such as make it their business to allay the flames , and heal the breaches which have been among us . and since i well know how much the clergy may and ought to advance this threefold interest of peace , piety and honesty ; let me in the bowels of jesus christ beseech my reverend brethren , those especially who dissent from the church of england , that laying aside needless debates about ceremonies , they would study peace by submitting to the dictates of authority , and in particular complying with his majesties moderate desires of conforming in what they can , who hath graciously condescended to theirs , by indulging to them in what they cannot , that instead of inveighing against imaginary superstition , they and we may joyn together in decrying real prophaness ; yea , that we would all of us , both by our preaching and living , endeavour to advance the power of godliness and practise of honesty in the hearts and lives of the people . i have nothing more to add , but that which concerneth all of all sorts , magistrates , ministers , people , to exhort you : that in the first place there be humble and hearty thanksgiving rendred by us all to almighty god : and that first of all for our king. that instead of a beggerly oligarchy , slavish stratocracy , and bastardly protectorship , we have restored to us our ancient fundamental government of a renowned monarchy . that we have not only a king , but such a king , our own , and our lawful king , and that such a king , who is a declared enemy of all prophaness and dishonesty , and who by all the ways of forgiveness , meeknesse , moderation and condescension , professeth nothing to be more desirable to him then the peace and quietness of his subjects . that we have our king in such a peaceable and quiet way without any effusion of blood , or noise of guns ( except upon the account of a joyfull reception ) and this notwithstanding they who had the power in their hands , were so full of resolved malice in their hearts against kingly government . next for those who are in authority under him , let there be thanksgiving first to god , and next to the king that he hath set in the courts of judicature , persons eminent as well for godliness and honesty , as for learning and ability ; that he hath intrusted the sword of war , the lieutenancy , and posse comitatus , with persons of known worth and honour ; and the sword of justice with gentlemen of best repute in the county . together with our thanksgiving , let us joyn our supplications , prayers and intercessions . for our king , according to st. chrysostoms liturgie that god would give him strength , victory , health , safety , length and tranquillity of days ; or if you will in tertullians form , long life , a secure government , safe court , valiant army , faithfull senate , good people , quiet world , and whatever he can desire as a king , or as a man : or once more in lactantius his words , that god will keep him , who is the keeper of all things in his dominions , and inspire into him a will which may always persevere in the love of god , to his felicity and our tranquillity : for all in authority under him , in the words of our church , that they may truly and indifferently administer justice and iudgement , to the punishment of vice , and to the maintenance of gods true religion and vertue . for kings and all in authority in the words of our apostle , that we may lead a quiet and a peaceable life in all godliness and honesty . and oh thou that hearest prayers , bow thine ear and graciously hear from heaven thy dwelling place , the supplications , prayers , intercessions , and thanksgivings which are made , either in publique or private , by good christians , for all men , by loyal subjects , for kings and all in authoritie under them , that we may lead quiet and peaceable lives in all godliness and honesty , to the glory of thy name , the honour of the king , and the welfare of the people , through iesus christ our lord ; to whom , with the father , and the holy ghost , be praise , honour , and glorie , now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a45541-e1090 polyb. suid. 1 tim. 5. 21. 2. 8. ephes. 6. 16. 1 pet. 4. 8. gen. 2. calv. in loc . 1 thess. 5. 19. suid. psal. 138. 8. damasc. paral . ephes. 3. 12. chrysost. in loc . solon . theoph. in loc . vers. 8. beza in loc . aret. ibid. aug. ep. 59. ad paul. part. 3. bern. in cant. serm. 75. cypr. serm. 7. de mort. chrysost. in loc . act. 7. 60. luk. 23. 34. matth. 5. 44. id. ibid. prosper de vocat . gent. eph. 6. 16. joh. 17. 9. constit. 2. 51. cypr. de orat. dom . aug. de civit . dei , cap. 1. chrysost. in ep . ad rom. c. 13. prov. 8. 18. plin. nat hist. ambrose in rom. 13. gen. 35. 11. isaiah 49. 23. ezekiel 16. 13 1 pet. 2. 16 , 17. exod. 18. 16. 2 chron. 19. 5. grot. in loc . ezra 8. 18. tertul. apol. eph. 6. 19. 2 cor. 4. 16. acts 12. 22. hos. 10. 4. aug. de civit . dei. iohn 8 36. matth. 4. 10. prov. 24. 21. 1 pet. 2. 17. rom. 13. 7. luke 18. 4. matth. 5 , 41. psal. 147. 14. 122. 7. rom. 12. 18. mark 8. 50. theoph ▪ in loc . luke 1. 74 , 75. james . 3. 18. hebr. 12. 14. murlorat . in loc . 1 pet. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. 17. 18. 2 king. 11. 12. judg. 17. 6. horat. senec. de bono pac . psal. 14. 2 ▪ 3. theoph. in loc . chrysost. litur . tertul. apol. lactant. cardvvs benedictvs, the advantage of affliction, or, the reward of patience unfolded in a sermon preached at the funeralls of mr. thomas bowyer, merchant, who died the 8th day of february 1659, and was buried the 22th of the same moneth, in the parish church of st. olaves jewry / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45544 of text r17381 in the english short title catalog (wing h712). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 86 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45544 wing h712 estc r17381 11739165 ocm 11739165 48473 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45544) transcribed from: (early english books online ; image set 48473) images scanned from microfilm: (early english books, 1641-1700 ; 533:11) cardvvs benedictvs, the advantage of affliction, or, the reward of patience unfolded in a sermon preached at the funeralls of mr. thomas bowyer, merchant, who died the 8th day of february 1659, and was buried the 22th of the same moneth, in the parish church of st. olaves jewry / by nath. hardy ... hardy, nathaniel, 1618-1670. [4], 35 p. printed for josepph cranford ..., london : 1659. errata: p.35 reproduction of original in cambridge university library. eng bowyer, thomas, d. 1659. bible. -n.t. -james i, 12 -sermons. funeral sermons. temptation -sermons. a45544 r17381 (wing h712). civilwar no carduus benedictus, the advantage of affliction, or the reward of patience. unfolded in a sermon preached at the funeralls of mr. thomas bow hardy, nathaniel 1659 12854 8 70 0 0 0 0 61 d the rate of 61 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion carduus benedictus , the advantage of affliction , or the reward of patience . unfolded in a sermon preached at the funeralls of mr thomas bowyer merchant , who died the 8th day of february 1659 , and was buried the 22th of the same moneth , in the parish church of st olaves jewry . by nath. hardy minister of st dionys. back-church . job 5. 17. behold , happy is the man whom god correcteth , therefore despise not thou the chastening of the almighty . james 5. 11. behold we count them happy which endure . you have heard of the patience of job , and have seen the end of the lord . ambros. de offic. quae putantur mala , non solum impedimenta non sunt ad vitam beatam , sed etiam ad meritum adjuvant . london , printed for joseph cranford at the sign of the castle and lyon in st. pauls churchyard . 1659. to his much respected friend mr henry bowyer merchant . the memory of the just ( saith the wise man ) is blessed , or more sutably to the originall ) for a blessing : and that in regard of god , whom we are excited to bless and praise , by remembring the vertues of the just ; us , to whom the remembrance of his good example ( if attended with imitation ) is a blessing , and will lead us to blessedness ; him , on whom this is conferrd as a blessing , that though his body rot , his name shall not , but be remembred ( according to the vulgar latine from the 70 ) with praise and honour . that the memoriall of your dead brother's exemplary life might be kept alive and perpetuated to succeeding generations , the publication of this plain piece was earnestly desired by your self with many of his friends , and readily yeelded to by me since ; though i do not judge the sermon worthy to be printed , yet i am sure he is worthy to be remembred . to this end i have endeavoured in the close of the sermon , to draw his picture , not to the length ( i confess ) but ( i hope ) to the life , so truly , that i dare say , whoever well knew him , and shall view this portraiture , will acknowledg it to be like , and not at all flattering ; which that it may be the more publikely beheld , i have by the printers help , hung it in a convenient light ; and now ( worthy friend ) before i take pen from paper , give me leave to annex a word of gratulation , in a thankfull acknowledgment of those many undeserved kindnesses which were vouchsafed to me by the deceased , and are continued by your self ; exhortation , which concerneth as well my self and all who shall peruse this discourse , as you , that ( to allude to the philosophers phrase ) we would all bear the colour of this dead servant of god , by following his excellent pattern . supplication to the great god , for you , your vertuous consort , and posterity . that divine bounty may continually pour upon you all these graces and blessings which conduce to your present and future well being , is and shall be the prayer of your very reall friend nath. hardy . the reward of patience . james 1. ver. 12. blessed is the man that endureth temptation : for when he is tried , he shall receive the crown of life , which the lord hath promised to them that love him . christian religion is a volume of paradoxes , and its oracles ( though not like apollos ambiguous , yet ) aenigmaticall ; whether you view matters of faith or practise , of promise or precept , you shall finde the most of them to be so many riddles ; and yet though they be not verisimilia , seeming probabilities , they are vera , reall verities ; yea , those contradictions to carnall reason are excellent sence to faith . if you cast your eyes upon this scripture which i have now read , what else doth it appear at the first aspect , but a strange and dark saying ? some of the learned have enumerated severall centuries of opinions amongst the philosophers concerning blessedness ; but not one amongst them all pitcheth upon this . the meer moralists would as soon place the element of fire in the water , or the sun in a cloud , as happiness in affliction , blessedness in enduring : but if you view the text again , and read it throughout , you will find it an undeniable truth , such as though carnall reason knoweth not how to understand , yet it can not gainsay ; in which respect i may well call it an orthodox paradox , well worthy my discussion and your attention ; blessed is the man that endureth temptation , for when he is tried he shall receive the crown of life , which the lord hath promised to them that love him . if you well observe the text , you will find it consists of two generalls ; a strange affirmation , and a strong confirmation : or , if you will , an obscure proposition , and a clear exposition . the former in those words , blessed is the man that endureth temptation . the latter in these , for when he is tryed he shall receive the crown of life , which the lord hath promised to them that love him . i begin with the affirmative proposition , wherein there are three principall words which constitute so many particulars ; temptation , enduring , blessedness . the first informeth us in the quality of affliction , it is a temptation . the second mindeth us of the duty of a christian , which is to endure . the third assureth us of advantage by enduring temptation , and that no less then felicity , blessed . 1. affliction is a temptation , not seductionis , seducing to badness , of which our apostle speaketh in the very next verse , and in our english language is most frequently so stiled ; but probationis , proving our goodness , of which our apostle speaketh at the second verse of this chapter , and best agreeth with the signification of the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which cometh from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , experimentum . that kind of affliction which st iames seemeth here more especially to intend , is persecution from wicked men for righteousness sake : but divers temptations at the second verse , and temptations here set down indesinitely , may take in all sorts of afflictions , as well corrections from god , as persecutions from men . temptation , in its proper notion , is exploratio instituta ad eliciendam rei ignotae notitiam , any triall made for discovery of what was unknown ; thus every affliction is a temptation , manifesting what was before unknown ; not to god , who knoweth what is within us , but to our selves and others . that which affliction discovereth , is both evill and good , sin and grace . much evill of sin which lay hid in the heart is brought to light by affliction : it is a known saying , magistratus indicat virum , magistracy sheweth the man in his colours ; that pride and haughtiness then appearing , which was not before to be discerned ; and as prosperity maketh known that pride , so doth adversity that impatiency which is in us . when the corn is winnowed , that chaff which being mingled with it was hid , is severed from it and discovered . the mud , which whilest the water is quiet , lieth at the bottom , is manifest when it is stirred . neither we nor others oft-times think there is so much frowardnesse in our spirits , as we and they find when affliction stirreth and sifteth us . but that which affliction principally maketh tryal and discovery of , is our grace , and that in its truth and strength . the soundness of the foundation is tryed by the winde , the health of the body by hard weather , the rightness of the metall by the touchstone , and the sincerity of our graces by affliction . the reality of a friend is seen in adversity ; the faithfulnesse of the wife , when her chastity is assaulted ; and , the truth of our christianity , when we are tempted by affliction . the noune {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( from whence the word in my text cometh ) is neerer in sound with the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifyeth transfodere , to pierce through . and as by piercing through a thing , it is tryed whether it be substantial or hollow ; so are we pierced through with sorrows and troubles , to try whether we are sincere or hypocrites . nor doth only the truth , but the measure of grace then manifests it self . the souldiers valour is shewn in the battell , the pilots skill in the tempest , and the vigour of a christians grace in temptations . a if thou faint ( saith solomon ) in the day of adversity , thy strength is small . every cockboat can swim in the narrow river , but it is the strong vessell which holds out in the main ocean . the strength of our grace is at once both manifested and increased by troubles . yet more particularly , affliction trieth our faith , whither it be only a willow or an oake ; our hope , whither it be only a reed or an anchor ; our love , whither it be only a blaze of thorns , or a vestall flame ; and our patience , whither it be only a fading flower , or a flourishing lawrell . a st peter calls affliction the triall of our faith : here is the faith and patience of the saints , saith st. iohn , in suffering times : and surely the consideration hereof should teach us this point of divine wisdome ; as to make account that troubles will come upon us , so that when they come they will be trials , and accordingly so to stablish our hearts with grace , that when they befall us we may be able to 2. endure , which is the next particular . enduring temptation . 1. on the one hand is not 1. a needless bringing it upon our selves ; it is one thing ferre , to bear , and another inferre , to bring the cross upon our backs ; ius legionis , facile non sequi , nec fugere ; the military law is not cowardly to run away , nor rashly to fall on : if affliction meet us in our way we must not run from it , but withall we must not stir out of our way to meet i● . 2. nor is it a stupid despising of a temptation when it befalleth us ; it is one 〈◊〉 thing to lie under a burthen as a stone , and another to stand under it as a man ; he that doth not feel , cannot be said to endure : stoicall apathy is far distant from christian patience . 2. on the other hand , that enduring which is truly christian , and here intended by the apostle , 1. in the extent , reacheth to divers , manifold temptations ; the syriack word here is in the plurall number ; our shoulder should be as broad as the burthen ; we must not only endure a few drops , but many showers ; a single gust , but renewed storms . 2. in the duration , holdeth out to the last , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is added by our saviour , he that endureth to the end , let patience have its perfect work , is our apostles advice , at the 3d verse of this chapter ; our patience must be dyed in grain , such as will hold colour . 3. as to the manner , is voluntary without compulsion , quiet without strugling , cheerfull without repining , and magnanimous without fainting . our saviours injunction is , to take up the cross ; when god layeth it before us we must take it up willingly : the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} here used , signifieth irruentem host is impetum viriliter sustinere , to receive a fierce onset from the enemy , and not to stirre : afflictions fall upon a christian as hail stones upon the tiles , which instead of breaking the tiles , are broken themselves ; a good man is neither lifted up with prosperity , nor cast down by adversity . 4. as to the motive , by which truly christian patience is distinguished from that which is meerly morall , it ariseth from a placid submission to gods will , and aimeth at the exaltation of gods glory . right obedience is chiefly because god wills to injoyn , and right patience because he wills to inflict , and in both , whatsoever he doth or suffereth , the true christian seeketh gods honour . and now as christ once said to his disciples , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , where is your faith ? let me say to you , where is your patience ? we are all philosophers till we come to dispute , and souldiers till we are ingaged to sight , and christians till we are called to endure ; but alas are we not then like bad stuff , that shrinketh in the wetting ? do we not like froward children , cry when we are crossed ? like woodden vessels , we break if we come near the fire ; and like earthen pots , we crack , nay fall in pieces , when we are dashed against the stones ; if we endure for a while , yet are we not soon weary ? if our first onset be ( as it is said of french men ) more then manly , is not our second less then womanly ? so soon are we out of heart . finally , is our patience founded upon divine principles ? are we acted by spirituall enducements in all our sufferings ? oh let us learn to shew our selves christians , by our readines to endure ; and let our enduring be such as is truly christian . i end this with that short memento , which though borrowed from a heathen , is well worthy the eare and practice of a christian , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , abstine & sustine , abstein from the evill of transgression , and sustein the evill of affliction ; forgoe thy sinfull pleasures , and undergoe sorrowfull pains ; not under the power of any sin , and stand under the weight of whatsoever suffering may befall thee , so shalt thou be 3. blessed , which is the last particular in the first generall . blessedness in its proper and adaequate notion , consists in a freedom from whatsoever is evill , and a fruition of all good . but he that endureth temptation , is deprived of good and afflicted with evill , how then can he be blessed ? this objection will be sufficiently answered by a double distinction . he that endureth temptation , though he is not blessed consummatively , yet he is blessed inchoatively . for 1. though he is not altogether free from evill , yet he is free from the evill of the evill , and that is a beginning of happiness . christian patience plucketh out the sting of every temptation , whereby it becometh in stead of a curse , a blessing . affliction to him that endureth it as he ought , is not sickness but physick ; and so not evill to , but good for him . 2. though he wants a fullness , yet he enjoyeth so much as may well be called a tast of bliss , namely the favour of god , and the peace of conscience . 1. he that endureth temptation hath a quiet mind in the midst of all his troubles ; and his soul , like the upper region of the ayre , is without any clouds of distraction . it was the counsell of our saviour to his disciples , in your patience possess your souls ; the patient christian even when he is bereaved of his estate , his liberty , his health , his credit , possesseth his soul in a calm and serene tranquillity . 2. nay , which is yet far more , he that endureth temptation , enjoyeth his god ; and whilest the rain of affliction falleth , he beholds the sun shining on him . to the upright ( saith the psalmist ) there ariseth light in darkness , even the light of gods countenance in the darkness of trouble . what a glorious sight had st steven , when through a showre of stones he beheld the heaven open and iesus standing at the right hand of god! and yet the like vision , though not after the same manner is vouchsafed to every christian endurer ; to whom , as it were , heaven is opened , whilest he beholds god through christ propitious towards him . it is in love , that god doth exercise any of his with temptations ; and to those that endure them he is pleased to manifest his love ; kissing them with the kisses of his mouth , who kiss the rod of his hand . and surely there is no happiness on this side heaven , to the sense of divine favour , and the quiet of our own spirit : indeed it is an heaven upon earth , an anticipation of heaven , the first fruits of glory , and an inchoation of blessedness . 2. he that endureth temptation , though he is not blessed positively , yet he is dispositively ; he is not actually possessed with bliss , but he is in a certain expectation of , and ready preparation for it ; ( though he be not at the journeys end , he is way that leads to it . ) when the ship is in the haven , it is past all storms ; but by enduring storms , it at last arriveth at the haven . when we come to heaven , there will be no more temptation to endure , but by enduring temptation it is , that we come to heaven . so true is that of st paul , these light afflictions which are but for a moment , work for us ( to wit not of themselves , but being patiently undergone ) an exceeding eternall weight of glory . indeed the temptation in it self is an evill , and tends to make us miserable ; but the enduring it , is a vertue , a grace which maketh us fit for blessedness . to close up this , and with this the first generall part of my text : 1. how grosly is the world deceived in their opinion concerning the godly , whilest they judg them of all men most miserable , by reason of those temptations , to which they are exposed ; whereas the truth is , that wicked men in the midst of all their prosperity , by abusing it are infaeliciter faelices , unhappily happy ; and good men in the midst of adversity , by enduring it , are faeliciter infaelices , happily unhappy ? the enjoyments of the one are but golden chains and silken halters , whereas the sufferings of the other , are as fiery chariots to carry them to heaven . 2. how great an encouragement is this to aequanimity , nay magnanimity of spirit in all our tryall ? what traveller doth not cheerfully ride through dirty and watery lanes , when he considers it is his way home ? what merchant doth not willingly dispence with a troublesome tedious voyage , when he considers it is to advance his fortune ? why should we think much at any tryals , when they are designed for this end , to prepare us for glory ? for ( saith our apostle concerning the patient endurer ) when he is tried , he shall receive the crown of life , which he hath promised to them that love him . which is the second and main part of the text , and now cometh to be discussed ; it is that which i call an expository confirmation . that it is a confirmation , the causall particle for implies ; and that it is an exposition , the following words demonstrate . the design of the argument is , to prove the man that endureth temptation blessed , because he shall receive a crown of life ; by which it appears to be a confirmation . the strength of the argument is , because blessedness consists in the receiving of that crown ; in which respect it is an exposition . if yet more particularly you look into the words , you will find in them an answer to three questions , concerning the blessedness of the enduring saint : quid , what it is he shall receive ? a crown of life . quando , when he shall receive it ? when he is tryed . quare , wherefore he shall receive it ? because the lord hath promised it . or if you will , observe here a double confirmation ; the one , whereof is principall , and the other collaterall . here is a reason of the doctrine , why he that endureth temptation is blessed , because when he is tried , he shall receive a crown of life . and then here is a reason of that reason , why when he is tried he shall receive a crown of life , because it is that which the lord hath promised to them that love him . our apostle well knew how hardly this doctrine would be received in the world . were it , blessed is the man that liveth in power and splendour , in pleasure and jollity , enjoyeth health , wealth , commands countries and kingdoms ; it would have found an unanimous assent . but blessed is the man that endureth temptation ; quis credit , who beleeveth this report ? no wonder that st iames provideth so strongly for the proof of it , that none but an atheist can deny it . here is rota in rota , one proof within another . that he which shall receive a crown of life is a blessed man , is unquestionable ; all the doubt is , whether there be any such crown of life ; and this our apostle puts out of doubt by this strong medium , that the lord , to wit dominus deus , the lord god hath promised it . since the lord hath promised it , he must perform it , or he can not be faithfull ; if he be not faithfull , he ceaseth to be god , it being impossible for god to lye . so that whosoever questioneth the blessedness of this man , must doubt the reception of the crown , and whosoever doubts the reception of the crown ; must question the truth of the promise ; and whosoever questions the trath of the promise , must suppose that god can be false in his word ; which is in effect to deny a deity , and so to be in plain tearms no better then an atheist . 1. begin we with the principall confirmation , to wit the reason of the doctrine , in those words , for when he is tryed , he shall receive a crown of life . wherein more particularly observe , the excellency of the benefit , he shall receive a crown of life : and the opportunity of the time , when he is tryed . 1. he that endureth temptation , shall receive a crown of life . if you enquire , what is intended by this crown of life ? the answer is easily returned , it is no other then the estate of happiness which is enjoyed in heaven . that which would more particularly be inquired , is , why this state is called a crown , and why a crown of life ? 1. the metaphore of a crown , serveth very fitly to illustrate that future estate in severall particulars ; 1. a crown is set upon the head in token of honour ; for this reason conquerours , and especially kings had crowns put upon their heads . there are severall regalia insignia , ornaments belong to kings and emperours , a throne , a robe , a scepter , a crown ; and amongst them , this last is the chief . when ring ahasuerus asked haman , what shall be done to the man , the king delighteth to honour ? one part of the answer is , let the royall apparrell be brought forth which the king useth to wear ; and the crown royall which is set upon his head : such honour have all his saints , they are as so many conquerours , yea kings . what was said of rome , is much more true of heaven , it is respublica regum , a society of kings ; according to that of st iohn , he hath made us kings . that we may see how honourable that estate is , it is not only here resembled to a crown , but by st peter it is called a crown of glory : as if whereas glory is an appendix to other crowns , it were the matter of this ; paralell to which it is , that we read elswhere of a weight of glory . and as a crown encompasseth the whole head , so shall this crown the whole man , soul and body , whilest each shall have that glory , which is sutable to it . 2. a crown , especially a royall crown , is made of gold , set with iewels and pearls ; by which is represented the wealth of that estate , wherein there shall be no want , but a fullness of all enjoyments . to this purpose it is , that it is elswhere compared to an inheritance , and a kingdom ; it is set forth by a city , the streets whereof are of pure gold , the gates were of pearls , the building of the wall of jasper , and the foundation garnished with all manner of pretious stones ; indeed the opulencie of that state is so great , that it can not be measured , so much that it can not be numbered , and so precious that it can not be valued . 3. a crown , is an embleme of joy ; dayes of coronation , are dayes of exaltation ; the day wherein king solomons mother crowned him , is said to be the day of gladness of his heart : yea at that time , all the people piped with pipes and rejoyced with great joy , so that the earth rent with the sound of them . sutable thereunto it is that st paul puts these together , my joy and my crown , speaking to the philippians ; and that he calls the thessalonians his crown of rejoycing . such a crown shall be set upon the heads of glorified saints , which shall fill them with joy and gladness of heart ; for this reason it is called by our blessed saviour , gaudium domini , the joy of the lord , which because it cannot enter into us , we shall enter into it . then it is , those prophecies shall be fully accomplished , the lord god shall wipe away tears from off their faces ; that the ransomed of the lord shall come to zion , with songs and joy upon their heads , they shall have joy and gladness , and sorrow and sighings shall flee away . thus whereas honour , wealth and pleasure , are the three grand objects of mens desires , all of these meet together in that estate , and are as it were encircled by this metaphor of a crown . 2. but our apostle contents not himself only to assure a crown , for that would not have proved his doctrine , since many that receive crowns are not blessed ; yea notwithstanding the honour , wealth and joy of a crown , there is also envy , care , trouble , which followeth that honour , accompanieth that wealth , and attends that joy . oh nobilem potius quam felicem pannum , said he truly of the royall robe , it is rather noble , then happy ; and it is not seldom seen , that crowns are unfortunate to those who wear them . that therefore we might not think that our apostle intended an earthly crown , it is said to be a crown of life , by which it is distinguished from , and far advanced above other crowns . by the apostle peter it is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a crown made as it were of the flower {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which never fadeth : and to this notion the phrase in the text may be referd ; it is a crown of life , that is such a crown which can not die , nor wither . to this crown that motto refers , of a nobleman giving three crowns in his arms , quarta perennis erit ; the fourth shall never perish . indeed this is that which denominateth it a state of blessedness ; for were there never so great a confluence of pleasure , riches , honour , yet if this were but only for a time , it could not make a man happy . the crown of this crown is , that it is of an eternall duration , and that not only in respect of it self , but those that wear it ; for which reason i conceive it is especially called a crown of life , as being such a crown which confers life , so that they who enjoy it never die . there is a fabulous story of a sheepheard , which having a crown of thorns upon his head , fought with a basilisk and was not killed by it ; but it is a certain truth , that the saints having this crown upon their heads , are not longer subject to the poyson of death . earthly crowns though they confer honour , they cannot life ; nay sometimes they hasten death , and occasion the ruin of their owners ; but this crown maketh the possessors of it as long lived as eternity . nor is it barely a life , but a crown of life ; that is , an honourable , pleasant , joyfull life , a life attended with whatsoever may make it desireable , which is here ascertained ; for that is the import of these two words joyned together , and both these must concurre to make a man happy . there is a kind of life which even the damned may be said to have , but it is not a crown of life , a life attended with dignity and prosperity : indeed neither the crown without life , nor life without the crown , but the crown of life maketh the compleat happiness . and as these words conjoyned , best describe bliss , so this description of bliss , was most sutable in this place . for where as the temptation which a man may be called to endure , is such as toucheth him in his estate , or credit , or body , or life ; and to bereave him of this last , is the worst which any temptation can do ; here is abundant recompence for shame , pain , poverty , yea death it self ; to wit a crown of life . learn we therefore when we are called to endure , to call to mind what we shall receive . it is a true saying of st gregory , mala vitae praesentis tanto durius sentimus , quanto bonum , quod sequitur , pensare negligimus ; the true reason why we so unwillingly endure present evils , is , because we neglect to consider the future good . all who endure chastisings ( saith the apostle ) are sons , and being sons , are heirs of this crown , noli attendere quam poenam habes à flagello , sed quem locum in testamento , consider not so much what strokes thou hast from thy fathers rod , as what place in his will , which bequeatheth to thee no less then a crown . the first christian sufferer stephen had a crown in his name , and every one that endureth , though not to that extremity , which he did , shall have a crown upon his head . vertue ( saith seneca divinely ) quo tendit , non quid passura est recogitat ; recounts not what it now suffereth , but what it shall enjoy . while a crown of thorns is put into thy hand , let a crown of life be in thy eye . indeed this crown of life duly pondered , will serve on the one hand to darken the glories , and on the other to lessen the miseries of this present life ; and accordingly cannot but enable us to contemn the one , and endure the other . 1. what is the glimmering of the candle to the shining of the sun ? the value of brass and iron , to the worth of gold and silver ? infinitely far less is the highest dignity here below , to the glory above . the woman in the revelation having a crown upon her head , hath the moon under her feet ; terram despicit , qui coelum aspicit ; he who beholds the stars of heaven , despiseth the flowers of the earth ; all the excellencies of this world are so far from being desirable , that-they are contemptible to him who expects this crown of life . 2. nor is there less efficacy in this crown , to render this worlds miseries tollerable , then its delights despicable . the sufferings of this present life ( saith st paul ) are not worthy to be compared with the glory that shall be revealed . how light is a dram of reproach to a weight of glory ? how short is a minute of pain to an eternity of pleasure ? no wonder if upon this account the apostle calls them light afflictions , which are but for a moment . bene fertur calumnia cum acquiritur corona , he need not be weary of the cross , who is sure of the crown . we faint not ( saith st paul ) in that very place , whilest we look not on the things that are seen , but on the things that are not seen , meaning the things of glory which are not seen by the eye of sense ; and yet being looked on by the eye of faith , preserves us from fainting in the greatest trials . moses having respect to the recompence of reward , made choice of afflictions ; well may we be contented to endure them . this joy being set before christ , caused him to endure the cross and despise the shame ; and therefore having this price in our eye , let us run with patience the race which is set before us : so much the rather , considering 1. the usuall priority of enduring in order to this crown . st austin long since said , and truly , tota vita humana tentatio , mans life on earth is a continued temptation . there are temptations we must resist , and there are temptations we must endure ; and who almost more or less , in some kind or other , doth not experience both these ? the way to heaven is sometimes bloudy , frequently watery ; per angust a pervenitur ad augusta ; the way to bliss is straight , no passing through with our sins , and seldom without suffering . this crown is not for any but conquerours , nor is there any conquest without fighting , and that many times a sharp fight of affliction . he who is the captain of our salvation , obtained his crown by this means , and surely those that are the souldiers , must not think to have theirs upon other tearms . 2. the probable proportionality of this crown to our enduring : amongst the romans there were severall sorts of crowns appointed , according to the severall services , which had been done : and divines generally affirm different degrees of glory , according to what we do or suffer in this world : as one star , so one crown differeth from another in glory ; indeed communis laetitia , the joy is common ; but dispar gloria , the glory is different . it is st pauls assertion , as the sufferings of christ abound in us , so our consolation aboundeth by christ ; and it is probably true , that as our afflictions abound , so shall our remuneration abound also . the same apostle saith , if we suffer with him , we shall raign with him : i , and the more we suffer for him , the more glory we shall receive from him , whilest that every new cross addeth a new pearl to this crown of life which is conferred on the christian endurer . i end this : it is storied of alexander , that having invited many of his courtiers to supper , he provided a crown of neer 200lb value , which was to be given to him who drank most ; upon which severall of them drank so long , till in stead of gaining the crown they lost their lives . lo here ( my brethren ) a crown of life tendered to all who willingly drink the cup of affliction ; let us not refuse although we lose our lives , since we shall be sure to win the crown . pericula non respicit martyr , sed coronam ; plagas non horret , praemium numerat , saith chrysologus excellently . whensoever thou art called to suffer , look off from the danger to the crovn , and numbring the riches of the one , thou wilt not fear the other . that was but a foolish mother , who would not let her sonne put off his night cap to put on a crown : and he is a foolish christian , whom this crown cannot perswade to part with these worldly comforts , and to endure worldly crosses . oh let us ask that wisedom of god , whereby we may learn to set a true aestimate on this benefit , and then we shall know , that however whilest we endure temptation , we seem to be miserable , when we receive this crown we shall be really blessed : and if you desire to know when this crown shall be received , the answer is 2. when he is tryed , which is the next particular to be handled . the greek words are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and may best be rendred , being found approved : look as the gold when upon tryall it is approved , is then imployed for some vessell of honour ; the schollar when upon examination he is approved , is advanced to some preferment ; the wrestler or runner , when having performed his service , he is adjudged conquerour , obtaineth the prize ; so the christian having been tryed by temptation , and being approved for his enduring , receiveth the crown . that which would be more particularly inquired , is , when the christian that endureth , is tryed and approved ? the answer to which is returned , when he hath endured to the end of his life . the truth is 1. so long as we are in this world , we are under tryall , nor are we tryed and approved till we go out of it , and then we receive the crown . the whole day of life is the time of labouring in the vineyard untill the evening of death , when we receive our wages ; we are not fully tryed in the christian race , till we come to the goal of death , and then if we be found worthy we shall obtain the prize . there are too many who endure for a time , and then fall away , thereby manifesting themselves to be , not gold but dross , which melts away in the heat of the fire ; and therefore it is our saviours counsell to the angell of the church of smyrna , be thou faithfull unto the death , and i will give thee a crown of life . 2. when we are sufficiently tryed , we shall be called out of this world to the fruition of our crown . this world is the field , wherein the good corn stands so long till it be ripe , and then it is cut down by death , to be carried into the barn of glory . it is the school of the cross wherein it pleaseth god to train us , and then by death he taketh us to the academy of heaven : our heavenly physition will keep us no longer in physick , but till we are throughly purged ; our mercifull refiner will no longer detain us in the furnace , but till we are sufficiently purified : when once by enduring temptation we are tryed and fitted for heaven , death doth come to put an end to all our troubles , and put us into a partiall possession of that crown , which in the day of iudgment the righteous iudg shall plenarily confer upon us . let then the christian endurer be content to wait , and not repine at the delay of his reward : the thing is certain , he shall receive ; i and the time is set too , when he is tryed ; nor can it be long , since it is only during the short time of life . it may perhaps seem long to thee , and so much the longer , because of the temptations which befall thee ; but surely a crown , and especially a crown of life is worth the waiting for , and when it is received , thou wilt acknowledg thy self abundantly recompenced for the greatness and length of thy sufferings . and if at any time distrustfull thoughts arise in thy mind concerning this crown , whether it shall be conferd ; fix thy eyes on the last clause of the text , which now remaineth to be discussed ; it is the crown of life , 2. which the lord hath promised to them that love him ; it is that which i call the collaterall confirmation , as being a strong argument , assuring the reception of that crown , which denominateth the suffering christian blessed . wherein more particularly there are two things observable : the means of conveiance , in those words , which the lord hath promised , the subject of reception , in those , to them that love him . 1. the crown of life is that , which the lord hath promised . the title of lord here used , is very frequently throughout the new testament given to christ , and that upon a double account . 1. quatenus deus , inasmuch as he is god , the lordship belongs to him , iure naturali , by naturall right . he is the son of god by eternall generation , and being so , he is equall with the father , and god over all , blessed for ever . 2. quatenus mediator , inasmuch as he is god man , this lordship belongs to him , iure donativo by deed of gift . all power ( saith our blessed saviour ) is committed to him in heaven and earth , namely by god the father , to him as mediator . and thus 1. he is lord of the whole world , having power ad dominandum , to rule over all his creatures . 2. he is lord of his enemies ad domandum , to subdue and vanquish them . 3. he is lord of his church ad donandum , to confer gifts upon her , especially this crown● and knowing , to how manifold temptations she would be subject in this life , he is pleased to vouchsafe , the promise of this grown , to be as it were a bit to stay her stomach , till the full meal . it were easie to multiply instances , how this lord promised this reward vivâ voce to his disciples , whilest he was on earth , and that though not expresly ( as we read ) under this very metaphor of a crown , yet frequently under the resemblance of a kingdom , to which a crown relateth . indeed though this bliss was promised before , to wit in the old testament by moses and the prophets , yet it was not so clearly and fully revealed by them , as it was afterwards by this lord and his apostles ; so that now we have ( to allude to st peters phrase ) a more sure , or at least a more plain word of promise , to which we shall do well to take heed , as to a light shining in a dark place ; to revive our hearts with a confident expectation , even when we are involved in the darkness of affliction . that which may the more excite our faith , encourage our hope , and thereby strengthen our patience in enduring , is the consideration of this lord who hath promised this crown . inasmuch as 1. in generall , this lord never faileth in whatsoever he promiseth . st paul faith , all the promises are in him yea and amen ; surely then all his promises are yea and amen ; and as they are made , so they are made good . in the preface of the epistle to the angell of the philadelphians , he is called the amen , the faithfull witness , as being true in all his sayings , and more especially in his promises . the words of the lord ( saith david ) are pure words , as silver tryed in the fire purified seaven times . it is true of all , but principally meant of the words of promise , which are said to be as silver purified seaven times , because they are free from the least dross of deceit . this lord never promiseth , but what he really intends , and effectually performeth . 2. in speciall as to this promise , he who promiseth is fully able and willing to fulfill it : he is called by this apostle the lord of glory , and therefore can confer the glory of a crown : by st paul the lord of life , and therefore can bestow a crown of life . there cannot be a clearer title to any thing , then that which a man hath by a lawfull purchase from the right owner . this lord hath purchased this crown of his father at a dear rate , not with corruptible gold and silver , but his own most pretious bloud : yea he is gone into heaven to take possession of his purchase , whereby it is now fully in his hands to bestow : nay which is yet more , he hath purchased it in our name , and possesseth it in our behalf ; no wonder if he hath promised it to us , nor need we doubt at all of his power or will to confer it on us . the devill once took our blessed lord up to an exceeding high mountain , and shewed him all the kingdoms of the world and the glory of them ; yea not only shewed , but promised them saying , all these will i give thee , if thou wilt fall down and worship me . but in this he was a gross lyar , since they were none of his to give , but only by the permission of him to whom he was so impudent as to promise them . and as he would have dealt with christ , so he dealeth with foolish mortals , promising them what he cannot , nay never meaneth to perform . but far be it from this lord , the righteous iudg to deal so with his servants : he hath shewed , nay he hath promised us the kingdom , not of earth , but heaven and the glory thereof ; and we are as sure to receive it , as if we did already enjoy it ; and therefore ought with saith to beleeve , with hope to expect , and with constancy to wait for the accomplishment of it ; remembring what he saith himself , though on another account , heaven and earth shall pass away , but my word shall not pass away . i shut up this with this usefull gloss , it is not the the crown of life , quam ille meruit , which he who endured hath deserved , but quam dominus promisit , which the lord hath promised , to wit of his meer grace and mercy . a duke waging war with his enemy , bore in his shield the eagle ( resembling iupiter ) having a crown in his beak , with this motto , iupiter merentibus offert , iupiter offers it to them who doserve it . it is not so with this crown of life , for then who should receive it ! not our best doings , nor yet worst sufferings can merit this crown . it is called indeed by st paul , a crown of righteousness , to wit in respect of christs promise ( for so it followeth , ) which the righteous iudg ( to wit upon the account of his own word , which if he should not perform he were unrighteous ) but not in respect of our merit ; and therefore it is added , shall give ( not pay ) me in that day . let us not then proudly challenge this crown , as if it were that which we have merited , but withall let us be confidently assured of it , since it is that which the lord hath promised . 2. to them that love him ; which is the last particular of the text , and shall in a few words be dispatched . for the explication hereof , there are two questions to be resolved ; what it is to love this lord ? and why the qualification is changed , from enduring to loving ? in answer to the first quaery , be pleased to know , that the love of christ in its utmost latitude , includeth an esteem of a desire after , and a delight in him : esteem is as the foundation , desire as the wall , and delight as the roof of this fabrick of love : esteem is the beginning , desire is the progress , and delight is the consummation of love . finally , esteem is as the ballast to make the ship steady , desire as the sayls , by which it passeth through the ocean , and delight is the musick , which welcometh it to the shore . 1. to love the lord christ , is to set an high rate and value upon him , so as to reject all things in comparison of him . iudgment is the source and spring of affection , from whence it proceeds , and according to which it is proportioned . he that hath an equall esteem of a base lust , a brutish pleasure as of christ , cannot be said to love him ; he onely hath a right affection to him , who ( with st paul ) accounts all things loss and dung for the excellency of the knowledg of him . what is thy beloved more then another beloved ? said those blind daughters of ierusalem , who being ignorant of his excellency , knew not how to judg of his worth ; but the spouse of christ having her eyes opened to see him , knoweth how to value him ; and therefore returneth this answer , he is the chiefest among ten thousands . 2. to love this lord , is earnestly to long after union and communion with him . as samuel told saul , that all the desires of the israelites were upon him ; so is it with the christian in respect of christ , who is the center in which all the lines of his desire meet ; whom have i in heaven but thee , and there is none on earth i desire besides thee , is the language of love . as those two friends begd of vulcan , that he would new make them into one ; so doth the christian desire to be one with christ , and christ with him , to dwell in christ , and christ in him . 3. to love this lord , is to take a sweet complacency in the presence and enjoyment of him : the hebrew word which signifieth to love , endeth in litera quiescenti , in a quiescent letter ; the acquiescency of the soul in the object beloved , is the perfection of love . when the desire cometh ( saith solomon ) it is a tree of life ; so it is when christ cometh to the soul which loveth him . it is observable how these two are joyned together ; my beloved sonne in whom i am well pleased , the latter unfolding the former ; and then is christ our beloved , when we are well pleased with him . good old iacob having seen his darling ioseph , saith it is enough : good old simeon having embraced christ in his armes , saith , lord now lettest thou thy servant depart . the christian enjoying the presence of christ is fully satisfied , not regarding the best delights this world can afford him . by this time you see what it is to love christ : that which would next be inquired is , why our apostle changeth the qualification ? it had been more proper and agreeable with his precedent discourse to have said , which the lord hath promised to them that endure ; and no doubt this is intended to be included : but if you duly weigh , you shall find very good reason for the alteration , and that in a threefold respect ; since we may probably conceive , that our apostle hereby intended a restriction , a direction , and an enlargment . 1. them that love him , implyeth a restriction , letting us see to what kinde of endurers this crown belongs , namely to such as endure out of a love to christ : oramus , jejunamus ( saith an ancient ) we pray , we fast , i may add , toleramus , we suffer ; sed quid sine charitate , but what is all without love ? though i bestow all my goods on the poor ( saith st paul ) yea though i give my body to be burned and have not charity , i am nothing : and though the charity there intended be love to the brethren , yet it may be applied to the love of christ , without which the greatest sufferings are of no value in gods esteem . there is an enduring out of necessity , because we cannot help it ; there is an enduring out of vain glory , that we may gain the repute of courage ; and there is an enduring out of charity , to which our love to this lord induceth , when we suffer for his sake ; and it is onely this enduring which entituleth us to the crown . 2. them that love him , involveth in it a direction , whereby we may be enabled to endure , namely by this grace of love . that challenge of st. paul is very apposite to this purpose , if with some expositors we construe it of our love to christ : who shall separate us from the love of christ ? shall tribulation , or disiress , or persecution , or famine , or nakedness , or perill , or sword ? whilest love to christ will enable us to endure all these for christs sake ? hence it is that the holy scriptures compare it to death , not onely because it separateth as it were the soul from the body , to joyn it with its beloved object ; but likewise ( as st austin observeth ) because as there is no opposition to be made against death , so neither against love , which overcometh all difficulties , even death it self ; and in that respect is not only strong as , but stronger then death . 3. once more : them that love him , carrieth with it an enlargement of this remuneration , as belonging not onely to them who actually endure , but to all who love christ . all christians are not called to endure temptation ; and if they be not called to it , they ought not to put themselves upon it , to you ( saith the apostle ) it is given , not only to beleeve , but to suffer ; ability of suffering , especially death , is a gift not conferr'd on all christians ; and this lord onely calls them to suffer whom he fits for it . but least those christians who were not put upon such eminent service , might think that therefore they had no part in the crown , the apostle enlargeth the qualification to all who love christ . indeed every christian ought to have a minde in some measure ready to endure what christ shall require , and where there is this love of christ , there will be this readiness . but if it please this lord that thy lott fall in halcyion dayes , when the church enjoyeth rest and prosperity ; or if in suffering times , by his providence thou art not called to endure , yet be not discouraged , this crown is promised by this lord , not onely to them that endure , but to them that love him . i end all therefore with that exhortation of the psalmist ; oh love the lord all you his saints ! love him for his own sake , that is amor amicitiae , a love of friendship , and most acceptable . indeed if you look upon him , you cannot choose but love him , for he is altogether lovely to a spirituall eye . and shew the reality of your love , by your sorrow for his absence , and joy in his presence ; fear to offend him , care to please him , by avoiding what he forbids , and performing what he requireth ; by your willingness to hate father and mother , goods and lands ; to endure reproach and shame , losses and crosses for his sake ; and then quid non speramus amantes ? what may not christs friends hope for ? if you love him he will love you , nay he loved you before you loved him , and by that so much the more obligeth you to love him : he loved you so as to doe , nay so as to die , not onely by acting , but enduring : let your love answer his , and if nothing else will prevail , love him for your own sakes , for the crownes sake which he hath promised to ( and will in due time confer on all ) them that love him . and thus i have finished the text ; wherein you have beheld the bliss of the man that endureth temptation and loveth the lord . but perhaps you will ask , where is this man to be found ? the truth is , such an one ( like those pearls called unions , because found one by one ) is very rare , but yet such there have been in all ages ; and loe here the liveless dust of such a man , mr thomas bowyer merchant , of whom i can truly say , whilest he lived he loved the lord , and endured temptation ; and now he is dead , i justly hope , he is blessed with a crown of life . if you peruse the sacred writ , you will finde the blessed man described by severall characters ; the ladder which reacheth to heaven , consisting of many steps ; nor do i know any of them which might not in some measure be applied to him . indeed he was not onely a starre but a constellation , or rather an heaven bespangled with many starres : his life was not a single leaf , but a book of many leaves , and those filled with the lines of good works . finally , he was not onely flower , but a garden adorned with the choice flowers of many excellent virtues : to gather them all , would ask more time then can be spared , and therefore passing over his temperance , iustice , prudence , with many others , i shall onely cull out four choice flowers to strew upon his herse , and then i shall commit him to the ground , and you to god . 1. the first is the marygold of piety , which is called in my text , the love of the lord ; a grace whereof he gave manifest evidence , by his due regard of gods worship , affectionate love to christs ministers , constant adherence to the truth , and passionate sympathy with the church . 1. he was a man much given to religious exercises , and as he made choice of a single life , so for some years before his death , he sequestred himself from secular affairs , that he might have more opportunity of conversing with god . so long as he had ability of going and hearing , he duly waited on the publique administrations , where i have severall times been an eye witness of his reverend and devout attention . nor was he ( as i fear too many are ) negligent of family dutyes , in praying with , and giving instructions to them , withall allotting much time to his closet devotions ; so that i may truly say of him , in the words of david concerning the blessed man , his delight was in the law of the lord , and therein he did exercise himself day and night . 2. he was an entire and cordiall friend to the orthodox and faithfull dispensers of the word of christ ; he delighted to hear them , joyed to see them , desired their prayers , their company , and was never better then when he had them at his table ; yea their very feet were beautifull in his eyes . 3. the truly reformed religion of the church of england , in which he had been educated , he stedfastly adhered to , and according to his knowledge ( which was not small , in divine as well as other matters ) he zealously asserted her doctrine and discipline , against hereticall and schismaticall antagonists . finally , he was one of the mourners in sion , for the heynous sins of the nation , and grievous calamities of the church ; oftimes sending up cryes and groans to heaven in secret , for the forgiveness of the one , and redress of the other : upon all which considerations , i suppose none will deny him the title of religious man . 2. a second flower is the rose of charity , a virtue which ever attendeth upon the former , the lov● of god , and of our neighbour being inseperable . the charity of this our brother , was though extended to all , yet especially directed towards the poor and needy , whom ( according to another character of davids blessed man ) he considered , and that so as to relieve , answerable to that estate wherewith god had blessed him . in his last will and testament , he hath remembred the poor of this , with some other parishes ; and hath taken care for the putting of ten poor youths forth to apprentiships . being a citizen , he hath not forgotten christs hospitall . being a merchant , he hath made provision for ten seamen , maymed in merchants service : and being ; ( as i have already told you ) a true fiend to the clergy ; he hath given an hundred pounds to be distributed among ten poor ministers , and ten poor ministers widowes , whom ( being very well acquainted with their persons and necessities ) he hath nominated himself . nor must i omit to tell you ( that i wish all rich men would practise ▪ ) that the charity of his life was far more then that of his death . he gave when it was in his power to have kept , he scattered his almes with both hands , and yet the one hand must not know what the other did ; by all which it appeareth he was a truly charitable man . 3. a third flower is the violet of humility , that grace which is the first step in the scale of blessedness , erected by our saviour : this worthy man , though rich in grace was poor in spirit ; though ( to use st pauls phrase ) he laboured more abundantly then many others in doing good ; yet ( as i have often heard him say ) he thought he could do nothing , looking upon himself as an useless branch , an unprofitable servant : and so far was he from being one of those pharisees , who trusted to themselves , that they were righteous and despised others , that he judged others better then himself , and trusted onely to the mercy of his god , and righteousness of his redeemer . the last flower is the camamile of his patience , a virtue wherein this our brother was most exemplary , for which reason i made choice of this scripture , to be the subject of my discourse at his funerall . it pleased the all-wise god to visit him severall years before his death , with the tormenting pain of the stone ; he was scarce at any time wholly free , and sometimes exceedingly tortured as it were upon the rack ; and as if god intended him to be another iob , he gave him a great measure of patience , being never heard , no not in his sharpest fits , to charge god foolishly , or break forth into any repining language . he sometimes desired to die , not out of a fretting impatience at the miseries and pains he endured , but ( as his own words were ) because he longed to be with god , with whom i doubt not but he now is in case , in rest , in joy and falicity . and now they who knew not this worthy person , will be ready to think i have said too much , but they who knew him , know i have said too little , since i cannot say enough . the commendation of this our brother is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not the work of one tongue , especiall one so unskilfull as mine . in whatsoever i have said , i have onely born witness to the grace of god bestowed upon him ; and though i am sure i have not spoken all the truth , i am no less sure i have spoken nothing but the truth ; nor do i doubt but many tongues are ready to attest the verity of what hath been spoken . it will i suppose be needless now to tell you , how great a loss to the clergy ( my self in particular ) the parish , his near relations , this city , nay the whole church , the loss of this good man is ; nor dare i here enlarge , least sorrow put a stop to my speech . my design in his commendation , is , our consolation , that considering on the one hand the good works which he did , and on the other , the many pains which he endured , all who knew and loved him may be comforted , in that he is released of his miseries , and hath in part received the recompence of his vertues . i have but one word to add , to my worthy friend his surviving brother , that the vertues of the dead may still live in him , to the glory of god , the comfort of himself , the honour of the family , which hath for many years been of good repute in this city , and the welfare of his posterity , who i am confident will fare the better for the prayers and piety of their deceased uncle ; especially those prayers being ( as i hope they will be ) renewed , and that piety imitated by their living father . nothing now remaineth , but that we all joyn together in giving god thanks for the excellant example of this good man , and express that thankfullness in our lives by following his piety , charity , humility , patience , with all those graces which did shine forth in him , that in due time , together with him , and all others departed in the faith and love of christ , we may receive that crown of life , which the lord hath promised to them that love him . amen . finis . errata . page 2. line 30. after begin read we . p. 4. l. 22. r. neer . p. 9. l. 30. dele one . p. 12 , l. 32. dele e. p. 14. l. 7. for al. r. ul . a catalogue of those sermons that have been printed since the sermon preached at st. pauls church , to the native citizens of london , may the 27th 1658. at the end of which , there is a catalogue of all his other sermons formerly printed . the first generall epistle of st iohn the apostle , unfolded and applied ; the second part : in thirty seven lectures on the second chapter , from the third verse to the last . a sad prognostick of approaching judgment ; or , the happy misery of good men in bad times . a sermon preached at st gregories , iune the 13th 1658. for the funerals of the reverend iohn hewit , d. d. mans last journey to his long home . a sermon preached at the funerals of the right honourable robert earl of warwick , iune the 9th 1659. the pilgrims wish ; or , the saints longing . discussed in a sermon preached in st bennets grace-church , at the funerals of mr , anne dudson , late wife of mr edward dudson of london draper , ianuary 11th 1658. a looking-glass of humane frailty set before us . in a sermon preached at the funerals of mrs anne calquit , late wife of mr nicholas calquit draper , at alhallows the lesse , in thames-street london , april , the 19th 1659. carduus benedictus , the advantage of affliction ; or , the reward of patience . unfolded in a sermon preached at the funerals of mr thomas bowyer merchant , at st olaves iew●y , february the 22th 1659. all printed for ioseph cranford , and are to be sold at his shop , at the sign of the castle and lyon in st pauls church-yard . notes, typically marginal, from the original text notes for div a45544e-330 prov. 10. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in benedictionem . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sept. cum laudibus . vulg. zeno . notes for div a45544e-1480 gen. 1. ver. 13. ver. 2. a pro : 24.10 . a pet. ver. 3. mat. 16. 24. epict●● . psalm 111. acts 7. 2 cor. 4. gen. 2. psalm 1 49. rev. 1. 1 pet. 5. 4. phil. 4 1. 1 thes. 2. 20. mat. 25. 21. isa. 53. 10. 1 pet. 5. 3. greg. m. hieron. sen. ep. rev. 12 1. rom. 8. 2 cor. 4. heb● . 11. aug. aug. medit. . 1 cor. 1. 2 tim. 2. chrysol. rev. 2. 10. rom. 9. mat. 28. luk. 12. 32. see my 2d part on st iohns first epistle the 33th lecture . 1 pet. 1. 25. psal. 12. 7. james 2. 1. matth. 4. matth. 5. 17. ● tim. 4. quest . 1. phil. 3. matth. 3. 17. luk. 2. 29. 3 quest . 2. 1 cor. 13. 3. rom. 8. aug. phil. 1. psal. 31. psal. 2. psal. 41. the safest convoy, or, the strongest helper declared in a valedictory sermon before the right honourable sr. thomas bendish, baronet, his majesties ambassadour ... / deliverd by nathanaell hardy. hardy, nathaniel, 1618-1670. 1653 approx. 66 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a45566 wing h746 estc r28060 10334390 ocm 10334390 44918 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45566) transcribed from: (early english books online ; image set 44918) images scanned from microfilm: (early english books, 1641-1700 ; 1385:25) the safest convoy, or, the strongest helper declared in a valedictory sermon before the right honourable sr. thomas bendish, baronet, his majesties ambassadour ... / deliverd by nathanaell hardy. hardy, nathaniel, 1618-1670. [4], 26 p. printed for nathanael web and william grantham, london : 1653. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -sermons. sermons, english -17th century. 2004-06 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2007-09 lisa chin sampled and proofread 2007-09 lisa chin text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the safest convoy , or , the strongest helper . declared in a valedictory sermon , before the right honourable s r thomas bendish baronet , his majesties ambassadour , now resident with the grand seigneur at constantinople . delivered in dionis back-church , by nathanaell hardy , preacher to that parish . they shall fight against thee , but they shall not prevail against thee , for i am with with thee , saith the lord , to deliver thee , jer. 1.19 . and he said , my presence shall go with thee , and i will give thee rest , exo. 33.15 . non plus valet ad deijciendum terrena poena , quàm ad erigendum divina tutela , cyp. ad omnem tribulationem , ad omnem cujuscunque modi necessitatem aperta nobis urbs confugii , sinus matris expansus est , parata sunt foramina petrae , patent viscera misericordiae dei nostri , bern. london , printed for nathanael web , and william grantham , at the sign of the black bear in pauls church-yard , near the little north-door , 1653. to the right honorable sir thomas bendish baronet , his majesties ambassadour , resident with the grand seigneur at constantinople . & to the right vertuous and most worthy lady , the lady anne bendish , his affectionate consort . encrease of grace , length of daies , and eternity of glory . my lord , that abundant experience you have had of divine protection , is no small cause both to you of gratulation , and your friends of congratulation . had it not been the lord who was on my side ( may your honour now say ) had it not been the lord who was on my side , the waters had overwhelmed me , and the proud waves had gone over my soul. there needed no more , and it could be no lesse then a powerfull providence which hath made your passage prosperous , and settlement glorious . how truly then may you take up that expression of holy job , i have heard of thee by the hearing of the ears , but now mine eyes seeth thee , since that amiable promise of gods favourable presence with his people , which you heard with comfort imperfectly explained in this sermon , you have seen with joy fully accomplished in your own experience : and i doubt not but you say to god with adoration in words , not much unlike those the queen of sheba spake to solomon with admiration , the one half of the goodnesse of thy presence , o lord , was not told me , so far doe all verball discoveries come short of gods reall manifestations . and surely what should move your lordship to desire a representation of this weak discourse i know not , unless that you might see how that doctrine which is here darkly illustrated , hath been to you superabundantly verified . i little thought such an unpolished piece should ever have been exposed to publike view ; but gratitude hath taught me rather to undergoe the worlds harsh censure , then incur your lordships just displeasure . and indeed , though it greatly troubleth me that in publishing these rude notes i must set forth my ignorance , yet withall it much rejoyceth me that i have an opportunity by these lines to acknowledge your muneficence . what a bountifull mecaenas your honour hath ever been to the tribe of levi , those who have had the happinesse of your acquaintnnce , and my self the meanest among them , cannot but testifie with gratefullnesse : but i well know you love not that either your vertues or favours should be openly proclaimed , and like the fixed stars , the higher god hath set you , the lesse you desire to seem . i shall therefore turn praises into praiers , and endeavour to pay my manifold obligations to you , in devout supplications for you . may that gracious presence of the almighty , which hath hitherto gone before you , still accompany you , to make your troubles few , comforts many , abode quiet , return safe , life long , death happy , election sure , and salvation certain . for all which he shall still implore the throne of grace , who is , madam , your goodnesse accepted this sermon from the pulpit , and your pleasure hath now commanded it to the presse ; as being desirous often to view , with a religious eye , what once you heard with a reverend ear ; such as it is i here humbly tender to your ladiships acceptance . the box indeed is mean , but the jewell precious ; the fashion homely , but the stuffe rich ; the chest iron , but the treasure gold : the manner of handling plain and despicable , but the matter therein contained divine and comfortable . the truth is , the most reviving cordiall to a fainting spirit , and effectual antidote against the deadliest afflictions , is the operative presence of a propitious god. it is onely the assurance of divine favour towards us , can sweeten every condition to us ; and as the observing eye of an omni-present god is a just ground if awfull reverence , so the preserving aspect of an omnipotent father , is a sure foundation of a joyfull confidence . a familiar demonstration of this doctrine is the subject of this ensuing discourse , the sight whereof i am confident was so much the more desired by and will be welcome to you , by how much your own observation can plentifully attest its undoubted veritie . indeed though faith must beleeve above , nay , against sense : yet sense is a singular support of faith . divine promises are then most plainly understood , stedfastly beleeved , and joyfully perused , when we have beheld them graciously fullfilled . may your joyous experiments of the almighties presence with and for you , be still multiplied : your pious assurances of his favour be more enlarged , and by the casting in of this mite into your spirituall treasury , a further addition to your comforts be vouchsafed . what a sweet odour your honours vertues have left behinde you , i must passe over in silence , as knowing , your discreet zeal , sincere piety , courteous affability , and benign charity , are all crowned with that modest humility , which will not endure a publication . how much i am your ladyships debtor by those liberall respects your favor hath cast upon me , my slender quill cannot expresse . all the return i shall or can render is , first to make mention of you and yours in my praiers to god , next to engrave your beneficence in the table of a thankful memory ; and withall in real complement to subscribe my self , your honours greatly obliged , and humbly devoted servant , nathanaell hardy . the safest convoy , or the strongest helper . isaiah the 43. the former part of the second verse . when thou passest through the waters , i will be with thee , and through the rivers , they shall not overflow thee . a comfortable scripture written like ezeckiels scrole , intus & à tergo , without and within ; without , in verborum foliis ; within , in radice rationis , without in the history , within in the mystery ; without in the letter , within in the spirit : that is as the golden pot , this as the hidden manna ; that as the shell and mother of pearl , this as the margarite contained in it . if with some we reade the verse in the preter perfect tense cum transieris , and understand them literally , they referre to that miraculous presence of god with , and preservation of his people israel , when they passed through the waters of the red sea , and the river iordan , both which were wonderfully divided , that so the israelites might have a passage to canaan , and thus they are a seasonable comfort to all those who either on publique emploiments , or their own lawfull affairs , passe the great waters , as being from hence warranted to expect , though not such a miraculous ; yet a gracious presence of god with them . if with others we reade the words in the future tense cum transieris , and conster them allegorically , they referre to the babylonian captivity ; in which god promiseth to be with them , and thereby to deliver them ; and so they are fitly applicable to the church of god , and every member thereof in all ages , assuring her of gods powerfull assistance in her passage through the waters of tribulation to the heavenly jerusalem ; this later construction is doubtlesse most consonant to the text , and therefore shall be chiefly insisted on , yet withall i shall in the close touch upon the former , as best agreeing to the present occasion . but to unlock the metaphor of the text , conceive the world as a sea full of waters , the church as a ship sailing in this sea , passing through those waters , persecutions as the windes that raise the waves , and endanger the overwhelming of the ship ; notwithstanding which , having the crosse of christ for her main mast , the sacred promises to be her cablas , the graces of faith , hope , and patience as her anchors , pure and holy affections as her sails , and the gentle winde of the spirit to favour her ; finally , having the word for her helm , and god for her pilot , she sails securely , and at last arrives safely at the haven of heaven ; when thou passest through the waters , i will be with thee , &c. the words you see are dulcissima promissio , a sweet and gracious promise , wherein you have considerable , 1. the excellency of the blessing promised , i will be with thee . 2. the seasonablenesse of the time when it shall be accomplished , when thou passest through the waters . 3. the felicity of the benefit procured by it , they shall not overflow thee . nothing more amiable then gods presence , his presence is never more comfortable then when we passe through the waters , and the power of that presence in those waters appears most admirable , in that they do not overflow us . if you please to call the church a ship , you have observable her voyage , her pilote , her successe ; the voyage perillous , the pilote glorious , the successe prosperous ; the voyage full of danger , the pilote full of skill , the successe full of comfort : there is a necessity of the voyage , we must through the waters , there is a certainty of the pilote , god will be with us , and security in the successe , the rivers shall not overflow thee . or if you will , take notice in the text of these three generals . periculi suppositio , an imminent danger supposed , when thou passest through the waters . anxilii promissio , eminent help promised , i will be with thee . beneficii positio , permanent safety assured , they shall not overflow thee . yet once more , and in this method i shall handle the text : here is 1. the churches outward condition , that is dolorous ; when thou passest through the waters , and through the rivers . 2. her safe preservation in that condition , and that is joyous , they shall not overflow thee . 3 , the effectual cause of her safe preservation in that afflicted condition , namely gods gracious presence : i will be with thee . it cannot be but the saints of god should passe through waters , though they passe through them , yet they shall not be plunged into them : and the reason of this safety is , because god is with them , those are the three rivulets into which the fountain of this text powrs it self , through each of which , whilest my discourse and your attention shall passe , let our prayer be , that gods gracious presence may so be with us , as the water of life may overflow our hearts and fructifie our lives to his glory and our comfort , and so i begin with the churches dolorous condition exprest in those words , when thou passest through the waters . there are two sorts of waters through which every saint must passe , the waters of contrition and affliction , of inward sorrow end outward trouble , those we may call the waters of marah , repentant tears being full of bitternesse , and yet sweetned by casting in the tree of the crosse ; these the waters of meribah caused through the spirit of contention in wicked men , which makes them strive with , and set themselves against gods people , to passe through those is our duty , through these our misery : to the one we are invited , for the other we must be prepared : those the prophet jeremy maketh the matter of his desire . o that my head were waters , and mine eyes a fountain of tears , jer. 9. these the prophet david maketh the object of his complaint , hear me o god , for the waters are come into my soul , psal. 69. finally , those god promiseth as a mercy to his people , jer. 31.6 . they shall come with weeping , and i will cause them to walk by the rivers of waters : indeed , no coming unto god for mercy , but by the waters of godly sorrow for our sins . these are supposed in the text as a danger , to which the church hath alwaies been exposed in this life , when thou passest through the waters . many are the resemblances to which the scripture compares the afflictions of the church , but none more common then this of waters ; in the thirtieth of this prophecy , we finde bread and water joyned together , the one whereof is eaten , and the other drank , to teach us that afflictions are as needfull for us as the food by which we are nourisht , in this verse we finde fire and water joyned together , through both which the church is forced to passe , sometimes materially , however analogically . it is the observation of one upon the text , that the greatest dangers of life come to us from those things which are most needfull for us : without water and fire life cannot be preserved , and yet by them it is often endangered , and surely as a man cannot live without these , so neither can the saints without affliction . nor only are afflictions in generall , but persecutions in speciall represented by these waters , so the church groaning under the fury of her enemies , cried out , that the waters flowed over her , lam. 3.54 . and sions adversaries are called by the psalmist , proud waters , psal. 126.5 . nor do these waters only exp●●sse ordinary or easie , but violent and outragious persecution . nullum elementorum aqua & igni ad nocendum potentius . of all elements fire and water are the most mercilesse , and the water is more vehement then fire ; since fire may be quencht by water , but waters cannot be resisted by any humane force : thus are wicked mens oppressions full of cruelty . the wiseman saith , that their tender mercies are cruelty , how much more then their cruelties ? and as we finde mention of waters , so rivers of waters noting the variety and perpetuity of the churches troubles . multitudes of drops concur to make up a river , and yet not one but many rivers must be passed through : standing pools are soon dry , but rivers run continually . sorrows seldome come alone , it was jobs complaint that god brake in upon him with breach upon breach , and david , that one deep called upon another , at the noise of the water-spouts ; and paul , that he was in perils often by sea , by land , in city , in countrey : that complaint of megara in the tragoedian justly befits the church : nulla lux unquam mihi secura fuit , finis alterius mali gradus est futuri , wicked mens malice is boundlesse , no wonder , sions troubles are lasting , and the end of one misery proves the fore-runner of another : so true is that of the apostle , through many tribulations we must enter into gods kingdome . but whence , may some say , are these waters and rivers ? i answer : partly from the bottles of heaven above , which being opened , pour out waters upon the earth , affliction comes not out of the dust , nor befals us by chance , but by divine providence , those cruelties to which the saints are exposed , by whomsoever acted , are by god disposed , both the abundance and continuance of those waters are at his appointment : true it is , the waters that fall from the clouds above , are bred of the vapours that ascend from the earth below , and it is our sins that are the cause of all troubles , which are sent by god upon us , we deserve , he inflicts , we provoke , he chastiseth , our iniquities are the meritorious , his equity the efficient cause of all calamity . partly , as many rivers are fed by springs out of the bowels of the earth ; so these waters arise out of the depths of hell ; it is satan that opens the fountain of malice in wicked mens hearts , whence the streams of oppressions flows upon good men heads ; it is the winde of diabolicall instigation which raiseth the waves , encreaseth the water , augments the rage of zions adversaries ; thus both heaven and hell concurre to the sending forth of these waters , but on a different ground , and to a different end ; god justly , satan unjustly ; god for our sins , the devil for our righteousnesse . finally , gods end is to cleanse our filth , and wash away our pollutions , the devils to overwhelm our persons , and sink us into the depth of misery . to apply this . oh let us be wise to look for and provide against these slabby steps in our christian race , he that goes to sea must resolve before-hand to meet with many a cold blast , dashing wave , rolling tempest ere he come to his harbour : let all who engage for heaven do the like , sit down and consider what pains and sufferings it must cost them ere they come thither , by this means we shall the lesse fear , and the better bear troubles when they come , praemeditati mali mollis ictus , that evil which is fore-thought of by us , will prove the more easie to us : they say of the basilisk ▪ that if it first see a man , it kils him ; but if the man first see it , he is safe : let it be our prudence to foresee evils ere they come , that we may the better undergo them when they come , and surely if we consider things aright , we have no reason to be discouraged at these waters : for 1. it is an argument we are in the direct way to our countrey , the path to hell is miry through corruptions , to heaven watery through afflictions : saint pauls assertion is universall , all that will live godly in christ jesus shall suffer persecution . 2 tim. 3.12 . christianus non est , qui non crucianus : christianity entitles her professors to the crosse , the way to blisse is not strewed with roses , but hedged with thorns : he that lives in pleasure and enjoys the worlds favour , may well suspect himself as a wanderer in the broad way ; but he that findes hatred and persecution from ungodly samaritanes , may at least probably conclude himself in favour with god , and a traveller in the way to jerusalem . 2. it is but a passing through , not a dwelling in , the waters . afflictions may be violent , they shall not be permanent . athanasius said of the persecution in his time , it was nubecula citò transitura , a cloud that should soon vanish , a showr that would quickly cease . the wicked are said to dwell with devouring fire , the faithfull only passe through ; the scriptures usuall metaphor resembles saints to strangers and pilgrims , who only passe through or sojourn for a time , but make no long stay , why should they wonder at or be troubled with that ill usage they finde in their passage ? the world is fitly compared to a sea , and the sea is no place to continue in ; dangers we must expect to meet with so long as we are sailing but that sailing , will not be long . and 3. consider not so much through what , as whither thou passest , look beyond the waters to the shore , the passage is calamitous , the countrey where thou art going glorious ; it is to possesse thy inheritance , and receive thy crown . o let the sweetnesse of the end mitigate the badnesse of the way , and the pleasantnesse of the countrey make amends for the tediousnesse of the journey . finally , know to thy comfort thou shalt passe through these waters , no remora shall withhold , nor contrary windes impede thee , though thou maist be molested , yet not overflown by those waters : which leads to the second generall . the churches preservation in her afflicted condition , they shall not overflow thee , habet unumquodque periculum unde timeatur ; every thing threatens its peculiar danger , which makes us fear the fire burning , the water drowning ; but quod aliis exitio ipsis innoxium , that which is destructive to others shall not be hurtfull to the church , let persecutions be as fire yet the church is like moses bush , which was burnt but not consumed : let them be like waters , the church shall be as noahs ark , which still arose higher as the waters encreased , these waters may arise from the ankles to the knees , from the knees to the breast , from the breast to the chin , but they shall never overflow the head : collo licet tenus mergaris non patior te omnino demergi , premendus es non perimendus , we must be washt , we must not sink , crusht we may be , killed we shall not be . the boul or bladder may be dipt , cannot be drowned ; the house that is built upon the rock may be shaken but cannot be overthrown , and they that trust in the lord , saith the psalmist , shall be as mount zion that cannot be moved ; excellent to this purpose is that of s. paul , we are troubled on every side , yet not distressed ; perplext , but not in despair ; perscuted , but not forsaken ; cast down , but not destroyed , 2 cor. 4.8 , 9. and again in the chap. 6.9 , 10. as dying , and yet behold we live ; as chastened , and not killed ; as sorrowfull , yet alwaies rejoycing . thus have the saints found life in death , comfort in sorrow , safety in danger , and though the waters have been about them , yet they could not come over them ; true it is , we finde the prophet complaining , that the waves and billows were gone over him , psal. 42.7 . and the church useth the like expression , where she saith , the waters flowed over my head , lam. 3.54 . so may you have sometimes seen the surly waves over-topping the ship , and yet at last the ship arising above the waves , or a skilfull swimmer diving into the river , but coming forth again ; and thus , the church though she be not only wet in the shallow but cast into the deep , bound in the prison but thrown into the dungeon , yet all this is only for a time ; and after all , she shall come forth gloriously : indeed like the palm tree , the more she is opprest the more she spreads , like the camomil the more she is trod upon she groweth the faster , and her greatest sufferings prove not exitiall but medicinal . nor is this lesse true of every saint in particular then of the church in generall , in the flouds of many waters they shall not come nigh him , saith david of a godly man , psa. 52.7 . and surely if they shall not come nigh him , much lesse shall they overflow him , they may come nigh his , but not him : these waters may sink his state , his goods , his comforts , nay , his life ; but not his soul which is himself . anaxarcus told the tytant , when he beat him in a mortar , it was only the casket , he could not touch the pearl ; such is all the power that wicked persecutors have over ours , not us , the body not the soul , they are but flesh and can do nothing but to the flesh , our better part remains secure , so that though they may sometime foyl , yet they shall never wholly overthrow the saints . to apply this , hence then all carnall fears , distracting thoughts , and despairing terrors , afflictions may rise high but we shall still rise above them , nay , let us know to our comfort , that when the night is darkest , the day-break is nearest , and when the waters flow the highest , they will beginne to ebbe . what need the mariner fear the greatest storm , when he knows it shall not split his shippe ? why should the souldier be dismayed at the sharpest combate when he is sure to win the field ? why should any the greatest dangers distract the saint , when he hath a promise they shall not overtop him . true it is , the rod of the wicked may be painfull to the righteous , but it shall not rest upon him : exercemur sed eripimur , impetimur non obruimur ; god may suffer tribulations to exercise our graces , he will not suffer them to overwhelm our persons . to end this , o see the happy condition of the godly . wicked men are drowned in sweet honey , while the righteous escape through the bitter waters , the prosperity of the fool slaies him , the adversity of the wise betters him : good things prove offensive to the bad , the worst things shall not be destructive to the good . well might saint paul say in the name of himself , and the rest of the saints , nay , in all these things we are more then conquerours , rom. 8.37 . and if we will know the reason of all this , he addeth in that verse , through him that loveth us , and the text speaketh not much unlike , god is with us , which leades to the third and main part of the text , gods gracious presence , the effectuall cause of the churches preservation , i will be with thee . there is a double presence of god , the one generall , the other speciall ; the one with the world , the other with his church ; the one quatenus immensus , by the immensity of his essence ; the other quatenus benevolus , through the benevolence of his love ; the one is a monitor to duty , the other a cordiall against misery . in the former sense god is not only with the good but the bad ; yea , all his creatures . according to the latter , he is only with his church , to her its only promised , and on her it 's only conferred ; it is the name which the prophet giveth the holy city , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord is there ; and john saw christ in a vision walking in the midst of the seven candlesticks , the church being alwaies the place of gods peculiar residence : and according to the double consideration of the church , god vouchsafeth a double presence , she is either triumphant or militant , reigning or warring , and god accordingly is present by glory and grace , majesty and mercy , that he manifesteth to her in heaven , this on earth , that in the caelestiall countrey , this while she is sayling on the tempestuous sea ; when thou passest through the waters , i will be with thee . the end of gods merciful presence with his people , is not to be as a bare speactator , but as an active worker , and he so looks on as that he acts for his peoples good , when they are under evils . adest omnibus suis ex aequo , verum operationes praesentiae diversimodè se habent , the operations of this presence are various and excellent , according to the determination of his wisedom , for his own glory and our good , the severall acts , which by being present with , he exercises towards us , may be justly , and are fully enumerated in these five particulars . he is with us in these waters , cohibendo , conservando , consolando , dirigendo , eripiendo . what the banks are to the sea , that his presence is to these waters in bounding them , what the plank is to the shipwrackt marriner , that is gods presence to the saint , carrying him safe to shore . finally , what a convoy is for the guarding , a pilote for the guiding or the shippe , and a faithfull friend to comfort in a storm , all this is gods presence to the church in her afflictions . 1. god is with us in the waters cohibendo , to bridle the rake of these waves , and bound the fury of these waters : he that sets bounds to the sea , saying , hitherto it shall passe and no further , restrains the power , quiets the rage of wicked men , and saith , thus much they shall do and no more . these waters ebbe and flow at gods pleasure , he keeps the sluce to let them in and out as he will. so true is that of the psalmist , surely , the wrath of man shall praise thee : and the remainder of wrath shalt thou restrain , psal. 76.10 . persecutors are a rod , but in gods hand ; they are lions and wolves , but chained by his providence ; swelling waters , but bounded by his commandment . the accomplishment of this , as an effect of gods presence , is plainly intimated by the psalmist , psal. 46.9 , 11. in the 9. verse he assures the ceasing of warres , the breaking of the bowes , the burning of the chariot , that is , to weaken the strength , and bridle the malice of zions enemies , and if we would know how this should be effected , the answer is given at the 11. verse , the lord of hosts is with us ; and yet more fully , the church acknowledgeth this truth . psal. 124. if it had not been the lord had been on our side , when men rose up against us , they had swallowed us up quick , and the waters had overwhelmed us . indeed , it is only an almighty presence can command and stiil the ptoud waves . the story of canutus once king of england , is very memorable , who sitting at a low water upon the river thames , commanded the water it should not come nigh him , but the tide returning , ceased not to rise higher till it wet his feet : whereupon he went home , and set his crown upon the crucifix at westminster . it is none but god can stay the course of the water , and it is the same hand must stop the current of wicked mens fury against his people : thus god was with the three worthies to quench the violence of the fire , with daniel to stop the mouths of lions , and with jacob to bridle his uncles envy . 2. god is with us in the waters , conservando , as to bridle them , so to preserve us ; gods presence doth not secure from the water , but in the water : fond nature thinks that god should not let the winde blow upon his darlings , and it was gideons argument , if the lord be with us , why hath all this befallen us ? judges 6.13 . admirabatur quod simul starent haec duo , viz. deum esse cum eis , & pati eos tot mala . he thought the presence of god , and outward evils , to be inconsistent : he could not imagine that god should be nigh , and trouble near too ; herein he shewed himself not skil'd , tam arte quam marte ; and though a valiant souldier , yet a bad logician : though god be with us , yet the waters may come in upon us , but not over us , if god be with us , who can be against us ? saith saint paul : indeed , who will not be against us , but who so against us as to hurt us ? thus god is with us ? as christ was with peter , when ready to sink into the sea , stretching forth his hand to uphold him . the lord is with us , saith the psalmist , and what follows , the god of jacob is our refuge , psal. 46.7 . divine presence exempts not from , but is a refuge in the storm . moses expression is yet fuller , the eternall god is thy refuge , and underneath are the everlasting arms , deuter. 33.27 ▪ a mans hand put under the chin keeps him from sinking into the water ; much more can the armes of a god uphold us in troubles ; and therefore these two are fitly joyned together , fear thou not , for i am with thee , i will strengthen thee , yea , i will help , yea , i will uphold thee with the right hand of my righteousnesse : isa. 41.10 . 3. god is with us in the waters , consolando , to co●●●●t our hearts , and refresh our spirits in the midst of 〈◊〉 ●●●●ictions . when the coldnesse of the 〈…〉 with flaggons of wine to revive us ; wh●n 〈…〉 ●ainting under trials , he is at hand with 〈…〉 cherish us ; this david found verified in his own ●xperience , when in the middest of the shadow of death he resolves to fear none ill , because god was with him , and his staffe did comfort him , psal. 23.4 . thus god stood by paul , when accused wrongfully by his enemies , and breathed a word of comfort into his ears , s●ying , be of good chear , acts 23.11 . we reade genesis 1.2 . that the spirit of god moved upon the face of the waters ; the hebrew word is emphat●call , being a m●taphor from the dove that sits upon h●r egges , ch●●ishing them by her heat , producing out of them a living creat●re like to her self , ther●by signifying praes●ntiam non qual●mcunque , s●d amabilem & peculiarit●r 〈◊〉 , that ●miable and ●fficacious pres●nce of gods spirit which wrought so glorious a fabrick out of that ●●de ch●●s , a ●it embleme of the truth in hand , it being the same spirit that moves powerfully and comfortably upon the waters of affliction , producing joyfull effects out of the saddest calamities that befall his people . 4. god is with us in the waters , dirigendo , to steer our course , guide our passage through the troubl●some waves ; what the cloud by day , a●d the pillar of fire by night was to the israelites when they passed through the desolate desart into canaan , the same is gods presence to his people while they wander through the wildernesse of this world to heaven . david tels us god was with him by his rod as well as by his staff , the shepherds rod guides and governs the sheep : so doth god in troubles direct his people . when jehoshaphat knew not what to do , god was with him to advise and counsell what course he should take , and when elisha's servant saw no means of deliverance for his master and himself from the encompassing enemy , god was with him at the prophets praier to open his eyes , that he might see his succour . how oft is the mariner ( when through the darknesse of the night , or the strangenesse of the coast at a losse ) directed to steer his course by the appearing of a star , thus when gods people are so environ'd about with waters , that they can see no land , and darkned by clouds that they can see no light , then doth his presence like a star appear , directing them in the way of safety . 5. god is with us in the water , eripiendo , to deliver out of present trials , and restore former , or adde better comforts ; friendly majesty is present to rescue oppressed innocency . it is the promise which god himself makes to the beleeving soul , i will be with him in trouble , and what follows , as the blessed effect of his presence , but liberation and exaltation , i will deliver him and honour him , psa. 91 15. it was the experience which the church had of gods falthfulnesse in accomplishing this promise , we went through fire and water , but thou broughtest us out into a wealthy place , psal. 66.12 . thus is god with his people , not only to comfort them in , and support them under , but to rescue them out , and reward them after all their troubles , according to that of the prophet , jer. 30.11 . i am with thee saith the lord , to save thee : various and miraculous are the means which god useth to deliver his people out of the water . sometimes he provides an ark as he did for noah , a zoar , as he did for a lot , a cave as he did for the prophets , hiding his people from the raging waves , the fury of their enemies . sometimes he sends a nurse as he did for moses to take him out of the waters , he provides boards , as he did for paul , and the rest of his company , when the ship was split whereby they escaped safe to land : he prepareth a whale , as for jonah to swallow him that the sea might not devour him ▪ and as arion in plutarch , being cast into the waters by the cruel mariners , was brought to shore on a dolphins back ; so he when thrown over-board by gods justice , was through his mercy conveyed to land in a whales belly : thus doth god prosper weak and small means , yea , finde out strange and unexpected waies for the rescue of his saints . sometimes he divides the waters , as he did the red sea for israel ; he sets the churches enemies one against another , and by dividing , both weakens them , and preserves his : so he did for gideons small army to the midianites mighty host , setting every mans sword against his fellow . sometimes he turneth the streames of the waters , changeth the windes , that whereas before they were contrary , they become favourable to the church , and serviceable to her passage . thus was esau's heart mollified towards jacob , who in stead of a devouring enemy becomes an embracing friend , and meets him with kisses ; to whom he had intended blows . thus did ioseph , having god with him , finde savour in the fight of the goaler , to whom he was committed : indeed , what solomon saith , of the kings heart , is true of all mens , that they are in the hands of the lord as the rivers of waters , and he turns them whithersoever he will : no wonder then , if sometimes he mollifies the obdurate , qualifies the malicious , and melts the frozen hearts of wicked men unto love and compassion towards his servants . finally , sometimes he abates , and wholly dries up these waters , so that the sea becomes a dry land , when he lessens the power , takes away the sting , breaks the horn , and dashes out the teeth of the ungodly , so that they are not able to hurt his saints ; the heat of the sun dispels the clouds , and dries up the over-flowing waters , and the presence of god is many times pleased to vanquish his enemies , scatter their forces , thereby commanding deliverances for jacob , however if he deliver nor out of , he will by these waters ; if he save not from trouble , he will make the very trouble a means of safety , and when they may perish temporally in the waters of distresse , he will yet be with them to save them eternally in the mansion of blisse . you have seen the extent of this comfortable promise , and if any shall demand a reason of gods effectual presence with his church in danger , i answer : 1. partly , the churches near relation unto him obligeth , so much is intimated in the close of the precedent verse , thou art mine , no wonder , we reade in the next verse , i will be with thee , the church is a flock , god is the shepherd : so the psalmist , hear thou shepherd of israel , which leadest joseph like a sheep : what more needfull then the shepherds residence with his flock , especially in a time when wolves approach ? the church is a house , and god the owner , so saint peter cals her the house of god : where should a mans dwelling be but in his house ? and especially his presence is required when robbers invade it . she is his spouse , and he her husband : no relation engageth to nearer union and fuller communion then this ; one house , one board , one bed holds the man and wife . who should defend the woman when assaulted but the husband ? and will god that is spiritually married to his people withdraw himself , or withhold his succour from them ? finally , she is the ship , and he her master ; and though while the ship is in harbour , the masters absence may be dispensed with , yet by no means when she is sailing in the deep . 2 : his deer affection to his church inclines him , animus non ubi animat , sed ubi amat : the soul is not so much where it lives , as where it loves : indeed love is affectus unionis , a desire of union , it was the wish of two friends to vulcan , that he would new make them into one : and surely gods love to his church infinitely surpassing the love of any creature , must needs unite him to , and make him one with her . the psalmist speaking of a righteous man , renders this as the reason of gods being with him , because he hath set his love upon god , but doubtlesse the reason holds far stronger in the other way , because god hath set his love upon his church , therefore he will be with her ; such is gods tendernesse toward his people , that were it not for his own honour and their good , he would not suffer them to passe through the waters ; sure then he cannot but be with them when they are in the waters , yea , for this cause he is pleased to bring them into depths of misery , that the glory as of his power , so love , may be heightned in their delivery . to close up this truth in a usefull application . i might from hence take occasion , and that justly , to bespeak these waters which encompasse the church . o ye proud waves why do ye roar in impetuous words ? why do ye rise in insolent actions against sion , and her friends ? know ye not that all your rage will prove but vain and cursed ? can you overtop heaven ? then you may overthrow the church ; can you pull god out of his throne ? then you may root his people out of the world , and not till then ; nemo nos laedit nisi qui deum vincit , ye cannot injure the saints , unlesse ye strike thorow god ; god is so with us , that he is in the generation of the just , qui ecclesiam impetunt , deum petunt , you cannot wound them but you must wound god ; yea , he is so with his people , that they are said to be in him . it 's davids character of a godly man , that he dwelleth in the secret of the most high , you must destroy god ere you can destroy them . god is said to bear his people upon eagles wings , exod. 19.4 . it is observed of the eagle , that she carries not her young ones in her claws , as other birds do , but being laid upon her shoulder , she covers them with the spreading of her wings , so that the fowler who shoots at them , must first wound her ; truly they that will injure the church , must first fight against god , and how vain all such attempts are , even balaam was convinced of , when he told balak , how shall i curse whom god hath not curst ? numb . 23.8 . and therefore it was his devilish policy to separate israel from god by sinning , for then he knew he might conquer them by fighting : the like thought , no doubt , possessed davids enemies , when they said , god hath forsaken him , persecute him , and take him , psal. 71.11 . tacitely acknowledging , that while god is nigh his people , their enemies may pursue , but they shall not overtake them . nor is your rage only fruitlesse , but cursed ; you cannot wrong them , but you will destroy your selves . gather together , oh you waters , but you shall be dispersed , it is the churches triumph , associate your selves , o you people , but you shall be broken in pieces ; for god is with us . know you not that you dash against that rock which will scatter you ? consider you not , that god hath said of zion , i will be the glory in the midst of her , and a wall of fire round about her , zech. 2.5 . every dart you throw against this wall will retort upon your selves , and the fire will flash in your own faces ; tremble then , oh tremble to think , that those whom you are against , god is with . the waters saw thee , g god , the waters saw thee , they were afraid . oh that you would take notice of gods powerfull presence , and abate your swelling waves ; but alas ! what do i spend my breath upon these waters , which is likely to prove but as a contraty winde , and make them rage the more . i leave them therefore , and betake my self in a word of comfort and counsell to the passengers through these waters . and 1. see hence what a faithfull god ye have to stand by you , one that will not fail in greatest need ; no such triall of a friend as in the time of trouble , it is the too usual course of the world , to deal with their friends , as men do with sun-dials , only look upon them while the sunne of prosperity shines ; or as women do with flowers , while they are flourishing they put them in their bosomes , but when once withered , cast them to the dunghill : but the almighty deals not so with his friends , yea , when our danger is greatest , his help is nearest ; oft times the case is so desperate , that friends society can only afford pity , not succour ; they may look on , they cannot take off ; but the presence of god is ever active and powerfull , and whereas toe most faithfull friends part at death , this friend will not then leave us ; david knew he would be with him in the shadew of death ; and saint paul assureth us , neither death , nor life , shall separate his love ; not onely when we walk through the pleasant meadow of prosperity , but when we go through the salt waters of affliction , nay , when we passe through mare mortuum , the sea of death , he will be with us ; it is the deriding question which the saints enemies put to them in affliction , vbi deus , where is now their god ? but they may return a confident answer , hic deus , our god is here nigh to us , round about us , in the midst of us , it was his promise to joshua , and is repeated by saint paul , as belonging to all the faithfull , i will never leave thee nor forsake thee ; a double negation among the greeks denies more vehemently , much more a five-fold negative , and yet so emphatically doth the originall expresse it , to assure us , that there is no time , nor place , nor want , nor streight , nor affliction , wherein god will leave or forsake his people . 2. learn hence the blissefull state of a saint , who hath gods presence ever with him ; nothing makes affliction truly uncomfortable but the want of gods face ; indeed , the most prosperous estate without god , is a curse , and the greatest affliction with god is a blessing ; the saint when he wants most , he wants nothing , because he hath him that hath all things ; not the brightest star can make it day when the sunne is set , not the thickest clouds can make it night while the sun shines . oh divine presence , thou turnest night into day , stones into bread , and drosse into gold ; thou makest the wildernesse a paradise , the cottage a palace , and the prison a mansion ; thou art riches in poverty , wealth in want , a cordiall in sicknesse , an antidote against poyson , light in darknesse , and life in death . shew us the father , saith philip ▪ and it sufficeth : give us thy self lord , and it is enough , hell would not be hell if god were there , much lesse can these waters make the saint miserable while god is with him . 3. say to thy self with david , oh thou distressed saint , why art thou cast down o my soul , why art thou disquieted within me ? hope thou in god , and that not only when the waters are low , but when they rise to the height , thy way , o god , is in the sea , saith the psalmist , not onely in the shallow river , but in the deep sea , not only in the lesser troubles , but in the greatest exigences , saeviat mare , conturbentur montes , deus in ecclesia non dimovebitur , if you please , the psalmist will english it ; though the waters roar , though the mountains shake , god is in the midst of her , she shall not be moved . if god be with us , all in god is for us ; favour ●ffecting , power effecting , wisedom directing , providence protecting , and faithfulnesse perfecting deliverance for us . if god be with us , all the creatures are for us ; what jehoshaphat said to ahab , that god saith unto his church , i am as thou art , my people as my people , and my horses as thy horses , 2 king. 3.7 . it was the comfort saint paul gave the corinthians , and in them all beleevers . whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come , all are yours , and ye are christs , and christ is gods , 1 cor. 3.22 , 23. the angels are ours to guard us , the ministers to comfort us , all creatures to serve us , and surely he need not fear the waters , that hath the winde and tide on his side : what trouble should dismay a christian that hath heaven and earth to support him ? no wonder then that we finde the scripture so often disswading from carnall fear upon this ground of gods spiritual presence . not to multiply instances , view isa. 10.15 , 14. where no lesse then four times god cals upon his church not to fear , upon this argument , because he was with her and would help her . chear up then thou disconsolate soul , doubt not of the churches safety in generall , the lord in the middest of her is mighty , he will save , he will rejoyce over her with ioy , zeph. 3.17 . despair not of thine own preservation in particular , maior est dominus ad protegendum , quàm diabolus ad impugnandum , god is more powerfull to protect , then satan and his instruments can be malicious to destroy . so true is that of the psalmist , the lord on high is mightier then the noise of many waters : yea , then the mighty waves of the sea , psal. 93.4 . in persecutionibus nemo cogitet quod periculum diabolus importet , sed consideret quod auxilium deus praestat , nec mentem labefactet humana infestatio , sed corrohoret fidem divina protectio . consider not so much thy distresse , as thy deliverer , and when mens malicious combination may affright thee . let divine association support thee ; the danger may exceed thy resistance , but not gods assistance ; the enemies power may surpasse thy strength , their subtlety out-wit thy prudence , but neither can excell the wisedom and might of god that is with thee . oh learn , therefore , to try god in his strength , to trust him in difficulties , and when the mercilesse waves are ready to swallow thee , commit thy self to his custody . mos est naucleri coelum aspicere . the mariner in straights looks up to heaven , do thou so , and remember that when the waters are about thee , the sunne shines upon thee . but now ( me thinks ) the despairing soul replies , were i sure god was with me , i should not fear , but the clouds are so thick that i cannot see the sun , my troubles so great that i cannot beleeve god is present . but stay thou drooping saint and know 1. god may be with thee though thou seest him not , presumptuous sinners uhink god is near them when he is farre off , doubting saints think god far off when he is nigh them . i remember jacobs speech , surely god is in this place , and i know it not : and god may be with thee , though thou art not aware of it . 2. god is with his people divers waies , and though in one kinde he be absent , yet in another he may be present ; if he be not with thee to remove the distresse , yet he may be with thee to support thy strength ; though not to give outward deliverance , yet to afford inward comfort ; though he doth not presently take away the burden from thy shoulders , yet if he enable thee with patience to bear it , and dependance to wait on him , it is an undoubted argument he is still with thee . 3. gods with-drawments from his people in dangers , are rather seeming then reall ; deus suos non negligit , cum negligit : when god seems most to neglect his people , he doth not forsake them , and his end in withdrawing his sensible presence from them , is that they should run the more swiftly after him . 4. and lastly , though god with-draw for a time , yet he will return at last , for a small moment have i forsaken thee , but with great mercies will i gather thee ; saith the lord thy redeemer . i have read a story of a poor man that served god faithfully , and yet was opprest cruelly , having all his goods taken from him by an oppressing knight , whereupon he perswaded himself that god was dead , but going about to make a funeral for his god , who had formerly been so faithfull to him , and now ( as he thought ) left him ; an old man met him and desired him first to deliver a letter unto the hands of his oppressor : upon receipt and perusall of which the knight was so convinced , that immediatly he confest his fault , and restored the goods which made the poor man say , now i see god may seem to sleep , but can never die : with this meditation , comfort thy self , o christian , in the saddest desertions , that though god in wisedom may for a time hide his face , yet at last he will in mercy lift up the light of his countenance upon thee to thy joy , and make bare the arm of his power for thy succour . 4. since god will be with thee in the waters , do not forsake god for fear of the waters , let no tribulation make thee disclaim him who is ready to own thee , it is not seldom seen that persecution causeth men to forgo their profession , and which argues as little policy as piety for fear of a storm they run from their shelter : but why o man , dost thou by ' indirect waies seek to save thy self , when by cleaving to god thou maist be sure of his defence ? oh remember that sacred aphorism of azariah to asa and his people ; the lord is with you , while you be with him , but if you forsake him , he will forsake you : let no distresse fright thee from god , and then no distresse shall keep god from thee . 5. what 's the matter of gods promise , let it be the subject of thy praier , and when the waters may encompasse thee , begge of god that he will be with thee : it is the efficacy of troubles that they drive us to prayer , and it is the excellency of prayer that it brings god to us : the truth is , god is never so farre off , but he is within call , when god threatens to go and return to his place , it is but till they seek his face : oh , then by praier in all straits let us go to god , and god will come to us : so true is that of the psalmist , the lord is nigh unto all them that call upon him , to all that call upon him in truth , psal. 145.18 . indeed his own tender mercy is the impulsive cause , but our humble addresse is the procuring means of his gracious presence ; neglect not then so facil a duty which will procure so needfull a mercy , and be sure in thy approaches to god that it be his face thou seek , before and above all other blessings , a carnall heart when under affliction only begges deliverance from trouble , and regards not the presence of god , his praier is that god would send help for him , he cares not whether he come to him or no ; oh , let thy praiers flow from higher principles , beg the presence of his grace , and leave the disposall of thy deliverance to his wisedom , what our saviour saith of the kingdom of god , seek that first , and all these shall be added , that may i apply to the face of god , seek first his face and all other things that thy necessities call for , shall be conferred : only let me adde one word more , as thou cravest gods presence with thee , put sin far from thee , distresse inviteth him to thee , but sin separates him from thee : let not any iniquity rule over thee , and then god will be with thee , nor shall any calamity prevail against thee . to end this , we all either are or may be called to sail through the waters of tribulation , and surely what will be more fit then that , what god here promiseth , we should pray for ; to beseech him , who of his great mercy did save noah and his family in the ark from perishing by water , and did safely leade the children of israel through the red sea , that he would be pleased so to behold us with his favour , be with us by his grace , and refresh us with his presence , that we being rooted in faith , joyful through hope , and stedfast in patience , may so passe the waves of this troublesome would , as finally we may come to the land of everlasting life , where being exalted above all the waters of sorrow , and set down at the right hand of the majesty on high , we may be with him , beholding his face in glory to all eternity . and now to close up all in a literall application of this scripture , to those who go down into the deep , and more especially to you my honoured lord : being now to take a long voyage , and transplant your self with you fruitful vine and olive-plants , for a time into a farre countrey . what god said to abraham , gen 12.1 . he seems to say to you , get thee out of thy countrey ▪ and from thy kindred , and from thy fathers house to a land that i will shew thee . the way you are to passe is through the great waters , and therefore cannot but be perilous . anacharsis being asked in what number he should put those that went to sea , whether among the living or the dead , was doubtfull , an inter vivos habendi , qui vitam undarum ac ventorum arbitrio commississent , whether they should be reckoned among the living who commit their lives to the mercy of windes and waves , he spake in that like an heathen , christians know better , who recommend themselves into the hands of god , that rules both , but however , sea-voyages are doubtlesse attended with many dangers ; it was a true saying of the same philosopher , to which the apostle alludeth , who being told the distance of the ships deck from the water was four fingers , answered . tantillum absunt a morte qui navigant , there is but so much space between death and sea-men ; indeed souldiers in the wars , and passengers in the sea , alwaies carry their lives in their hand , but yet this is not all , as your passage is dubious , so the place where you are to go probably dangerous ; likely it is you may meet with difficulties at your ingresse , and being to live amongst , and converse with a barbarous people , troubles will renew themselves during your abode : so that having past through the waters in a literall sense , and come to land , you must still expect to pass through worse waters , i mean , the furious rage of unreasonable men . but let this golden word emmanuel be your support ; let that precious sentence , if god be for us who can be against us , be your continuall meditation ; a scripture , with which maximilian the emperor was so much in love , that he caused it to be wrought in checquer-work upon his table , let it rather be imprinted in your honours breast to your solace and comfort . your calling is just and full , having the stamp of royal majesty upon it , the consent of the honourable senate to it , and the election of that worshipfull society , whose affairs you are to manage , concurring with it . the service you undertake is not only lawful but noble , to be an embassadour from englands monarch for his subjects trade and commerce with the turkish empire ; and surely going about so needfull a work with so good a warrant , you need not doubt of the almighties assistance to make the successe happy . if then the parting with your native soyl , neer allies , and familiar friends trouble you , remember when these are farre off , god is at hand . is was the psalmist comfort , when my father and mother forsake me , then the lord will take me up , psal. 27.10 give me leave with a little alteration and inversion to apply it for your encouragement , when you must leave mother , kindred and acquaintance , god will take you up , and stand by you . if the peril of the seas or storms affright you , ingage by faith and praier divine power to , and for you . it was the proud speech of caesar to his mariner , who was afraid in a desperate storm : quid times ? caesarem vehis & fortunas ejus , why dost thou fear ? thou carriest caesar and his fortunes with thee ; with better confidence may your honour say in the midst of a violent storm , why should i despair who have god and his strength with me ; it is observable of the heathen , whithersoever they went they would still carry their gods with them , so aeneas advised his father , tu genitor cape sacra manu patriosque penates . a practice well befitting christians to make choice of the true god for their convoy through the troublous seas , they that go down into the deep ( saith the psalmist ) see the wonders of the lord , indeed , as he is mercifully present in all places , so he shews himself wonderfully present in the waters ; there it is he ofttimes works potenter & patenter , with power and glory ; so that the finger of a deity evidently appears : of him it is that may be most truly affirmed which the poets feign of vlisses , that he carried the windes in his hand , and could command them at his pleasure , he can rebuke the stormy windes , still the raging of the waves , having in his hands as well the deprhs of the sea , the windes of the air , as the corners of the earth . lastly , when the long inquity of the place , inhumanity of the people , whither , and among whom you are going may perplex you ; think god saith to you , as in another case he did to jacob , fear not , i will go down with thee into egypt , his power , prudence , and providence shall stand by you to remove all difficulties , and prevent all designs , he will command his angels to pitch their tents about you , and keep you in all his waies . i end my consolation from god to you with an invocation on god for you , that your egresse may be cheerful , your progresse successeful , your regresse joyful . when you put forth to sea , may the almighty be with you , and shut you into the ship , as he did noah with his family into the ark , to save you from the raging waters . when you shall arrive safe at your desired haven , may the omnipotent be with you as he was with joseph , shew you mercy , and give you favour in the sight of all with whom you shall have to do . and when the appointed time of your return shall come , may the same powerful presence still accompany you as it did jacob in his return from padan aram , that you may come again with your dearest consort and children , to your fathers house in peace , and there build an altar to the god of your mercies . finis . notes, typically marginal, from the original text notes for div a45566-e710 lap. calv. scult . the 1. gen. exo. 15.23 . numb . 10.13 . psa. 126.5 . isa. 30.20 . a●●ar . in text . scult . prov. 16.10 . job 16.14 . psal. 42.7 . 2 cor. 11.25 , 26. sen. trag. act. 14 . 2● . job 5.6 . vse . isa. 33.14 . 1 pet. 2.11 . the 2. gen. musc. in loc . psa. 125.1 . tunde tunde , anaxarcum non tundis . vse . calv. the 3. gen. mendoz. ezek. 48.35 . rev. 1.13 . musc. job 38.11 . caj●t . in loc . rom. 8.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum tr●●statum ab ar●bus pulliti●● 〈…〉 . jun. in 〈◊〉 . par. ibi● . psa. 23.4 . 2 chro. 20.11 . 2 kin. 2.6.17 . chrysost. adest amica majestas ut innocentia liberetur . gen. 7.1.19 , 20. 1 kin. 18.4 . exod. 2.7 . act. 21.44 . jonah 2.17 . evo . 14.11 . jud. 2.22 . gen. 33.4 . gen. 39.22 . prov. 21.1 . psa. 80.1 . ● pet. 4.17 . psa. 91.14 , 15. vse . august . psa. 14.5 . psa. 91.1 . isa. 8.9 , 10. non saxcus , non ahe●eus sed igneus , qui & comminus arceat & eminus terreat . theod. psal. 77.16 . psal. 79.10 . josh. 1.5 . heb. 13.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cum dei sint omnia , habcut● deum nihil d●erit si deo ips● non desit . cyp. joh. 24.8 . psa. 42.11 . psa. 77.19 . psa. 46.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isid. pel. cyprian . isa. 54.2 . 2 chro. 2.15 . hos. 5.15 . confisus ligno digiti à morte remotis , quatuor aut septem , juven . virgil. ps. 107.23 , 24 gen. 46.4 . gen. 7.16 , 17. gen. 39.24 . gen. 28.20.33.20 . death's alarum: or, security's vvarning-piece. a sermon preached in s. dionis back-church, at the funerall of mrs. mary smith (daughter of mr. isaac colfe, formerly minister of gods word at chadwell in essex, and late wife of mr. richard smith of london, draper) who dyed the 9th. day of novemb. 1653. and was buried the 16th of the same moneth. by nath: hardy, mr. of arts, and preacher to that parish. hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a87089 of text r206763 in the english short title catalog (thomason e725_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 82 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87089 wing h714 thomason e725_4 estc r206763 99865869 99865869 118120 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87089) transcribed from: (early english books online ; image set 118120) images scanned from microfilm: (thomason tracts ; 112:e725[4]) death's alarum: or, security's vvarning-piece. a sermon preached in s. dionis back-church, at the funerall of mrs. mary smith (daughter of mr. isaac colfe, formerly minister of gods word at chadwell in essex, and late wife of mr. richard smith of london, draper) who dyed the 9th. day of novemb. 1653. and was buried the 16th of the same moneth. by nath: hardy, mr. of arts, and preacher to that parish. hardy, nathaniel, 1618-1670. [4], 32 p. printed by j.g. for nath: web, and will: grantham at the sign of the bear in s. paul's church-yard neere the little north doore., london, : 1653. annotation on thomason copy: "december. 21.". reproduction of the original in the british library. eng smith, mary, d. 1653 -death and burial. bible. -n.t. -mathew xxiv, 44 -sermons. funeral sermons -17th century. death -early works to 1800. sermons, english -17th century. a87089 r206763 (thomason e725_4). civilwar no death's alarum: or, security's vvarning-piece.: a sermon preached in s. dionis back-church, at the funerall of mrs. mary smith (daughter of hardy, nathaniel 1653 12784 115 65 0 0 0 0 141 f the rate of 141 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion death's alarum : or , secvrity's warning-piece . a sermon preached in s. dionis back-church , at the funerall of mrs. mary smith ( daughter of mr. isaac colfe , formerly minister of gods word at chadwell in essex , and late wife of mr. richard smith of london , draper ) who dyed the 9th . day of novemb. 1653. and was buried the 16th . of the same moneth . by nath : hardy , mr. of arts , and preacher to that parish . revelat. 16. 15. behold i come as a thief , blessed is he that watcheth and keepeth his garments , lest be walk naked , and they see his shame . greg. mag. hom. 13. in evang. horam ultimam dominus noster idcirco voluit nobis esse incognitam , ut semper possit esse suspecta , ut dum illam praevidere non possumus , ad illam sinc intermissione praeparemur . london , printed by j. g. for nath : web , and will : grantham at the sign of the bear in s. paul's church-yard neere the little north doore . 1654. errata . page 7. line 22. read from , p. 8. l. 14. blot out the fig. 5. l. 25. for foremarning r. forearming , in marg. bl . out est . p. 12. l. 30. for soules r. skulls , p. 14. l. 2. for so r. to , l. 14. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , p. 15. l. 16. after readiness adde consisteth , p. 24. l. 11. before sense r. high , l. 12. blot out high . to the reverend mr. abraham colfe , minister of lewisham in kent : after the numbring of many yeares on earth , yeares without number in heaven . worthy sir , upon your first motion of publishing this sermon , i took it into a serious review , and finding the notions very common , and the expressions home-spun , i adjudged it unworthy to survive ( except in the memories of the auditors ) that houre wherein it was preached : but being loath to deny your desire , i resolved to deny my owne judgement , and withall , hoping it may prove usefull ( though not to informe the judgement , yet ) to awaken the conscience of the reader , i am willing to hazard my owne reputation , if i may advance the edification of others . that which ( reverend sir ) i conceive to be a subordinate end in your intention , is to testifie your abundant ( yet deserved ) respects to your deceased neece , in taking care that whilest her body rots her name might live ; and surely , since the memory of the just is blessed , an endeavour to perpetuate it is pious . praise-worthy then is your regard of her memory , but much more commendable is that course which you have taken for preserving your owne , by an eminent and lasting * act of charity , for which the generations to come shall call you blessed . indeed by this worthy work you have honoured the parish whereof you have been , and are a carefull watchman ; the church of england , to which you have been an obedient son ; the gospel , of which you have beene a laborious preacher ; and protestant religion , of which ( i trust ) you are a sincere professor . and truly , both the present and future ages will be very ingratefull , if they shall not highly honour so munificent a benefactor . however ( i hope ) you have so learned christ , as not to make mens applause the scope at which you aime , or marke whereat you shoot , well knowing that vaine-glory sullyeth the splendour , and evacatueth the reward of our best actions , turning christian charity into pharisaicall hypocrisie . to gods mercifull acceptation ▪ and gracious remuneration ( i doubt not , good sir ) but you commend your pious and charitable designe , who ( though men should ) will not be unrighteous to forget your work and labour of love . to his powerfull protection and most wise direction , i commend both you and your endeavours , who will not forsake you now you are aged , but preserve you to his heavenly kingdome . to whom be glory for ever and ever . amen . i subscribe my self ( sir ) a cordiall honourer of your vertues , nath : hardy . math : 24. 44. therefore be ye also ready , for in such an houre as you think not , the sonne of man cometh . this chapter is a sermon , the preacher whereof was no other than the lord of preachers and great prophet of his church : the theame whereabout it is conversant is his coming , and that in a way of judgement . and those two genuine parts of a sermon , explication and application divide the chapter : the former describeth the signes and manner of his advent , from the first verse to the 42. the latter prescribeth an expectation of , and preparation for it , from the 42. to the end . the text i am now to handle lyeth within the compasse of the latter and most practicall part of the sermon : in which , ( the designe of our blessed saviour being to urge a watchfull readinesse for his coming ) he pursueth a double metaphor ( couching logicall reasons under rhetoricall allusions ) the one in the following verses , the other in the foregoing . the subsequent similitude is borrowed from a servants behaviour in reference to the coming of his lord . no topicks more prevailing , especially with vulgar judgements , than those which are drawne à commodo & incommodo , from the danger or benefit , detriment or emolument that accrueth by the neglect or performance of that to which we perswade , upon which account it was that catiline said to his souldiers , quem neque gloria neque pericula movent , nequicquam hortere , that man is unperswadable who can neither be affrighted nor allured : both these arguments christ is here pleased to make use of , at once representing the comfortable felicity of a vigilant , and the dolefull , nay dismall misery of a secure servant , when their lord shall come . the precedent resemblance is seemingly very harsh , and yet really very fit , wherein you find mention made of an housholder and a thief , yea ( which is the riddle ) christ compared to the thief , and his disciples to the housholders . that those who are ( most justly ) afterwards called servants , should here be termed housholders , is somewhat strange , and yet this in some respect is very congruous ; since every mans body is an house wherein he dwelleth , his thoughts , words , and actions , are as his family , which he must governe , and his soule , more worth than a world , the treasure which he is to take care of . but though this part of the comparison may admit of a favourable construction , yet the other seemes altogether incompatible . methinks when i read christ resembling himself to a thief , i am ready to say , as once s. peter in another case , be it far from thee , lord , this shall not be unto thee . blessed jesus , thou thinkest it no robbery to be equall with god , and dost thou here , as it were , equalize thy selfe to a robber ? thou callest thy self , and not without good reason , a little after this , lord , and can the lord of the house become a thief , the owner a robber ? thou didst tax the multitude for coming against thee as a thief , and doest thou here speake of thy selfe as if thou wert a thief ? it was an high affront , when the jewes numbred thee with thieves , nay preferred a thief before thee , and art thou so injurious to thy self , as to cloath thy self under the appellation of a thief ? rather ( to allude to s. paul's expression ) let christ be true , and every man a thief . indeed , well may the thief lye at our doores ; our first parents were robbers in eating the forbidden fruit , and wee , their unhappy progeny , are no lesse guilty , not onely in their loynes , but in our owne persons , by uncharitablenesse , by sacriledge , by idlenesse , and prophanenesse : but as for the innocent messiah , what hath he done that may deserve the title of a thief ? to all this the answer is easie , if we consider that it is not a charge or accusation , but onely an allusion or comparison . christ doth not make himselfe the same with , because he likens himselfe to a thief , nor indeed , is it himselfe ▪ but rather his advent , which is here compared to the coming of a thief . but it will still be objected , how can this be verified ? we elsewhere finde christ plainely opposing his to a thiefe's coming , the thief cometh not but to kill and steale , and destroy , but i come , saith christ , that they may have life . true , but that is spoken of his first coming , which was in mercy . it may be replyed , this cannot be asserted of his coming in displeasure , since the coming of a thief is to take from men their owne , to doe wrong , to injure the innocent ; whereas the coming of christ is , like that of a iudge , to give every man his owne , to doe right , to punish the nocent ; and these two are so far from being like , that they are directly contrary . to unfold this riddle , therefore , you must know , that this expression is parabolicall ; and parables , like knives , cut onely in the edge , to wit , the scope : now his aime in likening this advent●o that of a thief is onely to take in the consideration of the time . excellent to this purpose is that of simon de cass●a , similitudo christi ad furem non est personae ad personam , nec negotii ad negotium , sed temporis ad tempus , the parallel here holdeth not between person and person , or businesse and businesse , but betweene time and time ; and therefore the apostles , paul and peter , though ( after christs example ) they are bold to use this allusion , yet with an explicatory addition , where they say , the lord cometh as a thief in the night ; and thus it fitly agreeth , since as the coming of a thief in the night is unexpected , because the good-man of the house is then asleep , & thinketh not of it ; so is oft times , especially to wicked men , the coming of christ ; and that this is the meaning of the protasis in the former , appeareth by the apodosis , or reddition of the similitude in this verse which requireth our constant preparednesse , because of his sodaine coming , be you therefore ready , for in an houre , &c. the words ( if taken in their fullest latitude ) present us with foure considerables : here is , 1. an advent supposed in the last word come , and what coming of christ is here intended would be a little enquired into : to cleare which we must distinguish of those severall comings which are attributed to him in scripture , nor can they ( in my weak capacity ) be more clearly differenced , than by considering a salvificall and a judiciall advent of christ , and each of these as both visible and invisible . christs coming to save is either in the flesh , or in the spirit ; his first coming into the world , and his daily coming into our hearts , are in their prime intention salvfiicall ; his visible coming was to be the sonne of man , that in our nature he might purchase salvation for us ; his invisible is by his spirit , to make us the sonnes of god , and thereby apply this salvation to us ; but neither of these can be here meant , since his coming in the flesh was already past , whereas he speaketh of a future advent ; nor can wee make our selves ready against his coming in the spirit , but it is the coming of the spirit which must inable us to make our selves ready . passe we on therefore to his judiciall coming , which is either generall or speciall , personall or virtuall , and so visible or invisible . there shall be at the end of the world , a glorious coming of christ in person , to execute a manifest and righteous judgement upon all mankinde , rewarding every man according to his works ; in the meane time , christ cometh in his power by secondary instruments to every particular man , and sometimes to whole nations : in which respect , when by plague , famine , and warre , kingdomes are destroyed , and when by casualties , or sicknesse , persons are cut off , christ is said judicially to come to them : now all these , after a sort , and in some sense , may be here understood , that coming of christ , which is literally and most properly meant , is , doubtlesse , his coming by titus vespasian against jerusalem , to overthrow it , and thereby bring vengeance on the iewes , for their most unjust and ungratefull murther of him . but though this be the literall and primary sense , yet it will not ( i conceive ) be denyed by any , but that many of the things mentioned in this chapter are , or at least , may be applyed to that last coming of christ , since we may look upon that destruction of ierusalem as an emblem of the worlds judgement ; and yet ( to draw nearer this present occasion ) the latter part of this chapter , and so this verse may morally be accomodated to the particular coming of christ , by death , to every person : in reference to which , the counsels here given are very pregnant and apposite . 2. next to the advent supposed , is observable , the person characterised , by this appellation , the son of man , a title which our blessed saviour very often giveth to him selfe , thereby setting us a pattern of humility , in having low conceits , and using mean expressions concerning our selves . but that which would here be considered , is upon what account he calleth himselfe by so mean a title , when he speaketh of so glorious a coming . if you cast your eyes on the 42. verse , you shall there finde him using the magnificent title of a lord , a terme , as most truly agreeing to him , so best fitting his advent , wherein he manifested himselfe as a lord punishing his rebels ; but yet it is not without a reason , that having called himselfe lord , before , he stileth himselfe , the sonne of man ; here , namely , to prevent the scandall which might be taken at the meannesse of his present condition : likely it is that the tenuity of his externall aspect rendered his prediction contemptible . what need we regard the words , or feare the threats of this carpenters sonne ? might the iewes say , at least within themselves . to prevent which , christ is pleased to call him selfe the son of man , as if he would say , in answer to such an objection . however , i am a poore weak man , yet the day is at hand when i will come in might and power , to avenge my self upon my enemies . 3. the third observable is the time of this persons advent specified , and that to be both speedy , and sodaine , in an houre when you think not ; speedy , because in an houre , one of the shortest dimensions of time ; it may be long before christ come , but when he cometh he will not be long about it , and therefore he saith , not in a yeare , or a moneth , or a day , but an houre ; nor is it onely speedy , but sodaine , because in an houre men think not of , and by this , an addition is made to the preceding expression , in that parallel verse , there it is , you know not in what houre , and that lets us see how secret death is from , and therefore how uncertaine it is to all men ; here it is in an houre you thinke not , which lets us see how sodaine , and therefore unexpected it is to many men . 4. the last particular ( according to this retrograde , yet logicall order ) considerable is , the inference deduced , what conclusions must be drawne from these premisses , what effect these considerations of the thing , person , and time , ought to work upon us , and that is in these words , be ye therefore ready , namely , to have all things fitted before christ cometh , that we may have nothing to doe when he cometh , but to meet him . that which he calleth for in the forementioned verse , is watching , that which he requireth here is readinesse ; two phrases , one whereof explaines the other . on the one hand , lest the command of watching alwayes might seeme impossible , christ sheweth , that the continuall watching he expects , is onely so farre as to put our selves in a ready posture , that we may not have grace to get when we should spend it . on the other , lest we should think it enough to watch , that is , think of his coming ; he calleth upon us not onely to watch , but to be ready , injoyning such an expectation of , as leads us to preparation for his coming . 5. time will not give me leave to insist on each of these particulars , and therefore i shall contract the foure to two , and dichotomizing the text , here is observable in it , praedictio eventus , a prediction of something to come to passe , in an houre you think not , &c. praescriptio operis , a prescription of something to be done , be you therefore ready : or , if you will , here is praemonitio periculi , a danger forewarned , in an houre you think not , &c. admonitio officii , a forewarning advised , be you therefore ready : yet once more , the two important truths of this scripture , are , inopinatus christi adventus , the sodainnesse of christs coming , in an hour you think not , &c. necessarius christiani apparatus , the necessity of the christians preparing , be you therefore ready . between these two i shall divide the following discourse , beseeching this son of man that he would in this houre , by his spirit , come into our hearts , that every one of us may be swift to heare , and ready to receive these divine lessons : and so i begin with the sodainesse of christs coming , in an houre which you think not the sonne of man will come : this is that truth which s. paul excellently exemplifieth , when they shall say peace and safety , then sodaine destruction cometh upon them , as travell upon a woman with childe ; when men say peace and safety , they little dreame of warre and ruine , paine cometh oft-times upon the woman in the street , at the table , in an houre when she least thinketh on it . such is christs coming , especially to carelesse and secure sinners : that expression of the prophet jeremy may not unfitly be made use of to this purpose , by way of illustration , when he saith , death is come up into our windows ; the true man cometh in at the doore , but the thief at the window ; coming in at the doore is usuall , but coming in at the window is unexpected ; so is christs coming to men by death in such a way , at such a time as is unlooked for ; this truth is that which our lord himselfe elsewhere illustrateth by the metaphor of a snare , and that day is said so to come , for its secrecy and unexpectednesse ; agag flattereth himselfe , that the bitternesse of death is past , and then samuel giveth order to hew him in pieces before the lord in gilgal : and usually , when men think death the farthest off , it is the nearest to them . to inlarge this more particularly , be pleased to take notice , that there is a foure-fold hour wherein men usually make no account of christs coming by death , and yet in which christ frequently cometh to men , to wit , hora carnalis voluptatis , mundanae prosperitatis , corporalis sanitatis & juvenilis aetatis , the houre of carnall pleasure , of worldly prosperity , bodily health , and youthfull age . 1. the houre of carnall pleasure is a time wherein death is scarce at all thought upon . while the ambitious statist is climbing high , he dreameth not of falling low into a grave ; whilst covetous mammonists are heaping up thick clay , they think not of being themselves made an heap of dust ; and whilest voluptuous epicures are feeding on dainties , and dallying with dallilah's , they seldome make account of conversing with , and being fed upon by wormes ; in this respect , no doubt it is , that our saviour warneth his disciples , take heede to your selves , lest at any time your hearts be overcharged with surfeiting and drunkennesse , and cares of this life , and so that day come upon you unawares , thereby intimating that this day cometh unawares upon them , who are plunged into the cares and delights of this life , and yet even in this houre the sonne of man is pleased to come and arrest presumptuous sinners . belshazzar is quaffing in his cups , carousing with his companions , when as in that selfe-same hour came forth the fingers of a man writing upon the wall the destruction of him and his kingdomes . herod is glutting his aspiring humour with popular applause ( forgetting in the pride of his heart , both god and himselfe ) when as by a strange judgement he is immediately devoured by worms alive , and giveth up the ghost . finally , worldly men spend their dayes in getting wealth , and in a moment they goe downe to the grave . the coming of the floud upon the old world is a litttle before made an emblem by christ of his coming , and ( that as the amplification demonstrateth ) in this very particular , as the floud came upon the old world , when they were so farre from fearing ruine , that they were eating , and drinking , and giving in marriage : so doth christ seize upon sinners in the midst of their delights , whilst they are indulging to their lusts . 2. the houre of worldly prosperity is a time wherein men are very regardlesse of christs coming : in affliction and misery many wish for death , but in enjoyments and prosperity they scarce think of it ; when the sun shone so bright upon sodome in the morning , they little expected to be consum'd by a dismal fire from heaven before evening : when the world is flowing in upon a man , it is very hard to intertaine thoughts of going out of the world . if the mountaine be strong , even david is ready to say , i shall never be moved : no mervail if presumptuous babylon being in her chaire of state , say , i sit a queene and am no widdow , and shall see no sorrow . but yet very frequently , this is the houre wherein christ cometh ; so the threatning runneth against both literall and misticall babylon , evill shall come upon her in a moment , in one day : and so it was verified in the rich fool , who bidding his soul to take its ●ase , by reason of his worldly abundance , had that very night his soule required of him , and carryed to torment . 3. the houre of bodily health and strength is a time in which men cast the thought of death behind them , whilst they have colour in their faces , agility in their joynts , appetite in their stomacks , health in their bodies , how rare are their meditations on death ? go preach your lectures of mortality ( say they ) to the weake , and the lame , and the sick ; as for us , wee have no reason to trouble our selves with such melancholly thoughts : what do you tell us of dying and rotting in the grave ? whilest our bones are moystned with marrow ? we feel no infirmity , and therefore feare not mortality : and yet how often doth christ come by death in such an houre ? one dyeth ( saith job ) in his full strength , being wholly at ●ase and quiet , his breasts are full of milk , and his bones are moystned with marrow : how many valiant and stout men hath death laid upon their backs , on a sodaine tripping up their heeles ? have you not sometimes seene a sturdy oak quickly blown downe by a violent winde ? a strong and tall vessell presently sunke by a leake ? so are oft-times men snatched away in the strength and vigour of their body , by death . 4. the houre of youthfull age is a time wherein few make account of dying ; it is soone enough ( say young men ) to thinke of our death in the day when desire shall faile , to look for a grave , when they that looke out at the windowes are darkned , and to feare the approach of both when the keepers of the house shall tremble : these gravecloths are too sad for the freshness of our life , we are young , and may see many a fair yeare passe over our heads before death cometh , and therefore think not that like the mad man in the gospel we will spend our life among the tombs . but alas ! how frequently , even in this houre , doth the sonne of man come : in golgotha ( saith the hebrew proverb ) there are soules of all sizes , and our weekely bills , for the most part , afford a greater numbers of dead children than aged men . the poets have a fable , that death and cupid lodging together at an inne , exchanged their arrowes , whereby it hath since come to passe , that many times old men dote , and young men dye . the truth is , death doth not summon us according to our yeares , even the blossome is subject to nipping as well as the flower to withering . that threat which almighty god denounceth by the prophet amos , is very often in this morall sense made good , i will cause the sun to goe downe at noone ; nay , not onely so , but even in the morning of youth doth the sunne of many a mans life goe down . to apply this , let it then be the care of every one of us that christs coming may not be to us in an houre wee think not of , and to that end , let no houre , at least , day of our life passe without a serious thought of the day and houre of our death ; larkes in theocritus are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} because they carry the forme of a sepulchre upon their heads . such should all christians be , having permanent impressions of death , not on but in their heads and hearts . the indian gymnosophists were so much in love with these thoughts , that they caused their graves to be made before their gates , so as both at their going out and coming in they might be put in minde of their death : and truly , however the most men in the days of their vanity , account a life spent in meditation of death to be a miserable life , a death rather than a life ; yet when the time of their death approacheth , they will change their note , and say as dying theophilus did of devout arsenius , beatus es abba arseni , qui semper hanc horam ante oculoshabuisti , they are happy men who set death daily before their eys . indeed , by this meanes the coming of christ , as it will not be altogether sodaine , so neither terrible to us , nor can any man ( so use s. cyprians words ) receive comfort at his death , who did not before make account of dying . a late writer hath , in this respect , piously fancyed , that clocks were invented to minde us not so much of the sunne 's motion in the heavens , as the passing of our life here on earth : since the sounding of the clock telleth us that the past houre is as it were dead and buried , which at some time , or hour of some day or other , must be our lot . oh then , what ever our present condition is , let us still entertaine thoughts of our latter end : art thou in health and strength , remember , a wise and good man , even then ( as gregory nazian. saith ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} will looke both upwards to heaven , and downewards to his grave . doest thou enjoy the pleasures of life ? learn of joseph of arimathea to make a tombe in thy garden , and season thy delights with thoughts of thy dissolution . finally , art thou advanced to an high estate in this world ? forget not how low thy highnesse must come ere long , and what one was appoynted to have in his hands at the inauguration of the graecian emperours , namely , in the one a burning firebrand presently consumed , and in the other a vessell full of ashes , and dead mens bones , have thou in thy heart by renewed meditations of thy mortality . to close up this part , it is reported concerning the maids in the isle of man , that the first thing they spin is their winding-sheete , which they weare about them as a girdle at their feasts : well were it , if we would in the midst of all our enjoyments , gird our selves about with our winding-sheets , fixing our thoughts upon our end , that so by this meanes we may not have cause at last to sigh forth the foole's words , non putaram , i did not think my death had been so neare : blessed is that man , whom christ , when he cometh by death , shall finde , not as jaell did siserah , asleep , but as jonathan's arrow came to david standing in the field , and looking for it , yea , so looking , as to bee fitting himself , which leads to the preparednesse required in every christian for this coming , be you therefore ready . for the better and clearer dispatch of this , i shall endeavour both to unfold the nature , and press the practise of this duty . 1. to illustrate the nature of this preparation , be pleased to observe both the intent of the thing , and the extent of the time ; by the former we shall see wherein this readinesse , and by the latter when it ought to bee performed . 1. the duty it self being of very weighty importance , it should be a little inquired into , what things are requisite to denominate a man ready for christs coming . the severall metaphors of a bridegroome , of a lord , and of a thiefe , under which the coming of christ is represented to us , may very fitly be made use of to this end and purpose . 1. they are ready for the coming of the bridegroom , who have on their wedding garment . and this is no other in a spirituall sense than that white rayment , to wit , of christs righteousnesse , apprehended by faith , which our blessed lord adviseth the church to buy of him : indeed , when death ▪ cometh it will strip us of all other induments ; job saith of himselfe ( and it is no more than what every man shall finde true ) naked came i forth of my mothers womb , and naked shall i returne thither , onely of this garment it cannot bereave us ; and he alone , who is thus clothed , may , with comfort , look death in the face . 2. againe , he is ready for the coming of his lord , who hath discharged the trust reposed in , and improved the stock left with him by his lord . indeed , thus to doe in reference to god exactly , is impossible , but yet this to endeavour is necessary : and he onely is fit for death , who hath beene carefull in life to employ his talents for gods glory , and to keep a good conscience in all things . when the lord cometh he expects an account of the servants receipts , and disbursments , and how unfit will the idle or wastfull servant bee to make up his account ? that life must needs render a man unprepared for death , which is spent in doing nothing , or that which is worse than nothing , in abusing the mercies we receive , to the dishonour of him , who hath bestowed them on us . finally , he is ready for the coming of a thief , who keepeth himselfe and his family waking , hath his doore locked , bolted , and barred , and is furnished with weapons both of defence and resistance ; so must we prepare our selves for christs coming , by awaking our soules out of carnall and sensuall security , by keeping our hearts with all diligence , and by putting on the whole armour of god ; the condition of that man will be very sad , whom death findes asleep in sinne , without a spirituall guard , and destitute of those graces , which should arm him against its venomous sting . if you desire a more distinct explication of this preparation , let christ be his owne expositor in that elegant scripture , where he adviseth his disciples to have their loynes girt , and their lamps burning ; the worke of preparation for death is both privative and positive , in removing what may hinder us , and procuring what may enable us to meet christ at our death , with comfort . both these we are taught under those metaphoricall allusions , the former in the girding of our loynes , the latter in the burning of our lamps . 1. to be ready , is to have our loynes girt ▪ where by loynes we may very well understand , our affections and lusts , which are to be girt , by repentance and mortification . the sting of death , saith s. paul , is sinne , so that we are never fit to dye till we have taken out the sting by subduing sinne ; he that liveth in any lust is so farre from being armed for death , that he armeth death against himselfe ; death is a journey , called therefore a going to our long home ; but how shall he be fit to go this journey , who hath not laid aside the weight of sinne , and girded up his loynes , which will be a sore impediment to him ? more especially , this girding of loynes may referre to the expelling of worldly love out of our hearts . to this purpose , both that action of christs drinking vinegar , and those words of his , it is finished , immediately before his death , are not unfitly moraliz'd , to teach us that by despising the world as vaine and bitter , we are more prepared for the finishing of our life . oh how unwilling is he to goe out of the world , whose heart is glued to it ? and therefore let it be our wisdome to hang loose in our affections from all earthly relations , that as seneca divinely , if we be called to it ; nihil nos detineat , nec impediat quo minus parati simus , quod quand●que faciendum , statim facere , no worldly thing may hinder us from being ready to do that presently , which must be done at some time . 2. to be ready , is to have our lamps burning , to wit , the lamp of our soule , burning with the graces of gods spirit ; the lamp of our life , burning in the exercise of good works towards god and man . certainly he is very unfit to dye , who hath not yet begun to live ; thy condition must needes be desperate , if the lamp of thy life be put out before the lamp of grace be kindled : s. john saith of them who dye in the lord , their works follow them , to wit , those good works which have gone before their death in the course of their lives ; he onely is fit to meet christ in death , who can say to him in hezekiah's words , remember , lord , how i have walked before thee in truth , and with a perfect heart : a renewed nature , and a reformed life are the best preparatives to a comfortable and happy death . 2. you see the duty it selfe : the next thing to be considered is , the time when we should make our selves thus ready ; it is that which must by no meanes be left out , since though we all agree about the thing , yet we differ about the time , we must be ready for christs coming , that is acknowledged , but when we should goe about it , is not so easily determined . the answer to this is not expresly given in the text , but yet manifestly implyed in the context , since the housholder no● knowing when the thief will come , & knowing he will come , is alwayes expecting and providing for him : and indeed this we shall finde in the ●parallel scripture expresly supplyed , where our saviour bids his disciples to watch and pray {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} alwayes . it is that then which ought to be the wisdome of every christian , alway to be in a readinesse for the coming of christ : suitable to this is that resolve of holy job , when hee saith , all the dayes of my appointed time i will wait till my change come ; not onely one , or a few , or some , but all his dayes were dayes of watching for the approach of his change , according to which is that counsell of s. basil , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we must every day of our life be in a posture ready to goe out of this life , if our lord require us . to cleare this more fully in two particulars : 1. we must begin betimes to make our selves ready . it is an undoubted maxime , in re necessaria non d●u deliberandum , where the matter is clearly necessary to dispute much , or deliberate long about it , is both needlesse and dangerous ; nothing of more needfull concernment or greater importance to every one of us , than the being ready for christs coming : surely then , just it is we should set about it presently , and make it our first businesse . almighty god in his sublime speech to job , saith , concerning the warlike horse , that he smelleth the battell afarre off ; what nature teacheth him , let grace us , to smell that encounter we must have with death afarre off long before ( at least in probability ) it will come , and that is , in the dayes of our youth . the life of man is not without good reason compared to a night : now among the jewes there were foure watches in the night , the first was called conticinium , when all things are silent ; the second intempestum , the unseasonable time of midnight ; the third gallicinium , which began at the cock crowing ; the last antelucanum , about break of day : by these foure watches of the night are morally resembled , the foure ages of mans life , child-hood , youth , man-hood ▪ old age , and it is worth our observation , that when christ speaketh of our being ready for his coming , he mentioneth onely the second and the third watch : thophilact's reason , i confesse , is most probable , because the second and third watches are , as it were ; the dead time of night , when most men are in their soundest sleep , so that he that is wakefull in those watches , may be presumed not to sleep in the first and fourth , and so to be ready in the second and third , is as much as to be alwayes ready ; but there may be another apt allusion to our particular purpose ; as for the first watch he mentioneth it not , because child hood is in no capacity of performing this duty ( though even then it concerneth parents to make their children ready , by bringing them to the holy sacrament of baptisme : ) and as for the fourth watch of old age , he specifieth not that neither , because rarissimi sunt qui ad extremum vitae differentes bene operari , inveniuntur ita facientes , they are very rare who are found ready at christs coming , and yet have not begun before the fourth watch : let it then be our care to begin at the third watch of man hood , nay , sooner ▪ at the second watch of youth , to prepare and provide for christs coming . happy is that man who fitteth himself for dying , so soon as he cometh to know that he liveth , and consecrateth the beginning of his rationall life to a religious meditation of his mortall end . 2. we must hold out to the end of our dayes in this ready posture , daily endeavouring greater measure ▪ of preparation . those two excuses will be found alike invalid whensoever christ cometh , fuisse & futurum esse , i resolved to be ready hereafter , and i was ready heretofore ; since it is neither what thou wouldst be , nor what thou hast beene , but what thou art ; when death cometh unbend not then the bow of thy pious endevor , till the string of thy life break ; cease not running the race of piety till thou art put out of breath ; be alwaies preparing to meet christ till he come to thee . it is to this purpose well observed , what a difference there is between the other life and this ; as to that life , it will be sufficient , bene incipere , to begin well ; if we can but enter into that joy of our lord , it is enough ; he that is once entred into a possession of that blisse , shall goe no more out , but as to this present life , the great care is bene finire , to end well , since incassum bonum agitur si ante vitae terminum deseratur , that work is begun to no purpose , which is left off before it is finished ; no● can this work of preparation be finished , till life be ended . but it may , perhaps , and not improbably , be objected , even by good christians : alas , the practise of this duty in this extent , is impossible ; who is there that can at all times so order his conversation , as to be ready for his dissolution ? we meet with many remora's to stop us in , many avocations to turne us aside from this work , the labour of our callings , the care of our families , lawfull recreations , many worldly businesses take up our time , so that we cannot alwayes be at leisure to thinke of , and so provide for christ's coming . to resolve which doubt , be pleased to take notice of a double preparation for the coming of christ , to wit , habituall and actuall . actuall readinesse consists in the exercise of those spiritual graces , and practise , of those religious duties , which are fit for us to be conversant in at the time of our death , such as are selfe examination , penitent humiliation , believing invocation , charitable condonation , and the like ; and truly thus to be alwayes ready , is not possible , nor requisite : it is not possible , for our natures , which at best are but in part renewed , to be wholly taken up with divine performances ; nor indeed is it requisite , since god hath given us time for secular as well as spirituall businesses , yea , for recreation as well as devotion ; and if christ shall come by death to us when about our civill callings , or lawfull refreshings , our condition were not therefore to be adjudged desperate . indeed , on the one hand , because death may come at such times , it should be our endeavour , as much as may be , to carry about us heavenly hearts in our earthly employments ; and on the other hand , because the best of us are too deficient in this kinde , we may , nay ought to beg of god ( if it be his will ) that death may rather finde us praying , than playing ; in our chambers , than in our shops ; about devout exercises , than worldly businesses . in this respect , that prayer of the church ( from sodaine death good lord deliver us ) which by our arrogant novelists , among other passages of the lyturgie , is causelesly denyed , is fit to be made , not onely by the worst , but by the best of men , to whom death may be , and many times is so sodaine , that they cannot be in an actuall readinesse for it , and therefore if it be ( as doubtlesse it is ) a very desirable thing to have space before our death of renewing our faith , repentance , and charity , yea , and of expressing all these for the comfort and benefit of others that belong to us , it must needes be a fit request for all christians to put up , that they may be delivered from sodaine death . but besides this actuall , there is an habituall readiness , which referres not to the action but the disposition ; the exercise , but the state of the person ; so that he , who is by faith engrafted into christ , and by the spirit regenerated to a lively hope , and so in a state of grace , is habitually ready for the coming of christ , according to this sense brugensis with others giveth the interpretation of this text , paratus est qui semper eo statu consistit , quem dominus requirit , qui semper eum vitae tenet statum qui deo gratus , he is ready , who is in that estate which is required by , and will be acceptable to christ when he cometh to call him . and thus it is our duty to be alwayes ready , not daring to live in a state of impenitency , yea , to give god and our selves no rest , till we have in some measure made our peace with him , through christ : looke as when we are enjoyned to pray continually , the meaning is , not that we should be alwayes upon our knees in the continued exercise of that duty , but that we should be frequent in the work , and have a minde disposed to pray upon all occasions ; so when we are enjoyned to be alwayes ready for death , it is not that we should be continually in the practise of those duties , which are proper for a dying man , but that we should every day set some time apart for those exercises , and alwayes be in a regenerate condition , having the graces of faith and repentance really wrought in our souls . by this time , i hope , you see what the duty is , which here our blessed lord calleth upon his disciples to perform , what remaineth , but that i now , after christs example , endeavour to presse the practise of it upon you : and indeed , so much the rather , because it is that wherein i feare the most of us are miserably deficient . it was tertullian's character of the christians in his time , that they were expeditum morti genus , a sort of people prepared for death , and that not onely naturall , but violent , and so in that sense which s. paul speaks of high concerning himselfe , when he tells his disconsolate friends that he was ready , not onely to be bound , but to die for the name of jesus , act. 21. 13. but alas , of how few christians in our dayes can this be truly said , and that in the lowest sense , the most being so farre from a readinesse to lay down their lives in suffering for christ , that they are not in a readinesse to meet christ , if he should come in an ordinary way to take away their lives . alexander cashiered that souldier , who had his weapons to sharpen when he was to goe to fight : but lord , how many christians ( in name ) have the worke of preparation to begin , when their lives are almost at an end , never thinking of doing good , till the opportunity of doing it be past . suppose , beloved , our lord christ should now come against this city , as he did once against hierusalem , to take vengeance on it and destroy it , in what an unprepared condition should he finde the greatest part of the inhabitants ? some sporting with their wantons , others burying themselves in their chests of gold , some quaffing in their riotous bowles , others belching out blasphemous oathes , the most wallowing in some wickednesse or other ? nay , to come nearer , suppose christ should come by death to any of us here present , this night , this evening , this houre , are we ready for him ? could we give up our accounts with joy , and look him in the face with comfort ? i feare the most of our consciences tell us we should not be able to doe it . receive then ( i beseech you ) a seasonable word of advice , and think ( for so indeed it is ) that what christ here saith to his disciples , he saith to all , bee you ready , and ( which should render this duty so much the more acceptable to us ) it wants not a therefore to enforce it , indeed there are many and those weighty motives , which may very well inferre the performance of this duty , as not onely usefull , but needfull to be done , and that at all times . for , consider 1. the son of man will certainly come at some houre or other ; bee you therefore ready . in other matters we provide for those things whereof we have at most but a probability , no certainty . the husbandman plougheth , and tilleth , and soweth his ground against the next yeare , when yet he is not sure to reap the fruit of his labour ; parents lay up riches , purchase lands , build houses for their children , though they are not sure they shall enjoy them ; shall we provide for what onely may be , or at most , is but likely to be , and take no care to prepare for what shall certainly be ? that rich man in the gospel might well be called a foole , when as he took so much care to build large barnes , and lay up goods in those barns as a provision for the uncertaine years of his life , but regarded not to make ready for his grave , which he knew to be certain , and proved to be so near . oh let not us incur this brand of folly by the like incogitancy . 2. at what houre the son of man will come , you cannot certainely know ; bee you therefore ready ; nay , alwayes ready . it is true , christ will come ; nay , he hath told us he will come ( no doubt for this reason ) that being praemoniti we may be praemuniti , having notice of , we may provide for it ; but when he will come he hath concealed from us ( and doubtlesse for this cause ) that we might alwayes stand upon our guard , and be ready for him . if thy enemy shall say to thee , at such a time , in such a place , i will meet you ; it were enough to be ready at that time ; but if he say , where , or whensoever i meet you , i will set upon you , it concerneth to be alwayes armed for him : such indeed is both the wisdome and goodnesse of our blessed lord , that he hath forewarned us of the thing , not of the time , that knowing he will come , and not knowing when , we may be continually prepared . it was the policy of julius caesar , never to acquaint his army before-hand with the time of their march , ut paratum , momentis omnibus , quò vellet , subito educeret , that they might be ready to march upon all occasions : such is the wise dealing of christ with us , and that for our good , not revealing to us the time of our death , that we may never be secure . and therefore ( to use aulus gellius his comparison ) as a fencer not knowing at what part of his body the antagonist will aime , composeth his body and holdeth his weapon , so as he may readily defend any part ; so must we , not knowing in what day of our life christ will come , so order our wayes , that we may be fitted whensoever he shall come unto us . 3. there is no houre of your life wherein you can assure your selves that the son of man will not come : indeed , as no place can exempt from death's approach , it may come to thee in the church , in the street , in the shop ; in the field , as well as in the bed ; so no time can priviledge from death's arrest , in the night as well as in the day , in youth and manhood , as well as old age , christ may send it to seize upon thee : hast thou not need then to be every where , and at all times prepared ? consider this ( oh vain man , whoever thou art ) that puttest off thy preparation in hope that christ will delay his visitation ; thou purposest to be ready when thou art old ; i , but what if christ come whilest yet thou art young ? thou promisest to prepare thy self to morrow ; but what if thou diest to day ? oh beware that thy promises beare not a date far longer than thy life . it is storied of ambitious archyas , that having by fraudulent and unjust courses , at length compassed the government of thebes ; he with his complices kept a riotous feast , in the midst of his intemperance a messenger cometh to him with a letter from a friend , importuning him speedily to peruse it , but he slighting the admonition , and putting it under his pillow , said , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} serious things to morrow , when as the thing , which the letter concerned ▪ was effected that night , to wit , deprivation at once , both of his life and dignity , by a combination of the citizens . this , this ( my brethren ) is , i feare , the dolefull case of too many who purposing to be serious and pious hereafter , are snatched away before that hereafter come . couldst thou , oh man , assure thy selfe ▪ the continuance of thy life for a day , a moneth , a yeare , thou mightest with more pretence of reason defer thy preparation so long ; but cui sit exploratum se ad vesperum esse victurum , saith the heathen orator truly , who can assure himselfe he shall live till evening ? nay , who can justly promise to himselfe the next moment ? be not then so foolish , nay mad , nay bruitish , as ●o live an hour , a moment in the estate wherein thou wouldst be loath to dye . 4. that hour , in which men make least account , is commonly the time of the son of man's coming , be ye therefore ready . whilest the croc●dil being asleep openeth his mouth the indian rat getteth in and cateth up his bowells ; whilest the theban centinel was nodding , epaminondas came and thrust him thorow ; when men are secure in their sins , death stealeth upon them unawares . at what gate there is the least guard , smallest strength , the besieger maketh his onset , and endeavoureth entrance : oh feare , lest in that day death approach to thee , wherein thou art most regardlesse of death . 5. all the time alotted you before christs coming , is little enough for this great work ; be you therefore alwayes endeavouring to make your selves ready . tota vita discendum est vivere , said the philosopher , we scarce learne to live well in the whole space of our lives ; nay , totâ vitâ discendum est mori , saith the divine , our whole life is scarce sufficient to learne the art of dying well . were a short prayer , or a single sigh , a god forgive me , or lord have mercy upon me , a valid preparation for christs coming , the work were easie , and a little time might dispatch it ; but be not deceived , god is not mocked . this great work is not so facile a taske . doe but ask the servants of god , who have taken much paines , and spent many yeares in this work , and you shall hear them complain , that to this day , notwithstanding all their prayers , teares , fastings , watchings , and struglings , they finde themselves very unready for death ; and is it not a wretched presumption in any man , to think he can fit himselfe for death , as it were at an houres warning ? 6. when the son of man cometh , there will bo no opportunity for the doing of this work : be you therefore ready . likely it is , at the approach of death , many men w●ll be earnest suiters , in davids words , oh spare me a little , one moneth , one weeke longer ; but in vaine ; their request cannot be granted , nor the time delayd . very apt to this purpose is the story of s. gregory concerning ond chrysorius , a man as full of sin as he was of wealth , who on his dying bed , in a bitter agony of spirit , cryed out , inducias vel usque mane , inducias vel usque mane , truce but till the morning , stay but till to morrow ; but with these very words he breathed his last . christ may sometimes stay long before he cometh , but when he comes he will not stay {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} — saith s. basil excellently , learne to be wise by the foolish virgins example , for whom the bridegroome being come , would not stay a moment , and onely they that were ready went in with him to the marriage . 7. your preparation for , will be no acceleration of christs coming ; and therefore be you ready . it is the fond conceit of many , that if they think of , and prepare for death , death will presently come to them ; upon which ground it is , that they put off the setting both their house and soule in order ; but let not vain feares beguile thee , thy death is not the nearer , but onely it will be the sweeter , graemeditati mali mollis ictus , the blow will not come the sooner , but it will be the easier ; nay , indeed , by being ready to die , thou art the fitter to live , and both thy life and thy death will be the more comfortable . 8. finally , the sonne of man's coming will be most dismall and exitiall to all unprepared persons ; be you therefore ready . s. chrysostom , upon these words conceiveth , that christ representing his coming under the resemblance of a thief , checketh our ●luggishness , who are less carefull to be ready against christs , than the housholders is against the thiefe's coming , whereas the housholder's danger is onely the loss of his goods , or money , or jewels , but ours of our precious souls : oh , my brethren , if christ , when he cometh by death , finde us unprepared , wo to us that we were born , our case will be like that of the foolish virgins , against whom the doore of heaven was shut , and no intreaty could prevaile for the opening of them ; nay , like that of the man , whom when the king came in , he found at the feast without a wedding garment , who was bound hand and foot , and cast into utter darknesse ; yea , like that of the evill servant in the end of this chapter , when his lord coming , cut asunder , and appointed him his portion with the hypocrites , there shall be weeping and gnashing of teeth . and oh that any , or all of these considerations , might awaken our security , and quicken our industry . this son of man hath been pleased to call upon us often for the performance of this duty : perhaps he will come to some of us before the next call : oh then , delay no longer , but be we ready whilest it is called to day , and whilest this day he vouchsafeth to call upon us . it was an excellent saying of an ancient , when his corrupt heart tempted him to procrastination , i will make use of the day to repent in , and leave the morrow to god , so do thou say , christ may come to morrow , i will be ready for him to day . thus let the remainder of out mortall life be a preparation for death , and then our death shall be a preparation of us for an immortall life . to close up all , with reference to this dolefull occasion , the interring of our diseased sisters corps . in respect of her deare friends , i may very well take up the latter part of this verse , in an houre when they thought not , the son of man came to her ; yea , even then , when they seem'd to hope and say , the bitterness of death is past , the danger of her child-bearing is over , death seized upon her : but though her dissolution was at this time unthought of by them , yet i have good reason to believe it was neither unlooked nor unprepared for by her , partly because as shee , many moneths before , knew what an hazardous condition she was to pass thorow ; so charity bids me hope that she made use of that time to provide for the worst , chiefly because her foregoing life , as to the general tenure of it was unblameable & vertuous , et illi mors improvisa , cujus vita f●it provida , even sodaine death cannot be a sad consequent , when a good life was the antecedent : her education , no doubt , was religious , being the daughter of a reverend minister , now with god , and her conversation every way corresponding to that education : much of her time she employed in the pious services of reading , meditation , and prayer , not neglecting the publique ordinances , those duties which belong'd to the relations in which god had set her , of a daughter , a wife , a mother , a mistress , sister , neighbour , friend , she did not more intelligently know , than conscienciously performe . in a word , like good mary , she chose that good part , whilest her adorning was not that outward adorning of plaiting the hair , wearing of gold , putting on of apparrell , ( in which she onely regarded decency , not affecting curiosity : ) but to use tertullian's allusions , sericum pietatis , byssinum sauctiatis , purpura pudicitiae , the fine linnen of purity , the silke of sanctity , the purple of modesty ; or to follow s. peter's expressions , the hidden man of the heart , and the ornament of a meek and quiet spirit , which as in the sight of god is of great price ; so it was the grace wherein she surpassed most of her sex . thus she both lived and dyed like a lamb , lived meekly , and dyed quietly , lived obediently ( in some measure ) to gods commands , and dyed submissively to gods decree . let not then her affectionate consort , and loving allyes , mourn over her grave inordinately : she dyed young indeed , but yet not before her time , because not before she was ready for death ; she was cut down betimes , but yet not before she was ripe for the harvest . rather then do you , nay let all of us here present , thinke with our selves ( to imitate s. peters words to sapphira ) that the feet of them which has brought her to her long home , are at the doore of our houses , to carry us out also , and therefore every one so to lead our lives , and order our conversations aright , that at what time soever christ shall by death approach unto us , his coming may not be unexpected to us , nor we unprepared for his coming . amen . finis . notes, typically marginal, from the original text notes for div a87089e-480 prov. 10 ▪ 7. * the building and endowing a free grammer school by , and writing-school in the town of lewisham , together with an annuall maintenance for 7. schollars to be sent from thence to the university . hebr. 6. 10. 2 tim. 4. 18. notes for div a87089e-1580 salust . bell. catilin . math. 16. 22. phil. 2. 6. mat. 26. ● . 27. 38. rom. 3. 4. john 10. 10. cass l. 6. c. 28. 1 thes. 52. 2. pet. 3. 10. cum inferre de be●et vi●ilare ●ontim ò id omi●it ne intolerabile quid praecipere videretur sed estote parati , ad significandum continuam vigilantiam esse paratam . avendan : in math. quod superius dix●rat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} illud jam exponit per {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ille enim vere vigilat qui semper paratus est . gerard ▪ contin . 1st . gen. 1 thes. 5. ● . je● . 19. ●● . significatur inextectata & improvisa chald●●orum in jerusalem irrup●io ●● ▪ pot● qui n●● per portas , in quibu● sunt vigiles , fed per ●urorum foenestras clan ▪ culum instar furis irrumpant lapid in h●er . luke 21. 35. tanquā laqu●us ●cil . propter non apparentiam & impraemeditationem . eu●h . in ma●h. luke 21. 34. dan. 6. 5. acts 12. 23. job 21. 13. verse 38. psal. 30. 6. revel. 18. 21. isa. 47. 7 , 8 , 9. revel. 18. 9. luk. 12 ▪ 19 ▪ 20. ●ob 21. 23 , 24. eccles. 12. 3 , 4. sic mo●itur juvenis sic moribundus ama● . dices ●u qui ●● juvenis kondu●●●n●c●ui , noki ergo decip● , non d●●●●itur mors ce●to tempore aetatis , neque ●i●●t co● qui sunt in ipso fine ●tatis . g●●g nys●ad● ▪ e●s qui ciff . bapt. orat . bibl. patr. t. 9 ▪ ap●th●g● . nec dignus est in morte acc●p●re solatium qui s● non cogitavit esse moriturum . cypr. ep. 5 2. chrefol . mystagog . greg. naz. orat. 28. 2d . gen. revel. 3. 1● . j●b 1. 21. per primum prae●●pium jubemur c●hibere nos à malo & impedimenta removere : per sccundum excitamur ad bene operandum . tole● in luc. quid est lumbos ac incto● ? declina a malo : quid lu●●rnas ardentes habere , hoc est & fac bonum . aug. serm. 39. de verb . dom . succ●●gere debemus lumbos id est expediti esse ab impedimentis lasciviosae vi●ae & implicitae . tertul. contr. marc. l. 4. 29. ut divinum illud moriendi exemplum nos admonere● , humanarum rerum contemptum & amaritudinem morti praeire debere ut consumma●i ad mortem obeundam esse videamur . velasq. in phil. c. 1. v. 21. annot. 3● . sen. epist. 26. lucernas ardentes habere , id est mentes a fide accensas & operibu● veri●atis relucentes . tertul. contr. marc. l. 4. c. 29. rev. 14. 13. isaiah 38. 3. luke 21. 36. job 14. 14. bas. hom 2● . job 39. 25. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. theoph. in luc. tolet ibid. ho● diff●rt vitapraesens ab illa quam expectamus , quo●a● totum bonum futurae vitae consistit in hoc quod est recte illam incipe●e praes●ntis vitae bonum : è contra consisti● in rect● finiendo illam , &c. avend . in mat. cap. 24. greg. mag. brugens . in loc. qui rogat semper roge● , etsi non semper precatu● , paratum semper habeat precantis affectum . ambr. in ps. 118. serm. 19. tertul ●●de spectac . cap. 1. impii runquam didicerunt bona facere , nisi c●m jam non est tempus faciendi . o ▪ cast . multi domos aedifican● , cum tamen n●sciant an per unicum diem ea debeans colere , ad incertam vitam parantur , certam mortem non curantes . stella in lu● ▪ si inimicus tuus fic tibi minaretur in tali borá te expecto , sufficeret tibi usque ad illam horam quiescer● : tamen si sic dixisset observa me , nam ubicunque te inv●n●ro te totis viribus invadam ●am tunc nullum tibi qui●tis dabatur tempus avend . in math. aul. gell l. 13. c. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . bas. hom 13. plurarch . in pelopid . ci● . de s●nect stultum in tali ●ta●u vivere in quo quis non aud●● mori . aug psal. 39. 13. greg dialog. l. 4. c. 38. bas. ●om . ●3 . math. 25. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in loc. math. 25. 7. 22. 13. ver. 15. hodie poenitentiam ago , craft●num deo relinquo . apothegm . in bibl. pat . m. isaac col●e . luke 10. 4● . ● pet. 3. 3 , 4. acts 5. 9. the epitaph of a godly man, especially a man of god or, the happines by death of holines in life. delineated in a sermon preached at the funerall of mr adam pemberton late minister of the parish of st fosters foster-lane : who ended this mortall, april the 8th, 1655. and was buried in hope of an immortal life the 11th of the same moneth. / by nath: hardy m.a. and preacher to the parish of st dionis back church. hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a87093 of text in the english short title catalog (thomason e844_15). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 91 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87093 wing h720 thomason e844_15 99862783 99862783 114959 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87093) transcribed from: (early english books online ; image set 114959) images scanned from microfilm: (thomason tracts ; 248:e844[15]) the epitaph of a godly man, especially a man of god or, the happines by death of holines in life. delineated in a sermon preached at the funerall of mr adam pemberton late minister of the parish of st fosters foster-lane : who ended this mortall, april the 8th, 1655. and was buried in hope of an immortal life the 11th of the same moneth. / by nath: hardy m.a. and preacher to the parish of st dionis back church. hardy, nathaniel, 1618-1670. [4], 31 [i.e. 33], [3] p. printed by j.g. for nathanaell webb and william grantham at the black bear neer the little north door of s. pauls church, london : 1655. p. 33 misnumbered 31. with a final advertisement leaf. errata, f1r. variant: lacking errata. annotation on thomason copy: "june. 25." reproduction of the original in the british library. eng pemberton, adam, d. 1655 -early works to 1800. christian life -sermons -early works to 1800. funeral sermons -17th century. sermons, english -17th century. a87093 (thomason e844_15). civilwar no the epitaph of a godly man, especially a man of god: or, the happines by death of holines in life. delineated in a sermon preached at the f hardy, nathaniel 1655 14430 44 55 0 0 0 0 69 d the rate of 69 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the epitaph of a godly man , especially a man of god : or , the happines by death of holines in life . delineated in a sermon preached at the funerall of mr adam pemberton late minister of the parish of st fosters foster-lane : who ended this mortall , april the 8th , 1655. and was buried in hope of an immortal life the 11th of the same moneth . by nath : hardy m. a. and preacher to the parish of st dionis back church . revel. 14 13. and i heard a voice from heaven , saying unto me , w●ite , blessed are they which die in the lord , from henceforth , yea , saith the spirit , that they may rest from their labours , and their works doe follow them . aug : de discipl : christ : tract : 1. c. 12. prorsus confirmo , audeo dicere , credidi propter quod locutus sum , non potest malè mori qui bene vixerit . chrysost : in psal : 114. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . london . printed by j. g. for nathanaell webb and william grantham at the black bear neer the little north-door of s. pauls church , 1655. to the reverend mr. john pemberton , minister of charleton in kent : contentment here , and injoyment hereafter . reverend sir , i am very sensible that this dedication will revive the memory of your great losse , and thereby renew your grief , but withall , this publication will perpetuate the memory of your dead son , and that may be your comfort . indeed , this ( as i conceive ▪ was the chief cause why it was so earnestly ▪ desired by many of his friends , and this ( i am sure ) was the onely reason why it was at length yeilded to by me . but truly , so pretious is his name , that i am abundantly assured it will live though he be dead , not onely in the inkie characters of this paper , but the tender affections of many hearts : the truth is , might prayers have prevailed with god for his life , he had not yet died ; and would tears have brought him back from the dead , he had again lived . what the name of the place was where the angel of the lord spake to the children of israel , so that they lift up their voices and wept , might justly have been given to that church upon the day of his enterrement , it was bochim , a place of weeping ; every eye almost bedewing his grave with tears . and though in respect of him they were as needlesse , so fruitlesse ; the case being ( as holy job observeth ) farre different between a withered root , and a dead man ; yet as the jewes said of christ weeping for lazarus , it might well be said of them , behold how they loved him : and doubtlesse , he cannot but be remembred by them to whom he was so much endeared . this i have thought fit to mention ( good sir ) as for his honour , so your joy ; at least the mitigation of your sorrow for him , who lived so beloved , and died so lamented , and though he is buried , will not be forgotten . yet still , that which is , and ought to be , your greatest consolation , is the good hope you have of his eternall salvation , on whom , having finished his short course , in keeping the faith , and fighting the good fight , ( i trust ) the crown of righteousness is already in part , and shall be in that day fully conferred by the lord the righteous judge . and now ( worthy friend ) i cannot but take notice of that whereof ( i am confident ) you are not unmindfull , the various dispensation of divine providence towards you and yours . both your hopefull sons he was pleased to take away in the morning of their youth , and you have lived to the evening of old age . both their years put together could not make up much above two thirds of those you have already lived to , and ( if it be gods will ) may you see many more , for the sake , as of your surviving children , grand-children , so especially the church ; that having expended a long life in gods service , you may at last exchange it for an eternall life in his glory . so prayeth your truly loving friend , nath : hardy . the epitaph of a godly man , especially a man of god . phil. chap. 1. ver. 21. to me to live is christ , and to die is gain . words both short and sweet , brief and pithy , few in expression , and large in extension . that of solomon is an ample epitome , summing up the whole duty of man in these two , fear god , and keep his commandements . that of our blessed saviour is a comprehensive compendium , comprizing the whole law of god in these two , thou shalt love the lord thy god , and thou shalt love thy neighbour as thy self . but loe ! in this abridgment we are taught both how to live , and how to die , quantum in quantillo , how much is here folded up in a little ; what counsell for life , what comfort in death doth this scripture afford ! happy is he who so readeth this copie as to write after it , vieweth these steps as to tread in them , being able to say , if not with the same measure , yet at least with the like truth of affection and confidence in christ : to me to live is christ , and to die is gain . i finde among expositors a double version of this verse : 1. some modern , both protestant and popish interpreters ; and one among the antients , read this verse as if it were one intire proposition , whereof christ is the subject , and gain the predicate : christ is to me gain both in life and death . according to this sense there is a double truth contained in them . first , that both life and death are gain to a good man : in the former verse , our apostle expresseth his confidence , that both his life and death should be christs glory : and here , that they would be his gain , utraque mihi conducibilia , is theodoret's note , both shall conduce to my benefit . ostendit sive vitam , sive mortem , sibi censuram in salutem , so estius : he sheweth that whatever happened , whether the continuation of his life , or the acceleration of his death , it should work for his good ; in which respect he seemeth to say , nec mori timeo , nec vivere recuso , as lapide well glosseth , i neither refuse to live , nor fear to die . in how happy an estate is every holy man , to whom no condition cometh amisse , prosperity or adversity , wealth or want , health or sickness , life or death . lucri bonus odor ex re quâlibet , saith the worldling , gain is sweet out of any thing . the saint finds truly sweet gain in every thing . secondly , that it is christ who maketh both life and death gain to a good man . it was s. paul's hope , first , that christ should be magnified by him : and next , that he he should be comforted by christ , both in life and death : unus est christus qut tam in morte quam in vita nos facit beatos , saith calvin upon the place . indeed , christ is the christians all in all estares ▪ as david said concerning god , whom have i in heaven but thee ? and there is none on earth i desire in comparison of thee : so saith a christian in this case concerning christ , whom have i in death but thee ? and there is none in life i desire in comparison of thee . the comfort of life is in the knowledge , and the profit of death is in the fruition of christ : if we be without christ , it is hard to say whether is better to live or die : the truth is , both are hurtful , whilst life will prove an increase of sinne , and death sends to torment ; but if christ be ours , both will be to our advantage , according to that of the apostle , all things are yours , whether life or death , things present , or things to come , all are yours , and you are christs , and christ is gods . 2. but because all greek copies divide the verse into clauses , and ( as zanchy well observeth ) it is not safe to recede from the plain reading of the text unless necessity compell , ( whereas here the verse being read according to the originall , is more full , and no lesse true ) i shall adhere to our last as the best translation , and so much the rather , because in this construction it holds well in connexion both with what praecedeth and followeth : therefore his expectation was , that christ should be magnified and he not ashamed whether he did live or die , because if he lived it should be christ if he died it should be gain ; and so no cause in either of shame to himself , but from both there would accrue honour to christ . again , therefore he did not wot what to choose , whether life or death , because to him on the one hand to live was christ , and on the other to die was gain . to look upon the words in themselves , you have in them some things supposed , and some things proposed : the things supposed are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as a presence of life , so a certainty of death : the things proposed are the dedication of his life to christ , and the advantage of death to himself . of the former more briefly : of the later more largely . 1. to live , to die , are the things supposed ; the one common to all others with s. paul : the other common to s. paul with all others . first , s. paul lived , so doe all men , so doe all animals : what our apostle saith of bodies , i may of life : there is a naturall body , and there is a spirituall body ; so there is a naturall , and there is a spirituall life ; this is an hidden , but that a manifest life ; this an inclosure , but that a common ; it is common to heathen with christians , to beasts with men ; the little ant , the crawling worms have a share in life as well as we ; so that these may say as well as s. paul , to me to live : why should we be so much in love with , or dote upon this life , which we have no more interest in than the meanest living creature ? indeed , it is a mercy for which we ought to be thankfull , it is a talent which we are to improve , but it is no priviledge wherein we should glory , whereof we should boast , or wherewith we should be too much affected . secondly , as s. paul lived , so he made account of dying : others live as well as he , and he must die as well as others . the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is as certain as the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as sure as we live we must die : man is no lesse subject to perishing than the beast ; yea , the good man hath no more exemption than the bad ; for so the prophet esay asserts , the righteous perisheth . indeed , our apostle elsewhere calls righteousness a breast-plate , but it is not death-proof ; and though it delivereth in , yet not from death : it is true , death is the wages of sin , but still , it is here the lot of a saint : perfect innocency should not have known mortality , but grace in the best is mixed with that sinne , which bringeth death ; christ ( i grant ) hath taken away death , but so as he hath taken away sin for the present , onely in part , not fully : sin is taken away ne praesit , death ne obsit ; the power and guilt of the one , the sting and venome of the other ; but neither ne sit ▪ not the beeing of either . and indeed , it is not without manifold reason that divine providence hath so ordered it : 1. that the members may be conformable to their head , & we may follow christ the same way of death in which he hath gone before us to glory . 2. that by the pulling down of the wall , the mosse may be fully-plucked out , and by the dissolution of the body , its infirmity and frailty wholly purged away . 3. that the power of god may appear the more glorious in raising us up after death hath layd us in the grave , and the grave turned us into dust . 4. finally , that the strength of our faith might appear the more in believing we shall live though we die : for these reasons the wise god hath appointed his own children to walk through the valley of the shadow of death . to carry it yet one step further , and that in a few words , it is no other than s. paul ( who was not onely a christian , but an apostle ) who taketh it for granted , that he must die ; neither the word nor the work of righteousness can secure from death ; prophets , apostles , ministers , as well as others , are mortall , and must die . indeed , they are ( according to our saviours metaphor ) the lights of the world ▪ but such as after a while may be blown out by a violent , however must go out by a naturall death . clouds they are from whom the rain of instruction falls upon the people , but at length they themselves vanish away . finally , angels they are in respect of their office , but still they are men in regard of their nature , and must die like men . s. paul himself hence supposeth it as a thing which sooner or later would befall him . and so i have given a dispatch to the first , passe we on to the next and principall part of the text , the things that are proposed , concerning the things supposed , which accordingly are two : namely , christ the scope of the one , and gaine the attendant on the other ; which when i have viewed severally , i shall look upon them joyntly , and so put a period to my discourse on this scripture . to me to live is christ : ] is the first propsition to be discussed . it is that which according to that twofold life a christian leads ; namely , spirituall , and temporall , is capable of a threefold interpretation : 1. many of the fathers understand this [ to live ] in a spirituall sense , and so this phrase , to me to live is christ , is made synonimous with that of this very apostle elsewhere , christ liveth in me : to this purpose is that paraphrase of devout anselme upon this text , that by which i live is christ , i live not the old but the new man . and of eloquent chrysostome , i live not a common life , but christ liveth in me : and going on in his rhetoricall strain , he puts the question , why ô blessed apostle doest not thou breathe in the ayre , and tread on the earth as we doe ? art not thou nourished by food , and refreshed by sleep as we are ? yes , but this life he despised , looking after another ; he did not lead a sinfull , but a spirituall life , and so to him to live was christ . thus origen occasionally speaking of these words , saith , in quibusdam vivit iesus , in quibusdam defunctus est : christ is as it were dead in some christians , in some he liveth , to wit , in those who can say to me to live is christ : in this sense it is that christ is the efficient cause of a christians life , and as the head communicateth motion to the members , and the root sap to the branches , so doth christ life to all christians . 2. one upon this text expounding it of naturall life , rendreth the sense thus , to me to live is christ , that is , the onely reason why i am content to live is christs pleasure : if christ will have me to live longer , i am willing ; what seemeth good to him is so to me . consonant to this is that of s. ambrose , to an holy man to live is christ , quasi servus enim non refugit vitae obsequium : since as a faithful servant he doth not refuse the work of life : if it may be an opportunity of advancing his masters glory , or like a good souldier he is willing to stay in the field as long as his captain commandeth . 3. but lastly , and as i conceive most rationally we are to interpret this to live of s. paul's natural life , and christ as the finall cause of it ; so that we may best render the meaning of these words in estius his paraphrase , vitam meam christo & evangelio consecravi : to me to live is christ , that is , i have consecrated my life to christ and his gospel . this is that which was true of paul under a double notion , the one speciall , as an apostle ; the other general , as a christian . 1. consider him as an apostle , and so it lets us see what ought to be the chief ayme and scope of every ministers life ; namely , the honour and glory of christ . indeed , what other is the work , to which a minister is called , and about which he is to be imployed : but ( to use s. pauls expression in the very next chapter ) the work of christ ? what is it we are to publish but the gospel of christ ? and therein the love of christ to lost sinners : in this respect we are compared to ambassadours , and as the ambassadours businesse is to declare his masters message , so is this our work to make known the glad tydings of salvation by christ , as being the great errand about which he sends us . what is it we endeavour by publishing the gospel , yea not onely by preaching but praying , and all other religious means , but the gaining of souls to christ ? upon this account we are called the friends of the bridegroom ; and as the friends office is to speak a good word in the bridegrooms behalf , and to conciliate the brides favour and affection towards him : so is this our employment to wooe your soules that they may be married to christ . indeed , as saint bernard hath piously observed , that purity of heart which especially ought to be in a bishop and pastor of the church , consists in two things ▪ to wit , in seeking the glory of christ , and the good of the people : it behooving him in all his words and works to seek not himselfe , but either christs honour or the peoples profit , or both ; so doing , implebit nonsolum pontificis officium , sed & etymologiam nominis pontem seipsum faciens inter deum & proximum : he shall , according to the etymologie of the latine word , make him self ( as it were ) a bridge between god and his neighbour , whereof the one part reacheth god by advancing his glory , and the other extendeth to his neighbour by furthering his benifit : ( oh that all we who undertake this sacred function would take out this lesson ! ) farre be it from us to live to our selves , either onely or chiefly ayming at our own emolument : wee are among other resemblances compared to eyes , and eyes which see all things else , see not themselves , no more should we look at our selves in any thing we doe . it is said of ignatius , that the name iesus was ( as it were ) engraven upon his heart . oh let our heart be fixed on , and then our life cannot but be devoted to him , we are in a more speciall manner servants of jesus christ , it is that character which the apostle s. jude giveth of himself , and whose work should we imploy our selves about but his ? we are the soldiers of jesus christ ( according to s. pauls character of timothy ) and whose commands should we observe if not his ? finally , we are as so many stewards intrusted by christ with his glory , his gospel , and what an odious thing is it for a man not to discharge his trust ? oh my brethren ! if we should not live to christ , who should ? our relations to him are nearer , our obligation greater than any others , and therefore as we have opportunity let us lay out our abilities in the service and for the glory of christ . 2. but further consider him as a christian , and so it is a pattern for all to follow , and instructs us all what is the genuine character of a sincere saint : to him to live is christ , as christ is the alpha or beginning of his spirituall , so he is the omega or end of his temporall life ; the life of grace he deriveth from him , the life of nature he devoteth to him ; and indeed by the one he is inabled to the other ; it is only a principle of supernaturall life which inclineth a man to order his conversation aright , and steer the course of his life so as may best redound to christs honour . in this respect it is that s. paul saith in the name not onely of himself , but all believers ; both negatively , none of us liveth to himself ; and affirmatively , we live unto the lord : that memorable saying of the emperour jovinian is the motto of every saint , scopus vitae christus , christ is the christians scope , and whatever he is , or hath , or doth , it is all in reference to christ . what the end is to the agent , that is christ to a saint : the end is that which doth both excitare , and commensurare , stirre up the agent to act , and according to which he ordereth and squareth his actions ; so it is with a christian , in respect of christ that which both moveth and squareth him in all that he goeth about is the glory of christ ▪ what the center is to the circumference , that wherein all the lines which are drawn from every part of it doe meet , that is christ to the saint , all the lines of his thoughts , and words , and works tend to , meet in him . and truly , good reason it should be thus , since all christians are christs , such to , and over whom he most justly layeth a claim , and challengeth a right . it was davids acknowledgment to god , upon which he groundeth a prayer for protection , i am thine , save me . it is every christians acknowledgment to christ , upon which he groundeth a resolve of subjection , i am thine , ô blessed jesus ! i will serve thee . i am thine , and therefore my health , my strength , my life , all i am , have , or can doe , is thine . it is the character by which s. paul describeth believers , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they that are christs , and so they are ( as for other causes so ) chiefly , because they are redeemed by him . it is the reason alledged by the apostle himself writing to the corinthians , ye are not your own , for ye are bought with a price : and now , since we are not our own , but his , and that by so strong an ingagement ; it is but equall that we should live to him , quicquid es , debes creanti , quicquid potes debes redimenti , saith saint bernard , thou owest what thou art to thy creator , yea whatever thou art able to thy redeemer . whom should a captive live to , but him that ransomed him ? a slave but to him that bought him ? a christian but to christ who hath delivered him from the slavery and captivity of sin ? indeed , this is the end which christ intended in purchasing us by his death : he gave himself for us , ( saith the apostle ) that he might purifie us to himself a peculiar people : and more appositely to our present purpose , he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them and rose again : thus then the case stands , christ hath bought us by his blood for himself : being thus bought by him , we owe our selves and lives to him : no wonder if every believer upon this consideration saith , with this holy apostle , to me to live is christ . but if this be the inseparable character of a christian , alas ! where shall we finde him ? it was the complaint of god , concerning ephraim , by the prophet hoseah , ephraim is an empty vine , he bringeth forth fruit to himself . and may not christ take up the same complaint of us ? none of us liveth to himself , saith s. paul : nay , none of us but liveth to himself , may we say . gregory nyssen speaking occasionally of these words , thus comments , the apostle saying to me , to live is christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intends thus much , no carnall affection liveth in me ; not pleasure , nor grief , nor anger , nor pride , nor envie , nor revenge , nor covetousnesse , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but to him onely i live , who is none of all these . but , my brethren , which of us can excuse our selves from living to some one or other of these lusts ? doth not the ambitious man say , to me to live is honour ? the voluptuous , to me to live is pleasure ? the envious , to me to live is revenge ? the covetous , to me to live is wealth ? but where , oh ! where is the man can truly say ▪ to me to live is christ ? we call our selves christians , but we are christiani sine christo , no better than the ephesians in their heathenish condition , of whom the apostle saith , that at that time they were without christ : onely this is the difference , heathens are without any knowledge of christ , and loose christians are without the effectuall knowledge of christ : and so their condition worse than heathens , who , though they have christ in their ears and mouths , yet he is not in all their thoughts , or affections , or actions . oh that the setting of this pattern before us might serve to shame us out of our inordinate living to our selves , and quicken us in our indevours to live to christ ; as peter said in another case to christ , lord , whether should i go ? thou hast the words of eternall life . let us say in this , lord , to whom should we live ? thou hast the command of our naturall life ; yea , thou art the life of our life , and soule of our soul : oh that all our oyle might empty it self into this golden candlestick ! that all our water might run in this channell , all our actions be levelled at this marke christ , and his honour : to this end , let us get our hearts both enlarged with apprehensions of christs love to us , and inflamed with love to him . the love of christ ( saith the apostle paul ) constraineth us : a phrase which may be construed both waies ; either actively , the love of christ to us ; or passively , our love to christ : both of which have a sweet , yet strong influence . 1. meditate we seriously on the love of christ to us . how truly might our blessed saviour say , whilest on earth ; yea , now he is in heaven , to me to live is man ? he lived here to die , he liveth there to intercede for man ; his fathers will ( which was our salvation ) was not onely his work , but his food ; and ( as he saith himself ) his meat and his drink : so much content he took , and delight he had in our redemption . indeed , what was there from first to last which had not a reference to us ? he was born for us , lived for us , died for us , rose again for us , is ascended , sitteth at gods right hand , and shall at last come again for us . who can think on this exceeding love of christ , and not acknowledge himselfe obliged to this duty by way of gratulation , it being most consonant to the law of thankfulness and retaliation , that since to christ to live ; nay to die was man : to man at least to live should be christ . 2. let the consideration of christs love enflame thee with love to christ , and that love will inable thee to live to him . it is a known saying , the soule is not where it liveth , but where it loveth : and it is no lesse true , whom the soul loveth , to him it will live . it is by faith that christ liveth in us , it is by love that we live to christ : let him be the sole object of thine affections , and then he will be the chief end of thy actions . that expression of the spouse in the canticles , my beloved is mine , and i am his ; is very considerable to this purpose : my beloved is mine , in that she expresseth her sense of christs affection towards her : and , i am his , in that she insinuateth her love towards christ . and ( which was the fruit of it ) the resignation of her self to christ . excellently doth s. bernard illustrate these words , ille mihi , & ego illi . ille mihi , quia ben gnus & misericors . ego illi , quia non sum ingrata . ille mihi , gratiam ex gratiâ . ego illi gratiam , progratiâ . ille meae liberationi , ego illius honori . ille saluti meae , ego illius voluntati . he is mine , and i am his . he mine , because he is mercifull . i his , because i am not unthankfull . he conferreth on me , grace for grace . i return him praise for his grace . he is for my deliverance , i for his honour . he for my salvation , i in subjection to his will . thus it was with the spouse , and thus will it be with every christian , who duly pondreth upon the mercy of christ towards him , and hath his soul affected with love and gratitude to christ . to end this , if there were not in us any spark of love to christ , yet even self-love cannot but strongly oblige us to live to christ , inasmuch as this is the onely honourable , profitable , and pleasurable life . 1. no life so honourable as this : all actions are dignified , especially by the end to which they tend ; whence , the more noble the intention , the more noble the operation : and what intention can be higher , or end nobler than the glory of christ ? this is that which by a strange activity turneth our earthly into an heavenly , our naturall into a spirituall life , which is the most excellent of all lives . to live to a mans lusts debaseth his life , and maketh it no better than bestiall ; to live to christ exalteth it , and rendreth it no lesse than angelicall . 2. no life truly profitable but this ; the way to live to our selves , is to live to christ : whilst he hath the glory , we have the benefit : and as his name is advanced , so our good is advantaged . there is a strange riddle , and a seeming contradiction in those words of god by the prophet , ephraim is an empty vine , and bringeth forth fruit : a vine is then said to be empty when it is fruitlesse , and can that which bringeth forth fruit be said to be fruitlesse ? but the next words [ to himself ] unfold the riddle , and reconcile the contradiction , since the fruit which is brought forth to our selves is no fruit . what he said of the day wherein he had done no good , diem perdidi , i have lost a day : that may we say in this case , that day and time of our life is lost wherein we live not to christ . finally , this is the most pleasurable life , free from those cares and feares , distraction and vexation , with which living to the world , and our lusts , is encombred , full of those joyes and sweet pleasures , and delights whereof all others are ignorant . he that can say , to me to live is christ , may say , to me to live is peace of conscience , contentment of minde , and joy in the holy ghost . in one word , this is the onely way to make both our life comfortable , and our death gainfull . and so i am fallen on the other branch of this text , that which is here proposed by our apostle concerning his death , in those words , to me to die is gain . to die , whether violently , or naturally ; by sickness , or a sword ; be the manner , or means of death what it will , it is gain not onely not injurious , but commodious ; no hurt , but profit , no losse , but benefit : to me , and all such as he was , whether faithfull ministers , or good christians . indeed , this is primarily true of that dying to which s. paul ( being now in chains at rome ) might especially referre , ( i mean ) a violent death for the cause of christ , by heathenish persecution : and so this is true of the death it self , and true martyrs may say the very {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to die is gain to thm . indeed , to die for christ is both an honour , and a gain ; an advancement , and an advantage . s. paul in this very chapter tells the philippians , it was given to them to suffer ; as if this were a special choice gift , an extraordinary gratification conferred by god upon a man when he calleth him to suffer , and especially death for his truth ; yea , the death it self gaineth an increase of the reward , and a further accession of glory : in this respect our blessed saviour saith , he that loseth his life for my sake , shall finde it : which is in effect , he that loseth , shall not lose ; yea , the very losing his life in this quarrell shall be an advantage to him , whilest he shall finde that life which infinitely exceedeth this . mors quippe integriorem facit vitam , mors magis deducit ad gloriam , to use s. cyprians expression , such a death shall not onely accelerate , but accumulate the glory of that other life . but besides this speciall , it is ( according to a right construction ) true also in a generall notion , not onely of them that die for , but all that die in the lord : that death is a gain to them , onely with this difference , to martyrs their dying is a gain , and all christians gain by dying . indeed , this gain is not a direct and proper , but onely an accidental effect , or rather a consequent of death not flowing from , but following after it ; that which death in its own nature bringeth forth is evill , it causeth not gain but losse , depriving good as well as bad men of the sweet comforts of this present life ; but in regard of the good , christ hath by obtaining for them a life after death , made death of a curse to become a blessing , of a punishment a benefit , of a departure an entrance , and of a losse a gain : thus , as the waters of marah were sweetned by the tree , so is the bitternesse of death allayed , the sting of it plucked out ; yea , the nature of it changed by the crosse of christ . this being premised , i shall intreat you to walke awhile with me in this pleasant field of deaths gain , which i shall endevour to illustrate both absolutely and comparatively , privatively and positively . 1. this will appear to be a truth absolutely , death is a gaine to a godly man , if you consider both the evils from which he is freed , and the good things of which he is possessed . 1. privatively : death is a gain to true christians in respect of those various evils from which it delivereth . the evils of this present life are of two sorts : to wit , temporall and spirituall , from both which death delivereth . many are the miseries under which we groan in this life ; but mors pro remedio , so s. ambrose , death is a cure for them all : in this respect it is that seneca saith aptly , it is nullius mali materia , multorum finis , the cause of none , but the end of many evils : upon this account it was that death hath been , even by the heathens , looked upon as an advantage . when those two famous carpenters , agamedes , and trophonius , had built a temple for apollo at delphos , they begg'd of him a reward : to whom this answer was given by the oracle , that it should be conferred on them within nine daies ; within which time they died . and when cydippe begg'd of juno a boon for her two sons , cleebis and byto , she found them in the morning dead in their beds , as if the gods could not bestow a greater benefit than death , by which men are freed from the calamities of life . in this respect seneca's comparison is very fi● , who resembleth death to an haven , into which when the ship enters , she is past all the danger of rocks , of sands , of waves , or windes , to which she was continually lyable upon the tumultuous seas . indeed , death is that which delivereth our bodies from pains and aches , our eyes from tears , and our hearts from sorrows : and in this respect s. john calls them who die in the lord , blessed , because they rest from their labours , to wit , all labour both of minde and body with which here they are oppressed . the truth is , many are the afflictions , as of all men , so especially of the righteous in this life . they are sure to meet with persecution from wicked men for their righteousness sake ; as the tree is beaten with sticks for its fruits sake ; yea , such is the rage of persecutors , that they care not to what sorrows of hunger , cold , nakednesse , imprisonment , banishment , want , they expose them : besides , almighty god is pleased to chastise them for , whilst he lets others alone in sinne , to exercise their graces by adversity , whilst others enjoy prosperity : but when death comes , it sets them free from all , as being the last chastisement which god doth inflict upon , and the last mischief which wicked men can doe to the godly . but these are the least of those evils from which death delivereth a believer ; there are evils of another , an higher nature : and as the sense of them is a sadder trouble , so the deliverance from them must needs be a greater gain ; such are divine dereliction , satanicall temptation , the wickeds conversation , and sins infection . 1. in this life the godly are oft-times enforced to goe mourning all the day long , because god hideth his face : many clouds interpose that they cannot behold the sun of righteousness shining on them , but when the winde of death cometh it bloweth all these clouds away , and puts them in such an estate wherein there shall be no interruption of their comfort . 2. whilst we live on earth we must expect assaults from hell , we walk here amongst snares ; nor are we at any time , or in any place , secure from satans suggestions ; but death puts us out of his reach , whilest our souls soare aloft , and so are like the flying-bird out of the compasse of his snare . 3. how we are forced to be as lillies among thorns , wheat among chaffe ; and being thus mingled with the wicked , we complain with david , woe are we that we must dwell in mesheck , and in the tents of kedar : but when we die we shall be separated from the ungodly , so that they shall no longer be to us as the canaanites were to the israelies , thorns in our eyes , and pricks in our sides . 4. finally , so long as we continue in this world , the bur of corruption will cleave to us ; but death rids us of it : according to that of s. paul , he that is dead , is free from sinne . in this respect , death is fitly called by s. ambrose , vitiorum sepultura , the grave of our sins . and by gregory nyssen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the expurgation of wickednesse : since till the vessell be broken , the muddy water of corruption cannot be wholly poured out . consuit the experiences of the saints , and you shall finde them still complaining of spirituall conflicts with their corruption . we are besieged on every side , ( as s. cyprian observes ) and , oh how often is a breach made upon us ! if covetousnesse be knocked down , lust riseth up ; if lust be quelled , pride starteth forth ; if pride be subdued , anger exasperateth ; thus are we forced to a continuall strugling with our sins : but when we die , the combate ceaseth ; and , as for the present , we are not under sinne ; so then , we shall be without sin , or so much as the motions of sin . indeed , it very observable , that as death came in by sin , so sin goeth out by death : filia devoravit matrem , the daughter destroyeth the mother ; nisi primi parentes peccassent non morerentur , peccarent justi nisi morerentur , had not our first parents sinned they had not died , if we did not die we should not be without sin : sin delivereth to death , and death delivereth from sin ; and , so that which was onely the punishment , becomes the period of sinfull evill . and surely as s. ambrose occasionally speaking of these words , saith , lucrum est evasisse incrementa peccati , lucrum fagisse deteriora & ad meliora transisse , it is no small gain to avoid the increase of sin : nay , our apostle uttereth these words , saith s. cyprian , lucrum maximum computans jam seculi laqueis non teneri , jam nullis peccatis & vitiis carnis obnoxium fieri , accounting it the greatest gain no longer to be subject to the sins of the flesh , and intangled in the fetters of the world : indeed , this is as in it self , so in the estimation of every godly man the chiefest gain ; and , no wonder if accounting sin to be the greatest evil , he esteem this the chiefest priviledge of death , more rejoicing that it putteth an end to his sinnings , though they were never so small , than to his sufferings , were they never so great . in fine , death is both a totall and finall deliverance from all evils , except it self , from which also we shall be delivered by the resurrection : in which respect , an antient saith elegantly , it is unjust to call it a death , rather a recesse from death ; a separation from corruption , a freedome from bondage , rest from trouble , ease of labours ; & ( ut in summa dicam ) omnium consummationem malorum ; yea , the consummation of all evils . and yet , in all that i have said i have told you but one half , and that the lesse half of deaths gain : there is not onely ademptio malorum , but adeptio bonorum , a removall of evil , but the presence of good ; and so positively , to die is gain : for , though the happiness of our persons doe not presently follow upon death , but the resurrection ; yet there is an happiness conferred upon our souls immediately after death : and if you would know wherein this consists , i answer , 1. when we die our souls goe to paradise : a place of rest , and joy , and comfort . our first parents were cast out of paradise that they might die ▪ and we die that we may goe to paradise . the poet saw this when he said , parte tamen meliore mei — though my body rot in the earth , yet my better part shall be carried above the skies . indeed , the souls of them that depart hence in the lord are immediately received into those celestiall habitations . 2. when we die our souls go to god and christ , in whose presence is fulness of joy : this is the reason why gregory naz : calls death a benefactour , because it presently sends us to god , our apostle ( in the next verse save one ) tells us , he had a desire to depart and to be with christ : thereby plainly intimating , that when be did depart hence , he should be with christ , to wit , in his soul ; and if you will know where christ is , you shall finde it by other scriptures , to be , farre above all heavens , at the right hand of god . indeed , the contract between christ and the soule is made on earth , but the marriage is consummated in heaven ; here christ is with us by his spirit , there we shall be with him , first in our souls , and at last in our persons . it is much for a prince to visit a poor man in his cottage , but it is farre more for him to take the poor man home with him to his palace . esse christum cum paulo magna securitas . esse paulum cum christo summa foelicitas : it is our great security while we live , that christ is with us , but it shall be our felicity when we die that we shall be with christ . 3. finally , when we die our souls are endowed with perfect purity and spotlesse holinesse , and grace receiveth its consummation by glory : the apostle maketh mention of the spirits of just men made perfect , that is , perfectly just and holy in their spirits . indeed , the perfection of glory is not till the resurrection when soule and body shall be united ; but in the mean time ▪ the souls of them that die in christ are adorned with a perfection of grace ; and if the beginnings of grace be pretious , what is the completion of it ? if the first fruits be desirable , what is the full crop ? if the soule which hath but one dram of grace be more truly noble than if it had all other naturall or morall endowments , how glorious shall our souls be when they shall be as vessels filled to the brim with fulnesse of grace ! by all this which hath been said , the truth of this apostolical assertion sufficiently appeareth , but that all objestions may be removed be pleased to consider it comparatively , and to weigh a while in the scales of reason both the losse and the gain of death , that we may see how much the gain preponderateth the loss , and so this doctrine will remaine undoubtedly true notwithstanding whatever may be pretended to the contrary . it is true , death bereaveth us of a mortall and transitory , but it is an inlet to an immortall and everlasting life ; it despoileth us of our worldly possessions . i , but it putteth us into possession of our heavenly inheritance , it taketh us from the society of our neighbours , bosome of our friends : i , but it sends us to abrahams bosome , & makes way for our society with christ . finally , it severs the soul from the body ; i , but it unites the soul to god : what is it for the candle to be put out whilst we enjoy the light of the sun ? for the standing-pools to be dry so long as we may drink at the fountain ? for our earthly comforts to be taken from us , when heavenly joyes are conferred on us ? the truth is , death is not a privation , but a permutation : so holy iob calleth it a change , and that a blessed exchange of a cottage for a palace , a wilderness for a paradise , a house of bondage for a place of liberty , of brass for gold , pebles for pearls , earth for heaven . and , now tell me , if upon all these considerations s. paul had not just cause to say , to me to die is gain . the meditation whereof may serve as a check to those passions of grief and fear which are apt in this matter to be exorbitant , the one in respect of our friends , and the other of our own death . it is the use which cyprian teacheth us to make of this very doctrine , ut neque charorum lugeamus excessum , & cum accessionis propriae dies venerit incunctanter & libenter ad deum ipso vocante veniamus , that we should not too much bewail the departure of our dearest relations , and when the day of our dissolution doth approach , that we readily and chearfully obey gods call . 1. let the gain of death moderate our sorrow for our friends who sleep in iesus : why should we be troubled for them who are at rest ? sit down in sorrow for them who are entred into joy ? why are we clad in black for them who walk in white ? and so many tears flow from our eyes for them who have all tears wiped from theirs ? it is storyed of the thracians , that they mourn at the birth , and rejoice at the death of their friends . nec imprudenter , saith s. ambrose , nor was it without reason that they should account those fit to be bewail'd who are launching forth into the tempestuous sea of this world , and attend them with joy who are got into the harbour of rest . we read concerning lazarus , that christ rejoiced when he was dead , but wept being to raise him to life . and chrysologus his note is very apt to our present purpose , christ us recipiens lazarum flevit , non amittens , christ bewaileth not the losing , but restoring of his life : according to which the greek fathers make the reason of our saviours tears to be , that he should now call him back to a miserable life . indeed , as s. hierome saith concerning nepotian , we may say of every one who departeth in christ , non tam plangendus est qui hac luce caruerit quam gratulandum ei qui de tantis malis evaserit , we are not so much to condole his losse of this life , as to congratulate his deliverance from the miseries of this life . thou wilt say perhaps , it is my friend , my dearly beloved friend who is dead , and can i choose but mourn ? but , is he thy friend , and dost thou envy him his happiness ? dost thou dearly love him , and yet grieve at his welfare ? he is thy friend , and death is his benefit : and shall the benefit of another , especially of thy friend , be thy sorrow ? i , but he is snatched from my arms , i have a great losse in his departure , and that is my trouble : true , this nature promteth to , that we should be sensible of our own losse ; yea , grace requireth that we should be sensible of such a losse as it is a crosse inflicted upon us by divine providence . thus , patient job , when the news came to him of his childrens death , shaved his head , and rent his mantle : signes of that sorrow which naturall affection put him upon ; yea , he fell down upon the ground and worshipped : signes , that in his sorrow he looked higher , at the hand of god which had done it . but , as with one eye we look on our losse , and weep ; so with another eye we must look on their gain , and rejoice ; as it is a chastisement to us , we must be affected with sorrow ; as a mercy to them , with joy : and thus , whilest we mingle these affections together , our sorrow will not be exorbitant . indeed , when any die , to whom we have reason to fear , death is the beginning of sorrrow ; there is sad cause of bitter mourning : but not for them who die in the lord . scribitur david justè flevisse filium parricidam , qui alium parvulum , quia sciebat non peccasse , non flevit , david justly bewailed dead absalom , because he died in his rebellion , and therefore despaired of his blisse ; but when the other childe dieth , he drieth his eyes , as not doubting its happinesse . they indeed cannot sufficiently be lamented at their death , who dying in their sins , drop into hell ; not they who are carried into those heavenly mansions , saith isidore excellently . 2. let the gain of death mitigate the fear which is apt to arise in us from the apprehension of our own . when abigail told nabal the threatning words of david , the text saith , his heart died within him , and became as a stone . thus is it with the most of us , when any summons of death is given ; nay , not onely with the most , but even sometimes with the best . christ cometh to the disciples on the sea , to preserve them from the storme , and they are troubled , death cometh to deliver us from all evill , and we exceedingly tremble . indeed the reason is , because we consider not that death is a deliverance , and so gaine to us . what chrysologus saith of martyrs , is true of all good men , morte nascuntur , fine inchoant , occisione vivunt , & in coelis lucent , qui in terris putabantur extincti , their death is a birth , and end a beginning , they live by being killed , and whilst they are thought to be extinguished on earth , they shine in heaven ; and surely were this well pondered by them , they would not seek consolation against death , but death it selfe would be their consolation . those words of job , i have said to corruption , thou art my father , to the worme , thou art my mother , are not unfitly allegorized by origen to this purpose ; ut pueri consolatores habent parentes , sic ego mortem & putredinem ; as if he therefore called corruption and wormes his father and mother , because as parents are comforters to the children , so were they to him . it is true , the separation of soule and body is terrible , and a naturall feare of it may be , cannot but be in all . i but it is as true in respect of the godly , that when this separation is made , anima absolvitur , corpus resolvitur , quae absolvitur gaudet , quae resolvitur nihil sentit , as st. ambrose elegantly ; the soule is set at liberty , and rejoyceth , yea , the body is at rest , and knoweth no trouble ; and is such a separation to be feared ? this life , what is it but a going to death ? and death , what is it but a going to life ? little cause then sure , why we should either too much love the one , or feare the other : non est timendum , saith tertullian , quod nos liberat ab omni timendo , shall that be the object of our feare , which freeth us from what ever is to be feared ? by death we gain glory , and shall we not glory over death ? non repuerascam , said a roman , si deus mihi largiretur , i would not be young againe , though god would grant it me , and he giveth this reason , quia ab hospitio ad domum discedam , because when i dye , i shall goe from my inne to my home . did ever childe cry when his fathers man came to fetch him home ? alas beloved ( as st. ambrose rightly ) non mors ipsa terribilis , sed opinio de morte , not death it self , but our misapprehension of death , is terrible to us ; did we look through , beyond death , at the gaine which followeth , it would not be dreadfull , but amiable in our eyes , and with this holy apostle , we would not feare , but desire to depart : that of the wise man , the righteous hath hope in his death , the caldee reads , the righteous hopeth he shall dye ; so farre is a good man ( upon serious meditation of deaths gaine ) from fearing of , that he hopeth for , his dissolution , and though he dare not rashly hasten , yet he willingly entertaineth it , whensoever sent by god to him . to draw to an end : be pleased to put both clauses together , since indeed they cannot be asunder , if to us to live be christ , to dye must needs be gaine , to dye cannot be gaine , but onely to them , to whom to live is christ . if a good life precede an happy death , cannot but follow : nor is it probable , a gainfull death should be the consequent , if a religious life have not been the antecedent . indeed if we observe the temper of many in the world , we shall finde them either inverting or separating these clauses . 1. some there are who would invert these words , & make gain the predicate of the former , and christ of the latter ; thus doth every covetous man say , to me to live is gain , and to dye is christ ; vaine men who will have gold to be their god , and yet christ to be their redeemer , they will serve mammon whilst they live , and yet be saved by christ when they dye ; but it will be just with christ to say at death to all such mammonists , in these words of god to the israelites , in the day of their distresse , goe to the gods which you have served , the gaine which you have lived to , and let that deliver in this houre of your death . 2. more there are who would sever these clauses , whilst they would gladly say , to dye is gaine , but not to live is christ : one was asked , whether he had rather be craessus or socrates , his answer was , in vitâ craesus , in morte socrates , he would be rich craesus in his life , and good socrates at his death ; you know whose prayer it was , let me dye the death of the righteous , and let my last end be like his , and it is that no doubt , which many wish and desire ; nay hope , who yet regard not to live the life of the righteous , and that their course to that end may be like his . but what a folly , nay madnesse is it , for men to expect to reap what they doe not sow ? to sow to the flesh , and to the world , and yet reap by christ the gaine of everlasting life after death ? as therefore we expect that one , let us endeavour the other ; and if gaine by death be our hope , let living to christ be our practice . so that this scripture thus considered , doth plainly put a difference between the pretious and the vile , the godly and the wicked ; whilest to these who live to themselves , death is a losse ; to those who live to christ , it is a gaine . adrian was wont to say , that death is pavor divitum , & pauperis desiderium ; the rich mans feare , and the poor mans desire . i may well apply it here , death either is or may be the bad mans feare , but the good mans wish , or to use st. ambrose his expression , justis mors quietis est portus ▪ nocentibus naufragium , it is an haven to the just ▪ but a shipwrack to the guilty ; to those a bed of repose , to these a rack of torture : the man who liveth to the world , saith to death , as ahab to eliah , hast thou found me oh mine enemy ! but he who liveth to christ , may say to it as david of ahimaaz , it cometh with good tidings . and now my brethren , would you on the one hand ▪ see the reason why you are so fearfull of death ? it is because your consciences accuse you , that you have not lived to christ ; suae quisque conscientia vulnus accuset , non mortis acerbitatem , we may thank our owne guilty consciences for our feares of death : it was not without reason , that st. paul saith , the sting of death is sin , since death is onely venemous and deadly to them who live in sinne : on the other hand , would you see the way to a joyfull end ? would you have comfort in , and gaine after death ? oh let it be your study to live to christ . it is our saviours counsell to his disciples , take no thought for your life , let me alter it a little , take no thought for your death , but for your life ; let your care be to advance christ in your lives , and it will be his care to confer the gaine of glory and immortality upon you at your death . and thus i have finished the text ▪ time , and your expectation hasten me to the sad occasion of this sorrowfull assembly . the early and unexpected death of this hopefull servant of christ , in the worke of the gospel , master ▪ adam pemberton ; what s. paul said concerning timothy ▪ i need not doubt to say of him , that from a child he hath known the holy scriptures , being the son of such a father , who strove to instill into his tender yeares , both religion and learning . it pleased god to bestow upon him , many choice naturall endowments of an acute wit , a ready expression , and a good memory . he wanted not acquired abilities , in the knowledge of tongues & arts , those handmaids of divinity , which none contemne but the ignorant , who because they cannot be like others , would have others like them , and so whilst darknesse covers the hemisphere , they may be thought to have as good eyes as any . besides these naturall and acquired parts , i trust ( and what ever any proudly undertake , man can goe farther ) he had some measure of supernaturall and infused graces , and experienced those saving operations of the blessed spirit on his owne heart . being thus competently ( nay farre more excellently then many of his yeares ) furnished for the work of the ministry , he entred into holy orders , and that by the right door , preferring the beaten track of venerable antiquity , before the untroden by-path of novelty . and now having undertaken this sacred employment , how studious and sedulous , frequent and diligent he was in performing it , i doubt not but a great part here present can attest . commonly twice , this last halfe yeare thrice , nay , many times oftner within the compass of a week , he dispensed the mysteries of the gospel to the people ; so that i may truly say , he exhausted himselfe , his strength , his health in this worke , as it is reported of archimedes : is quibus obtinuit famam , amisit vitam , he lost his life by those studies , which got him credit . so i may truly affirme of him , by labouring to gaine soules to christ , he impaired the health of his owne body , and in some sence accelerated his end . as thus he did the worke of the lord laboriously , so in some measure sucessefully ; me thinkes i read in the eyes of many here present their deep sorrow for his losse , and that chiefly upon this account , the great good and comfort their souls found in , and by his labours : yea , it pleased god to give him as it were a seale of his ministry at his last sermon ; after which , one that had been seduced by the errors of the times , came to him , humbly acknowledging his own folly , heartily blessing god for his instructions , and earnestly desiring confirmation by private conference with him . and truly i cannot but take notice of gods great mercy to himselfe in this regard , that though he was but a tender plant , and so the more apt to be bended any way ; yea , though in this innovating age , the ready way to preferment ( of which young men are usually ambitious ) he to turn novelist , or in plaine termes schismatick , yet not consulting with flesh and blood , he stood firme in the faith , which was once delivered to the saints , & chose rather to side with suffering truth , then prospering error ; he owned the church of england , and that as before this last deformed reformation , to be his mother , zealously preaching her doctrine , asserting her discipline , and bemoaning her sorrowes , which caused him not many dayes before his death to take up davids language , redeem israel oh god , out of all his troubles . nor did he onely pity her sufferings , and pray for her deliverance , but to the utmost of his power , he was ready to help her children , his fellow ▪ brethren , and labourers in the gospel , who for her sake , are reduced to extream necessity . in this respect what st. hierome said of nepotian , i may of him , caecorum baculus , esurientium cibus , spes miserorum , solamen lugentium fuit , he was a staffe to the blind , food to the hungry , an anchor of the afflicted , and a comfort of the mourners . and now whilst this young tree was thus growing up in grace and knowledge , in favour with god and man , so that they who sate under the shadow of his ministry , promised to themselves much comfort and contentment : alas ( who can mention it without teares ) in the spring of the yeare , i and of his age , the winde of a violent disease blasted him , and death removeth him hence , to be transplanted in the celestiall paradice . having spent his life in the lords worke , he ended it on the last lords day , and on that day of rest , ( yet withall of labour to a minister ) he rested from his labours . so that quem haeredem putavimus funus tenemus , ( to use st. hieromes phrase ) we are forced to bemoane his fall with teares , who ( being elder ) hoped to have left him a remaining pillar in the church of god . some few houres before his dissolution , a reverend doctor of divinity ( his and my very good friend ) coming to visit him , and putting him upon the act of resignation in yeilding up himself to gods dispose , his answer was , that if he might doe god any further service in his church , he was willing to live ; but if not , he was content to submit to gods will , saying in the words of my text , ( which since he made use of , i made choice of ) to me to live is christ , and to dye is gaine : and truly by what you have already heard , there is reason to believe , that he practised the former , and hope , that he now experienceth the latter . indeed his death in respect of us was a losse , a great losse , and that every way ; his father hath lost the staffe of his age , an observant child ; his wife an affectionate husband , and his children ( poor babes whose sorrow is yet to come ) a carefull father . the church hath lost an obedient son , this parish a painefull , profitable preacher , the poor , a zealous charitable advocate and almoner : nor must i leave out my selfe , who have lost an intire cordiall friend . but whilst his father , wife , children , parish , the church , the poor , my selfe , may all truly say , to us his death is a losse , he said , and i hope accordingly findeth it verified ; to me to dye is gaine . i have onely three short words with which i shall close up my discourse . 1. to the neere relations of this our deceased brother , my word is submit , durum verbum , an hard lesson i acknowledge , but yet such as i trust you will endeavour to take forth : his aged father i cannot better counsell , then in saint hieromes words to heliodorus , concerning nepotian , non doleas quod talem amiseris , sed gaudeas quod talem habueris , you have more reason to rejoyce that once you had , then to mourne that now you have lost , such a sonne . his deare consort i shall bespeak in seneca's words , i dare not forbid you to grieve at all , but i would not have you grieve to excesse . that knot which was tyed between you , it was but till death did part you : and as if divine providence would minde you upon what termes you had him , on that day three yeares he was marryed to , he is taken from you . 2. to the loving parishioners and auditors of this now silenced preacher , my word is , remember , remember all those wholesome counsells , faithfull rebukes , comfortable doctrines , sound truths , which you heard dropping , nay , flowing from his lips in this place , i doubt not but many of you dearely loved him , show at once your love both to him and your selves , by indeavouring to practice what he taught you , and let your greatest sorrow be not for him , but for your selves , that you have no more profited , under his pious labours . 3. to all here present , my word is that of our saviour to his disciples , watch : a word which ( i hope ) will take so much the deeper impression upon you that were his auditors , because it was the last counsell himself gave you out of this place , that portion of holy writ [ what i say unto you , i say unto all , watch : ] being then the subject of his discourse , and not onely on you , but us all ; because it is that which his dead corps now preacheth to us . indeed , when we see one falling in his full strength , snatched away in the prime of his dayes , have we not reason to watch ? and watching , to prepare for the hour of our death . let it then be the care of us all whilst we live to live to christ , every one of us in our station consecrating our selves to , employing our talents in his service , for his glory ; so shal it be our comfort in , and blisse after death . and whensoever that time shall approach whether sooner or later to any of us , we shall be able to say , with this our deceased brother , in the words of this holy apostle , [ to me to live is christ , and to die is gain . finis . the works of mr. nathanael hardy m. a. and preacher to the parish of st. dyonis back-church . 1 — justice triumphing , or the spoiler spoiled . a sermon preached on the 5 of novem. in the cathedral church of s. pauls , in 4to . 2 — the arraignment of licentious liberty , and oppressing tyranny . in a sermon preached at a fast before the lords in parliament in the abbey-church at westminster , in 4to . 3 — faiths victory over nature . a sermon preached at the funeralls of mr john rushout junior , in 4to . 4 — the safest convoy , or the strongest helper . a valedictory sermon before the right honourable sir thomas bendish baronet ▪ his majesties ambassadour to the grand seigniour at constantinople , in 4to . 5 — a divine prospective , representing the just mans peacefull end . a sermon preached at the funerall of the right worshipfull sir john gayre knight , in 4to . 6 — love and fear the inseparable twins of a blest matrimony . a sermon occasioned by the nuptialls between mr william christmas and mrs elizabeth adams , in 4to . 7 — divinity in mortality : or , the gospels excellency , and the preachers frailty . a sermon preached at the funeralls of mr richard goddard minister of the parish of st gregory's by st pauls , in 4to . 8 & 9 two mites : or a grateful acknowledgment of gods singular goodness . in two sermons , occasioned by his late unexpected recovery of a desperate sickness , in 4to . 10 — death's allarum : or , security's warning-piece . a sermon preached in st dionis back-church , at the funerall of mrs mary smith the 9 of novemb in 4to . 11 — the epitaph of a godly man , especially a man of gods : or , the happinesse by death of holinesse in life . a sermon preached at the funerall of mr adam pemberton ( late minister of the parish of st fosters foster-lane ) the 11 of april , in 4to . 12 — the first epistle general of st john unfolded and applied . the first part , in 22 sermons , in 4to . printed for nathanael webb , and william grantham , at the black bear near the little north-door of s. paul's-church . 1655. notes, typically marginal, from the original text notes for div a87093e-290 judg. 2. 5. job 14. 7 , 8 , 9 , 10. joh. 11. 36. 2 tim. 4. 7 , 8. notes for div a87093e-1640 eccles 12. 13. mat. 22. 37 , 3● theod. in loc. est . ibid. lap. ibid. calv. i● . psal. 73. 25. 1 cor. 3. 21 , 22 , 23. zanch. ib. 1 cor. 15. 44. isa. 57. 1. ephes. 6. 14. rom. 6. 23. mat. 5. 14. isa. 5 6. rev. 1. 20. gen : 2d . part. 1. expos. 1. gal. 2. 20. vide anselm . vide chryso . in loc. orig hom 2. in iudic. expos. 2. velasq. in loc. ambros. de bono mortis , cap. 2. expos. 3. est . in loc. phil. 2. 30. 2 cor. 5. 21. mat. 9. 15. bern ep. 42. cant. 1. 15. jude v. 1. 2 tim. 2. ● . 1 cor. 4. 1. rom. 14. 7 , 8. psal. 119. 94. gal. 5. 24. 1 cor. 6. 19 , 20. bern. tit. 2. 14. 2 cor. 5. 15. hos. 10. 1. greg nyss. . i● cant. hom 15. eph. 2. 12. oh . 6. 63. 2 cor. 5. 14. joh. ● . 34. cant. 2. 16. bern. in cant. s●●m 68. hos. 10. 1. part. 2d . ver. 29. mat. 16. 25. cypr. de laude martyr . ambr. de fi● . resur. sen. de benef. l. 7. c. 1. vide plut. de consol ▪ ad apoll sen. consol. ●d polyb. cap. 28. revel. 14. 16. psal. 34. 19. quid aliud est haec vita nisi plena laqueis inter laqueos ambulam●… &c. ambr. de bon . mort. cap. 3. psal. 120. 5. josh. 23. 13. rom. 6. 7. ambr. de bon . mort. cap. 4. greg nyss ▪ orat . in fun . pulcher . cypr. serm. 4. de morta● . ambros. de b●n● mort. cap. 2. cypr. serm. 4. de mortal . ● . maxim. ovid . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. greg. naz. orat . 20. verse 23. colos ▪ 3. 1. ephes. 4. 10. bern in ps. qui bab . heb. 12. 29 ▪ job 14. 14. cypr. serm. 4. de mortalit . ambros. de fid. resur. chrysol. ser. 64. is pael . l. 2. ep. 175. cypr. in joh. l. 7. c. 21. hieron. ep. 3. job 1. 20. hieron. ep. 25. illi deplorandi sunt in morte quos miseros infernus ex h●c vitâ recipit , &c. isid. hispal . de sum . bon . l. 3. c. ult. ● sam. 25. 37. mark ▪ 6. 50. chrysol. serm. 108. job 17. 14. orig ibid. ambrose de bono mort. c. 8. t●cert . de anim. ●p . 4. ambrose de bon. mort. c. 8. prov. 14. 32. judges 2. 14. numb. 23. 10. ambrose de bono ▪ mort. cap. 8. 1 king. 21. 20. 2 sam. 18. 27. ambrose . l. d. 1 cor. 15. 56. mat. 6. 25. 2 tim. 3. 15. psal. 25. 22. hierom. ep 3 ▪ the 28. yeare of his life . palme sunday apr. 8. a. d. 1655. hier. ib. nedoleas exigere non audeo pl●● aequore dolere volo , sen. ep. mark 13. 37. love and fear the inseparable twins of a blest matrimony : characterized in a sermon occasioned by the late nuptialls between mr. william christmas and mrs. elizabeth adams / preached by nathanael hardy. hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45556 of text r28059 in the english short title catalog (wing h733). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 81 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45556 wing h733 estc r28059 10334382 ocm 10334382 44917 this keyboarded and encoded edition of the work described above is co-owned 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(eebo-tcp ; phase 1, no. a45556) transcribed from: (early english books online ; image set 44917) images scanned from microfilm: (early english books, 1641-1700 ; 1385:24) love and fear the inseparable twins of a blest matrimony : characterized in a sermon occasioned by the late nuptialls between mr. william christmas and mrs. elizabeth adams / preached by nathanael hardy. hardy, nathaniel, 1618-1670. [4], 28 p. printed by t.c. for nathanael webb and william grantham, london : 1658. reproduction of original in the union theological seminary library, new york. eng wedding sermons. sermons, english -17th century. a45556 r28059 (wing h733). civilwar no love and fear the inseparable twins of a blest matrimony. characterized in a sermon occasioned by the late nuptialls between mr william chri hardy, nathaniel 1658 14904 10 220 0 0 0 0 154 f the rate of 154 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 melanie sanders sampled and proofread 2004-07 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion love and fear the inseparable twins of a blest matrimony . characterized in a sermon occasioned by the late nuptialls between mr william christmas and mrs elizabeth adams . preached in st. dionis backe-church by nathanael hardy , mr of arts and preacher to that parish . collos. 3. 18 , 19. wives submit your selves to your own husbands , as it is fit in the lord . husbands love your wives , and be not bitter unto them . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. hom. 20. in ephes. quoniam una natura in viro & faeminâ est , idcirco vir quasi seipsum ita mulierem diligere commonetur ; mulier autem quia persona inferior est conditionis causâ non naturae viro subjecta , timere cum jubetur . ambros. in ephes. london , printed by t. c. for nathanae webb and william grantham , and are to be sold at the sign of the black bear in s. pauls church-yard near the little north door . 1658. to the generous mr william christmas merchant , and the vertuous mrs elizabeth christmas his wife , many comfortable dayes and a blessed eternity . worthy friends , pardon me that i joyn you together in one dedication , since god's ordination , and your mutual affection have made you one . it was your undeserved respect honoured me to be the instrument of accomplishing your nuptials . it was my cordial desire of testifying my gratitude , and promoting your welfare , made me so bold as to become your humble remembrancer of those duties , which i doubt not you both knew , and resolved to practice before . finally it was your unexpected acceptance and approbation of my weak labours put you on requiring , and me by that means on effecting the publication of them . what hath caused my delay in fulfilling your desire , i suppose you already know : being now through god's wonderful mercy raised from my sick nay almost dying bed , i have made what hast i could to finish the work . this plain and home-spun piece , such as it is , i present sir , to your candid eye , madam to your fair hands , together with my humble thanks for your noble favours . as the hearing it did affect you , so i hope the reading it will profit you , and not you alone , but others who shall vouchsafe the perusal of it . and now courteous friends , my hearts desire and prayer to god for you is , that you may be ravisht each with others love , that your quiver may be full of those harmlesse arrowes , to wit , children ; that peace may be within your walls and plenteousnesse continue in your habitation : finally that you may live long together in earth , and for ever in heaven . i rest , yours to be commanded in the lord , nath. hardy . to the right worshipful thomas adams , formerly alderman and lord mayor of this anciently renowned city of london , saving health , sweet contentment , eternal felicity . right worthy sir , did not speaking or writing truth of them that are alive incur a suspition of flattery , had not the beames of your graces been abundantly resplendent to this whole city from those orbs of authority wherein you were justly placed ; finally , were it not that i know how repugnant the publication of your worth is to the humility of your mind , who desire laudanda facere non laudata audire , to doe things praise-worthy , not to hear or read your own praises ; an encomium had been the proemium of this dedication . but though upon these considerations i shall forbear to characterize those eminent vertues , by which you oblige all that know you : yet give me leave ( honoured mecaenas ) to make a publique acknowledgement of those munificent favours by which you have engaged me , since i had the honour and happinesse of enjoying you as a parishioner ; an ingenuous recognition being as the least so the utmost payment that i can return . in testimony of my gratitude , and observance of your desire , i here present to your judicious eye what not long agoe was offered to your religious ear . what should render this unpolished discourse acceptable to you i cannot conceive , unlesse it be the special interest you have in the joyful occasion of it ; namely the happy marriage of your deservedly beloved daughter . indeed matrimoniò prospicere , to provide fit matches for their children , is the last but not the least care that lieth upon the parents : well may it be a just cause of singular joy , when a marriage is consummated with the parents consent and to the childes content . may your joy be still multiplied in their mutual loves , prosperous estate , and an hopeful progeny descending from their loyns . and now worthy sir , give me leave in few words to tell you what great things the lord hath done for me . it is not many weeks since by a violent fever i was brought low , very low , so that my soul drew nigh to the grave : but it hath pleased the powerful mercy , and merciful power of my gracious god to deliver me from going down to the pit , so that my life seeth the light ; and ( praised be his goodness ) i am in some measure restored to health . god hath done his work of mercy , mine of duty remaineth , to be thankful and fruitful . it is no small piece of christian skill , rightly to improve mercy when conferd ; this is my task , which that i may be enabled to perform , i earnestly desire both yours and the servent prayers of all god's people . i have nothing further to add , but only my prayers for you , which shall never be wanting at the throne of grace , that your days on earth may be lengthened , external enjoyments sanctified , spiritual graces increased , inward comforts enlarged , and your good works at last rewarded with a crown of glory . so prayeth your affectionate servant in christ , nath. hardy . eph. 5. 31. neverthelesse , let every one of you in particular so love his wife even as himself , and the wife ( see ) that she reverence her husband . among the many commendable excellencies of holy writ , this is none of the least , that it is a treasury of all kind of learning both divine and humane , supernatural and natural , theological and moral . in this regard it is not unfitly compared to the sea , since as all rivers come from the sea , so all sciences and arts from the scripture . indeed where shall we find more logical arguments and rhetorical strains then in these writings ? what deep secrets of natural philosophy , sublime notions concerning the heavens and the stars may we read in many of these pages ? finally , no such characters of ethical vertues , sound rules of state-policy , choice precepts for oeconomical practice , as these holy lines afford . astronomy the queen of mathematicks , logick and rhetorick the chief of arts , yea both natural and moral philosophy may by an intelligent reader be found graven upon the bible in their several characters : one of these , to wit , moral philosophy in the oeconomical part of it , is that which our apostle teacheth in the close of this epistle . there are three combinations which concur to keep up a compleat family , husband and wife , parents and children , master and servants ; all of which s. paul though succinctly yet distinctly and fully here instructeth in their several duties : the two latter in the beginning of the following chapter , the former in the latter part of this , and that most compendiously in the last verse which i have now read unto you , nevertheless , &c. before i enter upon the text it will be needful to take a little notice of the context , the connexion which these words have with the preceding , and that is implied in the particle which begins the verse , nevertheless . indeed because the apostle in these words concludes his former argumentation , beza renders it it aque , therefore , as if it had vim illativam , the force of an illative conjunction ; but this is a needless straining of the word contrary to its proper signification : the generality of interpreters retain the native sense of the word , whom our translators justly follow , reading it as an exceptive conjunction ; and so it hath vim , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a force of recalling the apostle from insisting any longer upon the great mystery before mentioned . if you cast your eyes on the fore-going verses , you may observe the example of christ and his church , brought in as a pattern for men and wives to follow , whereupon s. paul digresseth into an excellent discourse of that spiritual union which is between christ and his church , making use of marriage as a representation of this sublime mystery ; and now in the close he recalleth himself to his first design , letting them know that though what moses relateth concerning adam and eve was mystically applied by him to christ and the church , yet the literal sense of it was in force to them , nor must his allegorical hinder them from a moral application of what he had said concerning marriage . a good item for us in reading the scriptures to take the sense of them in the fullest extent . of many passages in holy writ , there is both a literal and a spiritual , a mystical and a moral use to be made ; and it is our duty both to search out the sweetness of the mystery , and observe the plainness of the letter ; and as we are taken with the comforts of the one , so not to neglect the duties of the other . having briefly viewed the context , come we now to the text it self , wherein are three general parts worthy your serious consideration . the particular relations whom it concerneth specified , to wit , husband and wife . the several obligations laid upon each unfolded , on the man , that he so love his wife as himself , on the wife , that she reverence her husband . the punctual application to be made by every one of those duties to himself , let every one of you in particular . these are the three precious fruits we are to gather from this branch of the tree of life , and though in hearing they may not be sweet to your taste , yet i am sure if well eaten and digested by meditation and practice they will yield wholesome nutriment to your souls . begin we then with the relations concerned in this scripture , to wit , husband and wife . almighty god though he is a lover of unity , yet not of singularity ; himself is but one , and yet he is not alone from all eternity , there is a trinity of persons in the unity of essence . and if we look into the creation we shall find though an harmony yet a plurality , or rather a duality ; the world consists of an heaven and earth ; in the celestial part there is a sun and a moon , in the terrestria● part land and sea : and yet further if you look upon the little world of man , you may take notice of a soul and a body ; in the soul , of a rational and a sensitive part ; in the rational of an understanding and a will ; in the sensitive of an irascible and concupiscible appetite : and in the body most of its parts are made in pairs , two eyes , two ears , two nostrils , two lipps , two arms , two thighs , two legs , two feet . finally , man being thus made , god said of him , it is not good he should be alone , and therefore as he had made other living creatures male and female , so he provided a woman for man , makes her out of him , joyns her to him , whence sprang this relation in the text of husband and wife , the man ( so soon as the woman was made ) becoming an husband , and the woman a wife . this pair is primum par & fundamentum omnium parium , the first pair and the original of all others ; those various relations of parents and children , master and servants , king and subjects do all spring out of this . prima naturalis humanae societati● copula vir & uxor , man and wife are the first link of humane society , to which all the rest are joyned , families , cities , countreys , nations , the whole world , yea , the church militant , nay , a good part of the triumphant depend upon this pair of husband and wife . multitudes flow from this relation , but the relation it self is only between two ; it is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nor {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , man and wives , wife and men , but man and wife , unus , unam , uni . the one god hath appointed one woman for one man . it was so in the institution , and the prophet malachy's ratiocination from it , is both plain and strong , did not he make one ? yet had he the residue of the spirit . he could have made more then one eve for adam , yea if at any time , then it might seem most necessary for the speedier peopling of the world to have multiplyed his wives , but wherefore one ? because he sought a godly seed , that is , a seed arising from godly means : nor is that argumentation invalid which upon this subject theodorus urgeth to the saracen in point both of pleasure and peace . adam in paradise no doubt wanted nothing that might be for the fulnesse of his content and comfort ; and yet he had but one , whereby it appeareth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the pleasure of having one wife surpasseth that of many . again , where there are many wives there cannot but arise violent and deadly contentions , which the man having but one wife prevents , and therefore is most conducible to that most desirable good in all relations , namely peace ; from which with other arguments he justly concludeth , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , monogamy is more comfortable and honourable then polygamy . indeed he qui unam costam primus in duas divisit , to use s. hierom's phrase , who first ( as we read of ) divided the one rib into two parts , was lamech a wicked tyrant ; and it is observable that the name of his second wife zillah signifieth a shadow , such an one being only the shadow of a wife . the truth is polygamy even in the patriarchs was at the best but an infirmity , which though connived at was not allowed of by god , and therefore not to be imitated by us . that marriage is nearest to the primitive institution , surest of divine benediction , which is only between two persons , who thus united are here called husband and wife : and so much be spoken of the relations . passe we on to the . obligations laid upon them , these are summed up by the apostle in two words , and those may very well be exprest in two monosyllables love and fear ; that , the sugar to sweeten all the duties of authority belonging to the man ; this , the salt to season all the duties of subjection belonging to the wife . both , the marks which they must severally shoot at in all their carriages and behaviours one towards another . the mans duty is set down first , and indeed fit it is the man should be first in the practice of his duty : precedency cals for presidency , priority of place priority of duty ; the inferiours are best encouraged to do their part when they that are above them become exemplary to them in performing theirs : the man would be accounted , nay indeed is , superiour to the wife ; but then he must go before her in a good example ; that by the doing of his she may be animated in performance of her duty . in the duty of the man there are three things worthy our observation . 1. the quality of the act , love . 2. the propriety of the object , his wife . 3. the energy of the rule upon which it 's grounded , by which it 's measured , so as himself . first , the act required is love , in the handling whereof i shall endeavor to resolve a double quaery , namely , 1. why this duty is particularly mentioned . 2. wherein the practice of it consists . 1. it 's a question not unfitly moved , why the apostle makes choice of love , to express the mans duty by , since there are many duties which the man oweth to the wife as well as love ? to which i answer , that it is not without speciall reason both in regard of the present fitnesse and the comprehensive fullnesse of this duty of love . 1. the fitnesse of expressing the mans duty here by love will appear , whether you looke backward or forward . 1. the apostle a little before cals upon the wives to submit . now indeed that which belongs to the man in most direct opposition to submitting , is governing , but men are apt enough to exercise their authority without bidding , and besides , this was already implyed in the womans duty of submitting ; letting that go therefore he rather chooseth to call upon the man for love , both because that men are most apt to be defective in this , and likewise that this will teach them how to use their authority . for though it is not love but fondnesse which makes a man forget himself , and that power god hath given him over the wife , yet true love will learn him to exercise this power sparingly , mildely , and affectionately . it is too often seen that men because of their superiority insult over their wives , and why this ? but for want of love ; no marvel if authority degenerate into tyranny where this moderator is absent ; for this cause it is that the apostle supposeth the power of governing , and requires love as potestatis temperatum , that which should temper and moderate the use of that power . 2. in the following clause s. paul mindes the wife of reverence , and therefore the man of love , to intimate that his expression of love is the best way to gain reverence from the wife , in which respect the scholiast saith excellently , if thou wouldst have thy wife to reverence thee , do thou love her . to force a fear from the wife by an austere , churlish , and surly carriage , is that which neither befits the husbands place to exact , nor the wives to yield : the woman must be not drawn but led , not forced but wooed unto her duty by love . 2. as this duty of love was the most fit to be here mentioned , so is it the most comprehensive of all other duties ; so that in naming this he implies all the rest . what the greek orator answered when asked what was the chief thing : in an orator , first action , secondly action , thirdly action , the like may be returned to any that shall enquire what is the prime duty of an husband , first affection , secondly affection , thirdly affection ; and as love in general is said by the apostle to be the fulfilling of the law , in which respect it is fitly resembled to davids instrument of ten strings , and wittily called a good catholick , so love in particular is the fulfilling of that law wherein the duty of the man to the wife is required , which that it may the better appear passe we on to the 2. quest . namely , wherein the exercise of this love consists ; to resolve which we must consider it in its antecedent , concomitants and consequents . 1. the antecedent of this love is a due estimation of the wife . judgement is the source and spring of affection from which it proceeds , and according to which it is proportioned ; what the mind esteems not the heart affects not , whereas what we highly prize we dearly love . the love then of a man to his wife supposeth in him a singular accompt and an high valuation of her . thus every man ought to esteem of his wife as donum dei , god's gift , and that choice and precious , such a present as the whole world cannot afford him the like . and yet more particularly the man ought to look upon his wife under that notion which was the special end of god's giving her , namely , as an help meet for and sutable to him . the wife since the fall is appointed for three ends , ad remedium , ad sobolem , in adjutorium , for a remedy against fornication , for the procreation of children , and for helpful communion ; this last was no doubt the first in divine intention , and so ought to be in the mans apprehension . he that taketh a wife only as a remedy will love her but as men do physick , for use , yea , for meer necessity . he that marrieth onely for posterity will love her as a mother not as a wife . he onely can rightly love a wife who looketh upon her , and accordingly taketh her for a oke-fellow and companion . the right estimation then of a wife is to account her as next to himself , and so above either children or servants . thus the father willeth the man to consider , that by marriage he becomes not a master but an husband , and taketh not an handmaid but a wife ; in this respect the psalmist comparing the wife to a vine , placeth her by the sides of his house , not in fastigio on the top of an house , nor in pavimento by the floor of an house , but in lateribus by the sides of the house , a middle place between both : lateribus sibi junguntur qut pariter ambulant , they that go by our sides are our companions , such is the wife to the man , and so ought to be in his esteem . indeed the formation of woman out of mans rib clearly represents this truth . on the one hand she was not made of the head , and therefore not domina , she must not rule over the husband ; nor yet of any anterior part , and therefore not praelata , she must not be before the husband : on the other hand she was not made of the foot , and therefore not serva , to be kept under as a servant ; nor yet of any hinder part , and therefore not postposita to be put behind as a child ; but she was made of a rib in his side , and therefore socia , to be esteemed and used as a fellow-helper . 2. the concomitants or ingredients of this love are desire and delight . the moralists distinguish of a double love , to wit , amor benevolentiae and amor complacentiae , a love of benevolence , whereby we heartily wish and accordingly endeavour the good of another , a love of complacency whereby we are well pleased and satisfied in the enjoyment one of another . both of these make up the mans love to his wife , namely a cordial desire of her welfare , and an affectionate delight in her society . the most proper act of matrimonial love is complacency , in which respect this loving is called elsewhere a rejoycing , and the wife is called the wife of the bosome , the desire of the eyes . the bosome is a place of repose , and the things we put in our bosomes are such as we take delight in ; for this cause christ is said to be in the bosome of the father , to note that it is he in whom the father is well pleased ; and john is said to lean on jesus bosome , because the disciple whom jesus loved , and in whose converse he was singularly delighted . the desire of the eyes is that which in the absence we long for , and the presence of which we behold with joy ; so that both these expressions do plainly intimate what contentment and satisfaction the man ought to take in the converse and enjoyment of his wife . and therefore it is solomon's counsel , let thy wife be to thee as the loving hinde , and as the pleasant roe , or according to the hebrew , an hinde of loves , a roe of favours : the mates of those females are the hart and the roe-buck , which as naturalists observe are of all other creatures the most inamored with their mates , to instruct the man what an affectionate wel-pleasednesse he should have with his wife . 3. the consequents of this love are chiefly protection , provision , and toleration ; love is ever active , being like the fire , which where it is sends forth light and heat . indeed exhibitio operis probatio amoris , action is the most real proof of affection , only that love being true which is not otiosus but officiosus , in word but in deed : thus the husbands love to his wife must manifest it self . 1. in protecting her to his power from injuries : it is the psalmists expression , thou lord wilt blesse the righteous , with favour wilt thou compasse him as with a shield . love alwayes improves what ability it hath in being a shield to what it affects ; so ought the husbands love to expresse it self in defending his wife from wrong . it is well observed that the rib of which woman was made , was taken from under the mans arm , to teach him , that as the use of the arm is to keep off blowes from the body , so the office of an husband is to ward off dangers from his wife . it is the speech of ruth to boaz , spread thy skirt over thine handmaid : the hebrew word which we render skirt , properly signifieth a wing ; and so the metaphor is borrowed from birds who spread their wings over their young ones , to preserve them from harm ; this was that boaz owed to ruth as a kinsman : but much more when an husband , it being the mans part to spread the skirts or wings of protection over his wife . that expression which abimelech used to sarah concerning abraham , behold he is to thee a covering of the eyes , is very considerable to this purpose , since as ainsworth hath well observed , it denoteth not only subjection on the womans , but protection on the mans part . 2. by providing for her conveniencies : love is full of care , and care is diligent in providing : such a provident care the man oweth to his wife ; and that not onely so far as is necessary , this being due to the meanest servant in the family , but as is convenient and sutable both to her relation as a wife , and to his place and condition ; this duty is that which the apostle expresseth a little before in two significant words of nourishing and cherishing , the former whereof as one hath well observed referreth to food , the latter to raiment , both which in a plentifull measure the man according to his degree and estate ought to afford his wife , and the latter word being a metaphor borrowed as another hath observed from the hens sitting upon her egges to keep them warm , and thereby to hatch her brood , doth elegantly expresse what a tender cherishing care matrimoniall love obligeth a man unto . indeed when the man marrieth a wife , she leaveth her friends with whom she was educated , and her friends commit her to her husbands custody , good reason he should have a special care to provide for her ; and because this love must be christian as well as conjugal , this care ought to be conversant not only about her bod● , but her soul : in which regard the apostle peter willeth husbands to dwell with their wives as men of knowledge , instructing them in the things which concern their everlasting welfare . 3. by bearing with their infirmities : s. paul speaking of charity , among other properties , telleth us she is not easily provoked , she beareth all things , and s. peter that she coveerth a multitude of sins ; though love be not blind , yet oft-times she winketh , as not willing to take notice of the wrongs that are done : thus ought the husband to expresse his affection to his wife . indeed this is the trial of his love , not to be stirred up to wrath , when yet provocation is given , but silently to passe by and patiently bear with her failings : every one will love when he is pleased ; but that is love , to bear when provoked : this is that which the apostle intendeth when to this precept of love he addeth a prohibition of bitternesse ; husbands love yove your wives and be not bitter against them , that is , ob leves causas exasperari , upon slight causes , small offences , to have their love abated , or wrath exasperated . this the heathen philosopher saw , who therefore willeth husbands to passe by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} their wives infirmities . and thus you have beheld the several lines of the mans duty meeting together in this one center of love . what now remains but that all men learn to square their practice by this precept ? but alas how just cause is there given by a great part of men for a sad complaint , or rather a sharp reproof ! i would to god there were not some who in stead of affecting abhor , loving , loath their wives : and the most though not guilty of the contrary vice , yet are too defective in the exercise of the vertue ; they do not hate , and yet they do not love their wives , and in this the bare want of love is no small sinne . be pleased to consider a while in particular the contrarieties between the rule and mens practices ; how many husbands have base and unworthy esteems of their wives , as if they were their drudges , being more kinde to their servants then them ? little better are they who with that emperour imagine wife to be a name dignitatis not voluptatis , as if it were enough for wives that their husbands vouchsafe to honour them in marrying them , and in the mean time they may indulge themselves the licentious liberty of voluptuous conversing with other women ; whence it is their wives society is rather a burthen then a pleasure to them . no lesse justly are they to be condemned who prodigally consume that estate in riot and luxury by which their wives and family should be maintained with needful conveniences : surely in such men nec amor viget mariti nec fides christiani , there is neither the faith of a christian nor the love of an husband . finally , how deservedly are they to be blamed who put a sinister construction upon all their wives actions ? if she be devout , she is an hypocrite ; if grave , she is melancholy ; if chearful , she is wanton ; if she stay at home , she is a drone ; if she go abroad , a gadder ; so that , nothing their wives doe can please them : whence it is that they are apt to quarrel with them de lanâ caprinâ , upon every trifle , and are often enraged without any just occasion . by these and several other waies do men discover a great defect of this duty which our apostle here calls for ; but i wish that such would sadly consider how repugnant these courses are to christianity , since what s. john saith in another case , i may no lesse truly say in this , if a man say i love god , and hateth his brother , he is a liar ; for if he loves not his brother whom he hath seen , how can he love god whom he hath not seen . in like manner , if a man say he loves god and hateth his wife , he is a liar ; for if he loves not his wife whom he seeth , how can he love god whom he hath not seen ? be we therefore all of us exhorted to a careful and chearful performance of our duty ; and as the apostle elsewhere adviseth in the general , let all things be done in charity , so shall i in this particular , let all things a man doth to his wife , be done in love ; his looks , his speeches , his carriage , his actions , his familiarity , yea , his authority ; his admonitions , yea , his reprehensions , let all be sweetned with love : as the salt is first set on and last taken off from the table , and is eaten almost with every dish ; so let love accompany him in the whole course of his behaviour towards her . thus ought conjugal love to be extended , but withal it must be limited to the right object , his wife ; which leadeth me to the propriety of the object , thy wife . to clear this , be pleased to distinguish of a three-fold love , spiritual , natural , and matrimonial : spiritual love is that we bear to a woman as she is a christian , and so where there are the greatest measures of grace , there ought to be greater degrees of love ; and in this respect another woman may deserve love when a mans own wife doth not , because she may want those impressions of grace which others have : natural love is to a woman as woman , and thus a man may love other women besides his wife , but still he must love his wife before other women : matrimonial love is of the wife as she is a wife ; and this is solely and wholly due from every man to his own wife . the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} here used signifieth as much as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( which is by some therefore made the etymology of it ) such a love whereby a man rests satisfied in the object loved ; this is that which solomon requireth where he saith , let her breasts satisfie thee at all times ; and the contrary to this the law forbiddeth , where we read , thou shalt not covet thy neighbours wife . a fault too common though very hainous , as nadab and abihu offered strange fire in the censer ; so a great many harbour strange fire in their hearts , i mean love to strange women : yea , with such a spirit of lewdnesse are some possessed , that they therefore cannot love them because they are their wives . it is an expression which ( though odious ) some mouths have not been ashamed to utter , i could love her were she not my wife ; as if a man should say , i could love these lands , these goods , but that they are mine , which how unreasonable a reason it is cannot but be obvious to every man . oh far be this distemper from us : learn we therefore as to refine our love that it be not sensual , so to confine it that it be not extravagant . it was the praise of constantine that he was juvenis uxorius , though young , devoted in his love only to his wife , let him be our pattern . the ring given in marriage is but one , to teach the man that his love must be singularly contracted to the person of the wife . the truth is , that love which is as it were cut into many rivulets must needs run weakly , nay , he that giveth not all his love to his wife indeed giveth none at all ; besides that is most true in this sense , deus amat cor extensum non divisum , the husbands love must be extended but not divided ; a heart and a heart is hateful in god's sight , nor can such expect his benediction . it is well observed that in the beginning whilest the waters were over the earth , there was nothing but barrenness ; but when they were gathered into one place , the earth brought forth fruits , and the sea fishes : that love will be most fruitful , which is only setled upon the wife , and therefore let this counsel be acceptable to all men ; cause the stream of thy affection to run in one channel , the lines of thy delight to meet in one center : love as intirely as thou canst so it be thy own wife , and so much the rather because she is thy self : which leadeth me to the energy of the rule upon which this love is grounded , and by which it must be measured , as himself . it is a question here moved by some , why the apostle having proposed so excellent a pattern already as that of christ's love to his church , should now add another of a far inferiour nature , to wit , our love to our selves ; to which this answer is fitly returned . this pattern of self-love is annexed , not as if the other were not abundantly sufficient both to perswade and direct to the duty , but because this , as s. chrysostome saith excellently , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a more domestick and familiar example . the love we bear to our selves is plainly felt and discerned by us ; not so christ's love to his church , it being a love which passeth knowledge : every man knoweth how he loveth himself ; only the spiritual man knoweth , and that but in a scant measure , how christ loveth his church : besides , our love to our selves as it is better known , so more easily imitated ; whereas christ's love to his church is both so transcendent in its own nature , and so far remote from our apprehension , that though we must follow after it , yet we may despair ever to come near it . but it may be further objected , is not self-love a vice ? are not those hypocrites branded for this among others , that they are lovers of their own selves ? how then comes it to passe that self-love is here set down as the rule of a mans love to his wife ? to which it is easily answered , that it is not self-love but the exorbitancy of it , which is elsewhere condemned as a vice , and it is not an inordinate but a regular self-love which is here commended as a rule . the first and primary object of our love is god himself , and as he is a superexcellent good , so our love to him must be a superlative love , such was david's when he cried out , whom have i in heaven but thee ? and there is none upon earth that i desire besides thee ; not goods , nor children , nor wife , no nor self may be loved as god . next to , and under god comes in self , there being nothing except god which can or ought to be dearer to a man then himself , this is that love by which in general the love to our neighbour , and more particularly the love to the wife ought to be regulated ; for so our apostle here proposeth it , that a man should love his wife as himself . this as in the text may very well admit of a double construction , there is a sicut similitudinis and veritatis , an as of likenesse and resemblance , and an as of verity and samenesse ; both these may be here used , and accordingly it representeth two things in order to conjugal love , namely , modum and motivum , the manner how , and the reason why the man should love his wife . 1. the most proper and frequent acception of this conjunction as , is only to note likeness , and thus the meaning is , that a mans love to his wife should be like that he bears to himself , so that by tracing the similitude we shall learn much of the manner how this love is to be performed , and that in these following parallels . 1. a mans love to himself is cordial without dissimulation . though a man may seign amity to others , yet no man ever in this kind dissembled with himself ; such should a mans love be to his wife ; not an outside but an inside , not a feigned but a hearty love . the poet calls love {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a fire that burns withinin ; and plutarch saith of friendship , that as minerals are hid in the bowels of the earth , so this must be seated in the bottom of the heart . and surely much more true ought this to be of the love between man and wife , who as they are one flesh , so should their hearts be joyned together in one , and as it was said of jonathan that his soul was knit to david , so ought the soul of the husband to the wife . the ring in marriage is put upon the fourth finger of the left hand , concerning which aulus gellius acquaints us from appion , that the aegyptians in anatomizing mens bodies , observed nervum quidem tenuissimum ab eo uno digito ad cor hominis pergere ac provenir̄e , that singer of all the rest to have a small nerve passing from it to the heart , the truth of this i leave to skilful anatomists to determine : the moral use which the man ought to make of it is good , that putting the ring on such a finger he be admonished of that neer union there ought to be between , and dear affection in his heart to his wife . 2. a mans love to himself is constant . no man in his right minde was ever brought to hate himself ; such ought his love to be to his wife : not like nero's quinquennium , for a short time , a few years ; but as long as the relation so long must the affection continue , even till death do part them . the ring given in marriage is of a circular figure , and a circle is the image of constancy , to teach the man how perpetual his love should be . this latter will follow upon the former , since quos verus amor tenuit tenebit , that affection which is unfaigned will not be fading . and yet more particularly , look as though a man see others stronger , healthier , handsomer then himself ; yet he doth not therefore fall in love with them to slight himself , or wish his head upon their shoulders : so though other women be more beautiful and lovely then his own wife , yet must he not dote on them and neglect her , or so much as wish an exchange . and yet further , as nothing can make a man to be out of love with himself though he be deformed or by some sad accident maimed and debilitated ; so neither ought any natural defect or accidental mischance cause a remission , much lesse a cessation of the mans love to his wife . 3. a mans love of himself is tender ; no man can handle one so tenderly as he doth himself . if thou hast a blear eye , a lame foot , or any other member afflicted , wilt thou presently pluck it out , or cut it off , or wilt thou not rather use it with the greater regard ? such must a mans affection be to his wife , expressing it self in gentle and tender dealing with her : how chary are men of their glasses , because as they are bright so brittle ? the woman is the weaker vessell , which must not be a cause of contempt but respect ; and the more weak she is by reason of any sicknesse or distemper whatsoever , so much the more tender care ought to be had of her . indeed i read of some who in stead of tendernesse have been cruel to themselves in cutting and lancing , but they were either idolatrous , as baal's priests , or daemoniaacks , as he in the gospel ; and surely we may account them either besotted in their minds , or possessed with a divel who lay violent hands upon their wives . the husband indeed is to govern the wife , but consiliis non plagis , with counsels not stripes ; neither divine nor humane law intrusts the man with a power of castigation over his wife ; yea , the civil law alloweth her a bill of divorce , si probare possit maritum verberibus illam assecisse , if she have evidence that her husband striketh her ; and the reason is added quia verbera sunt ab ingenuis aliena , stripes are for flavish not ingenuous persons : yea , even among the heathen we finde not any unlesse mad or drunk , practising this unnatural cruelty . 4. a mans love to himself is industrious , whilest his head is ever contriving and his hand acting what may do himself good ; nor doth he account the greatest study or pains too much for his own advantage ; nay , what is not a man willing to part with , lands , goods , all he hath for the preservation of himself ? such ought his love to be to his wife , parting with , going about any thing which may conduce to her comfort , and this not grudgingly but freely : right love is not in verbal complement but real implement , ; nor need beneficence be squeezed as wine out of the grape , but it floweth naturally from love as water from the fountain ; thus doth the loving husband prevent his wives desire in seeking and endeavouring her good . 5. the love of a man to himselfe is pure , not for base and sinister ends , it is not himself as thus or thus accomplished , but purely himself that he loveth ; such ought a mans love to be to his wife , not because she is rich , or young , or fair , but because she is his wife . when martia cato's daughter was asked why she did not marry , she answered , non se invenire virum qui se magis veliet quam sua , she could not finde a man that would love her more then hers . i wish it might not be charged on too many men : they love only with their eyes and their fingers , because of the beauty they see in , or the money they receive with their wives ; not with their hearts , out of an ingenuous or rather pious respect , to that relation of a wife wherein they belong to them . 6. and lastly , a mans love to himself is superlative ; proximus quisque sibi , charity ever beginneth at home ; and self-love surpasseth a mans affection to any other whatsoever : thus ought his love to his wife transcend his love to all other relations , exigit vehementissimam dilectionem , quia non potest esse vehementior quam sui ipsius dilectio ; our apostle in this expression cals for vehemency of affection because self-love is of such a nature . the ring given in marriage is of gold the choicest among mettals , to intimate that the dearest affections belong to the wife : for this cause ( saith moses ) a man shall leave father and mother and cleave to his wife , not as if marriage engaged men to put off naturall affection to their parents , and when they begin to be husbands they must cease to be children , this is a glosse fit for none but a pharisee to put upon that scripture ; but conditionally , if they shall seek to alienate his affection from his wife , and comparatively if a man be put to that sad strait that either his wife or his parents must perish , he ought first to relieve his wife ; and if you will know the reason of all this , it is because she is himselfe , which bringeth me to the 2. consideration of this as under the notion of identity , as , that is , being himself : it is that acception in which this conjunction is sometimes taken , where it is said concerning christ , we saw his glory as of the only begotten son of god , it noteth not a likeness but a reality , being the onely begotten sonne of god ; and in the same construction is that commendation given of the thessalonians for receiving the word as ( that is , being indeed ) the word not of man but of god ; the same sense is here to be given , as , that is , not only , non minus quam seipsum , not lesse then himself , but quia illa est altera ego , because she is a second self : to this purpose is that of s. jerom , who maketh it to be a sicut non similitudinis , sed ponderis ; and thus where a little before it is said , he that loveth his wife loveth himself , the meaning is not only that he doth good to himself , but that she is himself . the truth of which will easily appear upon a double consideration , of her original by creation , being made of a rib which was a part of the man ; so that when a man taketh a wife reparat latus suum , repetit costam suam , he repaireth his side , regaineth his rib , and laieth her in his bosome who was taken out of his side . in that expression in genesis of making an he'p meet for him , the last words for him are fitly rendred according to the original coram ipso , that is as a glasse that reflecteth upon him his own image , ipse coram se himself before himself , that which he seeth being taken out of himself . chiefly of her neer conjunction by marriage with the man ; in which respect as they are one flesh , so the law maketh them one person . man and wife , what are they , but as two springs meeting and so joyning their streams that they make but one current ; so that the water of the one and the other cannot be severed : or as those two branches in the prophets hand enclosed in one bark ; and so closing together that they make but one piece and the same fruit cometh of either . indeed so close and near is the communion , that as to use they have all things common , bodies , children , houses , conditions of prosperity and adversity . and now what improvement should all men make of this consideration but to enlarge and encrease their affections towards their wives ? indeed it is a most unnatural thing for a man not to love himself ; it is no lesse not to love his wife : even irrational creatures teach a man to love himself , and in that to love his wife : a man loveth his goods , because sua his own , parents love their children as suos being their own , much more should he love his wife as seipsum being himself : though a mans own goods be not so wealthy , children so comely as anothers , yet the nearness of relation engageth to affection . nemo patriam amat quia magnam sed quia suam , every mans countrey is most acceptable to him , because though not so great or fertile as others , yet it is his own , his native soyl . be thy wife far inferiour in riches , beauty , and such like ornaments to other women , yet this obligation lieth upon thee to love her , because she is thine ; yea , so much thine as that she is thy self . and thus i have given a dispatch to the mans duty ; i now proceed with lesse brevity , but no lesse fidelity to the womans part , as it followeth in those words , and the wife ( see ) that she reverence her husband . we are not here to imagine that when the apostle calleth upon the woman for reverence he excludeth love ; love is no less the wives duty then the mans : conjugal affection must be mutual and reciprocal : the husband must love his wife as himself , and the wife love her husband as her self ; so that whatsoever hath been said concerning the man in this respect , must and ought likewise to be observed and practised by the woman . hence it is that elsewhere this is expressed concerning the younger women , that they love their husbands : the truth is , the apostle here requireth love and somewhat more from the wife , such a love as expresseth it self by fear , such an affection as yieldeth chearful subjection : the wife see that she do not only love , but reverence her husband . to this purpose theophylact saith aptly , the wife must love her husband as a member , and fear him as the head : the man indeed being the superior is only bound to love , but the woman being imperfect and inferior is obliged to fear . it is an observation not unfitly taken notice of by the golden mouth'd father ; and therefore not to be passed by , that the apostle enlargeth about love , and only mentioneth fear {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he setteth down the extent of love in leaving father and mother and cleaving to the wife , the manner , by christ's love to his church , and a mans to himself ; not so of fear : and he giveth this reason , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , because he would have love especially to prevail both in man and woman , since whereas fear will not cause love , love will produce fear . upon the same ground i have in imitation of the apostle , spent the greatest part of the time in handling love , allotting to it an elder brothers portion , though withall i must not neglect in some measure to prosecute this of fear , which particularly belongs to the wife . if we cast our eyes on the 5. verse of the following chapter , we shall find the apostle setting down fear as a chief ingredient in the servants duty : and here a verb of that noun is used to express the wives duty to the husband ; but though there be this agreement in the word , yet there is a great deal of difference in the thing ; and therefore the scholiast speaking of servile fear maketh this exception , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , this is not that fear which is enjoyned the wife . the fear of a slave and a wife differ specifically ; the slaves fear is only of the rod not the person , the wives only of the person not any rod . the slaves fear is oft-times accompanied with hatred of his master , the wives fear is alwaies attended with a love of her husband . the fear of a servant and a wife differ gradually , since according to the measure of the distance so is the degree of the fear ; and thus the servant being in a far lower condition , and so at a greater distance from the master then the wife from the husband ; his fear must be of a more aweful and submissive temper : in which respect the apostle useth two words , the one expressing an high degree of the other , to wit , fear and trembling , such a fear as is joyned with trembling ; whereas the wives fear is only so much as doth declare that the man is superiour ; nor must it be of that nature as to cause a trembling at , but rather a delighting in her husbands presence ; not such as maketh her to quake when she seeth him , but only keepeth her from rising up against , contradicting of , and insulting over him . to unfold more particularly both the intent and extent of this reverence , which is the wives debt to the husband , be pleased to know that there is an inward and outward reverence due from all inferiours , and in special the wife ; the intent of this fear wherein it consists , we shall finde in the inward ; the extent of it how far it reacheth , we shall see by the outward acts . the inward reverence carrieth in it an act both of the judgment and the will ; of the judgement , dictating the husbands superiority ; of the will dreading to doe any thing which may displease him . 1. this principle must be firmly asserted to and acknowledged by the wife , that the husband is her superiour ; indeed there is a double priority belonging to the man , 1. in respect of sex he being the male , and the woman the female , upon which difference the man is called the image and glory of god , and the woman the glory of the man ; man god's image and glory , because in him a resemblance of god's dominion and majesty , as being lord of the world ; and the woman the mans glory , it being an high honour to the man that so noble a creature as the woman should be inferiour to him . 2. nor is this all the ground of his superiority , since not only as man he is before the woman , but as an husband he is over the wife ; and therefore as in respect of sex , so much more of relation and office , is the mans authority to be asserted . in which regard those titles of head and guide are given to him : since what the guide is to the traveller , and the head to the members , that is the husband to the wife for direction and government . indeed this truth is so clear in sacred writ , that it cannot be ignorance but arrogancy , want of sufficient information but peremptoriness of pride that causeth in any a denial , or so much as a doubt concerning it . that pattern of women , sarak , acknowledged this , when not out of a feigned flattery but a just humility she called her husband lord ; and this is the first step of that reverence here commanded and commended to all the daughters of sarah , that they cordially assent to the husbands primacy and authority over them . 2. from this naturally floweth in the will an aversation from what offendeth her husband , whereby out of an awful respect to his power and place she dareth not displease him ; yea , in consideration of which she abhorreth it as the greatest evil next to the breach of god's precepts , to contradict her husbands will . hence it is that as the apostles expression is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} she taketh care , and that a serious thoughtful care which way she may please her husband , so as it is her joy when she can give him content , and her grief when any thing falleth out that crosseth his will , and proveth distasteful to him . thus as the iron is drawn by the loadstone , the marigold openeth and shutteth with the sun , and the glasse reflecteth the form and figure , the posture and motion of the body ; so doth her will conform it self next under god's to her husbands pleasure . 2. upon both these followeth that outward reverence in her . first , gestures , when by her respectful carriage and observant demeanour towards him she testifieth her reverent regard of him : in token of this it was that rebeccah when she saw isaac , lighted of her camell , and covered her self with a veil : this is that fear which s. peter mindeth the wives of in those words , whilest they behold your chaste conversation coupled with fear , it being such a fear he there calleth for which is exprest in their conversation ; and that such as others may behold , to wit , in their reverent deportment towards their husbands . thus as the moon though when the sun is absent she govern the world by her influence , yet when the sun appeareth she veileth her light : so the wife though she be ruler of the family in her husbands absence , yet when he is present she must declare her reverence by giving place to him . secondly , speeches , and that both to and of him ; to him , when he is with her , fairly entreating , modestly answering , mildely perswading , humbly admonishing ; and when occasion is , wisely forbearing to retort upon his passionate expressions . of him , when he may be far from her , having the fear of him before her ; and therefore not mentioning his name without respect , and avoiding any expressions which ( though out of his hearing ) may betray any contempt either of his person , or power , or place . thirdly , actions , when her reverence of him causeth her willingly to doe what he requireth , and abstain from what he forbiddeth . indeed reverence is the rise of obedience , and obedience the best testimony of reverence : that subjection cannot be voluntary which is not the effect of reverence ; nor can that reverence be real which doth not put upon subjection . it is very observable in scripture that the fear of god and keeping his commandments are frequently joyned together , to intimate the inseparable connexion between them , since whoso feareth god cannot but keep gods commandments ; and he cannot keep god's commandments that doth not fear him : it is no lesse true in this of the wife to the husband , who ought to manifest her fear of him by her obedience to his desires . and now beloved , i could wish there were not cause given by wives as well as men of a deserved accusation and a severe increpation . indeed some kinde of fear is too prevalent in many women ; nor are the men in this to be exempted , i mean a fear of suspicion and jealousie in regard of each others fidelity . a crime that for the most part is found in them that are guilty themselves : as charity prompts good men to think others are as faithful and just as themselves ; so lust maketh evil ones surmise others to be as vicious and licentious as they . a sin which cannot but be an enemy to the duties here enjoyned , since jealousie must needs expel love out of the mans heart towards his wife , and hinder the woman from yielding that reverential fear she oweth to her husband . finally , a fault which like envy carrieth with it its own punishments , guawing the bowels , distracting the thoughts , and tormenting the spirits of them who give entertainment to it : in which respect wise persons are unwilling to harbour it even when there may be too just ground and reason for it . but to return to the fear my text calls for , though there be too much oft-times of that other , yet too little of this fear is to be found in most women : how true this charge is let the carelesse irreverent carriage of many wives testifie . solomon in the proverbs mentioneth , an eye that mocketh at his father and despiseth to obey his mother : indeed by the eye it is that the soul doth much expresse it self in mocking and despising , and there are too easily to be observed eyes that despise their husbands . women of proud and scornful behaviour not only towards their neighbours but husbands . nor are only the eyes but the tongues of many in fault , by reason of sharp , passionate , presumptuous and impetuous speeches , whilest they speak either chidingly like jezabel , railingly like zipporah , scoffingly like michol , or reproachfully like job's wife ; nay , so little regard have they of their husbands , that they care not in discourse before others to divulge their faults , and ( it may be ) load them with calumnies : so that what jacob saith to his sons simeon , and levi in regard of their cruel exploit , you have made we to stink amongst the inhabitants of the land , may many men say to their wives , you make me to stink amongst my neighbours and friends by your reviling words and opprobrious speeches ; yea , to carry it on a little further , i would to god there were not a generation of women in the world who tread antipodes to this duty , instead of fearing their husbands they would make their husbands stand in fear of them ; whose study is not to please but crosse their husbands wills , who will either have the mastery , or wage a continual warre with them ; aspiring shoulders that will not content themselves to have a room below their head ; monsters of their sex inverting the order in which nature or rather the god of nature hath set them , as if the woman were not made for the mans comfort , but the man to be at the womans command . but i am perswaded better things of you , though i thus speak , only i beseech you accept a word of exhortation to the practice of this duty . our english translation here supplieth a word see , which is not in the original ; but yet it is implied in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that she reverence , before which is supposed a verb that must signifie as much as see , let the wife look to it that she fear her husband . it is then a strict charge that is here laid upon the woman by the apostle , give me leave from him to give it you . have a care that this duty of fear be not omitted ; it is not an arbitrary thing which you may doe or leave , but a necessary work to be performed by you ; i know you are ready to say with them in the gospel , this is an hard saying , who can bear it ? but be it never so hard in your apprehention , it is but just and right according to god's ordination , and to repine at it is no lesse then to murmure at god himself . oh therefore see , beware that you grudge not at this precept ; and again see , look that you cheerfully perform it : and indeed were it seriously considered that it is not a servile but an ingenuous fear which is here commanded , and that this fear from the wife is allaied with a precept of honour from the husband , nay , that where this is practised , it doth regain a mutual respect from the man , whilest by obeying she commands , for so the mother told her daughter , do thou minister to thy husband , and he shall do the like to thee ; be thou his handmaid and he shall be thy servant ; and thus as sarah called abraham lord , so he called her sarai , as much as my mistris : these meditations could not but sweeten the bitternesse of this precept to them . in a word , let there be but a cordiall love in the wife to her husband , and this command of fear will not be grievous to her : as fear is the spring of subjection , so love is the rise of fear ; in which respect the scholiast saith fitly , if love be present , fear will follow after it and attend upon it ; and as the mans love engageth him to honour and protect , so the wives will no lesse oblige her to fear and subjection . i shut up this , yea both the man and the womans part with one admonition to them both : as the one desireth to love his wife , and the other to fear her husband , let both strive to have the love and fear of god rooted in their hearts . it is very considerable , that fear god and the king are put together by solomon , and fear god and honour the king by s. peter , to intimate , that the former always inclines to the latter : the like i may say here , fear god and thy husband , fear god and honour thy wife , since he that is faithful in his duty to god , cannot but be careful of his duty to man . the rabbins have observed , that if the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth god , be taken out of the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth man and woman , there remaineth nothing but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth fire ; nothing but the fire of malice in the mans heart , the fire of pride in the womans , and the fire of contention between them both is to be expected , when god is not loved , feared , served and honoured by them . and thus much be spoken of the second general , the obligation layed upon the man and the wife . i hasten in a word to the punctual application to be made of these duties , let every one of you in particular . and this is done two ways : by a word of generical comprehension , every one ; and words of individual specification , of you in particular : both which though expressed only in the mans part , yet are by a parity of reason to be supplied the wives , every one in particular , both man and woman being obliged to the practice of their duty . 1. the first word is of a generical comprehension , every one , of what degree , quality , condition soever is concerned in these precepts ; yea every one is bound to their several wife or husband , be their condition or qualification what it will . it is , though very sad , yet too common for both sexes to plead excuses for their non-observance of these divine injunctions . on the one hand many a man is apt to say , i could love my wife were she a person of quality , but she was my servant ; were she wealthy , but she brought me nothing ; were she meek and quiet , but she is froward and perverse . it is true indeed wisedom teacheth thee beforehand to take care that there be virtuous qualities , and some proportionable equality of estate and degree in the person whom thou choosest for thy wife ; but having once entered into that relation , justice obligeth thee to give her the love due to a wife . on the other hand many a wife is ready to pretend , i could reverence my husband were he not a mean person , one whose fortune hath been raised by my estate ; not considering , that how superiour soever she were before , yet by marriage she becometh his inferior : and again , i could reverence him were he not a man of a debaucht , prophane and vicious life . indeed i could wish that many men did not give too much occasion by their loose lives of that contempt they finde in the eyes not only of wife , but servants ; but still be the husband never so faulty , and his practices licentious , yet in respect of his place and relation , the wife oweth him reverence : the truth is , nemo excipitur , none is excepted , let none of either sex dare to exempt themselves . 2. because what is spoken to every one , is accounted as spoken to none , our apostle bringeth down the general to individuals , every one of you in particular ; or according to the greek , one by one : take this as spoken to him and her , and so each apply their own duty to themselves . it is that which concerneth ministers in all their doctrines , not to shoot at randome but aim at the mark ; like david's , thou art the man and s. peter's , you have crucified ; and here s. paul's , you in particular . it is that which all hearers are enjoyned , to mix faith with what they hear , and that by a particular application of the word to their own hearts and lives ; and yet more closely to the text , it is that which man and wife , each one in regard of themselves ought to take notice of , and square their own practice by . and well were it if this were duly thought upon , and accordingly perfomed . but alas , we every one look to anothers , not our own duty ; and to speak my thoughts freely , i fear this will be the use or rather abuse which too many will make of this sermon . it is very likely that when you come home , the husband will read his wife a lecture of her duty , and the wife ring a peal in the husbands ears concerning his , and so whilest each upbraid the other , both forget what belongeth to them in particular . oh how preposterous a course is this ! as if a scholar should only minde how his schoolfellow learneth his lesson , and not look on his own : or a man should take notice what is good for his neighbours , but not his own disease ; and therefore whereas the apostle in another case most justly adviseth , look not every man on his own things , but every man also on the things of others , my counsel in this case is , look not so much on the duties of others , as every man on his own . and so much the rather would this be considered in the present matter , because it is so frequent for both the man and the wife to excuse their own neglect by the others default . what apologies more usual then these ? the man saith , i could love my wife did she reverence me ; and the wife i would reverence my husband did he love me : both are ready to say , let him do his , or she her duty , and i will doe mine . but oh how vain is this plea , since neither is the man only obliged in case the woman perform hers , nor the woman if the man perform his part , but both because god hath enjoyned each particular to fulfill their own work whatsoever the other doe . excellent counsel to this purpose is that which a greek father giveth , where he puts the question and answers it , what if the woman do not fear thee , yet do thou love her , and so perform thy part ; and likewise the woman though she be not beloved , yet let her reverence her husband : surely , as our blessed saviour was used to say , it is better to give then to receive , so in this case it is better to pay then to require ; if another fail in duty to thee it is thy crosse , but if thou fail in duty to another it is thy curse : assure thy self oh man or woman , it is more acceptable to god and commendable amongst men , that thou shouldst doe thy own part , then challenge that which is anothers towards thee : and let me add one word more , that man or woman who seeth not more faults in themselves then in the other , is either arrogant , or ignorant , or both . to end all : though we must every one apply to our selves , yet we may every one exhort each other ; the husband the wife , and the wife ( with a due regard ) the husband . though our application must be peculiar , yet our supplication ought to be mutual ; the husband for the wife , the wife for the husband , both together that they may know and practise their duties . let us therefore pray one for another , and let it be my prayer for you all here present this day , who are knit together in the matrimonial bond , that every husband may love his wife as himself , and every wife reverence her husband as she ought : and yet more especially for that worthy pair , whose nuptials have been lately solemnized , that by the practice of their duties each to other , they may be happy each in other ; and the blessing of heaven may be upon them both , even a peaceable tranquility , hopeful posterity , abundant competency , with length of days here , and a never fading glory , an eternal felicity hereafter . amen . finis . notes, typically marginal, from the original text notes for div a45556e-260 prov. 5. 19. psal. 127. 5. 122. 7. notes for div a45556e-1690 sicut è mari omnia flumina , ita è divina , scriptura omnes humanae disciplinae oriuntur . mend . t. 1. p. 17. initio versiculi non converti {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} veruntamen sed igitur , quòd omnino videatur esse in his verbis conclusio superioris tractationis . beza in loc. revocat apostolum haec particula a praedicti mysterii fusiori consideratione . bod. in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theoph. ibid. non impedit praeceptum expressum quod de typica adumbratione dixi . aret. gen. 1. gen. 2. 1● . aug. de bon● conjug. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hieroc . de nupt. conjugium principium urbis est & quasi seminarium . cic. de offic. l 1. bern. mal. 2. 15. nec artifex nec materia defecisset . tertul. exhor . ad castit . theod. opusc. in bibl. patr. t. 1. gr. lat. hieron. numerus conjugii a maledicto viro incepit , primus lamech duabus maritatus tres unam carnem fecit . tartul . ibid. in ea sope deficimus licet domini satis studiosi . aret. in loc. rigorem virilis legis emollit , neu potestate quae praevalet nimius quis sit in dominatu uxoris . amb. in col. 3. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecum . ibid. demosth. rom. 13. 10. non es dominus sed maritus , non ancillam sed uxorem sortitus es , & gubernatorem te voluit esse deus muliebris sexus , non praepotentem . amb hexam . lib 5. cap. 7. psa. 128. 3. aug. de bon● conjug. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arist. rhet. l. 2. c. 8. pro. 5. 18. deut. 13. 6. ezek. 24. 16. john 1. 28. mat. 3. 17. joh. 13. 23. joh. 20. 2. prov. 5. 19. diligendi vocabulum tum ad affectum sum ad effectum referre oportet . daven. in col. 3. 19. psal. 5. 20. ruth . 3. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} propriè alam significat buxt. gen. 20. 16. eph. 5. 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , primum ad alimenta alterum ad vestimenta referendum . zanch. significat gallinarum more incubare , & calore foetum partut idoneum reddere . aret. 1 pet. 3. 7. 1 cor. 13. 5 , 7. 1 pet. 4. 8. charitas amat quos tolerat , tolerat quos amat . greg. meg. in ezek. sialienos , multo magis uxorios debes tolerare & emendare mores . ambr. lib. 8. in loc. cap. 16. col. 3. 19. daven. aristot. aelius verus . 1 joh. 4. 20. 1 cor. 16. 14. 2d . part. prov. 5. 19. exod. 20. 17. exod. 20. 1. gen. 1. 3. and 9. 10 , 11. 3d. part. quest . answ. chrys. in loc. eph. 3. 19. obj. 2 tim. 3. 2. sol. psal. 73. 25. 1 sam. 18. 1. aul. gell. l. 10. c. 10. sen. tract. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theoph. in loc. 1 pet. 3. 7. 1 king. 18. 28. mar. 5. 5. god . l. 5. tit. 17. hier. contra jovinian . marlo● in loc. gen. 2. ult. john . 1. 4. 1 thes. 2. 13. hier. idid . ver 28. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} chrysost. hom. 20. in ephes. gen. 2. 18. quos nec ipsos singulos condidit deus & tanquam alienigenas junaeit , sed alteram ex altero creavit signans etiam vim conjunctionis in latere unde illa detracta formata est . aug. de bon. conjug . ezek. 37. 17. sen. ep. 67. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} theoph. in loc. tit. 2. 4. eph. 6. uxorum timere est cum timore , diligere , virorum autem tantum diligere , quia dilectio perfectorum est . ambr. in cass. chrystost . hom. 20. in ephes. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecumen. in eph. 6. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theoph. ibid. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theoph. in loc. congruit vi●● dilectio , mulieri timor : servo vero non solum metus sed & tremorjungitar . hier. in loc. 1 cor. 11. 7. prov. 2. 17. 1 cor. 11. 3. 1 pet. 3. 6. non blandiendi consuetudinesed hujus subjectionis testificandae voluntate . daven. cor. 7. 34. gen. 24. 64 : 65 1 pet. 3. 2. nunquam erit voluntaria subjectio nisi precedat reverentia . marlor . in loc. deut. 5. 29. eccles. 12. 15. sancti caeteros de suo affectu aestimant , & quia ipsis est amica veritas mentiri neminem putant , libenter credant quod ipsi sunt non possunt suspectum habere quod non sunt . ambros. l. 3. de offic. 10. prov. 30. 17 , gen. 34. 30. john 6. 60. casta ad ●irum inatrona parendo imperat . publ. ser. sapiens quaedam dicebat filiae suae eam cum duceret ad thalamum , mea filia , sta coram viro tuo & ministrae ei ; si fueris ei ancilla , ipse tibi servus erit , &c. in lib. nus . c. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . occum . ibid. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost hom. 20. in ephes. 3. gen. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . qud voles aptè nubere nube pari . ovid . epist. quam male inaquales veniunt ad aratra juvenci . tam premitur magno conjuge nupta minor . id. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 sam. 12. 7. acts 2. 36. heb. 4. 2. phil 2. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . bas. hexam. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theoph in lo● . acts 20. 30. the royal common-wealth's man, or king david's picture represented in a sermon preached at the solemnity of the funeral of sir tho. adams, knight and baronet, and alderman of london ; in st. katherine creechurch, on the 10th of march, 1667 / by nath. hardy ... hardy, nathaniel, 1618-1670. 1668 approx. 96 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a45563) transcribed from: (early english books online ; image set 48444) images scanned from microfilm: (early english books, 1641-1700 ; 533:15) the royal common-wealth's man, or king david's picture represented in a sermon preached at the solemnity of the funeral of sir tho. adams, knight and baronet, and alderman of london ; in st. katherine creechurch, on the 10th of march, 1667 / by nath. hardy ... hardy, nathaniel, 1618-1670. [8], 40 p. printed by tho. newcomb, for william grantham ..., [london?] in the savoy : 1668. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng david, -king of israel. adams, thomas, -sir, 1586-1668. christian life -sermons. funeral sermons. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the royal common-wealths man : or , king david's picture , represented in a sermon preached at the solemnity of the funeral of sir tho. adams knight and baronet , and alderman of london . in st katherine creechurch , on the 10th of march , 1667. by nath. hardy , d. d. d. r. chaplain in ordinary to his majesty , and vicar of st. martins in the fields . david fortis in bello , patiens in adversis , in hierusalem pacificus , in victoriâ mansuetus , in peccato dolens , in senectute providus , rerum modos , vices temporum , per singularum sonos servavit aetatum : ●t mihi videatur non minus vivendi genere , quam canendi suavitate praedulcis moralem deo sui fudisse meriti cantilenam . ambros. de officiis , l. 1. cap. 24. in the savoy . printed by tho. newcomb , for william grantham , at the sign of the black bear in westminster-hall . 1668. to the right worshipful sir william adams , baronet . as it is not only lawful , but ( in gregory nazianzens opinion ) a most due debt , to publish the praises of gods eminent servants ( especially when dead ; ) so it is expedient that the publication should be extended as far , and perpetuated as long as may be . it is the advantage which all discourses ( particularly encomiastical ) have by being printed , above that which they have by being only spoken ; that whereas these are like pictures hung in a private gallery , those are as statues set upon an high hill , every way conspicuous ; these are as pictures drawn in fading colours , those are as imagery wrought in lasting arras . vpon these considerations ( worthy sir ) i suppose it is , that you desired this following discourse might ( by the printers help ) become legible , and though i am very conscious of its manifold defects , upon the same reason i have fulfilled your desire . it were too great pity , if such a rare and precious jewel as he was should have been lockt up in a cabinet ; yea , pity it is , that a more skilful lapidary was not made choice of to have set him forth in his lustre . but the best of it is , his native lustre was such as needed not the help of art ; and so far is this discourse from adding to his splendour , that in truth it receiveth whatever worth it hath from him . such as it is , i tender to you by this dedication , and justly , since you have the greatest right to it , as being an inventory of your dear fathers best goods , and choicest riches , which he hath at once carried with him and left behind him , in as much as the good works of them who die in the lord follow them , to wit , for their own remuneration ; and yet stay here to be paterns for others imitation . an inventory i call it , and that such as i dare own to be so far true , that there is nothing said of him which doth not belong to him ; and therefore let none think that i do nimis adulari , at all flatter him , though on the other hand i ingeniously acknowledg it is far short of what might have been said of him : and therefore your self with the rest of his relations may think that i did frigide laudare , coldly commend him : the truth is , though i will not use saint john's hyperbolical expression concerning our saviour ; there are many other things which jesus did , the which if they should be written every one , i suppose that the world it self could not contain the books which should be written : yet i dare say , the several passages of his excellent life could not be contained in an hours discourse , but justly require a large volume . and now ( honoured sir ) though it grieve you to have lost , it is no small comfort to you that you had such a father , so far excelling in all virtue , nor will , i hope , the reading afresh what you have heard before , discompose you , since you will finde more white of your deceased fathers gracious life , than will checker the black of his dolorous death : nor is it only a comfort , but an honour , a great honour to you to have had such a father , who was greatly and highly ( yet no more than deservedly ) beloved and honoured , both living and dead in city and country . but withall , give me leave to mind you , that the having such a father , layeth upon you a strong obligation of duty to walk in his steps and conform to his patern , which i trust , in some measure you do , and will do more and more . may you ( if it be god's will ) equalize his years , and as you grow in years , grow in grace , that you may if not equalize , yet come near to his righteous patern . i doubt not but whilst he was on earth , he put up many devout prayers for you , your consort , your posterity , and not for you only but your sisters with their relations , whereof you all have and will experience the benefit , nor can i close with a better prayer than that all those blessings ghostly and bodily which he implored for you , may by divine bounty , be continued and multiplied upon you : i subscribe my self , apr. 7. 1668. sir , your affectionate servant , nath. hardy . acts 13. 36. david after he had served his own generation , by the will of god fell asleep and was laid to his fathers , and saw corruption . i am at this time to preach upon a double text , the one whereof i have now read in your ears , and the other is here presented to your eies : both of them so copious that the scantling of an hour is too narrow for each . and therefore waving all prefaces and without enquiring into the context or occasion of the words : i shall immediately address my self to a short discourse upon the text , and so proceed to give an account of the sorrowful occasion of this solemn assembly . and if in performing this double task , i shall exceed the limits of a single hour , my apology shall be in the language of salust , praestat tacere quam pauca loqui , it were better to say nothing at all than too little upon two such pregnant subjects . the former whereof is st. pauls narrative concerning david , as it is set forth in these words ; david after he had served his own generation , by the will of god , &c. which narrative plainly parts it self into the life and death of david . the character of his life is but one , but that unum aggregatum such an one , as ( by the handling it will appear ) hath many involved in it , he served his own generation by the will of god. those of his death are three , by which the state of the dead is represented to the life . he fell asleep , and was laid to his fathers , and saw corruption . i begin with the character of david's life , he served his own generation by the will of god. and before i proceed further , it will not be amiss to observe , that the apostle speaking of david though but collaterally giveth him an excellent encomium . it had been sufficient as to the scope of st. pauls discourse only to have said , david after he fell asleep , saw corruption . but he being an eminent person not only in place but grace must not be mentioned without an honorable character , nay though he wanted not his faults and those great ones too , yet they are buried in silence and only his worth proclaimed . it is the saying of solomon , the memory of the just is blessed , the vulagar latin from the lxx read it , cum laudibus , gods faithful servants ought to be remembred with praises . upon this account we finde god himself adorning those who were eminent in their generations with the amiable titles of servant and friend , as abraham , job , moses , josua , and others ; for this reason st. paul enumerating the worthies of the old testament , giveth them their due characters ; as abel , enoch , noah , with others : and here though it were but by the by and in a few words , he bestoweth a very high commendation upon david , that he served his own generation by the will of god. which words in the greek are capable of a double translation whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred in the dative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ablative case , and so have our translators construed it , he served his own generation by the will of god , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred in the ablative case , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dative , and so it is translated in the margin , in his own generation he served the will of god. those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also capable of a double interpretation in this place and accordingly the sense of the clause may be variously explicated ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other acceptations , is sometimes and most usually taken for the men of one age , or , sometimes for the age of one man ; and so here ▪ either he served his own generation , that is , the men of the time wherein he lived , or , he served in his own generation , that is , during the time of his own life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render will , signifieth counsel which cannot properly and strictly be applyed to god : for whereas counsel supposeth imperfection of knowledg , and requireth time of deliberation . to god all things past , present , and to come , are at once and altogether manifest : but , yet inasmuch as when the will acts by counsel , it acts most rationally and prudently , it may serve to minde us of the equity , and wisdom of the divine will. and whereas there is the will of gods purpose and decree ; and t●e will of his precept and command ; both of these may fitly be understood in both the translations , all which i shall accordingly make use of , since every way the words serve for the commendation of david , and consequently instruction unto us : and 1. first of the translation which we have in the text , — he served his own generation by the will of god , it here we understand the will of god's command , it must be referr'd to served ; and the meaning is , that david in serving his generation , did not follow his own fancy , nor yet the humour of the times , but god's will made known to him in his word . and this restriction must still be taken in , as we ought to be another's friend , so a servant to our generation , but usque ad aras , and no farther ; so far as may consist with a conformity to god's will. there is a time serving , which is , though too usual , yet detestable , when we sail with every winde , and comply ▪ with every humour of the age we live in . too many such have been in our times , who change not only their fashions but opinions according to the mode , men that can swear and forswear , and will be sure to side with that part of the generation that is uppermost , but far be this from the conscientious man who according to the double reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will serve the time , but no further than withall he may serve the lord according to his will. but i rather adhere to that exposition which understanding the will of god's decree , referrs it to generation , and giveth this sense , that david served that generation upon which he was cast by the will of god : according to which construction here is something implied and something express'd in this character . 1. that which is implied is , that that generation in which every man liveth , is , allotted to him by the will and counsel of god. we come not into this world by chance but providence , and that we are born in this or that place , in this or that age , is the wise appointment of god , according to that of st. paul , he hath made of one blood all nations to dwell upon the face of the earth , and hath determined the times before appointed , and the bounds of their habitation . and therefore , if the generation in which we live be virtuous and prosperous , we must thankfully acknowledg the goodness of divine dispensation ; and if it be vitious and calamitous , the daies and times evil , we must not repine nor murmur , because it is no other than divine determination which hath cast us upon the one or the other . 2. but secondly , that which is expressed is , that it is our duty , whilst we live in this world to serve our generation . it is a known saying of the oratour , nemo sibi natus , no man is born for himself , nay more , no creature is made for it self ; but all that they may be serviceable to each other , and every one to the community . we may observe in the several parts and members of our natural body , how that their several acts and operations are in reference to the whole , the eye seeth , the foot moveth , the mouth feedeth , and the stomack digesteth not for it self only , but all the rest of the members . thus it ought to be in church and common-wealth ; st. paul saith of charity , that she seeketh not her own , to wit not only , nay , in some cases not principally . it is the same apostles counsel to the phillippians , look not every man on his own , but the things one of another , to which may be added and all upon the things which concern the publick . the truth is , for this end hath god bestowed upon men several gifts of nature , of art , of fortune , and of grace , that with these they may serve their generations . yea , for this reason , as he hath enriched several countries with different commodities ; so he hath furnished men with several gifts , to one in this kinde , to another in that , that so they may every one stand in need of , and be helpful to each other : nor are we only cisterns to retain but conduit pipes , to convey that water which is bestowed upon us : treasurers to lay up , but stewards to lay out the talents which are communicated to us for the common good . this is that duty which is incumbent upon every man according to his capacity and ability , but more especially such as david was , who had riches and honour , men of wealth and estate , men of power and authority . true it is , there is no man though never so mean and poor but may serve his generation , if he have a family , ( as most men have ) he serveth the publick by well ordering his houshould , especially educating his children in the fear of god , it being not imaginable how great an influence that hath upon the commonwealth . if he hath a calling ( as no man ought to be without ) by his industry and diligence in that he doth not only maintain himself and family , but serveth the publick ; finally , if he be a pious man , by his good example to those among whom he liveth , and both by his mourning for the publick enormities and prayers for the publick welfare he is greatly useful to the community , and therefore let no man think himself excused or disobliged from this service . but yet to make use of our saviours words , to whom much is given , of them much is required , and consequently , by them much ought to be performed in the service of their generation . rich men with their gold and silver by works of piety and charity ; great men with their power and honour , by restraining and punishing evil doers ; and by encouraging and rewarding those who do well , since as it is their privilege that they can , so it is their duty to be serviceable to their generation above others . it is the difference which aristotle maketh between a tyrant and a king , that a tyrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mindeth his own profit , but a king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the benefit of them whom he governs . and though that be a rebellious principle rex minor universis , which maketh the king inferiour to the whole body of the people : yet it was an excellent motto of trajan the emperour , non mihi sed populo ; who lookt upon himself as a servant to his people : it is very observable how that the sun is called in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a servant , in as much as it shineth not for it self but the world , serving all creatures with its light , heat and influence ; and such ought kings and princes to be , yea as all the stars in their several spheres are useful to the publick , so ought all that are set on high in any kind of power and authority at once both praesse and prodesse aliis , to go before and be beneficial to others . nay such hath been the temper of publick spirited men in publick places that they have empoverished themselves to enrich the community ; like the clouds which empty themselves to water the earth . one of the german princes had for his device , a candle burning in a candlestick with these letters , a. s. m. c. aliis servio , meipsum consumens , i consume my self to serve others . plutarch reports an excellent saying of pelopidas — a valiant commander , who when going out to the wars he was desired by his wife to look to himself return'd this answer , it is for private souldiers to be careful of themselves , they in publick places must have an eye to other mens lives . though there be more danger to a man's self by standing in the gap than getting behind the hedg , yet every good man will stand in that place to which his office obligeth him , saying with pompey when a storm threatned the ship which was going to fetch corn for rome , it is not necessary that we live but it is needful that rome should be relieved . thus ought all to be as stones , and great men as corner stones and pillars in the building whereof they are a part , contributing to their utmost for the support and preservation of the whole ; nay they ought all as souldiers in their several ranks , and great men like the chief officers in the front adventure themselves to get the field and win the day . nor is our zeal to the publick to be confin'd to that which is called in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own generation but extended to the generations which are to come , that when we are perished from off the earth , those that follow after us , may be the better for us ; for since according to that known maxim , bonum quo communius eo melius , good is so much the better by how much it is the more common , the further our service extends , the more acceptable . it was matter of joy to the blessed virgin that from henceforth ( to wit from her conception of christ in her womb ) all generations should call her blessed , and it is no small cause of joy to every good man when he can , yea his earnest desire and indeavour that he may be a blessing not only to one but many , to the present but future generations , doing and promoting those things which may procure and preserve piety and tranquillity to the places where he liveth in after ages . how fully all this was verified in david may appear from the several passages of his history , which because time will not give me leave to enlarge , i shall contract in a narrow compass . he served his generation as a good man by his grieving for the notorious transgressors of gods law , insomuch that rivers of tears ran down his eyes ; by his praying for the peace and prosperity of jerusalem ; by walking in his house with a perfect heart , and by doing that which was right in the eyes of the lord , not turning aside from any thing that the lord commanded him save in the matter of vriah the hittite : insomuch that his successors are commended and discommended according as they were like or unlike in their practices to david . he served his generation as a great man in wealth , by consecrating a considerable part of his gold and silver for the temple which his son built , in honour by executing justice and judgment for all the people , he fed them ( saith the psalmist of david ) according to the integrity of his heart , and guided them by the skilfulness of his hand . he saith of himself and accordingly he performed it , when i shall receive the congregation , i will judg uprightly ; and again , mine eye shall be upon the faithful in the land ; and again , i will early destroy all the wicked of the land , then which no ruler can do a greater service for his generation . how many adventures did he engage in for his country , witness among others that notable encounter with goliah : and by his zeal in preparing for the house of god , and establishing the worship of god , he served not only the present but future generations , nay by these excellent psalms which he hath left upon record , pen'd upon several occasions , and useful for all conditions of life , he hath and will serve the church of god , as well christian as jewish , and that in all ages , to the end of the world . thus did david and thus proportionably ought we in our several stations . but alas how few such are to be found ? there are too many lasy debauched persons ( the chronicle of whose life was long since summed up by the poet , nos numerus sumus & nati consumere fruges ) such as are the very drones of the hive , telluris inutile pondus , barren trees fit only to be cut down , like wooden legs , and glass eyes , nay not so good , for these are of some use at least to fill up a vacuity , but these are like cyphers in arithmetick which signifie nothing , nay not so good as these neither , for these are serviceable in conjunction with figures , but they do no good alone , and by their society with others much hurt . they are the wens and tumors , yea the botches and scabs of the body to which they belong , a reproach and dishonour to their generation . the romans appointed their censours to inquire into every mans course of life , & nigro carbone notare , to marke them with a brand of infamy , who could give no good account of their life , as adjudging him unworthy to be a member of a society , by whom the society is not bettered nay dammaged , and such are all idle vagrants and dissolute libertines . yea well were it if among the rich and mighty men there were not many who like mineral grounds , which have a great deal of gold and silver in their bowels , but bring forth no fruits upon their furface ; or like mountains that are of a great height , and yield but very short grass , notwithstanding their high places and full purses do little or no good in their generation . nay which is yet far worse , there are some and these too of the upper rank , nor is it so long since there were such among us , i pray god there be none such still who in stead of serving their generation serve themselves upon the generation where they live , raising ther own fortunes upon publick spoils , warming themselves at those flames which consume the community , not rulers but ruiners , not governours but oppressors , who in stead of feeding , feed upon the people . and though i hope the number of these is small , yet i fear the most are of a meer selfish spirit , not caring for their generation whither it sink or swim , flourish or wither , be happy or miserable , provided they may save their own stake , or advance their own interest ; whereas in truth would we weigh things in the balance of right reason , we shall find that serving our own generation is the best way to secure our own interest and that both as to matter of profit and honour . it was god's command to his people in babylon , seek the peace of the city , for in the peace thereof you shall have peace , every particular is involv'd in the general , if the tree wither , the branches cannot flourish , if the ship sink the cabbin cannot be safe , and therefore , by serving our generation , we serve our selves . nay , in this sence to be a servant is an honour , else sure st. paul would not have made choice of this as the fittest character he could give king david in my text , nor indeed is any prince more honour'd in the sight of god and man , then he who most serveth the publick by well governing them . among all the creatures which god made , the angels are the most glorious and yet of them it is said , that they are ministring spirits , sent forth to minister for them who shall be heirs of salvation . nay of our blessed saviour it is said , he came not to be ministred unto but to minister ; and surely then it is no dishonour , no not to the greatest potentates : nay shall i say , it is the grand reason why they are entrusted by god with their power and authority that thereby they may serve the generation . and let this suffice for a dispatch of the translation which we meet with in the text . 2. but there is another in the margin namely that david in his own generation served the will of god , which seemeth best to correspond with that which is said of him at the 22th verse of this chapter that he was a man after gods own heart , and did fulfil all his will , and therefore must not be passed by . in the handling whereof , i shall again make use of that forementioned distinction of the will of gods decree and command . 1. david served the will of gods decree , and that both actively in respect of the church and her enemies in his time , and passively in respect of himself . 1. he served gods decree actively , in as much as he was a special instrument in the hand of god for bringing great things to pass in order to the deliverance of his people and the destruction of their enemies , for so we find in his history , how once and again he subdued the philistines , recovered the ark out of their hands , and brought it into the city of david with gladness . what victories he obtained over the amalekites , ammonites , edomites , moabites and syrians , by which meanes the people of israel enjoyed plenty and tranquility . this is that which is observable in all ages how god hath found out , or rather , made some persons fit for eminent service , and stirred them up to do noble and heroick acts for his church , the book of judges affords plentiful instances of this kinde , where we read , that god raised up judges which delivered them out of the hands of those that spoiled them such as were othniel , barak , deborah , gideon , jephithath , samson , with others who from time to time served the will of god in rescuing the israelites from their enimies , time would fail me to tell you of hezekiah and josiah , nehemiah and zorobabel together with those many worthies we finde in the histories of others and of our own kingdom in former and latter times . among which i should be very injurious if i should forget to mention him whose memory will be pretious to all loyal english men so long as the sun and moon shall endure . the thrice noble duke of albemarle to whom the character of this text in both translations so justly belongs , having served his own , nay succeeding generations , yea , having most eminently served the will and counsel of god in his generation , by being the happy instrument of delivering his country from slavery , and setling his king in his throne , together with the reestablishment of our laws and liberties . the word in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to its derivation primarily applied to marriners at sea , who by rowing with the oar , or in any other way serve the pilot in the safe passage of the ship to the haven . what is this world but a sea , the church a ship , god the pilot , by whose providence , the ship is steered , and those whom he in a more especial manner maketh ▪ use of to preserve the ship of his church whilst it passeth through this world , are as it were his under-rowers ? we read of a memorable vision in the prophecy of zachary , of four horns by which are meant the churches enemies , and four carpenters which are the instruments raised by god to break these horns ; when god hath any great work to do , either to pull down babylon or build up sion he will send carpenters to accomplish it , and surely thus to be imploy'd by god in the accomplishment of his will , is no small honour : yea , for this end doth that god ( who can when he pleaseth do his own work without means ) vouchsafe as it were to single out some persons in several ages to be serviceable to his decrees in the protection of his church , that he may clothe them with renown ; and consequently we ought to fulfil this design of god by giving them all respect and honour which they are capable to receive and we to give . i cannot close up this without taking notice that this is no apology , no nor so much as the least excuse for those egregious persecutors , oppressors , usurpers , which have in their generations been destructive to the places where they lived , ( among whom oliver cromwel the late cursed monster of men deserveth to be looked upon as a nonsuch ) i say this is no plea for them that in some sence it may be said of them they served the will of god , for they only serve his permissive not his effective will , and besides what is said of the assyrian king , howbeit he meaneth not so , neither doth his heart think so , is fitly applicable to them , they design not to serve the will of god but their own covetous , ambitious and revengefull lusts ; only god is pleased to suffer and make use of those horrid wickednesses and violences which they act upon others ; and for the bringing about of his own most just counsels and righteous decrees , so that howsoever some of them adding hypocrisie to their villany have pretended the glory of god , yet by their abominable actions they have discovered their intentions to be nothing less , and though they have after a sort served the will of god , yet it was besides nay against their will , since at the same time , and in the same thing whereby unwittingly and unwillingly they have fufilled gods secret will of decree they have wittingly and wilfully violated his revealed will of command . and therefore in a far other notion is this of david's serving gods will to be understood in the text ; namely , his ready accomplishment of of gods decree in saving his church and destroying his enemies , by these warrantable means which his word alloweth , and his providence hath offered to him which as it was highly commendable in him , so justly imitable by us upon the like occasions . but secondly , he served gods will of decree , and that passively in respect of himself by his willingness to suffer whatsoever evil god allotted to befall him in his generation ; he was a man who experienc'd both conditions of life , namely prosperity and adversity , nor was he more thankful for the one than patient under the other , and that because it was gods will , for so runs his own language , i was dumb and opened not my mouth because it was thy doing ; very observable to this purpose is that expression of his humble resignation , where he saith of his return to jerusalem , if i shall find favour in the eyes of the lord he will bring me back , but if he thus say , i have no delight in thee ; behold , here am i , let him do to me as seemeth good to him . and in this notion this character belongs to every good man , whose name like that of a deacon to whom st. austin writeth an epistle is quod vult deus what god will , he is willing to be any thing or nothing , as god shall dispose of him . this saith st. chrysostom , is the property of a servant of god to be well pleased with his severe as well as gracious dispensations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ not only when he smileth but when he frowneth , when he delivereth but when he afflicteth , as to say with ely , dominus est , it is the lord let him do what seemeth him good , and as that nobleman answered his king when he said , you must go on hunting with me , non oportet nam lubens volo , it is not i must , but i will with all readiness : so did david , saying , oh god , my heart is ready my heart is ready ; and let the same frame of spirit and temper of heart be in every one of us . 2. besides this notion of serving gods will , that is , his decrees both by doing and suffering ( since so far as consists with the analogy of faith , and the reason of the context , it is best to expound scripture in its largest sence ) i must not omit the notion of serving gods will , that is , his commandments which are the signification of that which god would have us to avoid and perform . we find in the 119th psalm david often praying to god , teach me thy statutes , and teach me the way of thy statutes , and make me to understand the way of thy precepts ; and accordingly he professeth that gods testimonies were his meditation , and that all the day ; nay , his eyes prevented the night-watches that he might meditate in gods word ; nor was this only that he might know but do them , and therefore he prayeth , teach me good judgement and knowledge ( and a good understanding have they that do his commandments ; ) and again , oh that my ways were directed to keep thy statutes , and again , make me to go in the path of thy commandments . thus like a good servant he desired first to know his masters will , and then to doe it . and as he served the will of god so he performed that service . 1. cordially , rejoycing in the way of gods statutes , making his testimonies his delight . yea , and in another psalm he saith , i delight to do thy will , oh my god yea thy law is in my heart . 2. speedily , his resolve is not only to go but run the way of gods commandments , in his practice he made haste and delayed not to keep gods commandments ; as well knowing , that though in other cases haste maketh waste , yet in this delay breedeth danger . 3. universally , not that he was without particular failings , and those gross ones too ; but as he saith himself , he had respect to all gods commandments , not wilfully living in the breach of any ; and again , i hate every false way , so that the bent of his heart was against all sin , and the course of his life was conformable to all virtue ; and accordingly it is said of him at the 22 verse of this chapter , he did fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all gods will. 4. constantly , in his generation or age ; that is , to the end of his life , and therefore he saith not only i have chosen the way of truth , but i have stuck unto thy testimonies ; and again , thy testimonies have i taken as an heritage for ever , and i have inclined my heart to perform thy statutes alway , even unto the end . all which considered well might he not only say but ingeminate it , oh lord , truly i am thy servant , i am thy servant . thus did david , and thus ought we ; but do we thus ? we all profess our selves , the servants of god , and what is the proper notion of a servant , but one who is ad alterius nutum , at another man's command , and therefore serve god we cannot if we serve not his will. but alas how many of us according to saint pauls character , are taken captive by the devil at his will : and like the centurion's souldiers , he bids us go , and we go , come , and we come , do this and that , and we do it ▪ we serve diverse lusts and pleasures following ( as our church teacheth us to confess ) the devices and desires of our own hearts . and like those of whom saint peter speaketh that wrought the will of the gentiles ▪ we conform to the humours of wicked and ungodly men , so far are we from being what we profess to be servants , to the will of god. oh , therefore let us sit down and consider with our selves . 1. what the will of god is , which we are obliged to serve and according to saint pauls exhortation , prove what is that good , that acceptable and perfect will of god. he hath shewed thee , oh man , saith the prophet , what is good , and what doth the lord thy god require of thee . whatsoever god willeth and requireth is good , just and equal : and that were it for no other reason but because he willeth and requireth it . david speaking of the will of god , saith , the law of the lord is perfect . the statutes of the lord are right . the fear of the lord is clean . the judgments of the lord are true and righteous altogether : good reason we should serve his will which is so just , pure , right and perfect . 2. whose will it is , namely the will of god , who is , 1. supremus in imperando , most supreme in commanding , having an absolute soveraignty over all his creatures ; wherever the supreme power on earth resideth , whither in one or many , it is and must be arbitrary , but , surely much more in him who is without a solaecism or hyperbole , most highest king of kings , and lord of lords , and therefore his will ought to be our law and the rule of our actions . 2. benignissimus in adjuvando , most gracious in assisting ; who as in justice he may command what he will , so in mercy will enable us ( if we seek to him ) to do what he commands ; upon which account it is that the yoke and burthen of gods law is said to be light and easie . 3. indulgentissimus in condonando , most merciful in forgiving the defects and imperfections of our service for so the promise runs , i will spare them as a man spareth his son that serveth him accepting the will often for the deed , and pardoning the imperfections that usually accompany best deeds . 4. munificentissimus in remunerando , most bountiful in recompencing those who serve him . indeed , there wants not prophane atheists who say , it is in vain to serve the lord ; but saint paul hath assured us , he is a rewarder of them that seek him diligently ; nay he is not only a rewarder , but he himself is the reward : they are his own words to abraham , i am thy exceeding great reward . and surely upon all these considerations , we shall conclude that nothing is more reasonable than after david's pattern in our generation to serve the will of god. from the character of his life , proceed we more briefly to the threefold character of his death , by which is described the state of the dead . 1. he fell asleep , that respects the person . 2. was laid to his fathers , that respects both his soul and body . 3. and saw corruption , that only respects the body . 1. he fell asleep , those words which precede , the will of god , are by some intepreters referr'd to this clause he fell asleep ; in which construction they afford us a good instruction ; namely that death befalls us not by chance , but by the will of god. it is appointed ( saith the apostle ) for men once to dy , and not only the thing it self in general , but the circumstances as to individuals ; namely , the means , manner , place , time , are all appointed by the will and counsel of god , we are all in this world as so many tenants to god , the great landlord ; and this not for any certain term of years , but durante beneplacito , during his good pleasure we come in , and stay , and go out of this world : so much that prayer of simeon imports , lord , lettest thou thy servant depart in peace , we can neither stay longer nor go sooner than god pleaseth . a consideration which ought to be an argument of contentation both in respect of our selves and others whensoever or howsoever they dye , since it is by the will of god , to which we must necessarily and ought voluntarily to submit . 2. to let this go , i might further observe that it is said of david , he fell asleep after he had served the will of god in his generation , or , served his generation by the will of god not before , nor doth any of gods servants dye before they have fulfilled the work for which god sent them into the world . it is said of our blessed saviour that though the jews sought to take him , yet no man laid hands on him , for his hour was not come ; yea , he saith of himself , i must work the work of him that sent me into this world , whilst it is day ; not did the day ( to wit of his life ) exspire till he had done that work . the time of my departure saith st. paul is at hand , but what followeth , i have finished my course , then , and not till then , was the time of his departure , when he had finished his course . it is that which may very much comfort us whensoever death seemeth to , or really doth approach that as we dye not before the time which god hath allotted us to live , so neither before the service be done which he hath appointed for us in our generation , and if that be done , we have reason to be willing to ly down to sleep as here david , after he had served his generation , fell asleep . 3. but that which i here especially take notice of is , that death is resembled to a sleep . it is observable among prophane writers both greek and latine poets and oratours , that sleep is said to be the image , the kindred , the sister , the brother of death , and this metaphor is frequently used in the holy scriptures , in the old testament promiscuously of both bad and good , in the new , especially of the good , who are said not only to sleep , but to sleep in jesus : and to sleep in the lord. and thus christ useth it of lazarus , st. luke of stephen , and here st. paul of david ; and this more particularly in a double respect . 1. sleep is a levamen laborum , a quiet repose and a cessation of all pain and labour ; thus they that dy in the lord , rest from their labours . it is a saying abundantly verified , omne quod vitae praesentis miseria , this life is a wilderness of troubles , wherein our bodies are exposed to pains and pain , and our souls suffer somtimes by sympathy with the body , and somtimes by its own immediate sorrows , cares , and fears ; but when we dy we are freed from all these . valerius expresseth it by 4 letters , h. r. i. p. hic requiescit in pace . petrus diaconus by three , d. m. s. dormiunt mortui securi , the dead sleep in safety , and rest in peace . this is that which in respect of the body is common to the wicked with the righteous ; but in regard of the soul peculiar to the righteous , for whilst the soul of dives is tormented , the soul of lazarus is comforted saith abraham . true , the soul doth not as the psuchopannuchists fondly asserted , sleep with the body , nor yet as the body , for though by the separation of the soul from the body , there is cessation of those organical actions which the soul performeth by the help of the body , yet its immanent and immaterial acts are performed by it in that state of separation , and if ( as we observe in our own experience ) the soul is active in dreams and fancies whilst the body sleepeth , we may very well conceive that the soul hath its proper acts which it exerciseth whilst it is without the body . but as to a cessation from all disturbing passions , the souls of the good may be said to fall asleep . in this respect they are said to be in gods hand , a place of safety in abrahom's bosome a place of refreshment , and under the altar a place of refuge . the greek word here used ( as hath been already intimated ) referrs to the oar , and tugging at the oar is a laborious imployment . how sweet is sleep to the weary labourer , and so was death to david who had laboured more abundantly than others in serving his generation . the churchyards are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping places , the coffin a couch , and the grave a bed , so saith the prophet , they enter into peace , they rest in their beds , so the poet , somnus ut est mortis sic lectus imago sepulchri , and such a bed , quo mollius ille dormit qui durius in vita se gesserit , wherein he sleepeth most sweetly who hath suffered most bitterly ; for which reason saint stephen dying under a shour of stones , is said to fall asleep . 2. when we ly down at night to sleep , we hope to awake again in the morning : and therefore is death a sleep to the godly , ob spem futurae resurrectionis , for the hope of a future resurrection . sleep is a short death , and death is a long sleep ; but though long it is not perpetual , we shall arise again , and as , though a man sleep many hours , it seemeth when he awaketh but a few minutes , so though we ly dead many years , it shall seem at the resurrection but as it were a few hours : nor do we with so much ease awake any man out of his sleep , as divine power shall raise us from the dead , yea , as usually we awake men by our voice , so shall the dead at the last day , hear the voice of the son of god , and come forth . this notion of deaths being a sleep , in reference to the resurrection is true , both in respect of bad and good , since all shall be raised at the last day : but whereas sick men awake disturb'd , but healthy men refresh'd ; so shall it then be with the wicked and the righteous , those shall arise to sorrow , these to joy , those shall awake and sigh , but these shall awake and sing . and therefore saith david of himself , my flesh shall rest in hope , and again , when i awake , i shall be satisfied with thy likeness . so that , to close up this , seek not consolation against death , but let death it self be our consolation . true it is , death it self is very terrible , yea , the king of terrours , and the thoughts of it so dreadful that we are very unwilling to entertain them . but lo , here it is reprefented to us in a mollifying phrase , and that which is familiar to us : and why thus ? but to mitigate our fears of death , upon which account christs crucifing is called a lifting up , and the afflictions of gods servants instructions , to smooth the roughness and asperity of them , and withall to render death familiar to us , that every evening when we put off our clothes , ly down in our beds , and fall asleep , we may call to mind our death , and our grave , looking upon this as a bed , and that as a sleep . 2. the next character of death david is , that he was laid to his fathers , which i have already told you , may be understood in reference either to the soul or the body . 1. to the soul , and so the meaning is , that when he fell asleep , his soul went to the nest of those holy patriarchs which were gone before him . i am a stranger upon earth , and a sojourner , saith david , as all my fathers were : because as they so he , had but a short continuance upon earth , and looked upon themselves as going hence , and when he went hence , he went to those his fathers , which had gone before him : what that place was , i shall not stay to dispute , most certainly it was not a limbus subterraneus , prison under ground , on this side hell , where their souls were detain'd till christs resurrection : most certainly it was the bosom of abraham ; and that a place of comfort : yea , most probably ( by our saviours words ) the kingdom of heaven . and it is no small comfort to consider , that when we dye , we shall be gathered to our godly ancestors and progenitours . 2. to the body , and so it may be taken in a narrow or an enlarged sence , in a narrow sence : those are laid to their fathers , who are buried in the same grave or vault with their progenitors : but in this sence this was not true of david , for where it is said , he slept with his fathers , it presently followeth , and he was buried in the city of david , which city of david was not bethlehem , the place of his fathers , but sion the place where the kings were buried ; so that it must be taken in an enlarged sence , inasmuch as the grave being the common receptacle of all men , any one being buried , is laid to his fathers , because in a grave , which is the place for all mankind : and so gathered quasi in tumulum & cumulum , to the heap of dead bodies . it is that consideration which should render the grave so much the less dreadful to us , because it is no more than what is common to our fathers , nay , to the whole race of them that dwell upon the earth . 3. the last character referrs only to the body , which is that he saw corruption . seeing ( according to the hebrew phrase ) is as much as experiencing ; so we read else where of seeing death , what man is he that liveth ( saith the psalmist ) and shall not see death ? there were never any but two , enoch and elias , and i may say , what man is he that dieth , and shall not see corruption ? there was never any but one , the holy one of god : but otherwise all that lie in the grave , rot ; for which reason the same word in hebrew signifieth both the grave and corruption ; i have said ( saith job ) to corruption , thou art my father , and to the wormes , you are my mother , my sister , and this , as appeareth by the foregoing words in reference to the grave , wherein though some by embalming are preserved longer than others ; for so say some , was alexander's body kept from putrefaction above an hundred years : yet sooner or later all rot , for which cause our body is called by st. paul , vile body , or according to the greek , body of humiliation . a consideration which may very well be matter of abasement to the strongest man , & beautifullest woman , that their strength must degenerate into weakness , their colour into paleness , and both at last into rottenness , though withall , let it not too much discourage us , since as the rotting of the grain in the ground maketh way for its springing up and fructifying , so shall the corrupting of our bodies in the grave . and therefore let us in the multitude of our thoughts within us touching the grave , look beyond it , at that day when ( as st. paul assureth us ) our lord jesus shall change our vile body , and when ( as the same apostle tells us ) mortality shall put on immortality , and corruption shall put on incorruption . and thus i have given you an account of saint pauls narrative concerning king david . but another narrative is , and that justly , at this time , expected from me concerning the life and death of the right worshipful , and right worthy knight , sir thomas adams , knight and barronet . there is no less than a threefold obligation , to wit , of piety , equity and charity laid upon us of publishing the excellencies of those who have done worthily and been famous in their generation , since ( as saint basil ) hereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glorifie the lord in and for his servants and that is piety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — we honour the dead in their memory , and that is equity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rejoyce and benefit the people by their examples , and that is charity ; as physicians and chirurgians do very much advance their knowledg by anatomising the bodies of dead men , so we either are , or may be much better'd in our practise by a delineation of the graces of dead saints : and therefore though this eminent servant of god , and of his generation being taken out of this valley of bacah and carried to that mount of joy ( where beholding the glorious deity , he sings eternal halelujahs ) stands in no need of any praises from us . yet it is needful , very needful for us , who are left behind that we may be stirred up to follow his choyce example . and now what paterculus saith of aemilius paulus , he was vir in tantum laudandus in quantum virtus ipsa intelligi potest , i may fitly apply to him , the circumference of his encomium , may very well take in all the lines of virtue , which meet in him as in their center : and i could heartily wish that as those confessours truly said in their epistle to saint cyprian , vigorous expressions were correspondent to the glorious actions or rather passions of those martyrs whom he commended , so i could now draw the picture of this worthy , not only at the length , but to the life . but alas my pencil giveth so rough a draught , that i am afraid i shall but disfigure him whilst i go about to commend him , so that i am ready to draw back my hand , whilst i am drawing his lineaments , and therefore shall desire as he did , who wrote the life of saint cyprian , that quicquid minus dixero , ( minus enim dicam necesse est . ) if i shall say less , as less i must needs say than he deserveth , it may not derogate from his honour , but be imputed to my unskilfulness ; and if any shall think i say too much , i shall ascribe it to their ignorance since none who knew him but must needs have a high value for him , nor shall i say more of him than what not only very credible information but for the most part my own personal knowledg will warrant me ; having had the honour of more than 20 years acquaintance with him , 15. whereof , he was the chief inhabitant of that parish , wherein i was an unworthy labourer . the truth is as titus vespasian was called deliciae generis humani , the delight of mankind , so was he the darling of the city , so generally well reputed and reported of , that i suppose it will be said of this panegyrick concerning him , what one said , who met with a book called herculis encomium , the praise of hercules , quis lacedaemoniorum unquam vituperavit , who ever dispraised him , to wit , that knew him . his very outward aspect was amiable nay venerable and his presence as the appearance of some benign star having a pleasing influence upon all that looked upon him . but could you have viewed his inside , behold that virtuous soul , which inhabited his comely body , how would it have ravished you , and yet though we could not directly , we might reflexively and that both from his words and works . the tongue of the just ( saith solomon ) is as choyce silver , of which the trumpets under the law were made , because of its sweet sound , and again , the lips of the righteous feed many , to wit , with wholesome counsels and comforts , keeping as it were open table for all comets ; such was his tongue , frequently tip'd with silver , nay golden sayings , which he brought forth out of the treasure of his memory , such were his lips with which ( as well , nay better , then with his bountiful table ) he fed not only his children and servants , but all who conversed with him , among whom i can truly say , i never went to him , but i did , or might come away from him bettered by his gracious and prudent discourse : nor was he only , as i doubt too many are , a man of words , his goodness was not only at his tongues , but his fingers ends . that of our saviour concerning himself , my works testifie of me , is , though in a far inferiour way verifyed of him ; at least , we may make use of what solomon , saith concerning the virtuous woman , his works did praise him in his gates , so that he was not only in respect of his words , a sweet and pleasing voice , but of his works , a burning and shining light . it is said of david , that he died in a good old age , full of riches and honours : the age to which this worthy patriot attained was old , elder then david , exceeding it eleven years , for whereas david lived but 70 , he was above 81. years old when he died ; and if davids were a good old age , his was better , being more hayle and lusty at 80. than david was at 70. that promise in the psalm , thou shalt see thy childrens children , and peace upon israel , was abundantly made good to him , as to childrens children , and though he lived to see both domestick and foreign wars , yet before he died , he saw peace upon our english israel , which god of his mercy long continue . and as he was full of daies , so he filled these daies with all sorts of good actions , he well knew the worth of time , which we for the most part undervalue : and accounting every minute pretious , took care to spend not only his daies , but his hours well ; so that his gray hairs being found in a way of righteousness were a crown to him : and what scaliger said of strisset , may no less justly be said of him , it was pity , ut aut senium senem faceret , aut lex naturae vita privaret ▪ either that age should have made him old , or the law of nature bereaved him of life . as to riches and honour , it is true , he came far short of david , yet he wanted not his share of either ; god was pleased so far to bless his honest indeavours in that calling wherein his providence had placed him , that he enjoyed a liberal portion of this worlds goods , nor did he want those honors which were suitable to him : david indeed was a king , and so the supreme person in his kingdom . he was , whilst lord mayor , chief officer of this city , during his continuance in which place , he did by virtue of his office , represent the king's person . whatsoever honor in the city , he was capable of , he was chosen to : master of his company ; alderman of a ward ; president of st. thomas his hospital ; several times burgess in parliament , though the iniquity of the times would not permit him to sit : sheriff , & lord mayor . after which he at length became and so continued for some years ( as benazah was said to be a mighty man among the 30. ) the first among the 26. the eldest alderman upon the bench that had served in the office of a lord mayor , to whom is given that honourable title of the father of the city : nor had he only all this honour from the city , but his king also gave him the greatest honour he was capable of in his station , making him not only a knight , but a barronet , which descends upon posterity . i mention these , not as if riches or honours or both were abstractively considered topicks of commendation , but in as much as they are conferred by god sometimes upon good men , as the encouragements and made use of by them as the instruments of virtue , and so they were to him he being a bountiful steward of his riches , nor did his dignities so much honour him as he them . i cannot say of him , as christ said lo a greater than solomon , he was greater or richer than david , nay , much inferiour ; no , nor yet better than david , nor yet so good : but thus much i dare say , it was his laudable ambition to be as good , he indeavoured to tread in davids footsteps , and what is said in my text concerning david , i shall confidently affirm of him , and that in both translations , he was one who served his own generation by the will of god ; and who in his own generation served the will of god. throughout the age of his life , he was through god's providence instated in manifold relations , intrusted with various offices , conversant in several imployments , in all which he had no cause to complain with him who said , omnia fui , nihil profui , i was every thing , and profited nothing . all of them , being as so many cutts and chanels , through which did run his several vertues and graces . and now as he said of st. cyprian , onerosum enumerare , it would be a burdensome task to enumerate all particulars , since inopem me copia fecit , plenty makes me poor ; and i have so much to say , that i know not where to begin . if you please , i will begin with that which is ( in solomons language ) the beginning of wisdom , namely , the fear of the lord. he was eminent for religion and devotion : that orthodox religion which is professed in the church of england , he faithfully adhered to , cordially owning her doctrine and discipline , hierarchy and liturgy : and though he lived in an inconstant age ( wherein it was the mode to change religions , as women do fashions ) he proved not a reed o● a willow , but an oak , stedfast and immoveable . great was his respect to the orthodox and orthoprax clergy : those who were sufferers he charitably relieved : those who were labourers , he bountifully encouraged . the very feet of them that served at the altar were beautiful in his eies ; and i should be very ingrateful , if i should not acknowledg my self ( though most unworthy ) to have had a benjamen's share in his favour . schismatical conventicles he ahhorred , but duly frequented the church assemblies : i was for many yeares an ocular witness of his attendance on the publick ordinances , where he was a joint petitioner at the throne of grace , a judicious auditor of god's word , a diligent receiver of the lord's supper , from the monethly administration whereof i do not remember he was absent , if in town and in health : and though it was an age wherein irreverence was in fashion and devotion decryed as superstition , he was exemplary for his reverent behaviour in god's house , seldom at prayers but upon his knees , unless want of room hindred him , his head still uncovered at the reading and preaching of gods word , and alwaies kneeling at the holy communion : nor was he only ( as i fear too many are ) religious in the church , but his family , praying with and for them , and giving wholesome counsels to them . that character which almighty god giveth concerning abraham , for i know him , that he will command his children , and his houshold after him to keep the way of the lord , did justly belong to him , whose care it was to bring up his children in the fear and instruct his servants in the ways of the lord , and his resolve was that of joshua , i and my house will serve the lord. finally , trace him not only from god's house to his own , but from his chamber to his closet ; and there you might have found him , daily setting time apart for his meditations and devotions : nor could any secular affairs divert him from god's service , and therefore when his occasions called him forth sooner , he would still rise the earlier , that he might begin the day with god , with whom he always also closed it up . thus during his age and generation in this world , he served his god ; and no less careful was he to serve his king , remembring , that fear the lord and the king are joyned together by solomon . he was a strenuous asserter of monarchical government . nor can i pass by one argument which he often used upon that account , where almighty god by his prophet ezekiel reconing up the manifold blessings he had conferr'd upon his people israel , mentioneth this among the rest , as none of the least , thou didst prosper into a kingdom ; by which is clearly intimated , that those nations are most prosperous which are under kingly government ; nay that kingly government is a prosperity to a people . he was , i dare say , among the number of the mourners in sion , for all the abominations which were committed , and especially for that execrable treason in murthering the father , and banishing the son ; nor did he cease to be an importunate petitioner at heaven gates for the restauration of king and church . upon the account of his loyalty to charles the first , of blessed memory , when lord mayor , his house was searched by the rebels then in power , supposing there to have found the king : the year after he was cast into the tower , and there kept a prisoner , and for several years put by all publick offices and imployments , they finding him a man that would not be moulded into their several formes , nor make shipwrack of his conscience to serve their interests . upon the account of his loyalty to charles the second ( whom god almighty prosper ) during his exile , he hazarded his estate and life , by sending him considerable summes of money beyond sea ; and when the blessed time came of his joyful return to his throne , though he was in the 73. year of his age , which might have been a just excuse for his staying at home , this aged banzillai went not only over jordan river , but crossed the sea to attend his soveraign home . next to god and the king , i dare say , the city of london was written upon his heart , wherein he spent by far the greatest part of his life , and hath now breathed his last . here , through god's blessing , he got , and here he spent a considerable part of his estate in the citie 's service . he was of so publick a spirit , that when his son in law brought him the first news of his being chosen sheriff of london , he immediately dismissed the particular business about which he was , and never after personally followed his trade , but gave himself up to the city concernes . it was his study to know the customes and usages , the liberties and priviledges of the city , and accordingly his endeavour in his several capacities to preserve and maintain them . he was not only in word but in deed an assistant , a guardian , yea a pillar of the right worshipful company of drapers . he was a vigilant president of saint thomas his hospital , which probably had been ruined before this , but that his sagacity and industry discovered the fraud of an unjust steward . in the court of aldermen he was as an oracle , very subservient by his grave and prudent counsels to the cities government . he was so far from self-seeking , that when he was lord mayor , he did not make those advantages ( which usually are ) by selling the vacant places . whilst a private tradesman , he was exact ( so far as i ever heard ) in commutative justice , in his bargains and contracts of buying and selling : and when a publick magistrate , he was no less conscientious of distributive justice between man and man , so that what lampridius , said of alexander severus , he was virbonus & reipublicae necessarius , a good man and very needful for the common wealth , may be affirmed of him in reference to the city , he was not only a good man , but exceedingly useful by his justice and prudence for the cities welfare . i must not forget to tell you how he served the town where he received his first breath , by building there and endowing a free-school with a considerable maintenance for the education of children . how he hath served the university of cambridge by erecting an arabick lecture , and setling upon the lecturer 40 l. per annum for his pains in reading it ; hereby testifying himself to be a lover of learning , to which , indeed , none is an enemy but the ignorant : and therefore he could not , having himself a very competent measure of knowledg : nor were these munificent works to bear the date of their beginning from his death , but the one began 20 and the other 30 years ago , nor is their maintenance only setled for some term of years , but ( as we usually express it ) for ever : by which means he hath not only served his own , but succeeding generations ; nay , in that arabick lecture he hath served those remote eastern parts of the world , upon which account ( at the desire of the reverend master wheelock , now with god ) he was at the charge of printing the persian gospels and transmitting them into those parts : yea , by these wayes he endeavoured to serve the lord christ promoting the christian religion and ( to use his own language ) throwing a stone at the forehead of mahomet that grand impostor . thus he was serviceable in his generation to the will of god. honor of christ , welfare of the city , benefit of country and university : nor was he awanting to serve the poor neither by his charity : his hands were frequently open whilst he lived upon all occasions , and notwithstanding many late great damages to his estate , he hath given considerable legacies to the poor of several parishes , to hospitals , to ministers widows , and such like at his death ; all which i cannot now stay particularly to enumerate . finally , let me not tire your patience , if to the rest of his graces and vertues , i adde his patience , whereby he served the will of god in suffering . to serve the will of god in doing good was his meat and drink : to submit to his will in suffering evil was his antidote and cordial . the truth is , this good mans coat ( like josephs ) was particoloured , his wine mixed with water , nay with gall and wormwood ; many doleful losses he met with , as to his worldly goods , some disastrous crosses in his near relations , such ( as himself said ) he could not have born , were it not for this book , pointing to the bible which lay before him , but there he met still with that which comforted him : frequently ( among others ) making use of that passage of job to his wife , shall we receive good at the hands of god , and shall we not receive evil . the latter years of his life have been years of pain to him , by reason of that disease of the stone in the bladder , whereof at last he died : a stone so weighty , that it exceeded 25 ounces , so grievous , that a little before his death it made him roar , but yet not murmur : god graciously supporting him under the weight , and sustaining him under the pain of it , and indeed the providence of god was singularly remarkable , in that having a stone of so vast a bigness in his bladder , his pain was comparatively so little , & his life so long , for had there not been as it were a way pav'd , or rather a channel cut through the stone for his water to pass ▪ the stoppage of it , must of necessity have very much added to his smart & lessened his days . he hath now taken his leave of this world , and truly , i may very well say of him in st. ambrose his language , in illo uno non unum sed plures amissos requirimus , in this one person there is a manifold loss ; whilst passing by private losses , the king hath lost a loyal subject , the church a faithful son , and the city , a prudent senatour : indeed , he was so eminently useful every way , that his loss would have been insupportable , did not this consideration quallifie it , that he died in so old an age , that according to course of nature he could not have lived much longer : nay , considering his disease , it is a wonder that he lived so long . he is departed from the inn of this world , to the long home of his grave , of which , i am sure he was many years before mindeful , it being his frequent language upon several occasions sclum mihi superest sepulchrum , i have nothing to make account of but only my grave : where he shall sleep in the dust , till he awake and arise to glory . i end all with a threefold word of admonition . 1. the first , to the rt. honble the l d mayor with the rest of the worthy senatours of this city , who out of their great ( yet due ) respects to this excellent person have attended the solemnity of his funeral , and that to beseech you , that you would endeavour ( as much as in you lieth ) to make up this invaluable loss , by your double diligence for the publick good : that as every one of you by his office is as a city built upon an hill . you would help to raise this city out of its ruinous heaps . oh let there be no cause of taking up that complaint of any of you , which cicero did of the senatours in his time . vos separatim quisque consilia capitis , you every one take counsel apart , for your particular interests ; but rather like the fabricii and patricii , or rather like david in the text , and this worthy patriot whom you have so well known , make it your design to serve your generation . 2. the second to the hopeful heir of the family , that as you inherit your fathers honour and estate , you would his graces and vertues also , that so though he be dead , he may still live in you . 3. to the rest of his children , kindred , friends , acquaintance all here present , yea , the whole city , that though we cannot come up to his pattern , we would follow as hard after him as we can , and learn of him the best way to live long on earth , and eternally in the heavens . amen . notes, typically marginal, from the original text notes for div a45563-e220 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. rev. 14. 15. john 21. 25. notes for div a45563-e1660 salust . gen. 1. prov. 10. 7. exod. 33. 11. james 2. 23. josh. 1. 2. job 1. 8. heb. 11. rom. 12. 11. acts 17. 27. cic. 1 cor. 13. 5. philip. 2. 4. luke 12 ▪ 48. arist. ethic. lib. 1 ▪ cap. 10. luke 1. 48. psal 119. 137. 158. psal. 122. 6. 7. psal. 101. 2. 1 kings 15 ▪ 5. 2 kings 16. 2. 18. 3. 2 sam. 8. 11. 15 psal. 78. 72. 75. 2. 101. 6. 8. 1 sam. 17. 19. jerem. 29. 7. hebr. 1. 11. matth ▪ 20. 28. 2 sam. 6. 12 ▪ 8. 12. judg. 2. 16. 3. 9. 12. ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , metaphora a renavali sumpta beza . zach. 1. 18. 20. isai. 1 c. 7. psal. 39. 5. 2 sam. 15. ver . 25. 26. chrysost. 2 sam 3. 18. psal. 57. 7. psal. 119. 12. 33. 35. ver . ver . 97. 99. 148. v. 66. 5. 35. psal. 111 10. psal. 119. 14 24. psal. 40. 6. psal. 119. 31. 60. psal. 119. 6. 104. acts 13. 22. psal. 119. 30. 31. 111. 112. 116. 16. 1 tim 2. 26. matt. 8 9. titus 3. 3. 1 pet. 4 3. rom. 12 1. micah 6. 8. psal. 19. 7. 8. 9. matth. 11. 29. mal. 3. 17. 3. 15. hebr. 11. 6. gen. 17. 1. gen. 2. erasm. in cor. hebr. 9. 27. luke 2. 29. john 7. 30. 9. 4. tim. 4. 6. 7. 1 thess. 4. 14. john 11. 1 ▪ acts 7. 60. rev. 14. 13. luke 16. 25. wisd. 31. luke 16. 22. rev. 6. 9. isai. 57. 2. isa. 26. 20. ps. 16. 7. 17. 15. joh. 3. 14. psa. 94. 3. ps. 39. 12. matth. 8. 11. 2 kings 2. 10. ps. 16. 10. psal. 89. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job 17. 13. 14 , phil. 3. 21. 1 cor. 15. 53. bass. mag. paterc . cypr. cp . 26. prov. 10. 20. 21 joh. 5. 36. prov. 31. 31. 1 cor. 29. 28. psal. 128. 6. 1 chron. 27. 6 , gen. 18. 19. josh. 24. 15. prov. 24. 21. ezeck . 16. 13. job 2. 10. ambros. cic. divinity in mortality, or the gospels excellency and the preachers frailty, represented in a sermon preached at the funerals of mr richard goddard late minister of the parish of st gregories by pauls; who died on thursday the 12th of may 1653. and was buried on moonday [sic] the 16th day of the same moneth. by nath. hardy master of arts, and preacher to the parish of st dyonis back-church. hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a87092 of text r202533 in the english short title catalog (thomason e708_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 97 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87092 wing h718 thomason e708_1 estc r202533 99862782 99862782 114958 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87092) transcribed from: (early english books online ; image set 114958) images scanned from microfilm: (thomason tracts ; 109:e708[1]) divinity in mortality, or the gospels excellency and the preachers frailty, represented in a sermon preached at the funerals of mr richard goddard late minister of the parish of st gregories by pauls; who died on thursday the 12th of may 1653. and was buried on moonday [sic] the 16th day of the same moneth. by nath. hardy master of arts, and preacher to the parish of st dyonis back-church. hardy, nathaniel, 1618-1670. [4], 29, [3] p. printed by a.m. for nathanael webb and william grantham, and are to be sold at the sign of the black bear in st pauls church-yard near the little north door., london, : 1653. the last leaf is blank. errata, p. 29. variant: lacking errata. annotation on thomason copy: "july 27". reproduction of the original in the british library. eng goddard, richard, d. 1653 -early works to 1800. bible. -n.t. -corinthians, 2nd iv, 7 -sermons. funeral sermons -early works to 1800. sermons, english -17th century. a87092 r202533 (thomason e708_1). civilwar no divinity in mortality, or the gospels excellency and the preachers frailty,: represented in a sermon preached at the funerals of mr richard hardy, nathaniel 1653 14825 5 315 0 0 0 0 216 f the rate of 216 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-08 simon charles sampled and proofread 2007-08 simon charles text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion divinity in mortality , or the gospels excellency and the preachers frailty , represented in a sermon preached at the funerals of mr richard goddard late minister of the parish of st gregories by pauls ; who died on thursday the 12th of may 1653. and was buried on moonday the 16th day of the same moneth . by nath. hardy master of arts , and preacher to the parish of st dyonis back-church . matth. 13. 52. every scribe instructed for the kingdom of heaven , is like unto a man that is an housholder , which bringeth forth out of the treasure things new and old . 2 pet. 1. 14. knowing that shortly i must put off this my tabernacle , even as our lord jesus christ hath shewed me . sacra scriptura utilitas christianorum , thesaurus ecclesiae lumen animarum . ubique in eis veritas regnat ubique divina virtus irradiat , ubique panduntur humano generi profutura . cassiod . div. lect. c. 15 , & 16. london , printed by a.m. for nathanael webb and william grantham , and are to be sold at the sign of the black bear in st pauls church-yard near the little north door . 1653. errata . page 6. in marg. after {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 13. in m. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 15. in m. for prefectam r. productam . p. 17. line 20. after denominateth dele te . p. 18. l. 5. before viles , pauperes censu loco humiles , for vitae r. vitâ . after labore adde communes , men of low estates , mean trades , obscure and laborious lives . where in the marg. supply chrysol. c. 28. p. 19. l. 16. r. are after mentioned . p. 27. l. 28. for innocentia r. innocenter . p. 28. l. 1. pudet r. pudeat . p. 29. marg. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . to the worshipfull roger price esq , the upper and the neather springs of the water of life . worthy sir , i well know how unworthy this slender discourse was of those judicious eares which vouchsafed it the hearing ; and surely cannot but much more judge it undeserving a publique view : so that if ( besides friends importunity perswading ) the fear of an abortive birth to have been brought forth by some unskilfull notary , had not enforced me , it should have been buried in privacy . being thus necessitated , and thereupon advised by you and others to this unwelcome task , i knew not any fitter then your self to whom i should present this dedication . how cordial a welwisher , and forward an incourager you have alwaies been of the orthodox clergy , all that know you will assert , and in particular , what an ardent affection lodged in your bosome and flamed forth in your expressions towards your reverend minister was abundantly testified both in his life and at his death , whilest in his life you were one of the first in providing for his comfortable subsistence , and at his death you took care for his decent buriall , desiring that your house might receive him when dead ( which had so often entertained him alive ) from whence he was honourably attended to his grave . i doubt not but there were many other worthy gentlemen of your parish , to whom this deceased servant of christ was much engaged ; but i hope my ignorance of their persons will be a sufficient apologie for my silence . with you ( esteemed sir ) i have had by his means the honour to be acquainted , of whom therefore i am bold ( especially for his sake ) to desire the patronage of this sermon . what hath suspended the publication since i last saw you , i am confident you have already heard ; a disease not much unlike that which snatched away our dear friend , but from which god was graciously pleased to deliver me : thus is his wisdom sometimes pleased to let the barren fig-tree stand , whilest he plucketh up the fruitfull vine . his race is now run , and he is gone to rest ; his work is finished , and he hath in part received his wages ; weep not for him who is already entred into joy , rather rejoyce , that though he be gone , god hath sent you another , one eminent both for piety and learning , in whose converse i doubt not but you will finde much content , and by whose labours i hope you will reap much profit . and now sir , i commend you to god , earnestly imploring the continuance and increase of all externall and internall blessings upon you , in your own person , your dear consort , aged father , hopefull children , till at last he crown you all with eternall happiness . i take my leave and subscribe my self , your cordial friend and servant , nath. hardy . the text . 2 cor. 4. the former part of the 7th verse . but we have this treasure in earthen vessels . the losse of a good man , especially a good minister , and most especially in bad times , is a just ground of deep sorrow . a faithful ambassadour of christ is a common stock , in which many have a share , a burning lamp by which many are enlightned , good reason the exhausting of such a treasury , the quenching of such a light , should be matter of dolefull complaint . besides , when gods wrath is flaming , who but a moses should stand in the gap ? when horrid impieties are reigning , who but an ezekiel should warn the people ? and when heresies are raging , who but a john should defend the truth ? and shall it not affect our hearts with grief , when such as these are taken away ? no wonder then if when elisha seeth elijah carried away from the earth in a fiery chariot by a whirlwinde , he crieth out , my father , my father , the charists and the horsmen of israel : if when samuel dieth all israel gather together and lament for him : finally , if when the priests gave up the ghost in jerusalem , the church uttereth that mournfull sigh , behold , o lord , for i am in distresse . this this ( men , fathers and brethren ) is the sad occasion of this solemn and sorrowfull assembly . a cedar is fallen , well may the fir-trees howl ; a bright starre is removed from our horizon , well may darknesse cover this hemisphere : i could willingly now give scope to mine and your passion that we might sit down awhile in silence , and only by the language of our tears speak our sense of this heavy losse . but all passions , especially that of grief , need rather a bridle then a spurre . affected we may , we ought to be with his death , but as a publick , not as a private detriment , and that not in an extream but moderate measure . and so much the rather , considering that it is no new nor rare thing . your fathers , where are they ? and the prophets do they live for ever ? is the prophet zecharie's question , putting it out of question , they do not alwayes live , but are alike with others , subject to mortality , nor have the ministers of the new testament , though imployed about a more excellent ministration , any greater priviledge as to exemption from death then those of the old , apostles as well as prophets are under deaths tyranny : so much st paul here intimateth , when he saith , but we have this treasure , &c. the first word of this text is but , a but which the apostle puts upon himself and fellow-apostles , yea and all the ministers of the gospel . in the fore-going verses we finde him extolling his ministery , and vindicating his fidelity in the discharge of it , here he interposeth a but , not a but of scandalous impiety , this could not be charged upon him by any . oh that all ministers lives were so ordered , as no but of this nature might be deservedly cast upon them . the but here intended is only a but of natural frailty , humane imbecillity , and the worlds unjust ignominy . these were the things the apostle well knew the false teachers would upbraid him and his brethren with , and therefore he prevents them by a voluntary concession that so it was , yea fit it was that so it should be for the advancing of gods glory , that whilst their message was honourable themselves should be contemptible , but we have this treasure in earthen vessels . in which words we have a brief yet exact delineation both of the gospel and the preachers of it , and both by a double character , the gospel is characterized by a metaphor commending , in the noun treasure . a term discriminating , in the pronoun this . the preachers of the gospel are represented by a word of description , in the substantive vessels . a word of diminution , in the adjective earthen . these are as four keys by which i shall endeavour to unlock the treasure of this text , as four vents by which the vessel of this scripture emptieth its divine liquor . in the opening of which i shall strive that my discourse may keep even pace with the time , i hope your attention will keep even pace with my discourse , and then i doubt not but that through gods grace we shall be richer by this treasure , and these earthen vessels will help us somewhat nearer to heaven . and so i begin with the delineation of the gospel , and therein the metaphor commending , treasure . to finde out the kernel enclosed in the shell of this metaphor , we must consider a three-fold reference that may be made of this word to the preceding . some referre it to the end of the former verse , and understand by this treasure the knowledge of the glory of god in the face of jesus christ . this is that which there he compareth to light , and here to treasure , two metaphors though different yet consonant , light being a most precious treasure , and as treasures are kept , so lights were wont to be carried in earthen vessels . and well may the knowledge of god in christ be compared to both , for its resplendency a light , for its opulency a treasure , such a treasure as must be a light not lockt up in our own brests , but shining forth to others , such a light as is a treasure of invaluable and incomparable worth . our apostle elswhere expresseth so high an estimation of this knowledge of christ , that he accounts all other things , whether worldly fruitions or jewish observances to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not only uselesse but hurtfull so far as they kept him from christ , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as offals which we throw to our dogs , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} those base excrements which physicians force out of the body by their purging : things not to be valued but despised and loathed in comparison of this . and no lesse is that value which our blessed saviour himself puts upon it , where he saith , this is life eternal to know thee the only true god , and jesus christ whom thou hast sent . life is the best treasure in nature , eternal is the best of lives , how great a treasure must the knowledge of christ be which is life eternal ? secondly , others take the reference of treasure here as remote as that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ministery , mentioned in the first verse . indeed the ministry and dispensation of the gospel is a choice and precious treasure , upon which account the apostle elsewhere cals it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a worthy work . a work it is to which is required both authority and ability , and therefore in respect of the former it is an honour , of the later a treasure . the old verse tels us , dat galenus opes , dat justinianus honores . the law brings honour , and physick wealth , but in a divine sense the ministery hath both . a burden it is indeed , but withall an honour . a labour it is , but withall a treasure for the edifying and enriching of the church . this treasure christ keeps under lock and key , only intrusting those with it whom he cals to , and furnisheth for it . as it was the priviledge of the jews above other nations , that to them were the oracles of god committed , so it is the prerogative of the ministers above all other persons , that to them is committed the dispensation of these oracles . by which it appears , that they are no better then thieves , nay sacrilegious robbers who without immediate or mediate warrant from christ assume this trust and break open this treasure . thirdly , i conceive we shall best understand the prime intent and full extent of this metaphor , by referring it not so neer as the sixth , nor so farre as the first , but to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the gospel , mentioned in the third verse . indeed both the other interpretations are fully included , and may be fitly reduced to this , since on the one hand that ministery is principally in respect of the gospel : hence it is that we are called the ministers of the new testament , and our commission is to preach the gospel , and the english tran●lators have not unfitly at once rendered and unfolded that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} st paul speaketh of to be the dispensation of the go●pel , for though since christ came not to destroy but to fulfill , we must not suppresse but publish the law , yet our chief errand is to promulge the glad tidings of salvation in the gospel . and on the other hand , it is the gospel onely that revealeth the knowledge of god in jesus christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to them that search into the mine of holy writ is opened the treasure of the knowledge of god : and whereas the creatures leade us to the knowledge of god the creator , and the law declares him as a judge , onely the gospel manifesteth him as a redeemer , to wit , god in christ . the gospel then is that which st paul here primarily cals a treasure . it is that metaphor by which christ himself represents it when he compareth the kingdom of heaven to a treasure hid in a field , as it is said to be hid for its mysteriousnesse , so a treasure for its preciousnesse . that we may see the fitnesse of the metaphor , be pleased to take a view of the analogie , and that in two particulars , to wit , the nature and the efficacy of a treasure , what it is , and what it doth . first , if you enquire into the nature of a treasure , that definition may be a full answer , thesaurus dicitur multarum rerum pretiosarum cumulatio , a treasure is an accumulation of many precious things , so that there are two things concur to a treasure , to wit , pretium and copia , value and plenty , worth in the quality , abundance in the quantity . it is not an heap of straw or rubbish that maketh a treasure , since though there is plenty , there is no value ; nor is it a single piece of silver or gold that maketh a treasure ; since though there is value there is not plenty , but many bags of gold and silver , or things of like worth fill up a treasure . both of these we finde and meet with in the gospel , no wonder it is set forth by this appellation . 1. the truths and doctrines contained in it are choice and excellent , as much worth as our souls , as heaven , as salvation is , nay shall i go higher ? look what worth there is in the riches of gods grace , the precious bloud of christ , that may secondarily be ascribed to the gospel , which discovereth and offereth both to us : no wonder that the greek fathers compare the verities of the gospel to precious stones , and our saviour to a pearl of great price , and the minister in this respect is called a merchant of invaluable jewels . if you please to take a view of those several things to which gods word in general is compared , and which may much more be applied to the gospel in particular , you shall finde its worth set forth by a very observable gradation . the basest metal to which it is compared is silver , and yet that is precious in comparison of lead or brasse or iron ; silver refined from its drosse is of farre more worth then as it is taken out of the mine ; and it is resembled not onely to silver , but silver purified in the fire seven times ; gold is yet of more value by farre then the most purified silver ; many pieces of silver are not aequivalent to one of gold , and yet all gold is not of a like worth , but this is more desirable then gold , yea then fine gold ; rubies are of more account then gold , and yet the wisdome of this word is more precious then rubies , nay that whatsoever else is accounted precious , as pearls , diamonds and the like may not be left out , there is annexed a comprehensive expression , all the things thou canst desire are not to be compared to her . 2. there is no lesse variety then excellency in the gospel , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; the doctrines of it are manifold , and of divers kindes , yet all profitable : whatsoever is to be known by us concerning god , christ , our selves , sin , righteousnesse , happinesse , is here delivered , here are wholsome counsels of vertue , righteous precepts of duty , the precious promises of mercy , and the sweet comforts of the holy ghost presented to us . in respect of its counsels and precepts , i may well call it ( to use saint basils phrase ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a plentifull promptuary of good documents . what is it ( oh christian , to follow his expressions ) thou mayest not learn hence ? the measure of patience , the manner of penitence , perfection of prudence , sweetnesse of temperance , exactnesse of justice , and magnanimity of fortitude ? all moral vertues , and all theological graces are both described and prescribed in the gospel . in respect of its comforts and promises , i may well ( to use isidor's comparison ) resemble it to a large and pleasant garden , replenished with variety of fragrant flowers , yielding as it were an heavenly nectar , which will revive the soul in the saddest distresse . whatsoever relations of life thou art placed in , here are fit directions to guide thee . whatsoever condition of misery thou maist be cast into , here are full consolations to support thee . well might st chrysostome say , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the holy scripture is an ever over-flowing fountain that cannot be drawn dry , and an inexhausted treasure that cannot be emptied . to this purpose tend those resemblances of the law , made use of by david , and no lesse justly applicable to the gospel , it is not only better then gold and silver , which are things of value , but thousands , which implieth abundance , and again comparing it to all riches and great spoil , both which contain in them multiplex genus , all sorts of valuable commodities , sheep , oxen , lands , houses , garments , goods , moneys , and the like ; thus are all sorts of spiritual riches , yea abundance of each sort to be had , as in the law , so in the gospel . secondly , as to the efficacy of a treasure , what will it not do ? the latine and our english proverb both assert this , pecuniae omnia obediunt , money answers all things , especially where there is plenty of it , food , raiment , lights , physick , armour , are all to be purchased by a treasure . all this is most true of the gospel . the spouse speaking of christs lips , saith , they drop as the honey-comb , in favomel & cera latent , quorum altero pascimur altera lumen accendimus , sic in sacris literis suavissimus cibus animi & lumen mentis insunt , as in the honey-comb there is honey to yeeld nutriment and wax to give light : so in the scriptures ( chiefly the evangelical ) the soul hath food and the minde light . what an aegyptian king caused to be writ on the door of a well-furnished library , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is fully verified of the gospel , whence may be selected the best , nay the onely receipts to cure a sin-sick person . finally , no such wardrobe as this wherein are to be had the robes of christs righteousnesse , and the ornaments of the spirits graces : no armoury like to this , where all both offensive and defensive weapons against our spiritual enemies are to be found . in a word , what ever the wants of a christian are he may by the gospel finde a sutable supply , very justly then doth this metaphor of a treasure belong to it . but yet this is not all that concerneth the gospels excellency : as there is an analogie , so there is a discrepancy , as in these the gospel and a treasure do agree , so there want not other things wherein the gospel doth far exceed all treasures ; to which end cast your eyes on the 2. term discriminating , non simpliciter thesaurum , sed hunc inquit thesaurum habemus , he doth not barely say , we have [ a ] but emphatically [ this ] treasure , to intimate that the treasure of the gospel is farre different from and transcendent above all other treasures , which that it may the better appear , take notice of the antithesis in these several particulars . 1. other treasures are from below , this is from above , those are dig'd out of the bowels of the earth , this is sent from heaven ; what are gold and silver but white and yellow earth ? the sands and the rocks are the habitation of pearls and jewels , but the things of the gospel are , and therefore so fitly called by our saviour heavenly things . 2. other treasures are transient and perishing ; st peters epithete is , corruptible gold and silver ; solomons observation is , that riches take them wings and flee away ; and therefore as they are got with care and kept with fear , so many times lost with grief ; but this treasure is lasting and permanent , the truth of it inalterable , the goodnesse of it unchangeable , hence it is called the good part which cannot be taken away , the meat which perisheth not ; and the word of the lord that endureth for ever . 3. other treasures are only of corporal use for the profit , comfort and support of the body , and therefore it is they cannot make the possessour either wise or holy or happy . but this treasure enricheth the soul with wisdom and knowledge , grace and holinesse , whereby it becometh a means of happinesse to him that enjoyeth it , by this it is the minde is enlightened , the will inclined , the affections composed , the conscience quieted , and the inward man renewed . 4. other treasures though virtually they procure severall comforts , yet formally and in their own nature they are but a remedy against poverty . gold and silver in themselves have no feeding or cloathing or defending vertue , nor do they certainly and constantly procure those necessaries : sometimes food is not to be had for money , nor is silver alwaies a defence . and yet further though it may get the things , yet it cannot give an efficacy to them , it may buy food but not a stomack , physick but not health , clothes but not warmth , armour but not safety , lights but not eyes : whereas this treasure is in its own nature all these , and assuredly bringeth strength , wealth , ease , safety , and all spiritual blessings to them that enjoy it , it is such a treasure as is withall an oracle in doubts , a shield against assaults , a counsellor in prosperity , a comforter in adversity , a light in darknesse , and a refuge in danger . 5. other treasures oft times become destructive to the possessors , it was a sore evil solomon saw under the sun , namely riches kept for the owners thereof to their hurt , indeed both temporall and spirituall hurt accrueth frequently to men by their treasure ; the golden ring hath sometimes lost the finger , and the bag of money exposed the traveller to danger ; yet more often do treasures become nurses of vice , panders to lust , incentives of wickedness , and the mammon of unrighteousness , whereby they ruin the soul , and take away the life of the owners ; in this respect it is that salvian saith excellently of covetous men , perituris simul atque perdentibus student nundinis , they eagerly busie themselves in those merchandizes which are not only perishing in their own nature , but destroy the possessors , whereas this treasure is altogether beneficiall to them that enjoy it ; indeed accidentally it proveth pernicious , becoming to some a savour of death , but this is only to the rejecters and contemners , not to the receivers and possessors of it ; if our gospel be hid , saith the apostle in this chapter , it is hid to them that are lost , and if any be lost to whom the gospel cometh , it s they from whom its hid by the devil and their own corruption blinding their eyes that they see not its worth , and thereby perverting their wils that they refuse its embraces ; but to them that beleeve and do it , it is a savour of life , a wellspring of comfort , a means of their eternall wellfare . finally , other treasures may have the image of a king stamped upon them , such that coyn which had caesars superscription , but this hath the image of god and christ imprinted on it , being therefore called the gospel of god , and the word of christ , other treasures are the blessings of gods left hand ; so it is said of riches and honours , but this is a blessing of gods right hand ; so it is said of the fiery law , and much more is it true of the gospel : how much the right hand excelleth the left , so much this surpasseth all riches . in a word , other treasures make the poor rich , but this {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , maketh of mortall immortall , of men in some sense gods . and now upon all these considerations the surpassing worth of this treasure cannot but appear : so as we may truly say , not all the silks of persia , linnen of egypt , spices of arabia , silver of the west , gold of the east , pretious stones of both the indies , are severally , nay joyntly able to equalize it . well may this note of difference be annexed this treasure . what therefore remaineth but that every one of us labour to have the same esteem of the gospel , which st paul had , and which indeed it deserveth ? 1. let us account it our treasure , and let that appear by doing in reference to the gospel , as men do by treasure . how vehement and active are covetous mens desires after treasure ! they spare no pains to get , nor have they ever enough of it , in their longings they are unsatiable , in their labours indefatigable . such let our desires be after the knowledge of , and acquaintance with evangelicall truths : let us not be satisfied without , no nor yet with the gospel , but as we have it let us strive to have it more abundantly , according to that apostolicall precept , let the word of christ dwel in you richly in all knowledge and wisdom . besides , what care have men to lay up their treasure , when they have got it ? the greek word in its etimology signifieth as much , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and in the hebrew {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} à {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} abscondit , the nown for treasure cometh from a verb that signifieth to hide , there being nothing men more secretly and carefully lay up then their treasures , yea what content do they take in viewing and recounting their bags , populus me sibilat at mihi plaudo ipse domi , said he in the poet , the covetous wretch whilest scorned abroad pleaseth himself at home in his heaps of wealth . so let us lay up the gospel in the cabinet of our souls , and take delight in meditating upon the divine truths contained in it , yea whilest we meet with reproach and persecution from the world , let us solace our selves in the fruition of this treasure . herein let davids practice towards the law of the lord be our pattern in that excellent psalm , wherein he expresseth a singular regard to gods testimonies , the words of thy mouth are better to me then thousands of gold and silver : and again , my hands will i lift up to thy commandments which i have loved , and i will meditate on thy statutes : and again , i have hid thy word in my heart , that i might not sin against thee : and once more , i have rejoyced in the way of thy testimonies , as much as in all riches . 2. since the gospel is not only comparatively a treasure , but superlatively this treasure , let our estimation and affection towards it have a this upon it , beyond that we have or any can have to other treasures . indeed beloved , though this treasure so far exceed all others , yet well were it if our love to it did equalize that to others ; the truth is , though it is far beyond , yet the most mens valuation of it is far short . what a shame is it that by us who call our selves christians , earth should be preferred before heaven , the world before christ , gold before the gospel ? oh let us blow up the fire , whet the edge , quicken the dulness of our spirituall affection , that if possible , it may not only parallel , but outvie our earthly desires , and with that wise merchant in the gospel , we may sell all we have to buy this pearl . and so much be spoken of the first part , the character here given to the gospel : i now pass on to those by which the preachers of the gospel are represented , and therein the word of description , vessels . the word both in hebrew and greek is many times taken in a large acception for instrumentum an utensill in an house , or any thing that is used as the instrument of accomplishing any work , and so the hebrew word is rendred , where we reade of the instruments of cruelty , and the instruments of death , and in this sense it is true of the ministers , they are instruments in the hand of christ for the great work of gathering his church ; but most properly it signifieth receptaculum , an instrument of containing any thing , and in this sense it may be here fitly construed , nor do there want fit resemblances in which the messengers of christ are like to vessels : more particularly in these four respects . 1. vessels are not naturall but artificial instruments : nature affords the materials , but art and industry produce the form by which it hath the capacity of a vessel . it is no less true of ministers , nemo nascitur christianus , no man is born a christian , much less a minister : indeed ex quovis ligno non fit mercurius , there must be natural parts in them that undertake this function , but those are not sufficient : and therefore in the first plantation of the church , god did by immediate inspiration , and the collation of extraordinary gifts , enable men for the discharge of this office , and afterwards in the growth and progresse of the church ; that inspiration ceasing , so as no more to be expected , there was and still ought to be a training up of youth in the tongues , arts and sciences , and after that a great deal of industry ( joyned with ardent prayer ) in the study of the scriptures and theologicall verities by them that take upon them this sacred calling . the truth is , whatever account the men of this age make of a ministers work , yet it is so weighty and divine an imployment , that no small time and pains must be spent in preparation for it . and if st paul , whom christ cals a chosen vessel , and accordingly in a singular measure , not only above other ministers , but apostles , fitted for this service , cried out , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; who is sufficient for these things ? how justly reprovable is their rashnesse , who whilst they can lay no just claim to an immediate inspiration , suddenly and unpreparedly enter upon this high imployment ? indeed such as these there have been in former times , who are called by leo , momentanei sacerdotes , and gregory nazianzen stileth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , such as in a day , a moment turned priests . modò idiota mox clericus , now laicks and anon clerks . but what swarms of such extemporary and illiterate preachers abound in this age , who to use that elegant fathers expression , owe more sacrifices for their own , then the peoples ignorances ; and as those romans of old called cincinnati were advanced a stivâ & aratro ad dictatores , from the plough to be dictators , so these skip from the shopboard to the pulpit . it was a sad but just complaint , and too sutable to our times that gregory nazianzen took up in his daies , no man is accounted a physitian that hath not first studied the natures of diseases , nor a painter that hath not been exercised in drawing of lineaments , and laying on of colours , but preachers are found easily such as have never bestowed time or taken pains in preparing themselves for that service . oh how shall the very heathen rise up at the last day and condemn the men of this generation ! plutarch tels us that the virgins which were to attend diana's temple , were for many years brought up as it were in a school , and called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , such as should administer sacred rites , and then being sufficiently instructed they were called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , admitted to their divine mysteries , and afterwards they became {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} instructers of others . surely if the light of nature taught them to use so much care in educating those who were to perform the worship of a false goddess , how shamefull is the blindness of those christians who think some naturall abilities of memory and elocution sufficient to qualifie a priest of the true and most high god . 2. vessels are not all of equal capacity , some are lesse , others greater ; severall trades have vessels of divers sizes : so is it among ministers , both in respect of offices and gifts . in the beginning of christianity there were some apostles , some prophers , some evangelists , and soon after there were some bishops , some priests , some deacons , and this variety of orders hath ever conduced much to the unity , harmony and beauty of the church . this diversity is no lesse apparent in regard of gifts , all have not alike abilities , nor are equally fitted for this sacred employment ; there is indeed a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} competency of gifts which every one attaineth to whom god calleth to this work : but though all have some yet not the same gifts , as st paul puts the question , intending thereby a negation , are all apostles , are all prophets ? so may i say in this , all are not chrysostome's and chrysologuse's for golden mouthed oratory , all are not epiphaniuse's and augustine's for confutation of heresies ; all are not like hierome for skill in languages , and athanasius for profound knowledge : god who is a most free agent dispenseth endowments variously according to the pleasure of his own will : some with elisha have a double portion of eliah's spirit , yea with benjamin , their messe is five times bigger then their brethren , whilest he giveth to others with a more sparing and narrow hand . the ministers of the gospel are elsewhere resembled to stars , and among others for this reason , as all stars are not of the same magnitude nor of the same lustre , so is it in the firmament of the church , one star differeth from another in glory , and one minister from another in gifts . i shut up this with gregory nissen his observation concerning solomons chariot , the pillars wherof were silver , the botome gold , and the covering purple ; which that father applieth to the church , and by the severall parts thereof understandeth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the preachers of the word , some whereof have golden , others silver , others purple gifts , of different degrees and excellencies . 3. vessels are not the originals of what they have , but it is poured into and received by them . the well hath a spring in it that yieldeth the water , but the cistern must have it conveyed into it . the mines have the treasure in their own bowels , but it is put into the chest . the parallel holds in the preachers of the gospel , who are not the authors but only the receivers of those truths they publish ▪ what st paul saith of himself , is true of every faithfull minister , i have received of the lord that which also i delivered unto you . to this purpose it is observable that the hebrew word which we render report properly signifieth hearing , intimating that we must first hear from god before we speak to men , and speak nothing but what we hear . in reference to this it is that the bishops in clements constitutions are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the receivers and proclaimers of gods word . among other resemblances preachers are compared to ambassadours , and as the ambassadour speaketh not from himself , but that message his prince puts into his mouth , so must every messenger of god . excellently to this effect vincentius lirenensis occasionally treating of that of st paul to timothy , keep the good thing committed to thee . it is committed to thee , not to be invented by thee , what thou hast received , not what thou hast fancied . not framed by thy own wit , but taught by another ; of which thou art not an author but a keeper , in which not a leader but a follower ; so was timothy , so is every minister in respect of divine truths . i close up this with that expression of the apostle to the corinthians , god maketh manifest the savour of his knowledge by us in every place : we manifest the savour , but it is of his knowledge , to wit that knowledge we receive from him , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith oecumenius aptly upon the place . the incense is heavenly , we are only as the censors that contain it , and carry about the savour of it . 4. vessels are not only for reception , but effusion , as they receive and retain , so they let out what is put into them ; yea the vessel receiveth for this end , not only that it may keep , but that it may part with its liquor ; such ought the ministers of the gospel to be , not only conchae , but canales , condi , but promi shels to retain , but pipes to convey the divine nectar , layers up but layers out of this heavenly treasure . the apostle speaking of the ordinary ministers , describeth them by two titles , the one metaphoricall , the other proper , to wit pastors and teachers , the latter of which , saith st augustine , is annexed , vt intelligerent pastores ad officium suum pertinere doctrinam , that pastors may know it is a chief part of their office to teach and instruct the people . the stomack receiveth not food for it self , but to nourish the body , the steward money to imploy for his own use only , but to provide for the family ; and the manifestation of the spirit is given to every man , especially ministers , to profit withall . this treasure is a depositum , a trust committed , and that for uses , and those not private but publike ; this light is communicated not to be hid under a bushell , but for the illumination and consolation of them that are in the house . it was christs promise to his apostles to give them os & sapientiam , a mouth and wisdom : what a vessell is without a vent , that is wisdom without a mouth . wisdom that is hid and a treasure not seen , what profit is in them both ? indeed a mouth without wisdom may prove pernicious , and wisdom without a mouth cannot be profitable , christs ministers have both , wisdom in themselves , and a mouth to instruct others . and so much the more reason have those vessels to communicate this treasure , because it is not impaired by imparting . indeed this is another excellency wherein this treasure transcends all earthly treasures ; these waste by spending , this is not at all diminished by distributing . as the seal maketh an impression on the wax . the fire conveyeth the heat into iron . one candle lighteth many without any losse of figure , heat or light ; so the communicating of this treasure will inrich others without impoverishing our selves : here is no place for that allegation of the virgins , not so , least there be not enough for you and us : never any had the lesse knowledge himself , by teaching others : nay the truth is this treasure absconsione minuitur , communicatione multiplicatur , is lessened by hiding , multiplied by imparting ; like the widows oyl in the vessel , that increased by pouring out , that being ever verified , to him that hath shall be given . and thus in all these respects are preachers fitly compared unto vessels . the vse of this particular is that which concerneth my reverend brethren of the clergy , that they seek by prayer , and labour to be more and more fitted for their function , that those of meaner gifts do not envy them that have greater , nor they that have greater , despise those that have meaner ; that they deliver nothing but what they have received from above . finally , that they hide not their talents in a napkin , but lay out their parts and strength for the peoples good . but it is not fit for me , who am minimus apostolorum , to be your instructer , besides i doubt not your piety and wisdom hath already prevented my discourse in your meditations , and therefore i passe on to the word of diminution , earthly , one hath well observed the elegancy of the antithesis , thesauri pretium opponit vilitati involucri , what more pretious then this treasure ? what more vile then earthen vessels ? indeed the candlesticks by which as generally the churches , so eminently the bishops of those churches are to be understood , are said to be golden , and yet here these vessels are called earthen ; both may well stand together , golden in respect of the solidity of their doctrine , purity of their conversation , and yet earthen in regard of the frailty of their condition . the chief question to be discussed is , upon what grounds the apostle thus denominateth to himself and his fellow laboures . to which a threefold answer may well be and is returned by interpreters . the term of earthen is fastened by st paul upon the ministers , respectu status , personae , corporis , in respect of their state , persons and bodies , the two former more speciall relating to the apostles , though too often verified in severall ages of their successours ; the last more generall , as being common to all the messengers of god , that have been are or shall be . in regard of their state , which is for the most part mean and low in the world , golden and silver vessels are of worth and price , but earthen are of little or no value , such is the usuall condition of gods messengers who are frequently exposed to want and penury . instances in this kinde are numerous , and that in most eminent worthies , gregory nazianzen saith of st basill , that he had only what was necessary for his sustentation , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , his riches was to have nothing . st augustine who was rich to religion , to the church , yet was poor to himself , and therefore when he died , he made no will , since as possidius saith of him , vnde conderet pauper christi non habebat , the poor saint had nothing whence he should lay up an estate . st cyprian whose life was golden , death purple , manners pretious , yet his estate was low . christs own disciples were poor fisher-men , viles arte , obscuri vitae labore . nay st paul himself was no other then a tent-maker , a trade that could not inrich him , yea beholding to almes for his supply . thus as the poor receive the gospel , so they that publish it are many times poor and low ; not that thus it ought to be , as the opinion of too many in our daies is , who would have ministers live like beggars , upon benevolence , and account it a prudent policy to keep them poor . st paul ( though upon special grounds he was pleased to condescend to that way of livelihood ) yet asserts maintenance to be the ministers due , and this not narrow , but ample and honourable ; what else meaneth that character , which , among others , he giveth of the ministers in the epistles , both to timothy and titus , that they should be lovers of , yea given to hospitality , since it is no small competency of estate , which besides both the present and future provision for his family , will inable a man to be hospitable . but yet thus most usually it fals out , through the impiety and iniquity of men , that the preachers of the gospel are necessitous and indigent , earthen vessels . it is that therefore which they should make account of , not to be great or rich in this world , comforting themselves with this meditation , that their reward is with the lord . 2. in regard of their persons : earthen vessels being little worth are light set by , whiles golden and silver vessels are locked up safely , and onely used for the entertainment of speciall guests : earthen vessels stand in open places , are used by every servant , nay many times are trampled under foot ; so is it with the preachers of the gospel , they are viles , abjecti hominum estimatione , base and despised in the eyes of wicked men . our blessed saviour speaking to his disciples , calleth them a little flock , though they were to be shepherds of the people , yet they were a flock in respect of christ . but why a little flock ? surely not only in respect of quantity but quality ; let chrysologus give the reason , grex pusillus mundo , magnus deo. a flock great indeed in christs , but little in mans eyes . chosen vessels they are by god , but rejected by the world ; and to use the prophet jeremies expression , vessels wherein there is no pleasure . what that emperour fredrick the 3d said concerning kings , an nescitis principes quasi signum populo expositos ? do you not know that they are oft times as a gazing stock to the people ? may as truly be affirmed of ministers . the prophet isaiah useth an expression not much unlike , concerning himself and the children god gave him , that they were for signes and wonders in israel : nor did eliah , elisha , micaiah , jeremy and the other prophets fare any better then he , in the places where they prophesied , but were mocked , misused and despised by the sons of belial among whom they lived . what entertainment the apostles found let st paul speak , we are made as the filth of the world , and are the offscouring of all things to this day . both the words there are mentioned by the late learned expositor , refer'd to the same thing , and were used among the grecians , concerning that refuse , vile person which was picked out to be a lustration for a city in a publique calamity , of whom they said when they had burnt him , and cast the ashes into the sea , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; thus contemptible and odious was st paul and the other faithfull messengers of christ in the jews and heathens esteem . should i trace the footsteps of ecclesiasticall history , i might tell you how cyprian was nick-named coprian , athanasius sathanasius , and still they that have been most orthodox and zealous preachers , have met with the greatest despite and opposition from hereticall , schismaticall and prophane persons . but i need not seek for instances abroad , when there are so many at home . indeed we may remember those halcion daies when both wealth and honour attended those who serve at the altar , and the clergy ( as they ought to be ) were accounted worthy of , and accordingly received double honour . but at this day how doth sad experience verifie , that the priests are made the lowest of the people ! that complaint of the church may most justly now be taken up , they regard not the person of the priests . yea , as if some new cadmus had sown the earth with sauls teeth , and shimei's tongue , they belch out contumelies against gods ministers . many of these vessels , and those most accomplished for this sacred service , are laied aside as useless , rejected as worthless , and tantum non only not dashed in pieces . nay to that height of impiety are many come , that not only our persons are despicable , but our very function is contemptible in their eyes . oh that such would consider how near they strike at god himself . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith ignatius truly , which we may english by that of our saviour , he that despiseth you despiseth me , and he that despiseth me despiseth him that sent me . nor let my brethren of the clergie be too much discouraged because disregarded : it was a notable speech of the philosopher to one that reproached him , tu proferendis ego perferendis injuriis idoneus , let us be as ready to bear , as they forward to cast disgrace upon us . cast your eyes on the two next verses to my text , and observe st pauls heroicall expressions , such indeed as well befit a minister of the gospel , we are troubled on every side , yet not distressed , perplexed , but not in despair , persecuted , but not forsaken , cast down , but not discouraged : though our persons be as earthen vessels in the worlds estimation , and so used or rather abused , yet let not our spirits like earthen vessels be broken by any affliction , nay rather remember what christ said to his disciples in the like case , rejoyce and be exceeding glad , for great is your reward in heaven , and so persecuted they the prophets which were before , you are come in their stead , and therefore must expect their usage , and it is a comfort you do but pledge them in that cup of which they have drank to you before , you do but follow them in that way which they have tracked already , so persecuted they the prophets , yea and the apostles too , in which regard they are here called earthen vessels . 3. lastly , this epithete earthen is annexed to these vessels , the preachers of the word , in reference to their bodies , as their mean condition , base estimation ; so their bodily constitution proclaimeth them earthen , this is that which is common to ministers with the people , since though in regard of their calling they are prae aliis far before others , yet in this respect they are sicut caeteri , such as others . 1. thus their bodies are earthen because formed of the dust of the earth , testacea secundum originem , so tertullian , earthly in their original , upon which ground they are called houses of clay , the inhabitant indeed is heavenly , but the body earthy : vas fictile nil aliud quam lutum igne coctum , as earthen vessels , so are our bodies fashioned out of clay . 2. again , as earthen vessels are subject to flaws and cracks , yea to breaking in pieces , so are our bodies liable to sicknesses , diseases , till at last by death they fall and are broken in pieces . in this respect the apostle paul , calling the body an earthen house , addeth presently , be dissolved . to this purpose is grotius his paraphrase , in corpore multis malis obnoxio quod facile frangitur , we have this treasure in bodies subject to many evils , and at last to a dissolution . this construction is that which both the greek and latine fathers generally take it in . among the greeks , st chrysostome speaketh very fully to this sense , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he useth this term of earthen to denote the mortality of our nature , infirmity of our flesh , which by diseases and a thousand other accidents is exposed to death , and so dissolution . among the latines st ambrose speaketh to the same effect , fictilia vasa dicens infirmitatem naturae significat , the weakness of our nature is signified by the earthen vessell , and therefore st jerome explaineth it by the term fragilis ; and theophylact by the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} they are frail mortall bodies we carry about with us : and as earthen vessels are easily , suddenly broken asunder , one fall on the ground in a moment dasheth them in pieces ; so are the bodies of gods ministers subject to a speedy and sudden dissolution , whereby they become unserviceable to the church . indeed in one thi ng there is a difference , earthen vessels when they break , break irrecoverably , so as the pieces cannot be reunited ; but the bodies of the saints and faithfull ministers of christ , though they moulder into dust , shall at the last day be repaired , refined and made gloriously beautifull . they differ then in the consequent of the breaking , but in the breaking it self they agree , and therefore fitly are our bodies called earthen vessels . the greek word here used {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which properly signifieth the shell of a fish , and in this sense ( as criticall interpreters observe ) it agrees with the matter in hand , it being ordinary to lay up those things we value in shels or boxes and cabinets made of such : and withall those shels in regard of ther brittleness are apt resemblances of our bodies . the platonists who fancy two bodies , one more spiritual , which they call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the chariot that carrieth the soul in it ; the other more grosse , that which we see and feel , call this latter {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , because it is in their opinion as a shell which hath a finer body within it : this being but a fancy i leave it , the true reason of this expression , whether you render it shels or earthen vessels is , because as these so the body is of a frail nature , easily and quickly destroyed , nor have the bodies of ministers any greater priviledge then others : we that preach eternal life are dying men , yea whilest the word of life is in our mouths , many times death is in our faces . this wolf will not only worry the sheep but the shepherd : this enemy will not only set upon the souldiers but the captain : this plunderer will seize upon the crown and the mitre , the scarlet and the rochet : and as at chess when the game is done not only the pawns , but the bishops , yea king and queen are tumbled down and put into the bag : so not only mean and vulgar persons , but princes and priests fall down by death into the grave ; and as judges , though they be shields of the earth , are but earthen shields ; so ministers though vessels that carry this treasure , yet are but earthen vessels . to winde up this in a word of caution and exhortation . do not think the worse of , or value the treasure the less because brought in an earthen vessell . it is that folly , yea wickedness of which too many are guilty , who because they are men that speak to them , think the message is not gods , measureing the worth of the treasure by the meanness of that which conveyeth it ; but tell me , i beseech you , will any man value gold the less , because brought to him in a leathern purse ; or slight a pretious pearl , because found on a dirty dunghill ? and why then should the gospel be undervalued because they are mortall men that preach it ? the truth is we have cause to admire and bless both the power and the goodness of god , his power which by such weak means accomplisheth so great a work ; indeed as the apostle here tels us for this reason the treasure is in such vessels , that the excellency of the power might be of god , his goodness which is pleased to lay it up in such vessels that it may be the easier come by , to speak to us by men like our selves with whom we familiarly converse ; he could if he had pleased have put this treasure in heavenly vessels , used the ministry of angels , but we could not have received it so comfortably from them ; so that in reference to us god is pleased to make men the instruments of publishing the gospels mysteries , and as it is his mercifull condescention that he is pleased to deliver heavenly truths in earthly similitudes , so is it no less that he maketh them known by earthly men . and to carry it a little further , let us be so far from despising this treasure because of the vessell , as not only to bless god who hath put it into such vessels , but to honour the vessell because of the treasure . vtrumne quia testacea est secundum originem scilicet ex limo destruetur , an quia divini thesauri conditorium est extolletur ? saith tertullian rationally . shall the vessell be cast by because it is earthly , or shall it not rather be preferred because it is the repository of a choice treasure ? let me therefore beseech you in st pauls words to the thessalonians , to know them which labour among you and to esteem them very highly in love for their works sake , measure them not by their frail natures but their honourable imployment , not by what they finde from the world , but by what they deserve ; they are earthen , adore them not as gods , but the treasure they bring is heavenly , honour them as men of god , let not the treasure be contemned for the vessels sake , but the vessels be esteemed for the treasures sake . 2. the word of exhortation concerneth 1. partly us who are of the clergy , that we follow the pattern which our lord and master hath set us where he saith , i must work the work of him that sent me whilest it is day , the night cometh when no man can work . oh let us break this bread of life before we be broken by death , burn and shine in doctrine and conversation before our lamp be put out ; do all the good we can by imparting this treasure , before our earthly house of this tabernacle be dissolved , but i hope there is not much need to enlarge in this . 2. partly you who are of the laity , that you learn 1. to make much of your conscientious painfull ministers : the more pretious the liquor , and the more brittle the vessell , the more chary are men of it . oh how tender should you be of them who , though weak creatures , bring the glad tidings of salvation to you ? a friend that cometh to us but cannot stay long with us , how much is he made of , and how freely entertained by us , and will you have no regard of those who are both yours and the bridegrooms friends ? and ere long must be taken from you ? nay let me tell you , no readier way to hasten their removall then your disregard , nor will god long continue his candlesticks among that people , who do not prize them and their light . 2. make use of them , and get all the good you can from them whilest they live : if one have borrowed a book which ere long must be returned to the owner , how diligent is he in picking and transcribing what notes he can out of it : we are but lent you for a time , and that during the good pleasure of god . as christ said to his disciples , so may we to you , vs you shall not have alwaies with you : oh suck all the knowledge you can from our lips whilest we are able to speak to you , and hear us every day as if it were to be the last day you should hear us . and truly never more need of practising this duty then now , not only because ministers are earthen vessels , that is subject to mortality , but because they are earthen , that is despised in these times , and who knoweth how far god may permit the malice of wicked men to proceed , it may be to the breaking , or if not , yet to stopping the vent of these vessels . the mouthes of your ministers must in a few years be stopped with dust when they are laid in the grave , it may be before that they may be silenced from publique preaching the gospel : oh therefore be wise to improve the present opportunities god puts into your hands ! suck the milk of instruction from the breasts of these nurses , whilest they are able to give it you : buy the oyle of consolation from these spirituall merchants , whilest they can sell it you ; do as the egyptians , who when nilus overfloweth the banks , dig pits to put water in , that they may have supply when it shall return to its channell . do as the shell-fish , which taketh in moisture whilest the tides flow in upon them , that may preserve them when it ebbeth , and leaveth them dry . finally , do as joseph , who in the years of plenty laid up store against the famine came . oh be diligent to fill the vessel of your hearts with that divine treasure which these vessels yield , against the time when you may , nay must be deprived of them ; they can instruct , exhort and comfort no longer then life , you have no assurance of their lives , they have none of their own , how long they shall continue ; nay indeed , both they and you are assured they cannot continue long , being but earthen vessels , mortall men . but we have this treasure in earthen vessels . a dolefull instance of this scriptures verity we have in the sad occasion of this daies solemnity : the death of this faithfull minister of christ , affectionate son of the church , vigilant shepherd of his people , mr richard goddard , whose livelesse dust lieth before us , and now my discourse like a circle is returned to the point where i began , our deceased brother , whose losse is deservedly to be lamented , and worth highly to be commended . indeed should i have fulfilled his modest desire , his name and vertues must have been buried in oblivion as well as his body in a grave : but had i in this satisfied his will , i must have been at once injurious to gods honour , his memory , and others profit , since by paying the tribute of praise to gods dear servants , we advance gods glory , perpetuate their remembrance , and adde spurs to the pious endeavours of those who survive . i could heartily have wished that this double task both of speaking to so reverend and worthy an assembly , and of so choise and eminent a person , had been imposed on some one of these many silver trumpets whom i have now in my eye ; but the undeserved respects of my dear friend by will put me upon the one , and his superlative merit and my due regard to his name , though it be against his will , obligeth me to the other . i shall not expatiate in his just and due character , and therein somewhat correspond to his desire : indeed i need not , his worth being so well known already , both in city and countrey , he is gone out not like a common candle in a snuffe or stinke , but like a taper , hath left a sweet savour behinde him in the nostrils of all that know him . that i may the more both sutably and succinctly delineate those graces ( which though they are gone with him for his comfort , do yet stay behinde him for his honour and our imitation . ) i shall make use of the metaphor of a vessell which we meet with here in the text . a vessell indeed he was a choice vessell : what eusebius calleth st hierome , i may well apply to him , he was vas virtutum admirabile , a vessell adorned with an admirable variety of naturall abilities , morall virtues , and spirituall graces , every way fitted and furnished for that divine imployment to which god had called him . what st basill said of gregory nazianzen , i may say of him , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he was a deep well , an elect vessell , and as it were the mouth of christ . to say much in a few words , for knowledge and wisdom he was a vessell of gold , for purity and innocency a vessell of silver , for uprightnesse and integrity , a vessell of transparent glasse ; for resolution and courage in suffering ( of which he had his share ) a vessell of brasse ; for perseverance and constancy in the orthodox faith , a vessell of stone ; and which was the crown of all , for lowliness and humility an earthen vessell ; since whilest he was glorious in the eyes of others , he was contemptible in his own . a vessell he was full of all sorts of pretious liquor , the wine of zealous devotion , the oyle of pitifull compassion , the honey of a sweet disposition , the water of penitent contrition , and the milk of spiritual consolation . to come nearer to the text and him , he was a vessel to whom this treasure of the gospel , and the dispensation of it was committed , which how conscionably , diligently , faithfully , frequently ( as farre as the weaknesse of his body would permit ) he discharged , i doubt not but many here can and will attest : he was a vessel not closed but open , not with a narrow but a large vent . that worldly treasure of estate he had , he was continually imparting to his distressed brethren in his life , and at his death bequeathed a full fifth of his estate to them who can hardly obtain a fifth of their own . and this heavenly treasure of the gospel he did with no lesse alacrity distribute among his people ; how many of all degrees from all parts , golden , silver , earthen vessels were filled at his ! noble , rich , poor persons , all inriched their souls with the treasure that was dispensed by his lips . methinks many of you are now calling to minde in what a clear method , choice words and fit phrases , with what pregnant similitudes , plentifull illustrations , pithy perswasions , sweet insinuations , powerfull inducements , allegations of antiquity , and variety of good literature ( so as both the learned may receive satisfaction , and the meanest reap benefit ) he did preach the word amongst you . finally , that which compleateth his character , this vessell retained the sent , the vertue of that himself which he poured out to others : the course of his life was consonant to the tenour of his preaching , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as gregory nazianzen saith of st basill , he spake what was to be done , and did what he spake , he did not only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , scienter praedicare , but innocentia agere , order his preaching , but conversation aright . that sickness which occasioned the breaking of this pretious vessel was indeed sharp and short , but as himself expressed to me at the beginning of it , he did not fear , because already prepared for death . and though the violence of the disease oppressing his spirits , suppressed the freedom of his speech , yet ( blessed be god ) it did not bereave him of his senses , nor wholly of his speech , in so much that not many hours before his death he made to a loving friend of his there present , a pious confession of his faith and hope , so that what st ambrose said of himself , non sic vixi ut me pudeat vivere , nec mori timeo quia bonum , dominum habemus , i may truly affirm of him , he so lived that he was neither ashamed nor afraid to die . the vessel of his body is now broken by the hand that formed it ( to which i desire we may all submit ) yea that service which he was made for is now finished , else he had continued longer . as for the pearl that was in this casket , his soul , i doubt not but it is safe in abrahams bosome ; yea the vessel of his body rests in hope of restoring and reinjoying that pearl , when it shall be for ever a vessel of honour , glory and immortality . i have now only a double word to present , 1. the one to the reverend clergie of this city here present , those particularly who have yet the liberty of their function , that according to our several abilites we would endeavour as much as may be by our diligent preaching , exemplary living , to make up the losse of this our brother . methinks god speaketh to us this day , as he did to joshuah in another case , moses my servant is dead , be strong and of a good courage , ever remembring that such a pillar being taken away , the greater burden lieth upon our shoulders . 2. the other to his religious auditors , and especially his well-affected parishioners . he that stood in this place like a jacob to rowl away the stone from the well , open the difficult places of scripture to you , is now removed from you ; he that stood like a carefull watchman to awake and warn you , is now by death put to silence : finally , he that like a sun shined with the beams of instruction and consolation among you in this horizon , is now gone down , and which is the more sad , your eyes shall see him no more till the last day the morning of the resurrection . the bottle which filled you is now emptied , the vessell which enriched you is now broken , the gourd whose shadow refreshed you is now withered ; and i am confident , so ardent was the love towards him , so great the benefit you received by him , that i need not bid you be sensible of the losse . the more needfull counsell is to be content with , and patient under it ; and so much the rather , because it is no more then what you ought to expect , and especially in regard of him who was not only an earthen vessell , but one that had such a flaw , i mean disease , which would ere long have broken him . and now beloved , though the vessell be broken , yet let not the treasure be lost ; do you by him as ireneus did by polycarpus , keep fresh in his memory his sermons , his discourses , his goings out and comings in . this is the best way to remember him , by remembring his counsels ; to mourn for him , by mourning for your unfruitfulness under his labours , to honour him by expressing the efficacy of his doctrine in your hearts and lives . nor let it be an unwelcome admonition to you ( with which i will close ) be carefull whom you choose to succeed this our reverend brother : not one that shall pull down what he hath built , but rear up what he hath laied ; pluck up what he hath planted , but water what he hath sown ; not one that shall succeed him ( to use gregory nazianzen's expression ) as night after day , a disease after health , a frenzy after use of reason , and a storm after a calm ; but rather as a sweet shower after a warm sun-shine , and a ripening summer after a budding spring . to this end , as when joshuah was dead the children of israel askt of the lord , who shall go up for us against the canaanites , so do you now the captain is dead , consult with god , beg of him to direct you in the election of one who may leade you in the battell against your spiritual enemies : and withall as you seek to god , so look into his word , and let those directions which are there given be the rule of your election ; so may you expect and shall obtain such an one by whom your faith shall be edified , and thereby ( that which was his earnest desire ) the salvation of your souls accomplished . finis . sermons preached and printed by mr nathanaell hardy m. a. and preacher to the parish of st dyonis back-church . jvstice triumphing , or the spoilers spoiled : a sermon preached on the 5th of november in the cathedrall church of st pauls . the arraignment of licentious liberty and oppressing tyranny , in a sermon at a fast before the lords in parliament ; in the abbey-church at westminster . faiths victory over nature , a sermon preached at the funerals of mr john rushout junior . the safest convoy or the strongest helper , a valedictory sermon before the right honourable sr thomas bendish barronet , his majesties ambassadour to the grand seigniour at constantinople . a divine prospective representing the just mans peacefull end , a sermon at the funerall of the right worshipfull sr john gayr knight . love and fear the inseparable twins of a blest matrimony , a sermon occasioned by the nuptials between mr william christmas and mrs elizabeth adams . divinity in mortality , or the gospels excellency and the preachers frailty , a sermon at the funerals of mr richard goddard minister of the parish of st gregories by pauls . printed , and are to be sold by nathanaell webb and william grantham at the black bear in st pauls church-yard near the little north-door , 1653. notes, typically marginal, from the original text notes for div a87092e-1820 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . bas. mag. in isa. c. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . isid. pel. 1. ep. 32. 2 kin. 2. 11 , 12 per tales deus placatur populo populus instruitur deo prosp. de vit contempl. . c. ult. 1 sam. 25. 1. lam. 1. 19 , 20. zech. 11. 2. zech. 1. 5. facit hoc propter pseudapostolos quibus hoc erat 〈◊〉 consueto , ut ex afflictionibus ipsius argumentum experent vilipendendi ipsius ministerium . musc. in loc. gener . 1. partic. 1. vers . 6. thesauro sacramentum significatur , dei in christo , quod fidelibus erogatur , incredulis absconditur . ambros. & anselm . in loc. de lumine quod illuxerit deus in cordibus nostris ad illuminationē agnitionis gloriae suae in personae christi dicit habere nos thesaurum . tertul. de resur. carnis , c. 44. phil. 3. 8. suid. john 17. 3. vers. 1. thesaurum vocat munus sibi creditum à deo hoc est ipsum ministerium evangelii . est . in loc. 1 tim. 3. 1. rom. 3. 2. ver. 3. 2 cor. 3. 6. mark 16. 15. 1 cor. 9. 17. mat. 5. 17. gr. thaumat . serm. 2. in aununt . b.m.v. mat. 13. 44. avend . in mat. eph. 1. 7. 1 pet. 1. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . athan. de virg. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} chrysost. hom in gen. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . isid. pel. l. 1. ep. 146. psal. 12. 6. psal. 12. 6. 19. 10. prov. 3. 14 , 15. basil . in ps. 44. basil . in psal. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; bas. ibid. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . isid. pol. l. 3. epist. 338. chrysost. hom 3. in gen. psal. 119. 72. 14 162. avend . ibid. cant. 4. 11. ph. carpath . musc. in loc. joh. 3. 12. 1 pet. 1. 18. prov. 23. 5. luk. 10. 42. john 6. 27. 1 pet. 1. 25. eccles. 5. 13. prov. 1. 19. salv. contr. avarit . l. 1. 2 cor. 2. 16. vers. 3. rom. 1. 1. col. 3. 16. prov. 3. 16. deut. 33. just . mart. ad ●u . adhort . 2● . col. 3. 16. psal. 119. vers. 72. 48. 11. 14. gener . 2. partie . 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . vox apud hebraeos & graecos ponitur pro quovis instrumento . loc. in act. 9. 15. gen. 45. 5. psal. 7. 13. act. 9. 15. 2 cor. 2. 16. leo apud grat. dist. 48. gr. naz. or . 29 justinian . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. naz. orat. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. naz. orat. 20. 1 cor. 12. 29. rev. 1. 20. 1 cor. 15. 41. cant. 3. 7. 10. gr. niss . hom 7 in cant. 1 cor. 11. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 1. non a seipso sed ab eo qui cum mittit legatus loquitur . velacq . in phil. 2 cor. 5. 20. 2 tim. 1. 14. quid est depositum , id est , quod tibi creditum est non quod a te inventum , quod accepisti non quod excogitasti , rem non ingenii sed doctrinae , non usurpationis privatae sed publicae traditionis , rem , ad te profectam non a te prolatā , in quâ non autor debes esse sed custos , non institutor sed sectator non ducens sed sequens . vinc. lyr. adv. haer cap. 27. 2 cor. 2. 14. occumen . in loc. aug. ep. 59. 1 cor. 12. 7. luc. 21. 15. wisd. 20. 30. matth. 25. 9. cassiod . in ep. matth. 25. 29. quò in plures diffunditur eò redundantior manat . ambr. 2. offic. cap. 15. ambr. 2. off . cap. 15. partic. 2. non illustres sed humiles , & nullis humanae potentiae , fortunae , praerogativis spectabiles . musc. in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. naz. or . 20 2 tim. 3. 2. tit. 1. 8. est . in loc. lap. in loc. chrysolog . serm. 22. jer. 22. 11. isa. 8. 18. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 cor. 4. 13. dr hammond on the new testament . lam. 4. 16. ignat. epist. ad smyrn. luc. 10. 16. aristippus . vers. 8 , 9. matth. 5. 12. tertull. job 4. 19. lap. in loc. 2 cor. 5. 1. grot. in loc. chrysost. in loc. hier. & theoph. in loc. grot. in loc dr hammond in loc psal. 47. 9. 1. a necessary caution . tertull. de resur. cor. c. 44. 1 thes. 5. 12 , 13. jo. 9. 4. mar. 4. 17. in vita ambr. josh. 1. 2 , 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. naz. or . 21 judg. 1. 1. a divine prospective: representing the just mans peacefull end. in a funerall sermon preached at katharine creechurch, aug. 14. 1649. at the enterrement of the remaines of the right worshipfull and truly religious, sir john gayr, knight: deceased july 20. 1649. / by nathaniel hardy, m.a. and preacher to the parish of dionis back-church. hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a87090 of text r206287 in the english short title catalog (thomason e574_8). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 87 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87090 wing h715 thomason e574_8 estc r206287 99865460 99865460 117701 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial 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(eebo-tcp ; phase 1, no. a87090) transcribed from: (early english books online ; image set 117701) images scanned from microfilm: (thomason tracts ; 88:e574[8]) a divine prospective: representing the just mans peacefull end. in a funerall sermon preached at katharine creechurch, aug. 14. 1649. at the enterrement of the remaines of the right worshipfull and truly religious, sir john gayr, knight: deceased july 20. 1649. / by nathaniel hardy, m.a. and preacher to the parish of dionis back-church. hardy, nathaniel, 1618-1670. [4], 30, [2] p. printed for john clark, and are to be sold at his shop under s. peters church in cornhill, london : 1649. the last leaf is blank. annotation on thomason copy: "7ber [i.e. september] 19". reproduction of the original in the british library. eng gayer, john, -sir, d. 1649 -early works to 1800. sermons, english -17th century. funeral sermons -17th century. a87090 r206287 (thomason e574_8). civilwar no a divine prospective: representing the just mans peacefull end.: in a funerall sermon preached at katharine creechurch, aug. 14. 1649. at t hardy, nathaniel 1649 15518 32 125 0 0 0 0 101 f the rate of 101 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-08 simon charles sampled and proofread 2007-08 simon charles text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a divine prospective : representing the just mans peacefull end . in a funerall sermon preached at katherine creechurch , aug. 14. 1649. at the enterrement of the remaines of the right worshipful and truly religious , sir john gayr , knight : deceased july 20. 1649. by nathaniel hardy , m.a. and preacher to the parish of dionis back-church . prov. 28. 18. who so walketh uprightly , shall be saved : but he that is perverse in his wayes , shall fall at once . esay 32. 17. the worke of righteousnesse shall be peace , and the effect of righteousnesse , quietnesse and assurance for ever . lactant . sicut vita ipsa bonum est si cum virtute vivitur , malum si cum scelere : ita & mors ex preteritis vitae actibus ponderanda est . ambr. pretiosum est videre virum justum , ut videas eum secundum imaginem dei : quod foris est nihil prodest , quo lintus est sanat . london , printed for john clark , and are to be sold at his shop under s. peters church in cornhill . 1649. to the vvorshipfull , robert abdy , esquire , son-in-law : together with his vertuous consort , and the rest of the hopefull sonnes and daughters of the right worshipful , sir john gayr , prosperity on earth , and felicity in heaven . to preserve the precious names , perpetuate the pious memories , and publish the eminent graces of dead saints , is a due debt from the living . the glory which from hence redounds to god , the benefit which hereby accrueth to the church , the respect which herein we manifest to them , are all severally , much more joyntly , strong obligations to this service . no fitter instrument for such a work then the pen , which surpasseth the voice in this double excellency , that it both extendeth farther , and continueth longer , according to that knowne expression of the poet , vox audita perit , littera scripta manet . these i doubt not ( worthy sir ) were the impellent causes moving you to desire a publication of this imperfect piece , in which , if there appear any lustre , it is no other then what it receiveth from the beames of his virtues , whom it represents . indeed , what s. bernard said of his friend malachy , i may justly apply to your deceased father ; he was , while he lived , lucerna ardens & lucens , a burning and a shining lamp : and by death , non extincta sed admota , not so much put out , as removed to glory . the light of his good words is still left behinde him , and now set on a candlestick to enlighten with its splendour this declining age of the world . the character here given to this faithfull servant of god , may by some ( who throughly knew him ) be justly accounted deficient ; by others , ( through envy , or ignorance at best ) be unjustly censured as exuberant . to the former i shall apologize in the words of the oratour : pictoros pulchram absolutamque faciem rarò nisi in pejus effingunt , an exact face is seldome drawne but with much disadvantage . to the latter , s. bernards expression shall be my answer , testimonium veritati praebeo non affectioni ; my conscience witnesseth to me , that my testimony concerning him , was not byass'd by affection , but measured by verity . to your candid acceptance and patronage ( honoured sir ! ) i present these unpolished lines : the truth whereof i know you can fully , and will freely attest . i have nothing more to adde but a gratefull acknowledgement of your many immerited favours , and my incessant supplications at the throne of grace , that both your self , who esteeme it an happinesse to have been grafted into the stock of that worthy family , and all the naturall branches of that choice root , may be daily watered with the plentifull showers of divine blessing , continually grow up in a resemblance of these pretious fruits which he brought forth : and finally , be transplanted into the paradise of blisse , where , together with him you shall be flourishing trees of righteousnesse for ever . so prayeth he , who is yours in all affection and service , nathaniel hardy . psal. 37. v. 37. mark the perfect man , and behold the upright : for the end of that man is peace . this psalme is one of those seven , which we finde to be composed according to the hebrew alphabet : what was the reason of this order , i am not curious to enquire , since the scripture is not pleased to expresse : some onely account it of musical concernment , others look upon it as an help to memory . ainsworth conceives it to be an indication of more then ordinary weight and worth in the matter , this as in the rest , is eminently observable in this psalme , which is both of singular use and value . indeed it may well be styled , the good mans cordiall in bad times : a soveraigne plaister for the plague of discontent : or , a choice antidote against the poyson of impatience . it is a truth evident in experience , that gods dispensations towards the righteous and the wicked in this life , are like jacobs dealing with josephs sonnes , crosse and strange : for as he laid his right hand on the younger , and his left on the elder , so doth god oft-times , for the present , distribute with his left hand crosses to the good , and with his right hand favours to the bad ; not only in a litterall sense , as our saviour speakes , he maketh the sun to shine , and the raine to fall upon the just , and the unjust ; but in a metaphoricall sense he causeth the sun of prosperity to shine upon the unjust , and the raine of adversity to fall upon the just : hence it is , that both the sanctity and the equity , the holinesse and justice of god hath by many been called in question ; it being a probable argument to carnall reason , that god , in prospering the bad , approves of their wayes , and so is unholy ; and in afflicting the good , renders not according to their deeds , and so is unjust : hence it is , that in such times the wicked swell with the timpany of pride , and the weak pine away in a fretting consumption ; those are impostumated with selfe-conceit , and these are inflamed with passion : the cure of both , especially the latter , ( to wit envious fretting at the wickeds prospering ) our prophet indeavours in this psalme : the medicine which he prescribes , is made up of various ingredients , amongst which , none more operative then a due meditation of gods finall retribution , both to the godly , and ungodly : which as it is principally insisted on throughout the whole ; so is it elegantly recommended in the close , and in particular the quiet end of the just , both asserted and assured for our support , and incouragement in the words of the text , mark the perfect , &c. which words may fitly be divided into two generalls , and each of those sub-divided into two particulars : here is , officium & motivum . 1. a duty enjoyned , marke the perfect , and behold the upright . 2. a motive adjoyned , for the end of that man is peace . in the former of these we have considerable , 1. objectum propositum , the object proposed to our view , the perfect and upright man , a choice and rare sight both amiable and admirable , well worthy our aspect . 2. actus requisitus , an act required with gemination , to marke and behold this man where ere we meet him . in the latter of these is observable , 1. beneficii collatio , a precious benefit conferr'd upon the perfect and upright man , which should move us to behold him , and that is peace . 2. temporis specificatio , the speciall time mentioned when this benefit shall be conferr'd , and till when we must marke the perfect man , and that is the end , for the end of that man is peace . or , if you please , take notice in the text of these two parts : here is 1. ampladescriptio , a full and pithy description of a good man , and that both , à qualitate & felicitate , from the quality of his disposition , he is perfect and upright . from the felicity of his condition , the end of that man is peace . 2. apta prescriptio , a fit and sutable prescription in reference to both these , that we should marke , and behold him in himselfe , and in his end mark the perfect , &c. and in this method i shall now handle the text , craving divine inspiration , and your attention , that i may so speak the words of truth and uprightnesse , and you may so marke , and behold what shall be spoken , that the end of the sermon may be glory to god , peace and profit to every one of our souls : and so i begin with the 1. generall of the text , the good mans description : and therein 1. the quality of his disposition in that double expression , perfect and upright , two words not much different in sense , yet both emphaticall in phrase , and will require a distinct explication . the first tearme we meet with is perfect : but where shall we find the man to whom this character belongs ? sure the psalmist rather describes what the good man should be , then what he is , if we look upon the most eminent saints in scripture , we shall find not one of them daring to assume this title unto themselves : job saith of himself , if i say i am perfect , it shall prove me perverse , chap. 9. 20. paul plainly denies it of himself , not as , though i had already attained , either were already perfect , phil. 3. 12. et quis id sibi arrogare andet , quod paulus ipse fatetur , se non comprehendisse ? saith saint bernard excellently ; and who is so arrogant as to think himself more holy then this chief apostle ? but yet let god be true , and every man a lyar , who affirmes that of job , which he denies of himself , that he was a perfect and an upright man ? chap. 1. 1. let not saint paul , who was immediately inspired , be thought to contradict himself , who in the forementioned place , ver. 15. reckons himself among those that are perfect , let us , as many as be perfect be thus minded , that therefore these seeming contrarities may be reconciled , and the nature of this perfection unfolded : be pleased to observe these distinctions . 1. divines well distinguish of a double perfection , it is absoluta , or comporata . that is absolutely perfect , to which nothing ( that may be accounted truly good ) is wanting : and thus he onely is perfectus who is infectus : god , who made all things and himself is not made , only injoying an all-sufficient perfection , in , and of himself . that is comparatively perfect , in which , notwithstanding some wants , there is a fulnesse compared with others . thus every saint is perfect , in comparison of the wicked , among whom he liveth . in this respect it is said of noah , that he was a perfect man in his generations , his grace compared with the wickednesse of the old world , well deserving the name of perfection ; indeed every upright man is perfect in comparison of them who are openly bad , or but openly good ; stained with wickednesse , or but painted with holinesse . thus one saint may be perfect , if compared with another , the strong christian in respect of the weak , whom he out-strips in grace and piety : such saint paul meanes , when he saith , we speak wisdome among them that are perfect : that is , such as have attained to greater measures of grace then others . it was said of benajah , he was more honourable then thirty , but he attained not to the first three ; and though no saint can ever attaine to the perfection of the first three , the blessed trinity : yet many saints may be honourable amongst thirty , perfect in comparison of those among whom they live . 2. we must further distinguish of a double perfection ; it is extrinseca and intrinseca . extrinsecall perfection , so called because by imputation , is that which every beleever is partaker of through the perfect righteousnesse of christ , whereby all his imperfections are covered : in this respect , the author to the hebrewes tells us , that by one offering he hath perfected for ever them that are sanctified : and s. paul tels the colossians , that they were compleat in him , meaning christ . indeed , omnia dei mandata tunc facta deputantur quando id quod non sit ignoscitur : divine commands are then in gods account fulfilled , when our defects for christs sake are pardoned : and the evangelical perfection of a christian consists not in perfectione virtutum , sed remissione vitiorum , in the completion of our graces , but remission of our sinnes . intrinsecall perfection so called because by inhesion , is no lesse rationally then usually thus distinguished , there is perfectio partium and gradium : he is said to be perfect , cui nihil de est , eorum , quae ad statum salutis necessaria , who wants no graces that accompanie salvation ; or he is perfect , cui nihil deest in gradibus gratiarum & virtutum : who is not defective in the measures of those graces : both these are frequently , and firly illustrated by the resemblance of a child , and a grown man ; the one whereof hath all the essentiall and integrall parts of a man , the other a compleat use and measure of those parts . if we speak of the latter kind of perfection , there never was , nor shall be , nor can any meer man in this life attaine unto it ; indeed the spirits of just men in heaven are perfecti , made perfect , but on earth they are only perficientes , striving to be perfect ; our perfection here , is in fieri , non facto , accomplishing , not accomplished . non plonam induimus perfectionem , donec totam exuimus infectionem , we cannot wholly put off the ragges of corruption , and therefore not fully put on the robes of perfection : we may be sine querela , not sine culpa , without blame in regard of grosse enormities , not without blemish in respect of sinfull infirmities . true it is , the scriptures call upon us to be perfect , as our father in heaven is perfect . non ut tantum p●aestari possit quantum suadetur , not that we can fully acquire what is required , but to shew quousque conari oportet , at what our desires must aime , and to what our endeavours must tend . this perfection is not patriae , but viae , reserved for the country , not to be attained while we are in the way ; in this regard all our perfection here consists in these two things : 1. a penitential acknowledgment of our imperfection : as the best wisdome is to see our folly , so the highest perfection is to bewaile our deficiency ; and therefore we shall still find those that have been in the highest forme of grace , most sensible of the want of grace , poverty of spirit being an inseparable attendant of the riches of piety : this made job abhor himself in dust & ashes . david pray , lord enter not into judgement with thy servant : and paul acknowledge himselfe to be lesse then the least of all the saints . excellent to this purpose is that of saint austine , advirtutis perfectionem pertinet etiam ipsius imperfectionis , & in veritate agnitio & in humilitate confessio : an humble confession , and a faithfull acknowledgement of our imperfection conduces much to our perfection : and the same father commenting upon that of the apostle , as many as are perfect , thus illustrateth it , qu●t qu● perfecte currimus , hoc sapimus , quod nondum perfecti simus , sed illia perficiemur quò perfectè currimus , as many of us as run perfectly the race of piety , are sensible of this , that as yet we are not perfect , but shall then be perfected , when we come to the place to which we run . 2. a zealous progresse to , and endeavour after this perfection : so aquinas expounding that exhortation of saint paul , be you perfect , renders it tendatis ad perfectum , tend to , and strive after perfection : indesinens proficiendi studium , & jugis conatus ad perfectionem , perfectio reputatur , a continued desire of increase , and daily endeavour after perfection , is accounted as our perfection : god herein dealing with us as an indulgent father with the child that drawes the arrow as far as he can to reach the mark , esteeming it as if he had drawn the arrow to the head , and hit the marke : in this sense it is , that as god doth repute the saints , so the saints have reckoned themselves amongst the number of the perfect . magnum illud electionis vas perfectum abnuit , pr●fectum satetur , saith saint bernard concerning paul , that chosen vessell , a●counted his perfection to be his profection , pressing towards the marke , for the price of the high calling of god in christ jesus . indeed the papists supercilliously assert a possibility of perfection to every christian in an exact observance of the whole morall law ; nay , to some , as their monasticall votaries , a possibility of that perfection , which according to their tearmes is not onely precepti , but consilii , a fulfilling of precepts , but councells , whereby they performe workes of supererogation , and so contribute to others , as well as their own salvation ; nor doe we want those among our selves , who fondly dream of an unspotted purity , and perfection , attainable in this life , but to these i may fitly apply those words of saint james , ye rejoyce in your boastings , all such rejoycing is evill ; these vaunting brags are an argument not of strength of grace , but height of pride : oh let us never account our selves to have attained sufficiency , but still endeavour to be proficients , ever remembring that it is with our graces , as with numbers , no numbers so full , but still more may be added ; no measure of grace so great , but its capable of further measure . but then , 2. if we speak of a perfection in the former sense , to wit , of parts : so it is true of every saint , he may , nay he must be perfect , though not as touching exact performace continually , yet as touching constant resolution habitually ; though not throughout sanctified , yet sanctified throughout in spirit , soul , and body ; and in this construction the later word is a fit explication of the former , perfect being no more but upright ; thus hezekiah in that prayer upon his sick bed joynes these 2 together , in truth , & with a perfect heart , thereby intimating that perfection which he had attained , was not in regard of degrees , but truth of grace , accounting his heart perfect because upright : upon this ground it is , that asa , david , and others , are said to have their hearts perfect , notwithstanding their lives were in some particulars scandalous , divine mercy passing by their defects , and accepting the uprightnesse of their intention , instead of perfectnesse in action . that charge against the church of sardis is very observable to this purpose , i have not found thy works perfect before god , which were it to be understood of exactnesse , according to the rigour of the law , might be an accusation against any , even the purest church to whom christ wrot , and therefore is to be constru'd a want of sincerity , which is perfection according to the tenour of the gospell : yea , which is further considerable , this makes our workes perfect before god , because so accompted in his esteeme , it being uprightnesse that fills up both our graces and duties . hence it is that in some places of scripture , the word which is here read perfect , is rendred upright ; so in that counsell of god to abraham , walk before me , and be upright . and that assertion of the wise man , he that walketh uprightly , walketh surely . and of this text it selfe i finde one translation reading it integrum , another simplicem : whereof the one is opposed to rottennesse , the other to double-mindednesse . so that the perfection which the text requires is a freedome , not from all sinne , but from hypocrisie : the perfect is no more then the sound , or single hearted man ; and so the same , with upright , which is the second tearm to be considered . i am not ignorant that some interpreters reading the first word , innocentem , and this latter , rectum understand both in reference unto men ; expounding him to be innocent , who doth no injury , and him upright that observes equity among men . others referre the first word to god , the latter to man ; restraining the sense of this word upright , to the integrity of our dealings with those , among whom we converse : and thus 't is an undoubted truth , the good man is both perfect towards god , and upright towards men ; giving as god , his right , so man his due . piety is ever a friend to equity , and religion to justice ; the whole law is copulative , and obedience conjunctive . 't is observable , that saint james defining , or rather describing , pure and undefiled religion before god ; makes mention of those duties of visiting the widow , and the fatherlesse , which belong unto the second table : indeed , he cannot be a right worshipper of god , who is not upright , and charitable in his conversation towards men . but i rather conceive , both the tearms are of equall extent , the latter being added exegetically for the unfolding of the former : t is a word both extensive , & exclusive ; exclusive of the hypocrite , extensive to the weak ; t is a bar to keep out the one , and a key to let in the other : none are on the one side more ready to boast of perfection than hypocrites , that generation being commonly pure in their owne eyes ; but , indeed , they are so much the more imperfect , because , notwithstanding their pretences to singular purity , they are full of odious hypocrisie . on the other side , weak saints being conscious of their own defects , are apt to exclude themselves from the number of the perfect : and therefore , that they might not be too much discouraged , the psalmist joynes to this harsh terme , perfect , the milde phrase of upright ; that we might know by the one , what he meanes by the other , and when the sense of our infirmities forbids us , the sight of our integrity may encourage us to account our selves perfect because upright . it will be needfull then a little to enquire , who is this upright man . the originall verbe from whence the word in the text comes , signifies in kal , rectum esse ; in pihel , complanare : and the noune notes such a man , whose heart is right , and wayes are plaine : particularly there are two things which make up the frame of an upright spirit ; to wit , measuring all our actions by a right rule , and levelling them at a right end . first , the upright man squares all his actions by a right rule ; carnall reason cannot by as him , corrupt practice cannot sway him , but gods sacred word directs him : hence it is , that his respect is universall to all divine precepts , avoyding all evil , performing all good , without exception . this was the character of josiah , of whom its said , he turned to the lord with all his heart , with all his soul , & with all his might , according to all contained in the law of moses : indeed , the upright man with david , esteemes gods precepts concerning all things to be right , and therefore is carefull to observe them . hence it is , that he 's the same man at all times , in all places : what the phylosopher sayes of a good man is true of him , he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , like a cube , or square , or like a die , that falls alike every way , because at all times , and in all societies , he acts by one and the same rule ; 't is a good saying of one that pretends to be saint cyprian , ea non est religio , sed dissimulatio , qua per omnia non constat sibi ; that is not piety , but hypocrisie , which is not in all things like it selfe , since the upright man measures every action by the straight line of divine prescript . and 2. he levells all his actions to a right end ; where integrity is in the heart , gods word is in the hand , and his glory in the eye , as zeal is the intention and fervour of every grace , so sincerity is the intention and bent of the heart in every duty ; the load-stone of an upright soul is not self-interest , but gods honour ; he casts no squint-eye at by-respects , but lookes directly forward at his creatours glory ; it was the blemish which satan thought to cast upon job , that his obedience was mercenary ; and therefore , he saith , doth job fear god for nought ? but it plainly appeared , that , though gods blessings were incouragements to , yet not the principall end of his service , and therefore god gives him the character of an upright man . it is observable in that counsell god gives to abraham , these two are joyned together , walk before me , and be upright : since the upright man ever walkes before god , and that not onely because he walkes as under gods eye , but as having his eye upon god , desirous to magnifie him in all his actions . that resemblance of pachomius an abbot is remarkable to this purpose , who digesting his numerous monkes into various classes , according to the letters in the greeke alphabet , suited the names he gave them to the natures he observed in them : thus those whom he found politicians and dissemblers , he compared to the letters ● and ● , which are full of crooked turnings ; those whom he observed to be plaine-hearted and upright , to the letter ● , which is carryed right upwards . so indeed is the sincere saint in all his actions , fixing his eye upon the glory of god ; and the man who is thus qualified , is he to whom this tearme of upright may fitly be applyed . to wind up this first branch in a briefe application . it is a note not unworthy our observation , that the psalmist in the following verse makes mention of the wicked in the plurall number ; but in this verse , speaking of the good , useth the singular to intimate to us , there are many transgressors to one perfect ; many wicked , to one upright man . the prophet bids us behold the upright ; but alas , where shall we finde one upright man to behold ? it is storyed of diogenes , that at noone day he went about the streets with a candle lighted ; and being asked , what he did ? returned this answer , hominem qu●●● , i seek for a man : meaning one that might deserve the name of a man . and we finde that it was gods command to the prophet , that he should run to and fro through the streets of jerusalem , and seeke in the broad places thereof , to finde a man that executed judgement . should we take the same course to finde the perfect and upright man in the text , how long should we be in seeking ? pretenders to perfection , professors of sanctity , this age swarmes with , but few practicers . facings of religion were never more in fashion , but the linings of piety never more out of request . that subtile malu●… secr●●●●… virus latens venenum , as chrysologus fitly termeth it , lurking snake , subtile evill , and secret poyson of hypocrisie hath stung , surprized , and infected the most among us . of old , a third part of the inhabitants of britains were called pieti , in a morall sense it is a word may well fit the greatest of this generation , since what our saviour said of the pharisees , is true of most among us , they are like to whited sepulchres , which indeed appeare beautifull outward , but are within full of dead mens bones , and of all uncleannesse . how justly might i here expatiate in a bitter complaint of the raigning hypocrisie in this age ; but the truth is , none are more deafe to reproofes then hypocrites ; and therefore leaving them to their delusions , i shall close up this with a word of exhortation : nor can i doe it better , then according to the translation which the septuagint and the vulgar give of this clause , who render the first word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the most common acception , which is to keepe , or preserve , and take the concrete as put for the abstract , perfect and upright for perfection and uprightnesse . oh let us keep innocencie , and look to equitie ; embrace perfection , and follow uprightnesse . it is good counsell saint cyprian giveth to this purpose , let us consider the titles christ giveth his people , and by them learne our duty . oves nominat , & innocentia christiana ovibus aquatur ; agnos vocat , & agnorum naturam simplicem simplicitas mentis innitetur : he calls us sheep , oh let us resemble them in innocencie ; he styles us lambes , oh let us be like them in simplicity . indeed no man more amiable in gods eye then the upright . david knew this well , which made him say , behold thou desirest truth in the inward parts . it is fitly to be noted , that the word jesurun , which is given to israel , and is derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} upright in the text , is rendred by the lxxii . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifieth beloved : and the verbe {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifieth both rectus fuit , and placuit , especially when in construction with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} according to the latine phrase , rectum esse in oculis , it is as much as placere , all intimating , how acceptable sincerity is in gods sight . nor is it more pleasing unto god , then profitable unto us : this is it which enlivens our graces , inlargeth our comfort , and obtaines a reward . nihil simplice corde foelicius , none more happy then the upright soule . keep innocencie , and it shall keep thee . preserve integrity , and it shall preserve thee . so true is that of solomon , he that walketh uprightly , walketh surely , security is ever the attendant of sincerity . there is no such way to stand firmly , as to walk uprightly . in a word , let uprightnesse be thy path , and then gods spirit shall be thy guide , his angels thy guard , his word thy light , and peace thy end , which leads me to the 2. branch of the first generall , namely , the felicity of a good mans condition , for the end of that man is peace . the vulgar following the septuagint , read this clause in a 〈◊〉 different translation , quoniam sunt reliquia homini pacifice , because there is a remainder to the peaceable man . nor is this construction altogether incongruous to the hebrew phrase , and therefore give me leave a little to prosecute it . and here we meet with another character of a saint , he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a man of peace . those beasts that were wild in the field , became quiet in the arke . the church is a shulamite , a mother of peace , called hierusalem , a vision of peace , and all her members must be sons of peace . it is written in the law of mahomet , that god made the angels of light , and the devils of flame . sure i am , they are devilish spirits that delight in the flame of contention : angelicall men , who love the light of peace . melchisedech , that signifies king of righteousnesse , was king of salem , that signifies peace . indeed nothing more inclines us to peace , then grace . saint james describing the wisdome from above , saith , it is first pure , then peaceable , jam. 3. 17. and s. paul joynes together peace and holinesse , heb. 12. 14. since there cannot be a right practice of holinesse , without a sedulous pursuit of peace . no man more after gods heart then david ; and if you would observe his temper , view the character he gives of himselfe , psal. 120. 7. i am for peace ; or as the hebrew expresses it more emphatically , i am peace , as if he were made up of peace . indeed hypocrisie is ever accompanyed with pride , and no wonder , if ( according to solomons proverbe ) by pride commeth contention , whereas sincerity is ever attended with humility , which is the nurse of peace . nothing more usuall with hypocrites , then under pretence of advancing holiness , to foment divisions ; but the upright man endeavours to build gods temple without the noyse of axes or hammers . so fitly doth this expression agree to him , he is a peaceable man . to this man of peace , sunt reliquia , saith the vulgar , there are the remainder : that is , say some , of a prosperous posterity , a blessing which god is often pleased to confer upon his saints . and in this construction we find the hebrew word sometimes rendred , so psal. 109. 13. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the same word with this in the text , is translated posterity . with these arrows god vouchsafeth to fill the just mans quiver , these olive plants he sets round about his table , they are the heritage of the lord , and that reward which he sometimes gives to the upright . this is that blessednesse which david promises to the man that feares the lord , his seed shall be mighty , and his generation blessed . some men count children , bils of charges ; but god puts them on the accompts of mercies . 't was a pretty answer that cornelia gave a noble lady , who lodging in her house , shewed her all her jewels , with a desire to see her riches ; she bringing forth her children which were newly come from schoole , said , hi unicè mihi sunt thesauri , these are my onely treasure . such indeed are children , no small riches , where god sends them ; which made the comoedian to say , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a numerous progenie , contributes much to temporall felicity . and this is promised to the upright and peaceable man , as his remainder . others conceive this remainder to be understood of a good name , which the just and peaceable man leaves behind him . it was a true saying of him in plautus , si bonam famam servasse sat , dives ero , to obtaine and preserve a good name , is riches enough . yea solomon compares it with , and extols it above a precious ointment . this is that blessing which usually attends upon the good . so true is that of the poet , et memorem famam qui bene gessit habet . which if you please you may english by that of the psalmist , the righteous shall be in everlasting remembrance . when socrates was asked , how a man might get and keep a good report ? he returned this answer , si talis esse studeas , qualis haberi velis , by endeavouring to be indeed , what he would be accounted . such is the practice of an upright man , and as none lesse lookt at , so none is more blest with a good repute among men then he : that of solomon being ever verified in experience , the memory of the just is blessed . finally , some understand this remainder to be of a glorious reward which all just & peaceable men shall be partakers of , a construction that may well fit the originall , which sometimes is put for a reward : so pro. 23. 18. it is most aptly read , surely there is a reward , and thine expectation shall not be cut off . never any man kindled a fire in vaine on gods altar . so true is that of the wise man , he that sowes righteousnesse shall have a sure reward , prov. 11. 18. dionisius causing musitians to play before him , promised them a great reward ; having plaid a long time , they expected their pay : but he told them , they were paid already , since , as they had pleased him with musick , so he them with hopes of reward . but , god deales not so with his servants , he feeds them not with vain hopes , but sure accomplishment of his gracious promises . there remaineth a rest to the people of god , saith the apostle , heb. 4. 9 and reliquiae sunt , saith the vulgar here , there is a remainder of blissefull recompence to the peaceable man . to end this therefore , quarite pacem ut inveniatis pra●…ium , let peace be our work , that glory may be our wages ; ever remembring , that while the rough esaus of the time hunt after venison , it is the smoothplain-hearted , and quiet jacob , that carries away the blessing . but to handle the words according to our translation , as being most consonant to the sense , and sutable to the originall , the end of that man is peace . a clause wherein each word is emphaticall , and deserves a serious view . the end , indeed the beginning , and middle of the upright mans dayes are full of trouble , but his end is rest : the life of a saint is a continued warfare , with satans temptations , his own corruptions , & the worlds persecutions , but at his death he shall enter into peace : for the present , none under worse slavery then the good , but at the last there shall be a year of jubilee : we are here in this world as upon a sea , continually subject to stormy winds , and rouling waves ; but when we come to the haven , there shall be a serene calme . it is not unworthy our observation , that the hebrews use this word in the text , to signifie both a reward , and an end ; thereby intimating to us , that the reward is not given till the end ; when the evening was come , then the labourers received their wages ; and at the end of our lives , shall be the collation of our recompence . of that man , to wit exclusive of him , and none but him , fine discernuntur reprobi ab electis ; it is the end makes the difference between the wicked and the good : indeed , solomon affirmeth , that there is one event to the righteous , and to the wicked , to the cleane , and to the uncleane ; to him that sacrificeth , and to him that sacrificeth not ; but that respects the matter , not the manner of their end , both end by death , but not alike ; and though the one as well as the other , must die , yet the one doth not die as well as the other : indeed , to the bad , primum optimum , to the good , vltimum ; the wicked mans wine is best at first , the good mans at last : the devill deals by the one as jaell by sisera , speaks them fair at first , til he hath lulled them asleep in security , and then he involveth them in misery . but god doth by us , as the hebrew was to doe by the captive woman which he marryed : at first he appointeth us a time of mourning , but afterwards he vouchsafeth us the fruition of himself in glory . the freshest rivers of carnall pleasure shall end in a salt sea of dispairing tears ; whereas the wettest seed-time of a pious life , shall end in the sun-shiny harvest of a peacefull death . in a word , the transgressour , how pleasant soever his beginnings be , his last shall be dolorous ; but the upright , how troublesome soever his life be , his death shall be joyous , for the end of that man is peace : this word peace , you may please to look upon in a double acception , 1. more specially for the particular blessing of peace , which ever accompanies the upright mans end : indeed , both victory and peace wait upon the just man at last . what cyrus said of abradatus , when he saw him lie dead in the field , that his end was honourable , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , because he dyed a conqueror , is true of the christians end , who dyeth a victor over all the powers of darknesse , sinne and satan , hell and death , being all subdued under him , and as his end is victory , so peace . the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , from whence the noun {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in the text comes , signifies in pi●el , both perficere and retribuere , the perfect man shall be recompenced . in kal , both perfici , and pacem habere , qui perfectus fuit , pacificus erit , the perfect mans recompence shall be peace . peace with god , who is reconciled to him in the bloud of the lamb ; peace with men , no out-cries of the oppressed upon him ; peace with himself , no perturbations within him , indeed , this peace of conscience he enjoyes in life , but especially at his death . oh what serenity and calmnesse , tranquility and content , possesses the dying saint ; when being come to his haven , the musick of a well-tuned conscience welcomes him to the shore : then it is that he becomes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a teacher of tranquillity to all that behold him ; then it is that being come to the last act of his life , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he is filled with sacred exultation in a sense of his reconciliation with god : what saint bernard saw in holy gerrard , is frequently observable in upright men , actitus sum ego ad id miraculi , videre exultantem in morte hominem , & insultantem morti : i beheld him , saith he , exulting in death , and insulting over death . thus do good men die triumphing in their victory , and rejoycing in their peace . so that what gregory nazianzen saith , concerning his sister gorgonias death , may be applyed to every perfect man when he dieth : it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , his dying day is his holy-day , and his funerall his festivall . in a word , what simeon desired of god , and god promised to abraham is performed to every upright man , he departs hence , and goes to his fathers in peace , for the end of that man is peace . 2. the word rendred peace in the text , is sometimes taken more generally for prosperity , safety , and all good things ; in the extent of its signification it notes perfection , to which is required a confluence of all good , and in this latitude we may take it here . so one paraphrases upon the text , tandem post varias calamitates eripitur ut sit beatus & felix , his end is peace : that is , at length he is delivered from afflictions , and invested in an estate of blisse and glory . such indeed is the upright mans condition in the end , when he shall arrive at that place , vbi nullum deerit bonum , nullum aderit malum , where there shall be an absence of all evill , and a concurrence of all good , where that shall be verified which is promised , rev. 21. 4. god shall wipe all teares from their eyes : and there shall be no more death , neither sorrow , nor crying , neither shall there be any more paine : for the former things are past away . in a word , where there shall be , vita aterna , beatitudo perfecta , summa voluptas , as saint bernard sweetly ; fulnesse of joy , perfection of blisse , and eternity of life : vbi juventus nunquam senescit , decor nunquam pallescit ; amor nurquam tepescit , salus nunquam marcessit , gaudium nunquam decrescit , & vita terminum nescit , as saint austin elegantly , where there is youth ever flourishing , beauty never fading ; love ever constant , safety never wanting ; joy alwayes exceeding , and life never ending . 't was a custome among the athenians at their marriages , that a youth of known ingenuity , carrying a van full of corne and akehornes , should solemnly pronounce these words among the people , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i have escaped bad , and found better . how joyfully shall the saints in that last day , when they shall be called to the marriage supper of the lamb , take up the like acclamation , we are passed through all our troubles , and have found durable joyes ; we have escaped out of an egypt of bondage through a wildernesse of sorrowes , unto a canaan of blisse . nautae dulcia patriis oscula littoribus figunt , liberatos se periculis , absolutos erroribus gratulantes : the marriner that hath been preserved from many violent stormes , and outragious tempests , does not with more full contentment kisse his native shore , then the upright man after various sorrowes here indured , enters into the joy of his lord . so true is this of the psalmist in the largest sense , the end of that man is peace . to end this in a profitable use to our selves : 1. si vis in pace mori●sis servus dei ; as we desire to have peace in the end , let piety be our race . 't was marcus aurelius his dying counsel to his son commodus , that if he would live quietly , he should live justly . let me a little alter it , if you would die peaceably , live uprightly . the pythagoreans did promise a good hope to them in the end , who studyed philosophy : we have a surer word of promise , that peace shall be at last to them that study perfection . socrates was wont to say , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , good souls do goe hence with hope : indeed they , and none but they , whose hearts are upright can depart hence in a sure expectation of blisse , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a truly serene death is asserted by the stoicks to be the onely portion , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of good and virtuous men : and we see the spirit of god in this scripture appropriates it onely to perfect , and upright men . it is a fond presumption of those , who live in hope to die happily , though they live wickedly . doe men gather grapes of thornes , or figs of thistles ! saith our blessed saviour . it s in vaine to expect the grapes of peace , and figs of comfort upon the thornes and thistles of wickednesse : we never read of one that lived well , and dyed ill , and but of one who lived ill , and died well . what madnesse were it for a man that soweth his field with cockle , and tares , to look for good corne at the harvest ? no lesse desperate is their folly , who think to reap peace and glory from the seeds of sinne and hypocrisie . be not deceived , god is not mocked : for whatsover a man soweth , that shall he also reap . it is the ●●●●…tion of god himselfe , there is no peace to the wicked . true it is , for the present , they have a senslesse stupidity , but tranquillitas ista tempestas , their sleepy consciences shall at last awake , and bite : and though not alwayes sensibly , yet certainly , not in their owne apprehension , yet in gods determination the end of the wicked is destruction : as therefore wee desire our end may be everlasting life , let us now bring forth fruit unto holinesse . 2. let the upright learn , with patience , to waite for their peacefull end : working righteousnesse , is called in scripture a sowing , among others no doubt for this reason , that as there is a space between the seed-time , and the harvest , during which the husband-man waits , so is there between the work , and the reward . the prophet tells us , he that beleeves makes not haste . faith is sure of the thing , and therefore is content to stay the time ; for the most part , our expectations are too short breath'd , and as we post-date our duties , so we ante-date our mercies : we doe in this case as the unjust steward , who , when an hundred should have been set down , caus'd the debtour to take his bill and write fifty . when mercy is to be vouchsafed an hundred dayes hence , we take our bill , and write down fifty . oh let us take heed of limiting the holy one of israel ; that must be patiently expected , which is not presently to be conferr'd : the time of bestowing this peace is at the end , doe thou hold out waiting untill the end . ne deeris deo in fide , & non deerit tibi in opere , be not thou a wanting to god in expectance , and he will not be wanting to thee in performance . in the mean time , let the upright man learn to run with patience , the race that is set before him . to bear quietly the afflictions that are laid upon him , fortiter malum qui patitur , post potitur bonum , he that endures evill chearfully shall at last enjoy good certainly , the end wil make amends for all . oh let the sweetness of the recompence mitigate the bitterness of our sufferings ; the cloudiest morning may have a red evening a pleasant spring follow a sharp winter , the most blustring storme end in a quiet calme , and the sadest trouble of the just , not onely may , but shall be swallowed up at last in fullest joyes . what the poet spake concerning the fabrication of the world , and truly , not much unlike moses description of the creation . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the skie , and the day sprang from the night , may here fitly be applyed to the upright , there ariseth the light of comfort , sometimes in , alwayes after , nay , out of the darknesse of his sorrow . it was a pretty device of one giacope sanzaro an italian , who having been long in love , and much crost , fill'd a pot full of little black stones , and one white , saying , there will come one white day , ( meaning that of marriage ) which will make amends for all my black dayes . let the perfect man comfort himself in this assurance , that though the kalendar of his life , may be full of miserable dayes ; yet the day of his death shall be full of joy , and the end of his life , a beginning of that blisse which shall never end . in fine , that councell which solon gave to croesus in the midst of his glory , let me give to the godly man in the midst of his sorrowes , respire finem , observe the end . indeed this is that which may both darken the lustre of wicked mens prosperity , and qualifie the sharpnesse of good mens afflictions . and as it concernes the perfect man to consider his own end , so doth it behoove us all to regard the perfect mans end : and so i am fallen upon the 2. generall of the text , which is the fit prescription of a duty to be performed in reference to this perfect , and upright person , in those words , marke , and behold . in the two verses immediately preceding , david records his owne experience of the wicked , and from thence incourageth us to observe our own experiences of the good : thereby intimating unto us , that as the way of the just , and the unjust , is directly opposite , so their end shall be manifestly contrary . and withall , that what he saw in his time , might be observed , and should be made good in the experience of all times , god is the same yesterday , to day , and for ever . the same , not onely in his essence , but in his operation , in his being ; but in his working , what he hath done , that he still does , and will doe : divine providence ever acts like it selfe , and though it vary in particular circumstances , yet ever keepeth the generall course of rewarding every one at the last according to their workes ; and therefore former experiences are just grounds of future confidence , those dispensations , of god towards the righteous , & the wicked , which holy men of old have registred , may encourage us , to expect the same , to which end it is david here called upon us in the words of the text , marke and behold . the duty here required we see is ingeminated , not onely marke , but mark and behold : the reason whereof , we may very well conceive to be both fervency in the pen-man , and necessity in the matter . indeed these two do well together , where the duty is needfull , zeal becometh the preacher ; that cannot be too often prest , which must be perform'd ; 't is like the frequent knocking at the doore , that it may be sooner opened , the renewed strokes upon the naile which drive it in the faster . thus the prophet zephany perswading to that needfull part of repentance , which consists in self-examination , not onely propounds , but repeats it , gather your selves together yea , gather your selves together . and the psalmist here seeing a necessity of this duty , to prevent those dangerous mis-constructions , which otherwise carnall reason might be apt to make of gods proceedings ; not only sets it before us , but presseth it upon us in this double expression , marke , and behold . but this is not all the reason that may be given of this gemination , we may very well apply a double object to this double expression of the act , and both out of the text , to wit , the upright man , and his end ; what he does , and how he fares ; mark his way , behold his end ; mark his action , behold his retribution : both call for our consideration . first , marke the upright man himselfe in the course of his life , indeed his intentions are onely known to god , but his actions are visible unto men : true grace , where ever it is , may be seen , felt , heard , and understood , 't was our saviours precept to his disciples , that their light should so shine before men , as they might see their good workes : and surely , if good men must doe their workes so as to be seen , we must see their good workes when they are done : and in this respect we must take notice of the upright man for a double end : first , vt honoremus , let us mark him , that we may honour him , and those graces of god which are manifest in him : indeed the world lookes on the saint with a scornfull eye , because with a carnall ; they say of him , what those jewes did of christ , he hath no forme or comlienesse : and when we see him , there is no beauty that we should desire him . let us view him with a spirituall aspect , and we shall finde that worth which deservedly calls for our esteem : indeed the upright , as david well calls them , are the excellent ones of the earth : though men cast them out as drosse , yet they are the finest gold ; though men trample them under foot as pebles , yet are they pretious pearles : they are so in gods account , let them be so in our esteeme . secondly , vt imitemur , let 's mark the upright man so as to imitate him , eye his steps , so as to tread in them : 't is gods goodnesse to afford , and should be our wisdome to make use of the godly , tanquam statuas mercuriales , as travellours doe of those statues which are set to point forth the way unto them . saint paul calls the saints of the old testament , a cloud of witnesses ; alluding , no doubt , to that pillar of a cloud which went before the israelites in the wildernesse to lead them the way . so should our eye be fixt on those saints that are gone before us , or that live amongst us , as a cloud for our direction in the way to heaven . 't was s. pauls request to the corinthians , be ye followers of me ; we must be so of every upright man , and to that end marke him . secondly , behold the upright man in the close of his death , and this is that i conceive the psalmist chiefly aimes at : so tremellius his reading plainly manifests , observa integrum , & aspire rectum , finem illius esse pacem : observe the perfest , and behold the upright , that the end of this man is peace . he calls for , not a transient view , but a permanent aspect ; as an archer having shot an arrow , takes not off his eye untill he sees it fall , so must we with a fixed eye behold the upright , til we see what becomes of him . this was that the apostle james wills those to whom he wrote , to doe in reference to job ; both to look upon him in that way of patience wherein he trod , you have heard of the patience of job : and withall in that end which happened to him , and have seen the end of the lord . indeed , this is that duty which concernes us in reference both to the good and bad , to look upon them not in their present , but future state . this world is as a stage , whereon both the vpright , and the hypocrite ; the perfect , and the wicked , are actors and that which in both of these we ought chiefly to be spectatours of , is their exit : not so much how they come on , as how they go off : in regard of the wicked this was it which moses wish'd the israelites to fasten their eyes upon , and therefore , when corah , dathan , and abiram , had rebelliously conspired against him and aaron ; he calls the people to a consideration of their end , if these men die the common death of all men , or if they be visited after the visitation of all men , then the lord hath not sent me . and in regard of the good , 't is that which here david would have us chiefly to take notice of , his end is peace ; not is it without good reason , since by this meanes we shall best rectifie our judgements , and avoid false censures : so that these two words , marke and behold , are , as it were , a bridle to keep us in from running head-long into rash judgings , when we see the upright encompassed with afflictions ; and thus we must behold the upright mans end , to restraine us from passing wrong sentence both upon god , and the good ; upon god , as if he were unjust : upon the good , as if they were the most miserable . first , we must behold his end , in regard of god , ne iniqu●… p●…tetur deus , dum favet impiis , & justos affligit . lest otherwise we account god unequall in his dispensations ; as indeed , who would not think it strange , to see the godly corrected , whilst the wicked are spared ; those cast down with sorrow , whilst these are lifted up with prosperity : but the glorious end of the saints calamitous life abundantly cleares divine justice , and stops the mouth of blasphemy ; though now god afflict the righteous , and the wicked , yea , many times the righteous , and not the wicked , yet in the end he will put a difference between the righteous and the wicked , whereby the glory of his equity shall evidently appeear , and therefore behold the upright . secondly , in regard of the good , lest we condemne him as miserable in those afflictions he undergoes : what saint paul sayes in another case concerning the saints , if in this life onely we have hope in christ , we are of all men most miserable : may with a little variation be used in this , if we judge of good men according to their condition in this life , we shall account them of all men most wretched ; but let us stay our censure till the last , trace the saint to his journies end , and then we shall freely confesse , that none are more blessed then the vpright , or happier then the perfect . to shut up this in a word of usefull application . 't is the generall assertion of solomon , the wise mans eyes are in his head , but the fool walketh in darknesse . let us in this particular shew our selves wise men , by having our eyes in our head , to marke , and behold the upright mans end . let not the beames of the ungodlies prosperity dazle us , but rather wait a while til their dismall end , when we shall see their sun set in a cloud , their candle go out in a snuffe , and their hope sink into despaire . let not the clouds of misery , which , for the present , hang over the upright , darken our eyes ; but stay till the comfortable end , when he shall break forth a● the sun in his splendour , and shine as the stars in glory . 't was moses his advice to the israelites in their greatest strait , that they should stand still , and see the salvation of the lord . indeed , those two are well put together , stand still , and see , whilst a man moves swiftly , his eyes dazle , but when he stands still he sees clearly . let us doe so , patiently expect , and diligently observe , that salvation which god in the end will work for his servants . that counsell which christ gave to the church of laodicea , let me give to you , in reference to this duty , annoynt your eyes with the eye-salve of the spirit , that you may rightly discerne , and wisely judge of gods proceedings . look backward by the eye of experience , and see how god hath dealt with upright persons in the end ; & then look forward by the eye of faith , and conclude what god will vouchsafe to his people at the last . this done , i doubt not but you will both acknowledge gods justice , and admire his wisdome ; you will follow the good mans steps , and desire his end . in a word , you will preferre afflicted godlinesse , before pleasurable wickednesse ; persecuted religion , before prosperous rebellion ; and despised piety , before advanced iniquity . finally with moses , you will esteeme the afflictions of gods people , sweeter comforts then all the pleasures of sinne . the reproaches of christ greater riches then all the treasures of aegypt , having a respect to the recompence of the reward , that blissefull peace which in the end shall be conferred on all them who walk before god in truth , and with a perfect heart , according to this of the psalmist in the text , mark the perfect man , and behold the upright , for the end of that man is peace . i have done with my text , but i must not end here . behold , another text lies before us fit to be read , and perused by us . heredotus maketh mention of a custome among the aethiopians , to set the dead bodies of their friends in glazed sepulchres , that their proportions might be obvious to the passengers ; how needlesse soever that custome was , 't is doubtlesse no more then just , that the pious lineaments of their mindes who die in the lord , should be presented to the living in the mirrour of art . indeed commendation after death , is the tribute of a religious life : good works are jewels , not to be lockt up in a cabinet , but to be set forth to publique view . if christ would have maries name remembred in the gospell unto the worlds end for one box of oyntment poured on his head ; we cannot imagine that he would have the many pious and charitable deeds of his servants to be buried in oblivion . consult the scriptures , and you shall scarce finde any godly man laid in his grave without an epitaph of honour . view the fathers , & you shall observe it their practice to honor the death of the good , by giving them their deserved praises : so did ambrose to theodosius , nazianzen to athanasius , hierome to nepotian ; and bernard to malachias , and gerard . the truth is , in reciting the vertuous acts of dead persons , we doe not so much advantage them , as benefit our selves . what doe they need glory on earth , who are glorified in heaven ? nostrâ interest non ipsorum , it s our interest , not theirs , since by their examples we are provoked to good workes : nay , let me tell you , in rehearsing their graces , we doe not so much honour them , as glorifie god . 't was the greek fathers apology for himselfe , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in praising vertue , i extoll the god , who is the donor of it . it cannot then ( at least justly ) offend any religious ear , if i shall endeavour to delineate the singular worth of this illustrious knight , whose funeralls we now solemnize . and here it fares with me , as with a man in a garden , full of choice flowers , that knowes not where to pick : abundance of matter , making me almost barren of expression . as for a compleat enumeration of his virtues , 't is a work which neither my scant abilities can performe , nor will the scantling of time permit . it cannot be expected , that a good life , which hath been weaving a piece of graces for threescore yeares , and upward , can be spread before you in a few minutes . besides , the history of his life , and narration of his worth , calls for a livie rather then a florus ; a demosthenes , rather then a phocion to undertake it . i want time to draw his picture to the length , and skill to doe it to the life : yet , ex pede herculem , spare me but your patience a while , and i shall ( though rudely ) draw some few lineaments , by which you may guesse at the rest . let it not then be accounted flattery , if i take up the first part of the text , and apply it in particular to him : mark this perfect , and behold this upright man . mark him in his life , how exemplary ? behold him in his death , how happy ? not to expatiate in the characters of his life , i shall limit my discourse , by a double consideration : mark him as a magistrate , behold him as a man ; mark him as a publique governour , behold him as a private christian ; and in both ( setting aside humane frailties . ) you shall finde him well worthy these characters in the text , perfect , and vpright . 1. to make up a perfect and upright magistrate , two things are especially requisite : wisdom in discerning , impartiallity in judging : both of which were eminent in this worthy , whom god indued with a perspicacious eye , to discerne between things that differ ; and a resolute heart to doe justly , without any respect to persons . he was farre from casars temper , who said , melior causa cassii ; sed denegare bruto , nihil possum : cassius his cause is better , but i cannot deny my friend brutus . private respects could not sway him in publique censures ; he put off all relations to a friend , when he put on the robes of a magistrate ; he was neither backward to encourage virtue , nor yet to punish vice , and though otherwise , of a tender , and melting disposition , yet in matters of judicature he was wont to say , a foolish pitty , is cruelty . in summe , the integrity of his spirit , in administration of justice was so evident , that i doubt not , but many in this congregation who sat with him in publick courts can abundantly attest it : it pleased this city to put him upon severall places of great trust and honour ; & not many years since , he was thought worthy to be invested with the highest office of dignity and authority ; in which he behaved himself so faithfully , couragiously , & discreetly , that i may justly say , his place did not so much honor him , as he his place . a true patriot indeed he was , losing , for a time , his liberty , hazarding his estate , shall i say his life ? for the defence of this city , which he then conceived to be surrounded with dangers . 2. you have seen his steps as a magistrate , behold him now as a christian : a perfect , and an upright saint is one , who , though not exactly , yet intentionally observes the precepts of both tables ; giving ( at least in desire , and endeavour ) to god and man , that which of right belongs unto them . of both these , we shall finde him a most conspicuous patterne . 1. behold him in his religion , he was one who copied out his life , according to the old way of christianity ; wherein he writ so fair a hand , that i believe few come near him . in his devetions he was neither foolishly factious , nor popishly superstitious : he worshiped god in that way , which the papists call heresie , and schismatiques call popery . his delight was fervent in , and therefore his repaire frequent to the house of god ; esteeming ( according to the hebrew proverb ) those garments most gay , which were sullied with the dust of the temple . and as his often addresses to these publique places of worship whilst he lived : so the large summes of money he gave to the edifying , and repairing of them when he died , fully proclaime that to be true of him , which david said of himselfe , the zeal of thy house hath eaten me up . singular was his reverence in attending to gods word , and affectionate his respect to the dispensors of it , esteeming them highly in love for their workes sake ; among whom i must gratefully acknowledge my self ( though the unworthiest ) to be one , who had no small share in his favour . this cordiall love of his to gods messengers , was so much the more to be commended in him , by how much it is so rarely practiced among us . that complaint of the prophet jeremy , being too much verified in this our age , they respect not the person of the priest : and withall , it was so much the more imitable , in that it was not onely verball , but reall ; in expression , but action ; in respect , but relief of those whom he thought orthodox , & found necessitous , to whom ( besides many particular , and liberall supplies in his life ) he hath bequeathed an hundred pounds at his death . adde to all this , that which indeed denominates him the vpright man in the text : he gave meales of private devotion to his soul . 't is a good saying of the father , non est vera religio , quae cum templo relinquitur . that religion is not sincere , which leaves a man at the church doore ; if you will find out a mans integrity follow him home , trace him to his closet ; observe his conscientious regard of secret devotions : this ( i am certainly informed , by them that intimately knew him ) was his practice , often retiring himself in secret : vbi lacrymas non hominibus offerebat , sed deo , where he poured forth teares to his god , for his own , and the sinnes of the nation : yea , not onely in the day , but night , in his closet , but on his bed he sought his god : often expressing to his no lesse dearly , then deservedly beloved soninlaw , how glad he was of his frequent wakings in the night , since thereby he had opportunity to praise his god , and pray for the settlement of this miserably distracted church and kingdome . 2. you have seen him in relation to god , behold him in reference to men , and truly , in what relation soever you please to view him , you shall find him praise-worthy . whilst blest with a consort , he was an affectionate husband . towards his children a tender father . to his servants , a loving and helpfull master . to his acquaintance a faithfull friend , and in his commerce with all men , a just dealer . i cannot stay to inlarge on any of these , onely let me present to you , that grace of charity wherein i am confident he out-stript many , though otherwise of equall rank with him . as god had blessed him with a fair estate , so he gave him a large heart : nor was he more carefull by industry to get , then forward by charity to give . he had learnt the best derivation of dives from divid● , dividing much of his estate among those that were indigent ; besides , those pious uses formerly mentioned , he hath contributed much to charitable ends . to the towne of plymouth , which had the honour to be the place of his birth , five hundred pounds , for the yearly cloathing of their poore . to this parish , whereof he was a principall member , two hundred pounds ; besides various other gifts to severall hospitalls ; for the releasing of prisoners , and the like . and that which was most deservedly imitable in him , was that he 〈◊〉 the light of his good workes to be carried before , as well as behind him . he made his owne eyes the over-seers , and hands the executors of his charitable minde : witnesse , besides many private , and personall reliefs , that ample guift of five hundred pounds which in his life he bestowed on christs hospitall , of which he was sometimes a president . and which was no small incouragement to him , and may be to others , in shewing workes of mercy , he found that he gathered by scattering , his store encreased by distributing ; and that bread againe in his cupboard which he had cast on the waters . considering all this which hath been said , ( whereof not one tittle is more then what i either knew my selfe , or have beene credibly informed of : ) i think envie it selfe cannot deny him ( in an evangelicall sense ) the title of a perfect , ( or if that may be too much , yet of an vpright ) man . there is yet one character more , which the vulgar reading affords , and i cannot omit , it so fitly agrees with him : and that is , vir pacificus , he was a man of peace ; he much desired unity in affection , where there was diversity of opinion ; and therefore he was wont to say , there should be more love amongst us : if my friend differ from me in judgement , let me shew love to his person , though i dislike his opinion ; and let me pray that god would direct him in the right way . neither his prayers , nor counsells were wanting to the peace of church and state : which peaceable disposition , however in this our contention ; age it be accounted a crime , yet , i am sure in gods esteeme , 't is a pearl of great price ; and whilst men look upon such as their enemies ; god reckons them as his children . to shut up this , it was a notable speech of antigonus when zeno died ; quale theatrum amist ? meaning that in his life he beheld a representation of many excellent virtues , with which he was inamour'd . the like complaint may all who knew this worthy knight , take up concerning him : what a looking glasse of virtues , theatre of graces have we lost ? one , in whom there was a rare combination of severity , and meeknesse ; gravity , and courtesie ; charity , and frugality ; zeale , and discretion . i cannot better resemble him then to the stone garamantides , which , though it cast no great lustre outwardly , tamen intus habet aureas guttas ; yet hath golden drops within ; his delight being more in internall sincerity , then in externall showes . to draw to an end , his end must needs be comfortable , whose life was so profitable ; and indeed so it was ; there were a paire of virtues , worthy our observation , which he express'd in his sicknesse : patience , and confidence . a quiet submission to gods will , and a sweet repose in gods mercie ; both which , though opportunity favour'd not me to be a personall witnesse of , yet i doubt not but my reverend brother ( who officiates in this place , and was often with him ) can sufficiently attest . the pangs of his disease ( which could not but be grievous ) he under-went with a quiet cheerfulnesse . and when his friends that stood by him , minded him of making his peace with god ; he returned this answer , ( worthy to be written in letters of gold , and fit to be engraven on all our hearts ) remember thy creator in the dayes of thy youth ; old age and sicknesse are no fit times to make peace with heaven : blessing god that his peace was not then to make . so that now i may very well take up the latter part of the text , and assert it of him , the end of this man was peace . he dyed in that peace , which was promised to abraham , before that utter ruine comes , which seemes to hang over his native countrey . he dyed in peace , in his owne house , not in a prison , after all his sufferings , quietly breathing forth his last , in his owne bed . and which was best , he dyed with a quiet mind , in that comfortable sense he had of his reconciliation to god , through faith in the merits of his saviour . nor must i forget to apply the vulgar reading of this latter clause in my text , to him , there are remainders to this peacefull man ; the relict of an hopefull posterity : god lengthning his dayes so far , as to see not onely his children , but his childs children : upon whose heads , i doubt not , but his graces , through gods mercy , will procure a plentifull showre of blessings to be poured down . and not onely so , but to him likewise there was the remainder of a good name ; like a taper of pure wax , he burn'd clearly in his life , and hath left a sweet savour behind him at his going out . and as i hope his soule now partakes of that glory which is prepared for the saints ; so to his body that must now be-laid in the grave , there is the remainder of a glorious resurrection , to that immortall blisse which is reserv'd in heaven for all them that love the appearing of christ . let not then his children or allies grieve beyond measure , because not without hope : let them not spend too many teares in vaine upon his grave , but rather let them , and all we who know him , esteeme his memory blessed ; and though we can now no longer marke him going before us , or behold him conversing among us , yet let us still remember him , and that so , as to resemble him : let us so imitate those graces which here he practised , that we may come at last to be with him , in that glory whereof he is now possest for ever . finis . notes, typically marginal, from the original text notes for div a87090e-270 plin. 2. notes for div a87090e-510 musc. in loc. mol. in loc. gen. 48. 12 mat. 5. 45. 1. bernard . rom. 3. 4. gen. 6. 9. 1 cor. 2. 6. 〈◊〉 23. 35. heb. 10. 14. collos. 2. 5. august . ●● . heb. 12. 23. mat. 5. 48. aug. job . 42. & 6. psal. 143. 2. ephes. 3. 8. aquinas in 2 cor. 13. 11. 〈…〉 bernard . bernard . phil 3. 14. james 4. 16. 1 thes. 5. 23. isay 38. 1. 3. 1 kings 15. 14 christus non loquitur de infirmitatibus sanctorii communibus , sed accusat singularem episcopi hypocrisin . opera igitur plena non absolute perfecta , sed siv●●ra negat in illo se in v●●●sse , par. in loc. rev. 3. 2. gen. 17. 1. prov. 11. 18. musc. foelix . simplex in unoquoque genere est perfectum . prior abstinentiam damni , posterior collationem boni denotat , hug. nulli 〈…〉 preximo agendo . lvr. resp●●● inno●●●●… deum , aquit●● proximus , hug. james 1. 25. 2 king. 2. 23 , 25. psal. 119. 128. arist. auct . de duplici martyrio . job 1. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} jer. 5. 1. mat. 23. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sept custodi innocentiam & vide aquitatem . vulg. psal. 51. 6. levit. 32. 15. 33. 26. 1 reg 7. 12. greg. prov. 10. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} prov. 13. 10. illud pro certo habemus esse reliquies homini pacifico hominem integrum qui cum omnibus pacifice versatur reliquias & posteritatem & successionem generis hab●●…rii . agell . in loc. dabit deus homini pacifico , ut relinquat silios post ●● . lor. in loc. psal. 112. 2. reliquit justus post mortem suā memoriam justitiae suae bo●am , & deus fibi reliquit prami atcrna . aug. eceles. 7. 1. ovid . psal. 112. 6. prov. 10. 7. reservat reliquies paradis● gaudium aternum . hug. praemia aterna deus justis reliquit . lor. moll . eccles. 9. 2. judg. 4. 2. deut. 21. 13. xenoph. chrysost. dyonis . bern. luk. 2 29. gen. 15. 15. pacis vocabulū apud hebraos ●●●…ssime patet . drus . moll . in loc. rev. 19. 9. ambros. bern. mat. 7. 16. gal. 6. 7. isay 48. 22. rom 6. 22. prov. 11. 18. isay 28. 16. luke 16. 6. heb. 12. 1. plaut. asin . hes . psal. 112. 4. quod ego observavi longa experientia , idem , tu quoque videbis , si diligenter attenderis . mol. in loc. heb. 13. 8. zephan . 2. 1. mat 5. 16. isay 53. 2. psal. 89. 3. heb. 12. 1. exod. 13. 21. 1 cor. 4. 16. james 5. 11. num. 16. 29. noli pracipitare jadictum nec ferre sententiam ex proximo intuitu . mol. in locum . glos. aug. 1 cor. 15. 19. eccles 2. 14. exod. 14. 13. apoc. 3. 7. heb. 11. 25. 26. bern. greg. naz. psal. 69. 9. 1 thes. 5. 13. lam. 4. 16. lact. hier. de nepoc . justice triumphing, or, the spoylers spoyled laid forth in a gratulatory sermon for the miraculous discovery of, and our glorious delivery from the barbarous powder-plot / preached at pauls, november the 5th, 1646 by nathanael hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45550 of text r32477 in the english short title catalog (wing h726). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for 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(eebo-tcp ; phase 1, no. a45550) transcribed from: (early english books online ; image set 65906) images scanned from microfilm: (early english books, 1641-1700 ; 1527:26) justice triumphing, or, the spoylers spoyled laid forth in a gratulatory sermon for the miraculous discovery of, and our glorious delivery from the barbarous powder-plot / preached at pauls, november the 5th, 1646 by nathanael hardy ... hardy, nathaniel, 1618-1670. [6], 34 p. printed by r.l. for nathanael webb and wilfram grantham ..., london : 1648. reproduction of original in the university of illinois (urbana-champaign campus). library. eng sermons, english -17th century. a45550 r32477 (wing h726). civilwar no justice triumphing or, the spoylers spoyled. laid forth in a gratulatory sermon for the miraculous discovery of, and our glorious delivery f hardy, nathaniel 1648 16394 136 150 0 0 0 0 174 f the rate of 174 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-09 judith siefring sampled and proofread 2004-09 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion jvstice triumphing or , the spoylers spoyled . laid forth in a gratulatory sermon for the miraculous discovery of , and our glorious delivery from the barbarous powder-plot : preached , at pauls , november the 5th . 1646. by nathanael hardy , master of arts , and preacher to the parish of dionis back-church . woe unto the wicked , it shall be ill with him , for the reward of his hands shall be given him , isa. 3.11 . who so diggeth a pit shall fall therein ; and he that rolleth a stone , it will returne upon him , prov. 26.21 . deus non solum est in praestando benignissimms , sed etiam in vindicando justissimus . aug. l. 2. de lib. arb. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. in ps. 7.15 . london , printed by r. l. for nathanael webb , and william grantham , at their shop , the greyhound in pauls church-yard , 1648. to the right honorable sir john gayr knight , lord major : the right worshipfull the sheriffs , and the rest of the aldermen . together with the worshipfull societies of this ancient and most renowmed city of london . right honorable , right worshipfull ; worshipfull : i should have been well pleased to have kept this scarce plumed bird in my private cage , had not the noyse of some virulent fowlers shot forced her to flye abroad for refuge ; where to build her nest better she knew not , then in the secure clefts of your favourable protection . in your eares she first sounded her notes , which ( though harsh and broken ) were attentively heard by many among you ; and i hope will now be entertained no lesse acceptably . true it is , she is no soaring eagle in cloudy notions , nor gaudy peacock beautified with the feathers of affected eloquence : onely thus much i may safely say , shee is an harmless dove , free from the gall of malicious bitterness , bringing in her mouth like that of noahs , the olive branch of peacefull vnity . to the effecting and establishing whereof , that shee may prove in some measure subservient , is the hearty desire and unfeigned prayer of him who is a constant petitioner at the throne of grace for yours , and the churches safety . nathanael hardy . to the reader . i never so much prized my rude conceptions , as to judge them worthy of a publication ; and the just diffidence of my immature yeares and shallow judgement , hath often caused me to withstand friends importunacy . i well know to use ruffinus his expression , non esse absque periculo multorum judiciis ingenium tenue & exile committere ; it were far more safe for my slender shallop to be confined within the narrow river of a private auditory , then to launch out into the worlds main ocean . besides , i sadly observe the curiosity of the times , the variety of mens humours ; what one approveth , another rejects ; one thinks it is too facile ; another , too obscure ; one sayth it is too loose ; another , too elaborare . and ( which is yet worse ) such is the perversness of this age that novell fancies , jangling controversies , ( which like rebecca's twins cause a sore strugling in the wombe of our church ) nay , horrid blasphemies finde more acceptance then solid and sacred verities . so that might this sermon have died the common death of others , it should have been buried out of sight . but considering how slanderous tongues ( sharp as swords that wound neer hand , yea , as spears and arrows that hurt further off ) have sought to put it to a violent and ignominious death , i am enforced to revive it , that innocencies plea may reach as far as envies accusation . the adversaries of these weak labours stand both on the right and left , to wit , furious novelists and fiery papists . as for the former , i wonder not that they contemne them ; since here are neither known truths clothed in uncouth phrases , nor ( which is viler ) old errours in a new dresse , the only fashions that sectaries are enamoured with . as for the latter , i lesse marvell that they should traduce them ; the very subject , and occasion of them being their shame and anguish . illis siquidem pudor est audiendi quae faciunt , nullus faciendi quae erubescant . they are unwilling to heare what they were desirous to have acted ; it is their common cry , what , nothing but the powder-treason ? but surely gods undeserved favour to us , and his deserved punishment of them may well challenge a marble monument ; and fit it is our pens as well as tongues should annually commemorate this deliverance . let then the papist read and fret , the novelist read and scoff , i doubt not but the moderate , sober-minded christian will read and accept , at least pardon . such i hope thou art ; let but this well meant ( though mean ) discourse finde thee charitable , and thou mayst perhaps finde it profitable , which is his paayer , who is thine in the lord jesus , nath , hardy . the introduction . i am ascended this sacred mount with joy and feare . joy in that blest occasion of this solemne meeting ; feare of my too too unfit abilities for this weighty service . indeed which way soever i looke , just causes of solicitous feare present me ; so that i may use jacobs words concerning bethel , how dreadfull is this place ! if forward on the difficulty of the businesse in hand , i feare least through my steril invention , and stammering tongue , the worke should miscarry and prove abortive . if round about on this numerous assembly , judicious auditory , i feare , as knowing my empty notions cannot satisfie your solid apprehensions . if backward to those silver trumpets which have formerly proclaimed the praises of god in this sanctuary , i may well be afraid to sound my crack'd pipe and bruised reed . last , if upward to that awfull majesty , in whose place i stand , i desire most of all to fear and tremble , lest either through my dulness or unfaithfulnesse i should betray my masters message . yet on this last object i fix my eye . it was his providence , not my desert or desire called me hither . it is his glory , not my own honour i set before me ; in his , not my own strength ; i shall endeavour to performe my taske , not medling with matters of state , but only the state of the matter ; for which purpose i shall intreat you to turne your eyes to that sage apothegme of the kingly prophet david , and lend your eares to that sacred ditty , of that sweet singer of israel , as you shall finde it pen'd upon record , in the text . psalm 9.16 . the lord is known by the judgement which he executeth , the wicked is snar'd in the work of his own hands higgaion selah . a gratefull commemoration is the worke of this day ; a miraculous discovery the subject of this commemoration , an eminent deliverance the fruit of that discovery ; a remarkable judgement the attendant of that deliverance , and this scripture a fit parallel of that judgement . never did story more exactly demonstrate the truth of this text ; nor can any text more pithily lay open the marrow of this story : so that whosoever rightly considers the fulnesse of gods dispensation in the worke , must needs acknowledge the fitnesse of davids acknowledgement in the words . if you call to minde the mercy of the day , we may justly apply the romans expression of the time wherein caligula began to reigne by decree of senate , it was the day wherein england was new built , a day in the romish calendar nigro carbone notatus marked with a black coale because the fire came not at it to make it red : but in outs candore notabilis ipso , for the same reason worthy to be written in white yea golden characters . this moneth of november is memorable among others , for two dayes , the seventeenth and the fifth ; on the one the purity of the gosp●l brake forth ; on the other the treachery of the gospels enemies brake out : the one the initiation of as gracious a queen ▪ the other the continuation of as wise a king as ever england enjoyed . and truly should these two dayes parley , as once themistocles fancied of the holiday and workeday , and the seventeenth should say to the fifth , if i had not been so happy , thou hadst never been ; the fifth may well reply , had not i been , thou hadst never been so happy , since had not this day been so gloriously successefull that sunne of the gospell which did then arise , had probably in our horizon for ever set . a joyfull day then it was ; and that not lesse for our adversaries destruction then our preservation , both which were so neerly conjoyned in this dayes bl●ssi●g , that the one could not have been without the other , their desolation being our consolation , their corruption ou● generation , their ruine our resurrection ; nor could wee have stood upright had not they fallen . so that if ever any people , we ; if we for any deliverance , for this ; and if for this on any day , much more on this , may well say and sing with the psalmist in the words of the text , the lord is known , &c. the title of this psalme according to the vulgar reading is pro occultis filii , which hierome and aquinas interpret of absolons conspiracy against his father david , and if so , it well suits our present occasion , which is the detection of those sonnes of belial , who closely contrived the ruine of father and mother , king and countrey . some there are who render it pro juventute candida , conceiving the scope to be a gratulation for the flourishing estate of the church ; and if so , it fitly answers this dayes comfort wherein the church of england revived as it were from the dead , and hath flourished since more then before . our late translators referre it to some musicall instrument , junius to a note which wee commonly call the counter-tenor , and if so , wee may learne one part of this dayes se●vice , by vocall and instrumentall musicke to celebrate this unparalleld blessing . not to controvert the title ▪ if we will believe ainsworth , as the intent of the former psalme is the magnifying of god for the propagation of christs kingdome , so this for the destruction of antichrist . and if so , well may we beare a part in this tune for that fatall blow , which ●hough to us in the intent , yet to antichrist in the event p●oved pernicious . however some famous example of gods mercy to david , and judgement on his enemies was the ground of pe●m●●g this psalme . many are the verses wherein david mentioneth both these , and among them none so remarkable as this which hath selah annexed to it a word that is never used nisi ubi valde insigne est quod dicitur , unlesse that which is spoken be of singular concernment , so that what the diamond is among stones , the sun among planets , gold among metals , that is this sentence in the psalm , worthy to be engraven in every religious bosome , and sung by every pious soule , the lord is known , &c. in which words you may observe a rhethoricall climax , which we shall climbe up by these steps ; jehovah though in himselfe incomprehensible may be known ; nothing wherein he is more conspicuous then in executing judgement , no judgement more palpable then that which snareth the wicked in their own works ; and when this is done , nothing becomes the saints better then to make it higgaion , selah , our continuall meditatiō . the text presents us with three parties , god , the wicked , the saints ; gods judgement , the wickeds punishment , the saints deportment . gods severity , the wickeds misery , the saints duty . deus perceptus , god perceived by his executions . impius deceptus , the wicked deceived in his intentions . pii conceptus , the saints conceit and meditation of both . if you please call the text a theatre of gods judgements , wherein you have 1 the king of glory displaying himselfe on the stage of this world with thunder and lightning , and thereby known in his severe judgements . 2 the wicked acting his part with secrecy and confidence , but his exit dolefull and miserable . 3 the saints as spectators of this tragedy , hissing at the folly of the wicked , applauding the equity of god . i● you will ▪ conceive it as a pitched field , wherein you may behold 1 the lord of hosts comming out of his place to punish the inhabitants of the earth , drawing out of his sword , and doing execution on his enemies , his colours red , betokening vengeance , and his motto this in the text , the lord is known , &c. 2 the wicked adversaries of the church mustering their forces , lying in ambush to intrap the saints , discovered and ensnared ; their colours black , bespeaking malice , but their motto may well be the second clause , the wicked is snared in the work of his own hand . 3 the whole army of saints triumphing in their generals honourable conquest , and the enemies shamefull overthrow , their colours white , intimating purity , and their motto the last words higgaion , selah . to speak more plainly , call the verse a sermon ; in it are the three usuall parts of a sermon , doctrine , reason , use ; the doctrine affirming , reason confirming , use inferring , in fine observe these three plain and pithy severalls . 1 a general proposition concerning gods manifest justice asserted , the lord is known in executing judgement . 2 a particular expo●●tion and exemplification of that assertion annexed , the wicked is snared in the worke of his own hands . 3 an implicite imposition of a duty to be performed in reference to both the former higgaion , selah . i shall gently strike these severall flints , each of them will afford various sparks to enlighten both the text and day , in prosecution of which , let our prayer be that that god who as on this day was gloriously known to the wicked in the execution of his reall , would now be graciously known to us in the promulgation of his verball judgements ; and as the wicked were justly snared in the work of their hands , so our souls may be mercifully taken by the words of his mouth , that the lessons which we shall heare and learn this houre , may be higgaion , selah , our meditation , comfort , and practice for ever , and so i begin with the first part. a generall proposition of gods manifest justice asserted . the lord is known by the judgement which he executeth . the first word though not in order , yet nature , to be explained , is judgement , a word of various significat●on , & large extent , verbum hoc judici utinam nemo transiret sine ●udicio ; fit it is our judgements should be informed in the nature of gods judgement , not needlesly to insist on the numerous acceptions of the word , know to our present purpo●e ▪ gods judgements are of two sorts , judicia oris , operis , of his mou●h and his hand , of his words and works . judgement is frequently applyed by david to the words of god , and that not without just reason , since by them he commands as a judge , in them hee requireth nothing but what is just , and according to them he will one day judge us . most commonly the scripture applyeth judgement to gods works . and that generally to the whole administration of his government of the world , the way of god among men being styled his judgement , jer. 5. ●4 . and of these st. paul affirms they are unsearchable and past finding out , rom. 11.33 . more especially , and that somtimes for his 1 corrective and medicinall chastisements on the godly ; so the apostle peter tells us , judgement begins at the house of god , 1 pet. 4.17 . and they are fitly so called for this reason among others , because god tempers them with judgement , and manageth them with discretion according to the prophets prayer , correct me , o lord ▪ but with judgement , not in thine anger , lest thou bring me to nothing , jer. 20.22 . 2 somtimes for his vindictive and exitiall punishments of the wicked , begun in this world , consummated in the other ; of this judgement god hath made a due preparation ▪ and the wicked have a fearfull expect●tion , as being a judgement without mercy ; and of this sort is the judgement in the text to be understood . the reason of which appellation is well given by musculus to be partly , because these punishments are inflicted by god as a judge , chiefly because they are most just and right . there is not lesse verity then severity in all gods proceedings against sinners ; we are sure saith st. paul , that the judgement of god is according to truth against those which commit such things , rom. 3.2 . it is observable for this purpose that god compares his destruction of samaria to a line and of the house of ah●b to a pl●mm●t , 2 king. 21.13 . ut ostendat se no● praecipitem f●●ri , that he might appear not rash but righteous in his sharpest stroaks on the wicked ▪ measuring all his actions by the streight line of justice . the judgements of his mouth are somtimes obscura , always vera , though difficult , yet true , and the judgements of his hand are somtime occulta , never injusta , though secret and strange , yet just and equall ; nor is it amor vindictae but zelus justitiae , love of righteousnesse , not revenge which makes him to 2 execute judgement , i form● light , and i create darknesse , saith the lord ; isa. 45.7 . light is put before darknesse , but darknesse joyned with light , god the author of both . mercy is most naturall to god , flowing from him as water from the fountain , light from the sunne ; but yet judgement is somtimes squeezed from him as wine out of the grapes by our sins . hee calls it indeed his strange worke , but yet it is his work and he will doe it . it is true the instruments of vengeance are called a razor that is hi●ed as though god had no weapons of his own , but rather then sin shall want its just merit , and justice her due satisfaction , god will hire instruments and command execution to be done . i have read of a loadstone in aethiopia which hath two corners ; with the one it draweth to , with the other it puts the iron from it . god ( beloved ) hath two armes , of mercy and judgement , two hands , of love and wrath , with the one he draweth , the other he driveth , the one stroaketh , the other striketh ; and as hee hath a right hand of favour wherewith to lead the saints , so hee wants not a left hand of fury , wherewith to dash the wicked in peeces . true it is as solomon intimateth judgement is not presently executed against the evill doer , the cause whereof is not negligentia but clementia , inscitia but tolerantia , a mercifull patience , not an ignorant negligence ; and however though he have woollen feet yet his hands are iron , his executions may be slow , they will be sure , it is one of his choyce attributes by no means to clear the guilty , and he is no lesse a just judge , then an indulgent father . we all like polyphemus see with one eye , with malchus have but one eare , like the benjamites cast the stone with one hand ; we love onely to suck the dug of compassion ; to be fed with the milke of mercy : but let none flatter themselves , wee must expect judgement should grate our eares as well as mercy tickle them , knowing that if we will not heare , we shall f●●l ; for the lord is known by executing judgement . 3 the lord is known . according to the caldee paraphraze it is translated , manifestum est deo & cum deo judicium quod fecit gods judgements are known to or with him . lea●ned muis renders the participle impersonally cognitum est , it is a known , tryed , experienced truth , god doth judgement . both these seeme too short of the psalmi●●s meaning , the vulgar latine reads the words in the future tense , cognoscetur dominus , referring to that last and great judgement , wherein most eminently and universally the lord shall be known a just rewarder and avenger . hugo makes mention of a threefold day , wherein god is known of tribulation , death , and judgement the last and most dreadfull day of all . the 70 and the generality of interpreters read it in the present and preterperfect tense , hee is and hath been known , by executing judgement . that the saints while they live may have a breathing time , and the wicked a taste of misery god executes justice on them now , and when he doth so , he is known to be jehovah . god though invisible in himself , is both audible in his word , and visible in his acts ; and indeed plus oculo quam or aculo , we read him more easily in the patent of his works , then charter of his scriptures ; true it is the noblest demonstration of things is from their causes , the neerest from their effects and performances ▪ the former cannot be made of god who is the first cause , the latter is made by his actions . sensus assensus sunt , we soonest assent to what we behold , and we all with thomas are backward to beleeve till we see with our eyes , feele with our hands , and put our fingers in the print of gods workes . now there are three sorts of acts , by which god makes himselfe known . omnipotent in working miracles . gracious in dispensing favours . vindictive in executing judgements . by his omnipotent he is known to all the world . by his gracious to the church . by his vindictive to his enemies . aliter suis , aliter impiis innotescit dominus , god is in a diffe●ent manner knowne to his own , and his enemies ; to his , in cond●nation of their sins , and donat●on of blessings ; to his adversaries , modo non solum mirabili sed miserabili in imputing their sins to them , inflicting his judgements on them ; indeed judicia indicia , every judgment on the wicked is a character , yea oracle to evidence gods presence . tunc demum deum cognoscimus cum poenam exigit de impiis , then do all men see the majesty of a god , when the wicked feele the stripes of his rod , these are paginae authorem suum nunquam tacentes , lines which cannot conceale the penman ; bookes that ever speake their author , and the plainest paths wherein we may trace the footsteps of a deity . oleaster derives the name jehovah from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that signifieth destruction ; i will not assert the naturalnesse of the etymology ; yet thus much is true , when god brings calamity on the wicked , he gains glory to himself , and manifestly appears to be jehovah . whilst god is injuriae patiens , suffering wrong from his enemies , he seemes as it were to be asleepe , and the world takes little notice of him : but when he is vindictam agens doing right he showeth himselfe the judge of the world . what full characters of his attributes doth god write in the bloud of the wicked ? to wit , the infinitenesse of his mercy to the saints , who are hereby preserved ; the severity of his justice on the ungodly , which is herein declared ; the integrity of his faithfulnesse in both promises and threatnings , which are herein performed . by his judgements it is that he is known . in the perfection of his holinesse hating all sin . in the almightinesse of his power subduing his enemies . in the sovereignty of his dominion ruling all creatures , so that upon just ground the psalmist asserts , the lord is known by the judgment which he executeth . to close up this first generall . 1 o that you to whom though not the name jehovah , yet elohim is given in scripture , of whom this lord hath said yee are gods , would be like to god , and make your selves known in your office by executing judgement ; be sure it be judgement , according to the rules of law & justice ; otherwise you do not execute but persecute . to pardon ravens and censure doves , to pass by blasphemies against god , & punish misplaced words towards men , to connive at wilful profanations , & condemn ignorant or passionate miscarriages , is no● {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bu● {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as the elegant prophet phraseth it , isa. 5.7 . but in a way of right and equity spare not to shew your selves resolute , it was a wise saying of pythagoras , he that doth not malefactors right , doth the good wrong , and cato professeth he had rather be ungratefull then unjust . god bids magistrates keep judgement , but not as a prisoner ; execute it , but not as a malefactor ; keep it ▪ that is ▪ observe ; and execute , that is , performe : oh remember justice is gods legacy , and he hath made you his executors ●nd a●ministrators ; be carefull to see his will fulf●lled ; execution ●n policy is like elocution in oratory , the prime of all . it was a goo● speech of one concerning nerva his government , malum esse eum imperare sub quo nemmi quicquam liceat , sed longè pe●us esse sub eo vivere sub quo omnia liceant , to english it in few words , tyranny is better then anarchy . saint augustine pithily sayth of a remisse magistrate parcendo saevit , he is cruell in shewing mercy , and that not only to others but himself , incurring that curse which belongs to him who doth the work of the lord negligently ; that apothegme of lewis the thirteenth of france , being most true , that prince which can and doth not punish , is no lesse guilty then the offendor . oh the● far be that machiavellian policy from those who have the bridle of authority in their hands , to lay the reynes on every ones neck , and allow the people to do what they list ; that grosse hereticks , obstinate schismaticks , or open prophaners should passe without due censure for feare of losing a party ; no , rather take up that heroick resolution , fiat justitia , & ruat mundus ; let justice be mayntained , though the world be ruined . but what ever carnall reason may suggest , wee shall finde at last no better way to prevent the ruine of the campe , raging of the plague , drowning of the ship , then the stoning of sacrilegious achans , slaying adulter●u●z●mries and cosbyes , and casting froward perverse jonahs overboard , obedience is the best sacrifice , punishment of disobedience the next ; and were magistrates more , god would be lesse known in his judgements . 2 let the lord be knowne , and acknowledged in his wrathfull ex●cutions . better indeed were it to know him in his liberall collat●●ns as a donor ; but howev●r let us know him in just visitations as an avenger , since as one well , idcirco à deo fl●gellamur ut cognoscamus iratum ; quem nolumus cognoscere propitium ; therefore doth god thunder and lighten in his punishments ; that we might own him in th●se , who would not behold him in the shining of his love ; the truth is , we are all too loth to know god even in those afflictions he infl●cts on us ; how long was it ere pharaoh is brought to take notice of god ? moses comes with a m●ssage , and he c●yeth out quis dominus ? who is the lord that i should obey his voyce , nay ▪ when not only gods word in his mouth , but a rod in his hand was stretched forth before and against him , he would never set his heart to it till after ren●wed strokes and miraculous effects a confession of gods finger is extr●cte● from him , and his magitians ; we rather ascribe crosse events to seco●dary then the sepreme cause ; noahs floud to an extraordina●y concurrence of watry planets ; the drowning of phar●ohs host● to an inconsiderate adventure upon too high a●tide , and not to the wrath of god the sole cause of both ; but let us remember though we will not , we shall against our will know the righteous judgement of god , and god in his righteous judgements . there are two things which iehovah makes his enemies know in the day of his indignation , themselves , himselfe , their impotence , his might , their mortality , his eternity , their vilenesse , his sovereignty , both in the psalme , and both verses attended with a selah as most observable ; themselves , that they are but men , v. 20. himselfe that he is iehovah , in this verse . as for us , let our endeavour be , though we cannot comprehend , yet to apprehend god ; and that as in the height of his majesty , lenghth of his patience , breadth of his benefits , so in the depth of his judgements ; and as in all , so especially those which snare the wicked in his owne worke , and so i am fallen on the second generall . a speciall exposition and exemplification of that assertion annexed ; the wicked is snared in the work of his own hands . the wicked , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} so the 70 peccator so the vulgar ; and true it is universally of every sinner , his own workes snare him ; it is lorinus his note the text , that s●ns are called the works of our own hands , because nothing is prope●ly our own but sin ; the merchant in the gospel sold all he had to buy the pearle , that is his lusts ; nothing else being ours ; and in ●hese sinnes is the actor snared ; every sinner saith saint hierome , carrieth about him ropes , bands , torments to vexe himselfe , and saint austin in his confessions ipse fibi inordinatus animus poena est an irregular mind is her own executioner ; and he that is wiser then both , tels us , his own iniquities shall take the wicked himselfe , and he shall be holden with the cords of his sins , prov. 5.22 . oh see the folly and deceitfulnesse of all sinne ; du●ungit , pungit , with joab while she kisseth she wounds us ; prop●nit quod delectabile supponit quod exitiale , by pleasing proposals to flesh and bloud she allureth , and ruineth flesh and spirit ; by the mantle of darkenesse , robe of honour , cloake of excuse , veile of modesty , yea sometimes cover of scripture , and habit of vertue , she deceiveth and destroyeth the foolish sinners . more particularly , the hebrew word noteth an unquiet turbulent , seditious and mischeivous person , one that is ever working , and accounts not himselfe well but when he is doing ill , nay , though it be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a laborious and painfull employment , the impiety of his heart speeds the improbity of his labour , for the accomplishment whereof he useth not onely industry but secrecy , the works of his palmes , for so the hebrew word signifieth , and is accordingly rendred by some opere palmarum suarum ; the palme , saith ainsworth , is a place where filthinesse may be hid , and wicked men are closely industrious to accomplish their hellish designes . the locusts in the revelation are said to have womens haire ; the hyaena a mans call ; the crododile mourning teares ; the syren melodious notes ; and the whore of babylon her golden and sugred cup of fornication wherewith she makes drunke the kings of the earth . what carbo spake of sylla , is true of the churches enemies they carry both the lyon and the fox in their breasts ; and truly major metus ex vulpe quam leone ; the more secret , the more pernitious ; still waters are ever the deepest , and silent counsels thunder the loudest . but yet neither policy , nor industry , activity of hands , nor subtilty of wits , can speed the designe or prevent their ruine ; for he is snared in his own work . corruit he fals , so the vulgar , captus est , so remigius , ut mus in muscipula , he is taken as a mouse in a trap : this work in the former verse is compared to digging a pit ; what more laborious hiding a net , what more subtle ? and yet he fals into the one , and is caught by the other ; snared he is in the disappointment of his intentions to ruine the saints , yea against his intentions to his own destruction , and which is more emphaticall , we may read the preposition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} not only in but by , the wicked perishing by , and that not anothers , no not so much god , as his own hands ; there need no trouble of devising a new stratagem ; his own actions are sufficient to undoe himselfe . the plotting of the wicked against the godly is like the throwing of a stone upwards , which falls down upon his head that threw it ; and whereas the casting up is violent , the falling down is naturall ; so true is that of st. basil , it is not addit a poe●a , but insita natura , not so much the punishment as nature of wicked counsels to entrap the owners ; that allusion of st. hierom concerning the delusion of the bow is very remarkable to this purpose ; then a bow is deceitfull , cum sag●ttas putatur jacere & sauciat tenentem , when instead of sending the arrow forward , it wounds the archer , yet such are all the bowes the wicked bend , and arrows they make ready to shoot at the upright in heart , st. austin excellently represents the perniciousnesse of wicked workings by the kindling of a fire ; that which burneth another must first be kindled it selfe , and as he excellently proceeds , malitia ut alterinon noceat fier● potest , ut tibi ipsi non noceat , fieri non potest , that thy malice should not prejudice thy brother , it may be , that it should not prove injurious to thy selfe can never be , since what we brew we must drinke , the fetters which the smith makes he must weare , wickednesse ever retorts on the owner ; and no juster law then that the workman should perish in his own impious and injurious artifices . search if you please with ahasuerus , the records of time , sacred , ecclesiasticall and prophane stories , you shall finde this aphorism verified in all ages upon all sorts of persons . begin with him who is emphatically called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} both the wicked and the witty one ; how was that sophister of worldly wisdom caught in his own fallacy ? whil'st he crucified christ , he crucified himselfe : and endeavouring by death to subdue the worlds saviour , he was his own destroyer . the disciples must not expect to fare better then the master , the children then their father ; nor did they , the jewes ( i mean ) who were of their father the devill in the sentence of truth it self . they murder christ least the romans should come by murdering him the romans comming is hastened it is s. austins observation on that parable of the husbandmen ▪ under whom is meant the iews , they say , come ; this is the heire let us kill him , ut possiderent occiderunt & quia occiderunt perdiderunt they slew him that they might gain ; because they slew him , they lost the inheritance . memorable is the example of gideons spurious son abimelech who by slaying 70 of his brethren that he might enjoy , lost both the rule and his life ▪ and of sauls putting david on the attempt of killing 100 philistims with promise of his daughter , but desire of his life , upon which st. gregory well observes , unde succresentis militis vitam se extinguere credidit , virtuti ejus gloriam inde cumulavit , the means which he used to bereave him of his life , advanced his honour . time would fail to tell you of achitophels halter , hamans gallowes , goliahs sword , nebuchadnezars fiery fornace , of all which that of saint ambrose is verified as the peace of the saints , so the plots of the wicked return into their own bosoms . the same father giveth a notable example in some of the churches enemies , who waging a war ▪ were so mastered by the violence of a mighty winde that their bucklers fell out of their hands , and their own darts were driven upon themselves ; what should i tell you of alexander the sixt , who was poysoned with the same poyson he had prepared for some of his cardinals ? cardinall balue who was made to hansell one of those cruell prisons whereof he had been the inventor ; pope hildebrands servant , who stumbling was killed by that stone hee should have thrown on frederick the emperour at his devotions ; eutropius the eunuch who first stood in need of the benefit of the church to save his life , after he had obteined a prohibition against it from the emperour ; and of gryphus his mother , who upon just suspition was made to take that draught wherewith shee intended to poyson him . all or most of the conspirators against julius caesar dyed by the same daggers wherewith they stabbed him . marius was wounded ( being commander ) with the sword himselfe made , when a cutler . that giant who tooke pleasure in throwing downe scrambling mariners from the rock , was himselfe cast down by theseus . what should i stay to mention phal●ris his bull , maxentius his bridge , the romish women● poysons , the hetruscan south-sayers counsell concerning hora●●us his image , which was so apparently dangerous to themselves that the children sang in the streets according to the greeke poet , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the evill counsellour is most his own foe . that the wicked are thus snared , nothing more frequent ; but by whom ; the text implyeth it and eliphaz expresseth it , the lord taketh the wise in their own craftinesse , job . 5.13 . the hand of malice maketh the pit , and the hand of justice puts in ; the hand of cruelty weaveth the web and the hand of providence snareth the maker in it ; god is known in all his judgements , but especially in those of this nature , which cannot be ascribed to chance or fortune , but onely god ; palam est & omnibus manifestum , sayth reverend calvin , cum impius illaqueatur , deum judicis partes implere , god as a judge is most eminently declared when the wicked is unexpectedly snared ; by this means above others the enemies are shamed , and god is honoured ; cloathing with shame and their own confusion are joyned together , ps. 109.29 . indeed what greater shame then to be blasted in their hopes , out-witted in their policies , and ruined by their own devices ? nor is the honour lesse to god then the shame to the wicked ; it is the noblest way of conquest to foyle an enemy at his own weapon● ; what greater glory to benaiah then to slay the aegyptian with his own spear , 2 sam. 23.20 . god never appears so glorious , as when he makes the viperous works of his enemies , to eat out the bowels of their own mother● . by these passages of providence the depth of his wisdome is obvious to the most shallow capacity , both detecting and defeating , countermining ; nay undermining their closely contrived plots ; and not only so , but the height of his justice in causing them to gather rods for the punishment of themselves , and making the wicked smiths to forge the instruments of their own ruin● . to winde up the bottome of this thred . let the wicked tremble , and their joynts like belfhazzers smite together in the apprehension of this truth ; let it cease their mischeivous workes , and cause both their hands to fall and their hearts to faint ; for tell me is there not a cause ? when according to the italian proverbe they are in danger of being taken with the theft in their hands ; while the meate was in the israelites mouthes , gods wrath overtooke them ; and while the ungodlies designes are acting by their hands , the judgement of god findes them out . why so much pains and secrecy to so little , nay to so bad purpose ? know they not that their mischiefes like over-charged peeces will recoyle upon their own breasts ? that they build the walls of their hopes upon a sandy foundation , which will fall upon their own heads : fond men to kick against the pricks , nay which is worse bestial , since like the boare they run with violence against the trees of righteousnesse , and thereby dash out their own brains . surely what the moth is to the garment , the worme to the tree , rust to the iron , that is , a mischievous work to the author , fretting , eating , consuming him that acts it . improbo homine nihil imbecillius , none weaker then the wicked , whose weapons are so easily wrested from him , and employed against him . it is hard to say whither is greater the sin or the punishment , since the malicious man though against his will is a selfe murderer . he soweth curses like hempseed to make an halter for himselfe , and all such sooner or later shall have cause to say — propriis configimur armis , our armes are our harmes , and our own conceptions the death of their parents . 2 let the saints encourage themselves in the daily accomplishment of this doctrine , let them make a happy construction of the wickeds miserable destruction , even to banish immoderate feares far from their thoughts . hee that toucheth you sayth god , toucheth the apple of mine eye , zach. 2.8 . of his eye , so some read it , it being most true that the dust which the churches adversarie raise against her , flyeth in their own eyes . let not then the saints looke at their present intents , but their works future event ; their machination , but gods ordination ; their raging fury , but gods ruling sovereignty ; their subtile craft , but gods sublime wisdom , which both over-powers and over-reacheth them , and let this be higgaion , selah , the last part . the third generall . a tacite imposition of a duty to be performed by the saints higgaion , selah . few words and obscure , but full and important , conteining more matter then could well be couched in so short a compasse by any other language . the word higgaion is but twice used besides in sacred writ , and that in the psalmes ; the terme selah according to athanasius 71 times in the psalmes , and thrice in habacuck ; both together are no where found but in this verse , a manifest argument of more then ordinary , both weight and worth in this scripture . the 70 and the vulgar wholy omit them ; upon what just reason i see not . some only conceive them as interjections expressing a sodain passion under an imperfect sence , but if you please to dive into this sacred sea , you shall finde a rich pearle in the cragged shel of both these words . 1 higgaion is generally derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifies locutus est , to speake , and that properly with the mouth metaphorically with the heart : a word that noteth ( saith one ) such a study and exercise of minde as oft breaks out into voyce . both constructions may afford us instruction , that the judgements of god deserve , and challenge both our serious meditation and ready promulgation . 1 they are to be meditated and pondered in our hearts ; when god had made an end of his works he appointed a sabbath to rest in from his works , and to delight himselfe in what he had ma●e , qui sabbattizavit creando docet nos sabbattizare meditando , he that appointed a sabboth from the creation , teacheth us to solemnize sabbaths , yea to spend our dayes in meditations . the works of god may well be resembled to choyce hangings : which must be spread abroad by diligent contemplation , not folded up in oblivion ; or to dainty dishes which we must not deglutir● but ruminare , swallow down , but chew c●refully , so as we may taste the sweetnesse of them . they that goe down into the deepe , sayth the prophet david , behold thy wonders , and onely those who goe down into the depth of sacred contemplation , can and shall see the wonders of god ; every common star of gods goodnesse deserveth our eye ; but chiefly the blazing comets of his vengeance , lest while we neglect to set them before our eyes , they fall down upon our backs : and as all gods judgements , so especially his wonderfull snarings of the wicked ; this among others it is that eliphaz calls on job to marke to wit , that the steps of a wicked mans strength shall be str●●tned , his own counsell shall cast him down ; for he is cast into a net by his own feet for he walketh up●n a snare . this is the onely way to make others mise●y our happinesse , their damage our profit , while what they feele we behold , nor yet is this enough unlesse to meditation we joyn 2 promulgation in publishing with our mouthes the works of gods hands ; this was davids resolve to spe●ke of gods righteousnesse and his praise all the day long . psal. 35 ult. and for this end among others , he calls the tong●e his glory , as being his best instrument to set forth gods glory ▪ the extent of this word is w●ll expressed to be intenti animi murmur ex grato pectore enarrens deilaudem , a ready narration of gods prayse from a gratefull breast ; thus trevetus renders it sonitu and others solemni sono with a solemne sound to proclaim the judgements of god . we must neither bury in oblivion , nor smother in silence divine justice in the wickeds ruine . the vowels of gods works are not to be joyned with mutes ; the dumbe devill is as odious to him as the deaffe ; wee must not be like plinies {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} without lips , tongue , and mouth , to shew forth his praise ; indeed sermo index animi ▪ the tongue is the hearts midwife , and as our hearts indite a good matter , so our tongues should be the pen of a ready writer , psal. 45.1 . the psalmist joyneth the words of his mouth , and the meditations of his heart together , psal. 19. ult. as being insepara●le companions in publishing our makers glory . meditation must not be still borne ; the fire that burneth within cannot but flame forth . by serious thoughts we make an impression of divine judgements on our selves , but by our words wee make an expression to others whereby though gods honour can receive no essentiall addition in it selfe , yet it hath a clearer manifestation to others . the caldee paraphrase expresseth more then both these , to wit , an affection of joy in meditating and proclaiming the judgements of god ; we must not onely thinke but say , and say but sing , and sing but shout , yea , boast and glory in the just vengeance of the almighty . we have all joyned together , ps. 64 at the 8th vers , mention is made of the judgment , in that the wickeds tongue shall fall upon his own head . in the following , of our duty , to consider wisely declare faithfully glory joyfully herein , to the end of the psalm . when the wicked are brought to and condemned at the bar of justice , it is hilarie terme with the saints . zechary doubles the exhortation , rejoyce and sing . zephany trebles it , rejoyce , sing , and be glad . the church hath ever practised it , moses and mirian , barach and deborah , the whole church of the jewes , all thankfully rejoycing in their adversaries desturction . so true is that of the psalmist , the righteous shall rejoyce when he seeth the vengeance , he shall wash his feet in the blood of his enemies . not as it is their misery , but gods glory ; their confusion , but others conversion : a revenging of their own wrongs , but a satisfaction of divine jvstice . 2 to seale up my discourse of the text with the word selah , the broad seale of davids hymnes , and this verse . a little word , yet i might expend a great deale of time in explication of its severall references to the matter , musick , auditors . but i must hasten . avennarius sayth , in all the rabbins he cannot finde a certain signification of the word ; as for the etymology , some derive it from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} consternare , and so it is somtimes a note of humiliation and dejection , psal. 79.11.68.7 . others from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} elevare , and so it notes elevationem vocis ad psallendum , mentis ad meditandum , a lifting up of voyce and heart in singing that to which it is annexed . if wee consult with interpreters , wee finde a double sence of the word , noting eminencie and perpetuity , seriousnesse in and duration of the duty . 1 seriousnesse , ob rem summe medit and am ▪ trem. res digna quae inimo pectore reponatur . our first , nay second thoughts fall short of gods works ; it was eliphaz his counsell to job , that he should stand still and consider the wonderous works of god , chap. 34.17 . wee must not onely ( as we passe by ) take a cursory view of , but rather stand still , or sit down , that wee may draw the picture of god in his punishments ; it is not a transient aspect , but an exact view , whereby our hearts may be the more affected with them . 2 constancy . the caldee and hierome read it , for ever ; the hebrew doctors say , that where netzak or selah are used , it note● no end of that thing . the sweet spices of divine workes must be beaten to powder by meditation , and then layd up in the cabinet of our memories . god hath made , saith the psalmist , his wonderfull works to be remembred ; he gives us the jewels of deliverances not ( because of the commonness of them ) to weare them on our shooes , as the romans did their pearles ; much lesse to tread them under our feet ; but rather to tie them as a chaine about our necks . he workes strange and glorious judgements , not to be written in sand or water , but rather in marble with a pen of iron and the point of a diamond . the impressions of gods marvellous acts upon us must not be like that which the stone makes in the water , raising circles , beating one wave on another , and for a time making a noyse , but soon after it sinkes down , and the water returneth to its former smoothnesse : so we while judgement is fresh , to publish it from man to man , and soone after let it sinke into the depth of oblivion , and we returne to our old sinnes . david was of another mind , who resolveth to remember the yeeres of the right hand of the most high , psalm 77.11 . the heathen had three graces inseparable sisters ; the one to give , the other to receive , the third to returne , and all painted young ; to learne us , that benefits should never wax old in our rememberance . for this cause the saints of old composed songs , appointed daies , penned chronicles , erected monum●●ts of gods goodnesse and greatnesse . in this respect for ever honoured be that honourable parliament , who made it statum diem & ▪ statutam legem , enacted it for a law in iacob , and an ordinance in israel , the solemnization of this daies deliverance . and deservedly commendable is your practice , my honourable lord , and worthy senators , who have with joy and triumph presented your selves this day in the courts of the lord . me thinks your gratitude appeares of the same colour with that of the robes you wear , a scarlet colour , dyed in grain ; such as length of time wipes not off . nor must i forget to encourage you the tribes of our jerusalem , the heads of those tribes , who weare the liveries of praise , and are come up to the house of the lord to giue him thanks . the houre i see is expired ; but surely what st. austin said of the feast of pentecost i may well apply to this festivall , gaudet produc● haec solemnitas , it wouuld be extended beyond an houre , nay a day . i could ever wish with joshua that the sun would stand still , the day were twice as long , that we might enlarge our joy , while the romish proselytes gnash their teeth . what then remains , but that as the prophet elijah stretched himselfe on the shunamits dead child whereby it revived ; so i the severall parts of this text to this dayes occasion , that the dying memory thereof may revive among us ? having drawn the picture of my text in its severall lineaments , what is wanting but that i take a review , compare it with the pattern , and let you see the likenesse of the text to the time , that so it may appeare drawn to the life ? finally , having cut out and made up the garment of this scripture by explication , give me but leave to put it on by application , that you may see how fashionable it is for the time , and beneficiall it may be to your soules , and i shall then dismiss you . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or an application of the whole to the gunpowder treason . for our cleerer and quicker dispatch , be pleased to walke with me through these three stages . the enemies worke , gods work , our worke ; what they would have done , what god did doe , what we should and ought to doe . the worke of mischief in which they were snared . the worke of judgement wherein , if ever , god was known . our work of duty , now and ever to be performed . 1 the adversaries work . opus mirabiliter singulare , & singulariter mirabile . such as the present age may well admire , the future age will hardly believe , and no former age can parallel . a treason without a reason ; yea to use st. hieroms expression , of the face of the fourth monarchy , without a name , quia crudelitas fine modo , cruelty without measure . a worke without a match , though to have been acted by a match ; in a word , a plot so odious , a tragedy so direfull , that the actors would not have owned it when effected : but as nero fathered the burning of rome on the christians , so had they prepared a proclamation to cast it on the puritans . if you aske who were the authors of this worke , the word in the text well fits them , they were wicked , seditious , yea traiterous troublers of israel ; the word is singular in the text , and it was one wicked incendiary , faux orci , a firebrand of hell , that should have put the consummatum est to this horrid worke . but withall the word is taken collectively , and there wanted not a combination of wicked men in this designe ; those in the text are called in the former verse heathen ; these in the plot were papists ; so much the worse , because pretending christians . we shall doe no wrong to that caiaphas , high priest of rome , and man of sinne , not caput , but canda ecclesiae , if we attibute , at least , the encouragement of the worke to him , as being , though not an actor , yet by his buls an abettor of it ; such have their popes indeed ever been , their vrbanes turbanes , pii impii , clements inclement , hildebrand helbrands . we shall do as little injury to the jesuites , jebusites , judasites rather , if we impute to them the contrivement of the worke . these indeed are the onely schoolmen that fetch argumets out of the shambles , and conclude all their syllogismes in ferio ; the best pulpit men to strike to the heart with dead , not lively , occisory , not operatory sermons . they may well be called cen●iniani , as having a singer in every state , and know no better way to build up their church , then by blowing up kingdomes . theirs was the head worke , and tongue worke in this plot , to absolve , resolve , pray , prophecy . you have heard their psalmody , the memory of novelties shall perish with a cracke . that when it had come to passe , it might have been said , the mouth of the lord hath spoken it . they were the men who justified as lawfull , nay sanctified as pious , yea , would have glorified as meritorious , this hellish worke . the actuall managing of the worke , was by a certaine number of english gentlemen , but with romish hearts , who drew together like an impostume to an head ; theirs was the handworke to hire a cellar , digge through the wall , buy in the provision , and execute the project ; and so the accomplishment of the worke was theirs ; the jesuites as the poet , and they as actors in this tragedy . if you inquire what moved them to the designe , they tel us in their confessions , religion , necessity , conscience ; wicked men indeed to defend slaughter with conscience , cover mischiefe with necessity ; patronize rebellion with religion ; no wonder their rage was fierce , when grounded on a false zeale . it is the worst madnesse insanire cumratione , nay religione ; to be madde with an opinion not onely of reason , but religion ; men are never more violent , then when they thinke god is of their party ; and as charity is accounted coldnesse of religion , so a pretended zeale of religion causeth coldnesse of charity . but what was the intent , or rather extent of their worke ? in sum it was a parliamentary breakfast , an irrevocable writ of dismission to that high court ; our enemies will tell us where our strength lyeth ; it was to have cut off head and taile , root and branch in one day as the prophets expression is . esay . 9.14 . one hath well presented the marke these wicked shot their arrowes at in five words . rem , regem , regimen , reginam , religionem . the king apparreld in his royall robe , with an imperiall crowne on his head , holding a scepter in his hand , sitting in his throne ▪ in the midst of all his state , should have beene deposed from his majesty , nay , exposed to their cruelty . the queen his consort in wedlock , shou●d have beene his consort in woe , and the prince at their knees , heire apparant to nothing but their misery . briefly , the hope of succession , oracle of wisdome , chariots of israel , butteresses of strength , guardians of justice , masters of assemblies , glory of nobility , and flowre of the whole kingdome , should have been cropt , out off , destroyed , had this worke succeeded . achitophels treason against king david , the ●alerian schoolmasters treachery against the noble youth of that city h●mans conspiracy against the people of the jews , were short of this ; which was to have swallowed up king , nobles , commons , all ; so that as asia was called the grave of rome , for the many nobles buryed there , westminster would have been the grave of england . a desperate attempt , and no lesse dangerous the meanes of atchievment ; it was a worke of no small labour , a worke of their palmes ; no lesse secrecy . it was not to be effected by force of armes , that is manifest , nor by stab of dagger , that is visible , but by an insensible element , and that mos● fierce of all others , fire , and that most hellish of all fires , gun-powder , couched in a dark vault , inclosed in barrels , invi●oned with irons , invellopt with wood , and coale , all fiery fewell . insidiantur in abscondito to use the psalmists expression , they say to the earth cover us , as fearing least the whistling winde , or singing fowls of the aire should reveal● it ; — itum est in viser a terrae . those hellish pioners spare no pains to digge out the bowels of their grand-mother , earth , that they might gnaw out the bowels of their mother country , and this just under the upper house of parliament ; that where the lawes ( said they ) received their life , the law-givers might their death . a death never to be painted out to the life , a brewing such as never the like was tun'd up for the destruction of three estates ; a designe that should uno actu , tactu , ictu , nictu , with one touch , in one moment have sent those worthies of our israel to the grave , yea , in their intention to hell it selfe . see here a cruell intent to shed bloud , a bruitish cruelty to te●re bodies in pieces , a devillish bruitishnesse to do it by powder , nay , indeed more then devillish ; for whereas the devill is said to sweep with his taile the third part of the stars of heaven these would have darkned the sun , turn'd the moon into bloud , yea , swallowed all those gli●tering stars of this horizon , then united in an happy constellation , in obscurity . that this worke of their hands may be the more prosperous , they sow up their lips , swear a silence , and back that oath with the sacrament . catilines immanity and inhumanity need be no wonder , who made his souldiers pledge each other in a draught of mans bloud ; these drinke the bloud of god ; and , as they conceive it materially ; that they may strengthen their hands in their bloudy designe , pauls enemies vowed neither to eat nor drinke naturall food till they had kill'd him ; these eate and drinke sacramentall food to speed the slaughter of thousands ; and among the rest of him that was more then ten thousand of us . what wickednesse will not men attempt to atchieve their intended malice ? how neere this work of darknesse was to have been brought to a fiery light judge you ! it was not according to jonahs prophecy 40 dayes , nor 4 dayes , nor scarce so many houres ; nox una interposita one night betwixt , and but a part of that neither , ere the terrible blow had been given , and we destroy'd . the hand of mischief was ready to have done the work , before it was known to be lift up ; the snare on our heeles , before it was discovered to be laid ; the poyson almost at our throats , before we could see what maner of liquor it was . we might well say with david , 1 sam. 20.3 . there was but a step between death and us ; and apply that of anacharsis concerning those that were in a ship 4 fingers from the water ; there was but 4 fingers between them and death ; a step , a finger of that caitiffe of the cave might have laid all our honour in the dust . see , all things are in a readinesse , the plot contrived , actors designed , cellar hired , engines provided , powder hid , a train laid , and that black-bird of hell at hand , with the match to have put a period to the treason . how doe these audacious confederates applaud themselves in their pregnant hopes ; and promise all their own . the next heire is designed ; proclamations prepared , honours divided , instruments of cruelty ▪ provided ; not so much as the garments of the new dukes and earles but are made up . the letter said ▪ god and man are agreed to punish the wickednesse of the times ; but stay there : man was agreed , god was not ( blessed be his name ) he was at , but not of their counsell : true indeed there was but a tantum non and the flames had gone over our heads . we were at the pits brinke in the jawes of destruction , there wanted nothing but thrusting in of the falx , sickle to cut us down , or fax fire to blow us up : a touch of guy faux to have rent us in piecss , but noct● pluit tota , redeunt spectacula mane . the ungodly were many nights digging a pit for us , and before morning they fall into it themselves he that was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a present refuge , opportune helper , stept in , entrapped them in their own snare , and discovered his justice in detecting their malice , which leads to the second particular . 2 gods worke dignus vindice nodus , a knot fit for a god to untie ; not man but the devill devised it ; not man but god defeated it ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it was not in the brains of men to prevent it , so far indeed from our prevention , that it could not come into our imagination , it was not in the arms of men to oppose it ; no band of men could have rescued from the devouring fire , onely in the knees of god , so that in this , if in any thing , the lord was known as a just judge . be pleased a while to trace the severall steps of the discovery , and you shall plainly behold it was not , it could not be any other but gods finger that manacled their hands , and snared them in their work ; for tell me what was it that extorted the meanes of revealing from his pen , whose to●gue had sworne concealement ; that made him , who was acting the ruine of many , to consult for the preservation of one ? not any innate pitty in the traitor , but the over ruling soveraignty of god ; what was it that inclined the heart of that noble lord , to publish and communicate the letter which detected the treason ? not popery or carnall policy ; but the all-disposing providence of god . what was it inspired ( i can call it no lesse ) the brest of that royall king , other●ise free from jealousie ( as a badge of tyranny ) to suspect the danger ; and by a violent unnaturall construction of a phrase to finde out the violent unnaturall destruction that was hatching ; not so much his own prudence ( though otherwise great ) but the wisdome of the almighty . what was it , that infatu●ted the traitours who ( while the plot was but suspected ) had opportunity to escape , that they should try the utmost , and afterward sharpened the edge of all mens spirits against them where they came to kill some , surprize the rest ; even before a proclamation could overtake them , but that just severity of god ? finally , what was it that prevented the surp●ziall of that noble lady elizabeth , and insurrection of the papists , when those rebels whispered the feare of a massacre into their eares , but the mercifull goodnesse of god ; so that all the attributes of god were concentred , and met together in this dayes deliverance ; and which is yet more remarkable in it selfe , and sutable to the text , those antichristian mole-warps were taken in their owne pit ; those romish fowlers caught in and by their own net . was it not a worke of one of their hands and pens that first gave cause of suspition , and was the meanes of discovery ; did not their owne tongue fall upon them , when the colloquie betweene garnet and hall at the tower proved the clearest testimony against them , in a word , did not the powder sinne flye in some of their faces ? when among others two of the traitors were wounded accidentally by powder in an house , and afterward both killed by a shot ; so truly was this scripture fulfilled in this example before the eyes of all men . and surely , were not our romish proselytes drunke with the wine of sodome , and nurs'd with the milke of dragons they would behold , beleeve and repent . the papists call much for a judge of controversies between them and us , but why take they not notice , how god hath time by time shewed himselfe a righteous judge , pleading our cause and preventing their plots ? but i feare a spirit of delusion is fallen upon them , and therefore i shall betake my selfe to that which concernes us to doe , the 3 last particular , our worke . i know you have long looked for an end , much speaking is a wearinsse to the flesh , and long hearing offensive to your patience , yet spare me but a few minutes while i teach you your duty , and i hope you will have cause to say , the latter end of the sermon is better then the beginning , let then our meditation continually fixe it selfe on both these objects . 1 on the enemies work , and that so long till it have wrought in us an impression of these following duties ; even till it have flamed us wi●h a fiery zeale , awakened us to a cautelous vigilancie , and engaged us unto mutuall unity ; of each a word . 1 let it inflame us with a fiery zeale and holy indignation against the scarlet impudent whore of babylon ; who is ever in travell with a babel of our confusion ; oh let us detest with a perfect hatred their practices , whose mercy is cruelty , religion faction , devotion sedition , whose zeale is fire , martyrs are traytors , and saints devils ; and not onely their practices , but their principles , which are the wheels that move them to these cursed executions : i meane those jesuiticall doctrines wherewith mens hearts being once poysoned they care not what villany they attempt . among which i observe three principall engines , that are no small enducements to treasonable projects . the popes power to dispence with oaths , the legality of murthering princes , and a toleration of various religions ; observe but the powder plotters , and you shall finde their despaire of obteining a free toleration , their opinion of the lawfulnesse of killing kings , and blowing up parliaments , were the strong incentives to this mischiefe ; and that all of these devillish opinions , are the plain assertions of the jesuites ; i need not stay long to demonstrate . gretzer expresly asserts concerning the oath of fidelity , that the pope may free his catholike subjects from it when their king rules tyrannously . the sandy foundation on which he and the rest built it , is the power of binding and loosing given to peter , and indeed to all ministers of the gospel by christ , to wit of sins , not oathes . the mutthering of princes is a common tenet indeed , these two , deum comedere , regem occid●re , to eat their god , and kill their king are the abhord maxime of these unreasonable men . mariana accounts it a moderate way to poyson a chaire , or garment for the killing of kings . francis de verone commends the act of that desperate wretch who assaulted henry the fourth of france , as just and heroick ; nay , one of their popes , sixtus the 5th made an oration in praise of that fryer , who murthered henry the third of france ( though no protestant ) saying a true fryer had kill'd a counterfeit . yea , had his cardinals been as forward as he , they had canonized him for a saint ; what need we goe farther then this present businesse ? in paris , oldborne and garnet , that were executed in england for this treason , are enrold in the catalogue of martyrs , and certain english priests censured for praying for their souls , as though they doubted of their crown of martyrdome : as that valiant papistomastix in his time , doctor featly hath left upon record that he saw the former , and heard the latter credibly reported . as for toleration , it is true , it is far from their own practice where they have power ; witnesse their cruell inquisition , ( indeed none are more tyrannous where they beare rule , then they that plead for this licentious liberty , where their own way cannot be authorized ) but yet they maintain it lawfull and indeavour to attaine it where their religion prevails not . thus father parsons , cardinall allen , and william bishop a seminary priest , doe all of them assert both in thesi that religions fundamentally differing are consistant in the same kingdome ; and in hypothesi that it is not onely lawfull and convenient but honourable for the king of england , to permit the free exercise of the rom●sh profession . i hope the bare recitation of their damnable doctrines is to us a sufficient confutation . all i aime at is to warne us that while we declare an utter antipathy against the romanists ; we doe not sympathize and joyne issue with them in any of their cursed opinions . oh farre be it from us to thinke that any humane power may dispence with , and make what construction it pleaseth of the many oaths and protestations we have taken ; particularly that solemne covenant , wherein we have lift up our hand to the high god . farre be it from any ●f us to have a malicious thought against our liege soveraign ; rather let us make prayers and supplication for him . and ( which i wish there were not too much cause of ) beware we that none of us defend or indeavour that intolerable toleration of all religions . it was the course julian the apostate tooke to root out the very name of christianity by setting open the door to all hereticks and schismaticks . i say no more , but know that religion is the soul of the body of a common-wealth , and guesse your selves what a monster that kingdom will be that is informed with an 100 souls ; yea , undoubtedly the toleration of many will prove in time the subversion of the one orthodox religion in that church wherein it is granted . i have onely one request before i leave this exhortation , to you famous citizens ( it will be a work well becomming your thankfull hearts ; and a part of answer to davids question ; what shall i render ) that now while you are piously consulting to settle , and advance the maintenance of your preaching ministers ? you would take into your thoughts , the erecting and endowing a colledge or society of able instructed scribes , who with their pens dipt in the nectar of sacred writ ; may ( as with swords ) cut off all superstitious idolatry , and the head of that hydra of heresie which riseth up so fast in this declining age . the crocodiles about the banks of nilus , if rub'd or but prickt with a quill of ibis , are so stupified that they cannot stir , and the pens of orthodox writers are the presentest remedy against the poyson of errours ; how might this prove as a towre of david , where the horsmen of israel might have shields and targets to fight the lords battails . secondly , let it awaken us to a cautelous vigilancy , we need not a prophet to tell us what is spoken in the king of syria his bed-chamber , i meane , the popes conclave . remember the powder-plot , garnets aufer to gentem perfidam ; and you may smell their intentions . true it is that vault of darknesse was discovered , but there is another vault of wickednesse in their hearts ; and one depth will call for another ; one fire kindle another ; and one like beget another . equo ne credite teucri . the aspe lies in her hole , and doth but waite for the warme sunne . the gyant lurketh in his den ; and watcheth but a fit season , the devils powder-mils are still doing ; store of this coyne is minted daily at rome , and new exploits forged on the anvils of jesuites braines . they had no small hand in our late sad divisions ; oh let us never be too secure , if we mean to be safe . these chamelaeons will take any colour , these proteus like will turn themselves into any shape . aske among their friends , what a jesuite is they will tell you , every man , and with their father the devill , care not to transforme themselves into children of light , and though ravenous wolves to appeare i● sheeps cloathing . oh let us never cry peace , whil'st our enemies have their bowes ready bent , and arrowes prepar'd to shoot at the upright in heart . 3 let it engage us to mutuall unity ; and now , oh that i had the silver oratory of demosthenes , or rather the golden mouth of chrysostome ; nay , yet rather the heavenly tongue of angels , that i might charme you into a sweet harmony ! but what speak i of charming your eares unlesse god perswade your hearts ? oh thou god of peace , work in us a love of peace , and then work for us the blessing of peace . consider i beseech you , could not the wicked works of our enemies hand be able to snare us , and shall we snare our selves by our own works ? have not their swords been able to pierce us ; and shall we sheath our swords in each others bowels ? doe we this day rejoyce in their destruction and shall we give them cause one day to laugh at our divisions ? hath not rome and all her confederates been able to blow us up , and shall we undermine our selves ? shall england and scotland doe that each against other which the kingdoms round about could never yet accomplish ? oh let it not be told in gath , and published in the streets of ascalon ; let it never cause a festivall in rome , and holiday in ireland , that they shall heare the two nations are tearing each other in pieces . let us remember whose part it is , even the envious mans , to sow the tares of dissention . he endeavoured a rent between god and job by that calumny , doth job serve god for nought ? nay , to make a schisme in that blessed unity betweene the father and the sonne , by tempting christ to goe beyond his commission . oh let not us , who call the church our mother , have the devill to be our father ; i entreat , i obtest , i adjure , by all the bands of union between us , the oneness of that faith we live in , king wee live under , covenant we are obliged to , that we may be one : for the confirming of this with our brethren ▪ and obtaining it among our selves . oh you who are the vigilant governours and peaceable inhabitants of this metropolis ; let your purses freely contribute , counsels maturely act , prayers to god , humble remonstrances , and petitions to man be still continued ; least otherwise , if we should take up the sword againe to fight each with other , we put such a sword into our catholique common enemies as wil not easily be wrested out : nay , ( which is far worse ) a sword into the hands of our god to avenge the quarrell of his covenant , and we may justly fear , god will say of such a crying iniqu●ty ▪ ( should it ever be acted , which his mercy avert ) it is revealed in mine ears , and it shall not be purged from us till we die . 2 let our meditation dwell on gods worke , and that so long till it have elevated us with a joyfull gratulation , encouraged us to a confident expectation , and strengthned us in earnest supplications . 1 let it elevate us with joyfull gratulat●on to that god who as on this day mercifully declared himselfe both a protector of sion , and a detectour of her enemies . indeed whom should we magnifie if not god ? and for what , if not for this ? i may well use st. austines words , quisquis non videt caecus est ; qui videt & non g●udet ingratus est ; he that beholds not gods wonderfull , both mercy and severity , in this deliverance is grosly blind ; he that beholds and blesseth not , is ungratefully dumbe . had this monster , which was come to the birth , bin brought forth , this day would have bin englands vespers , and romes mattens , our funerall , their festivall ; instead of this pure worship , these blessed opportunites we now enjoy , we might either have bin plung'd into grosse superstitions , such as cringing to crucifixes , adoring images , turning over beads , babling to saints , wandring in pilgrimage , or else have bin drag'd to a rack or stake , the proper engines of that romish antichrist . oh! let the streames of our thankfull joy flow as high , as our sorrowes ( had these things come to passe ) would have made them to ebbe . since we were not as on this day made oblatio matutina igne devorationis , an early burnt offering to that moloch of rome , let us make our selves oblationem matutinam igne devotionis , a morning sacrifice by the fire of devotion to the god of heaven ; and since that bitter cup passed from us , let us take the cup of salvation , and praise the name of the lord . nor let the law of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} here take place , though it be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , let it not be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , may this day never be out-yeard , but let all generations call it blessed . aristotle observes of the ancient graecians , that they placed the temple of thankes in the midst of the street , that being obvious to all mens eyes , it might ever put them in minde of their duty : and surely , if we shall either deprave with malice , bury in oblivion , lessen with envy , suppresse in policy , neglect in security , or reject through a novell fancy of superstition this dayes solemnity , we should eminently provoke divine fury : no rather let the mercy confer'd , judgement executed be graven with a pen of iron on the posts of our doores , tables of our hearts , and hornes of our altars for ever . 2 let it encourage us to a confident expectation , that he which hath bin will still be known by the judgement that he executeth ; former experiences are just grounds of future confidence ; gods infinite love , nec largiendo exhauritur , nec benefaciendo fatigatur ; is a sun ever shining , and a fountaine always running ; neither is his hand shortned that he cannot save his church and destroy his adversaries . what therefore zeresh said to haman concerning mordecai , by way of supposition , let us apply in a position ; ours is the orthodox religion , before which the popish faction hath begun to fall , and shall so fall as never to rise againe . though the romish harlot cry up ignorance as the mother of devotion , honour traytors with martyrdome , glory in her bulls , and indulgences , make saints and angels her advocates ; yet know the time is at hand that shee shall come in remembrance before god to give her the wine of the fiercenes of his wrath , and she shall sink like a milstone into the bottome of the sea . nor let us only be confident in regard of her , but all other enemies of the churches truth and peace . i meane irreconciliable sectaries . that how ever they act strenuously , watch cautelously , plot secretly , compasse cities and countries industriously , and by that means increase exceedingly ; though they endeavour by cunning devices , subtill stratagems to retard our peace , hinder our establishment , foment our divisions ▪ yet the day is comming when they shall be snared in their own works , the vizard be plucked off from their face , and it shall appeare to all the world that their wisdome is but craft , humility basenesse , faith faction , zeale contention , and pretended fervour in religion formall hypocrisie . 3 let it strengthen us in fervent supplications , for the full accomplishment of his works , and our hopes . let us then end this day of praises with prayers ; and what shall we pray ? even that of deborah , so ( as did these traytors , sodainly , surely , gloriously ) let all thine enemies perish , o lord , judg. 5. ult. or more sutably to the text , that of david , with his spirit not of revenge but zeale , psal. 35.8 . let destruction come upon them at unaawares , and let their net which they hid catch themselves , into that very destruction let them fall , or as it is , psal. 109.28 , 29. let them curse , but blesse thou ; when they arise let them be ashamed . but let thy servant rejoyce , let our adversaries be cloathed with shame , and let them cover themselves with their own confusion as with a mantle ; or if you will in the words of our late solemne league and covenant , that all incendiaries , malignants and evill instruments which hinder the reformation of religion , divide between the king and his people , or one of the kingdoms from another , may be discovered , brought to publike tryall , and receive condigne punishment ; in a word , let it be our daily petition at the throne of grace , that all the enemies who rob our church of her truth and peace ( between whom as christ was , his church is still crucified ) may be detected ; that god would make his enemies as a wheele , and always turn their fire-matches into halters to hang themselves , who will not bow their necks to the yoke of the lord , that so god may still be known in that romish babylon for an avenger ; and in our english syon for a refuge , from one generation to another , and let all true hearted protestants say , amen , amen . finis . notes, typically marginal, from the original text notes for div a45550e-450 psal. 57.41 . detractoria verba sunt arma & sagittae ▪ arma propè slantes , saggitae longè absentes vulnerant . ugo catensis . notes for div a45550e-650 gen. 28.17 . notes for div a45550e-740 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ains. in psal. ribera in hab. isa. 26.21 . notes for div a45550e-1450 psal. ●9 . 9.119.7 , 13 , 20. v. proverb . 19 . 20· heb. 10.27 . james 2.13 . musv●in locum . isa. 28.21 . isa. 7.20 . eccl. 8.11 . exod. 34 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . innotuit . trem participium omnibus temporibus accomodari potest . lor. in locum . musc. in locum . ambrose . use . in speciall to magistrates . psal. 82.6 . dat veniam corvis vexat censuro co●umbas , ovid . not judgment , but oppression ; righteousness , but a cry . qui de malis poenas non sumit , bonos ini urias assicit . semalle beneficio nullam gratiam report●re quàm maleficio poen●● non irrogare hosea 12.6 . zach. 7.9 . jer. 48.10 . josh. 7.21 . num. 25.11 . jonah . 1.15 . in generall to all . oleaster . exod. 7.23 . notes for div a45550e-3060 the hebrew word used {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifieth both opus and operis merces , as a vertuous action is its own reward psal. 19.11 . so an impious work , a punishment to it selfe . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} idem quod . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} commoveri . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} palma . apoc. 9.8.17.4 vetus verbum habet , compedes quas ipse fecit ipfus ut geste● faber . mat. 13.19 . in magistros scelera redierunt suos , sen. nec lex est iustior ulla quam necis artifices arte perire sua . ovid . john 8.44 . john 11.48 . mat. 21.38 . judg. 9.53 . quemadmodum revertitur pax in dei servos , ab eis qui non receperant benedictionem pacis , ita etiam malitia peccatorum qua iusto nocere conantur in eorum vertitur perniciem , amb. adeo ut ventorum praelia ferre non possent , & propriis spiculis flernerentur . idem . hesiod . calv. in locum . use . dan. 5.6 . esser colto conil forto in mano . psal. 78.30 . wicked rnd fools are synonimous . psal. 5.5 . prov. 14.9 . notes for div a45550e-4400 ps. 19. ult. 91.3 . ps. 107.23 , 24. job 18.2 . & 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gaudebuntiusti . zech. ● . 10 . zeph. 3.14 . psal. 58 . 1● . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} meditatio semper . hier. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sym. psal 111.4 . notes for div a45550e-5410 psal. 142.3 . revel. 12.4 . doctor featly his clavis mystica , p. 574. doctor featly his clavis mystica , p. 464. 1 tim. 2 . 2● psal. 116 ▪ 12. 2 kings 6.12 . job 1.9 . mat. 4.3 . isay 22.14 . psal. 11.6.13 . isay 59.1 . hest. 6.13 . rev. 16.19.18.21 . a loud call to great mourning in a sermon preached on the 30th of january 1661, being the anniversary fast for the execrable murther of our late soveraign lord king charles the first, of glorious memory, before the honourable knights, citizens, & burgesses of the commons house of parliament, in the parish-church of saint margarets westminster / by nath. hardy ... hardy, nathaniel, 1618-1670. 1662 approx. 115 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a45554) transcribed from: (early english books online ; image set 61789) images scanned from microfilm: (early english books, 1641-1700 ; 667:12) a loud call to great mourning in a sermon preached on the 30th of january 1661, being the anniversary fast for the execrable murther of our late soveraign lord king charles the first, of glorious memory, before the honourable knights, citizens, & burgesses of the commons house of parliament, in the parish-church of saint margarets westminster / by nath. hardy ... hardy, nathaniel, 1618-1670. [10], 48 p. printed by abraham miller for joseph cranford ..., london : 1662. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng charles -i, -king of england, 1600-1649 -sermons. sermons, english -17th century. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a loud call to great mourning : in a sermon preached on the 30 th of january 1661. being the anniversary fast for the execrable murther of our late soveraign lord king charles the first , of glorious memory . before the honourable knights , citizens , & burgesses of the commons house of parliament . in the parish-church of saint margarets westminster . by nath. hardy d. d. d. r. chaplaine in ordinary to his majesty , and vicar of s t martins in the fields . london : printed by abraham miller for joseph cranford , at the gun in saint pauls church-yard , 1662. veneris 31 die januarij , anno regni caroli secundi regis 13. ordered , that the thankes of this house be returned to mr. dean hardy ; and mr. alsop , for the sermons by them preached yesterday before this house at st. margarets westminster ; and they are desired to print their sermons . and sr. thomas meeres is desired to return the thanks of this house to mr. dean hardy , and my lord richardson to mr. alsop . will. goldesbrough cler. dom. com. to the honourable and loyal knights , citizens , & burgesses , of the commons house of parliament . there were some dayes which were called by the romans , atri & infansti , black and omnious dayes , dayes not to be reckoned with a white stone , but marked with a black coale . such was , and no doubt will be for ever accounted the 30 th of january 1648. by the inhabitants of england , scotland and ireland , as being a day wherein one king and three kingdomes were beheaded at one blow . the king deprived of his natural , and the kingdoms of their political head. before that dismall day came , i thought my self many wayes oblieged to be among the small number of those who did in their pulpits earnestly deprecate , and vehemently declaim against that villanous attempt . since that time , at the yearly returne , either upon or near the day , i adventured to become a remembrancer , to god ( be it spoken with reverence ) of vengeance , to the people of penitence , for that bloudy fact , a fact indeed , which though it is not to be mentioned without abhorrency , yet cannot be forgotten without stupidity . i have now lived to see an yearly fast enjoyned upon that dolefull day , to be kept throughout all generations ; and by your favour ( worthy senators ) had the honour to be one of your servants in that solemne work this last anniversary . i knew not any subject more proper for such a day than mourning , and ( god knoweth ) my designe and desire was to make all sorry but none angry . if because of my impartial reprehension , any instead of being pricked to the heart with sorrow , were cut to the heart with anger ; i am heartily sorry i was so much disappointed of my aime . my hope is , that if they who heard with a left eare , will be pleased to read with a right eye , they will find nothing but what may very well admit of a candid construction , however , i blesse god that my faithfull ( though slender ) performance met with your favourable acceptance . in obedience chiefly to your desire , and partly for my own vindication , i have made the discourse publick , which ( without any wilfull omissions , and with very few additions ) i humbly tender to your review and patronage , above all commending it to divine benediction . i cannot passe by that remarkable passage of providence , which so directed the preachers discourses , that by the discord of their notes , they made the sweeter harmony , whilst the one excited you to great mourning , the other to exceeding joy. so that i may very fitly invert the psalmists words , heaviness endured for the morning , but joy came in the evening . nor were the texts ( upon this account ) more opposite one to the other , than both apposite to the day , on which there was cause at once both of grief for the peoples vices , and joy in the kings vertues ; sadnesse for the sinnes which brought him thither , and gladnesse that he behaved himself so well there . and ( blessed be god ) that as even on that day of mourning , there was cause of rejoycing in the magnanimity of charles the first ; so that after many years of mourning , we have at length great cause of rejoyceing in the prosperity of charles the second . nor is it a small addition to our joy , ( i speak without flattery ) that under our gracious soveraigne , we have at this day an house of commons made up of gentlemen , and those both faithfull subjects to their king , and zealous friends to the church : so that we assure our selves , unde periculum inde remedium , as an house of commons was the source of our former miscry ; so an house of commons will be the happy means of our future tranquility . i shall only crave leave to inculcate in the close of this epistle , what was insinuated in the close of the sermon . that what was heretofore fondly mistaken , nay , falsely pretended , may by you be effectually endeavoured ; namely , a thorough reformation , not of our religion , ( which though i will not say it is not at all defective , yet i cannot say wherein it is corrupt nay , i dare say , is exceeding good ) but of the manners and lives of people which are excessively bad . that your impartial zeal would purge the land at once of that faction and prophanenesse which still threaten our ruine . finally , that you would go on as you have begun , and improve your power to the utmost , for promoting the honour of god , his name , his worship , his dayes , stablishing the kings throne , confirming the churches rights , and setling the kingdoms peace . that in order to these excellent ends , the spirit of the lord may rest upon you , the spirit of wisdome and understanding , the spirit of counsel and might , the spirit of knowledg and the fear of the lord to guide and direct you in all your consultations ; and that your labour of love to god , the king , the church , the kingdomes , may be recompensed an hundred-fold upon you and your posterity , is , and shall be the fervent prayer of your humble servant nath. hardy . a loud call , to great mourning . zachariah 12. 11. in that day shall there be a great mourning in jerusalem , as the mourning of hadadrimmon in the valley of megiddon . mourning is the principal word in the text , and it is the chief work of the day . the hebrew word for mourning signifieth sunebri ritu lugere , a funeral mourning , and that this day calls for : finally , the mourning of the text , is for the death of a royal person , and that is the dismall occasion of this dayes lamentation . lace befits not a mourning suit , nor flourishes of rhetorick a mourning sermon . on such a day and text as this , the preachers words should be sighs , his accents groans ; and the auditors tears are the best commendation of the sermon . for this end , i am come this day , though not ( as my saviour saith in another case ) to send fire , yet , to draw water , that this place may now become like that , where the angel of the lord delivered his sad message to the israelites , bochin , a place of weepers ; and happy will it be , if as when all israel were gathered together at mizpeh , so the representatives of our israel ( if that word may be used , which hath been so much abused ) being assembled together in the house of god , may draw water , and pour forth their tears before the lord , for the royal blood , which as on this day was poured out , and spilt as water upon the ground : that so that may be fulfilled in us , which was here foretold concerning the jewes , in that day shall there be a great mourning , as the mourning of hadadrimmon in the valley of megiddon . i shall need no other division of the text , than that which the repetition of the word mourning prompts me to , since a twofold mourning is the double stream into which the well-head of this scripture parts it self . here is a mourning in jerusalem , and a mourning of hadadrimmon . the former is set down by way of praediction , in that day , there shall be a great mourning in jerusalem . the latter is brought in by way of allusion , as the mourning of hadadrimmon in the valley of megiddon ; of both which with your patience , by gods assistance i begin with the praediction , in that day there shall be a great mourning in jerusalem , in which there are four circumstances expressed ; namely , the quid , that there shall be a mourning ; the quantus , that it shall be a great mourning ; the ubi , that this great mourning shall be in jerusalem ; and the quando , that it shall be in that day . but there are other circumstances , such , as though not expressed , must be supplyed for the right understanding of this prophesie , namely , the quare and the qualis , the occasion and the kind of this mourning . 1. we need not go far to find out the occasion of this mourning , the preceding verse will informe us in the last clause , where it is said , they shall mourn for him , by which it appeareth to be for some person ; the clause before that saith , they shall look upon me whom they have pierced , by which is evident , that it was the piercing of some person which should occasion this mourning in them who did it ; and if you would know whom , the him , and the me intends , the first clause of that verse tells you , it is the i who saith , he will pour his spirit upon the inhabitants of jerusalem , and he as the foregoing words expresse , is the lord jehovah ; so that the meaning of these words is , that there should come a time , when the jews should bitterly bewaile their hainous sinnes , by which they had not only offended but grieved , grieved but vexed , vexed but ( as much as in them lay ) also pierced the holy one of israel . and if you please further to cast your eyes on that passage in st. johns gospel , whence you have a quotation of those words in the former verse , they shall look upon him whom they have pierced , and an application of them to christ , upon the occasion of the souldiers piercing him with a speare ; we thereby learn , that the particular sinne of piercing and crucifying the messiah , shall be the occasion of this mourning . 2. but further , whereas first , the prophesies in holy writ are of two sorts , namely , threats and promises , both which are fitly signified by those two words , burden and vision , ( though sometimes promiscuously used ) threats being burdens of wrath , and promises visions of peace . secondly , there is a double mourning for sinne , penal and penitential , the one whereof is forced and involuntary , the other free and voluntary ; the one a mourning of desperation , and the other of contrition . it is to be enquired , which of these mournings is here intended ; the answer to which is returned by expositors , both wayes , and accordingly this prediction , may be looked upon either as a threat or as a promise . 1. the ancients seem to incline to the former construction , as if the meaning of the words were , in that day , that is , die vindictae divinae , in the day of gods vengeance upon them for their sinnes , and especially for that sinne of piercing christ , there shall be a mourning in jerusalem , by reason of the calamities which should overwhelme them . to this purpose theodoret where he saith , ( speaking of christs-crucifiers , ) when they shall not long after see him coming with majesty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall , though too late , bemoan their own folly and madnesse : and not unlike is that of st. jerome , tunc dolebunt à se crucifixum , cum viderint in claritate regnantem , they shall then bewaile him whom they crucified through envy , when they shall behold him reigning in glory . this prophecy in this sense , is the same with that of our saviour , then shall appear the sign of the sonne of man in the heavens , and all the tribes of the earth shall mourn ; and with that of saint john , behold he cometh with clouds , and every eye shall see him , and they also that pierced him , and all kindreds of the earth shall wayle because of him . this prediction began to be accomplished in that day , when christ came in power to execute vengeance on jerusalem by the romane army ; at which time no doubt they sadly experienced the fatall ruine which they had imprecated upon themselves , his blood be upon us . though the finall accomplishment shall not be till the last and great day of judgement , when he shall come in person to inflict that heavy doome of condemnation ; not only upon those who crucified , but all who reject him : at which time , it is impossible to imagine , what weeping , wailing and gnashing of teeth ; what howling , roaring and wringing of hands ; what despaire , horrour and astonishment ; what a bitter mourning and lamentation there shall be . i would to god , this were seriously , speedily and sadly thought on , by all sorts of impenitent sinners ; that as they have their day of sinning , god will ( sooner or later ) have his day of punishing : and as the day of a sinners impenitency is a day of carnal rejoycing ; so the day of gods vengeance shall be a day of bitter mourning , woe unto you , saith our blessed saviour , who now laugh , for you shall mourn and weep : upon which words st. augustine occasionally thus glosseth , quod in gaudio videntur serere , necesse est illis in luctu & lachrimis recipere . it is impossible , but that wicked men , though they seem to sow with joy , should reape in sorrow ; and however sinne may be sweet as honey in the mouth , it shall be bitter as gall and wormwood in the helly . the author of the book of wisdome passionately sets forth , the despairing language which the wicked utter at such a time , groaning for anguish of spirit , they shall say within themselves , we wearied our selves in the way of wickednesse and destruction , yea , we have gone through deserts where there is no way ● for as for the way of the lord we have not known it . what hath pride profited us ? or what good hath riches with our vaunting brought us ? all these things are passed away as a shadow , &c. i , the pleasure of sinne passeth away , but the sting remaineth to torture the sinner to eternity . believe me ( brethren ) sin is big with sorrow and shame , which it must bring forth at the appointed time , in that day there shall be a great mourning . 2. but though this be an usefull meditation , i conceive the other to be the most genuine interpretation , which construeth the mourning here spoken of to be penitentiall . indeed some expositors glance at the mourning of the women , which was in die passionis , in the day of our saviours passion , when beholding his sorrowes , their bowels yearned , and their eyes melted with tears , at which time also , others of the spectators smote their breasts , and were astonied . but this mourning in jerusalem was to be ( as appeareth by the former verse ) not by the spectators , but the actors in that cruell tragedy , those who pierced him : and since it is set down as an effect of the spirit of grace and supplication , ( or as some read it lamentation ) which was to be poured out upon them ; it cannot rationally be expounded any otherwise , than to intend that godly sorrow which shall in that day , that is , die conversionis eorum , in the day of their conversion , be expressed by them for so hainous a crime . as it is here foretold , it was afterwards accomplished . on the day of pentecost the spirit of god did in a visible and glorious manner , decend upon the apostles , to furnish them with gifts , and fill them with courage for preaching the gospel . at that time , one of the apostles s t peter preached to the jews , and set before them them the hainousnesse of the fact which they had committed , and when they heard this ( saith the pen-man of the acts ) they were pricked in their hearts , and said to peter and the rest of the apostles , men and brethren what shall we do ? whilest they heard s t peters sermon , the spirit of grace was poured upon them , and so at once their ears , their eyes and hearts were opened to hear reproof , and see and bewail their wickednesse . nor was it a slight and superficiall sorrow , but a great and deep mourning : so deep that it went to their heart ; and so great , that according to the emphasis of the greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there used , it was as if the sharpest points of many poisoned daggers , and scorpions stings , had been all at once fastned in their hearts ; and of the word here used by the septuagint , it was such a sorrow as did cut , and vexe , and wound their spirits : nor yet was their sorrow confined to their hearts , but it breaketh out at their lips , and no doubt testified it self in their gesture , for the hebrew word in the text properly refers ad externum gestum , to the outward behaviour . they that had shed the bloud of christ by the instigation of the devil , shed tears by the effusion of the holy ghost ; and as they had cruelly wounded him to the death , they are penitently , mercifully by his word and spirit themselves wounded with repentance unto life . from this part of my text thus unfolded , give me leave to present you with these five meditations . 1. the day of a sinners turning is a day of mourning : true conversion is ever attended with contrition . man is described by the philosopher to be animal rationale risible , a reasonable living creature , endued with the power of laughing ; but the new man is described by the divine to be animal spirituale flebile , a spiritually living creature , endued with the grace of weeping . when god doth inspirare , breath in his spirit , the sinner cannot but suspirare , breath forth sighs ; when he doth infundere , pour in his grace , the sinner begins effundere , to pour out tears . turn you unto me saith the lord with all your heart , with weeping and mourning , rent your hearts and not your garments , and turn to the lord your god ; where you may observe , that turning to god must be accompanied with weeping , mourning , and renting the heart with sorrow for our sins , whereby we have turned from him : and which seemeth a riddle , but is an undoubted truth , we must at once turn to god with all our hearts , and with a broken heart ; yea that we may turn to god with our whose heart , we must rent our hearts . indeed on the one hand , conversion could it be without contrition , will not serve , non sufficit mores in melius commutare , saith st. angustine , nisi etiam de his quae facta , satisfiat deo per penitentiae dolorem , humilitatis gemitum , & contritionis sacrificium ; it is not enough to amend our manners for the time to come , unlesse we make satisfaction for what is past , by the sorrow of repentance , groans of humility , and sacrifice of contrition . but on the other hand , it is impossible , true conversion should be without contrition , wash you , make you clean , saith god by the prophet isaiah , to the jews , to intimate , that we cannot be made clean , unlesse we first wash our selves with the tears of penitential grief . godly sorrow ( saith st. paul , ) worketh repentance , as the sharp needle maketh way for the thred . conversion is a regeneration , a new birth , which cannot be without pangs , though not in all alike , yet in all some ; the building which is raised high must be laid low , so must that reformation which is to salvation , be founded in a sincere humiliation . 2. mourning for sinne must not onely be internal , but external . true , the prophet joel saith , rent your hearts and not your garments , but that must be taken as a comparative , not an absolute negation . in that day , saith the prophet isaiah , did the lord god of hosts call to weeping and mourning , to baldnesse and to girding with sackeloth , where every word refers to external expression ; weeping to the eye , baldnesse to the head , sackcloth to the body ; and the hebrew word for mourning ( the same with this in the text ) to the behaviour of the outward man. we see in natural mourning , when the heart is grieved it will find a vent . we observe in civil mourning what correspondency there is in the habit : and think we that religious mourning ought not to shew it self as well as either ; such i mean ( as the text intends ) not closet sorrow for secret , but publick for open sinnes . this i am sure was the practice of the people of god of old , who at the times of their solemn humiliation , were wont to rend their garments , sprinkle ashes upon their heads , put on sackcloath , and the like . and if we reflect upon the practice of the primitive christians , we shall find penetents prostrate at the church doore , with neglected haire , hollow eyes , withered faces , bare feet , begging the prayers of saints , washing the feet of lazars , never thinking they could abase themselves sufficiently . but alas ! how is the face of christendome , especially in our parts altered ? repentance is grown stately , and even upon such dayes as these , and that in the solemn assemblies , instead of bare feet , we may behold naked breasts ; of weeping eyes , wanton looks ; of dejected countenances , patched and painted faces ; of ashes upon the head , powdred hair , and of rough sackcloath , gorgeous and fantasticall attire . oh! let us not deceive our selves with the pretences of a sorrowfull spirit , whilest our outward behaviour proclaimeth the contrary : let us say what we will , and pretend what we can , i shall as soon believe him to be sober who reeleth up and down the streets ; as him to be charitable , whose hands are not reached forth to the poore ; as him devout , whose gesture is unreverent in gods worship ; or him penitent , whose posture is bold when he cometh to bemoane his sins before god. true it is , the most humble posture abstracted from a suitable frame of mind , is of no account with god : but it is as true , that that god who abhorreth the vizor , liketh well the face of repentance . to disfigure our faces that we may be seen of men , indeed is pharisaical , but yet with the penitent publican , we ought to expresse our fear by standing afar off ; our shame , by hanging down our heads ; and our sorrow , by beating our breasts . these external expressions are , effecta , indicia , & incitamenta , the genuine effects , manifest testimonies , and strong incentives of our internal affections . which way soever the soul goeth , it draweth the body after it ; we cannot testifie to men our inward disposition , but by our outward deportment ; yea , rectius in re affectatâ mens conservatur si corpus simul adhibeatur , the mind cannot but be more intent upon any service when the body accompanieth it : that therefore our sorrow may appear to be hearty , yea , that the sorrow of our heart may be enlarged in it self , and testified to others ; let us not only grieve but weep , mourn but sigh , break our hearts , but beat our breasts , and use all kind of penitential expressions . 3. great sinning calls for great mourning , grandi plagae prolixa est medicina , grande scelus grandi indiget satisfactione , saith st. ambrose truely , violent diseases require strong potions , festred sores , eating corasives , and haynous sins heavy sorrow . quam magna deliquimus tam granditer defleamus penitentia crimine minor non sit , said st. cyprian ; before him , our repentance must not be lesse than our crime , but how much we have put into the scale of sin , so much we must put into that of sorrow ; not that there can be an adequation betwixt the guilt of sinne which is infinite , and our mourning which how great soever can be but finite ; but that there should be some analogy and proportion between the measure of the one and the other . not that this is required per modum solutionis , as a payment of the debt , to which our sins obliege us , that must be done by christs blood , not our tears . could we weep an ocean , it were not a satisfactory compensation to god for the least offence , much lesse for great faults ; but that hereby we may expresse that we have a sense of sin in some sort proportionable to the haynousnesse of it . accordingly we find this to be the practice of penitents in holy writ , manessah was humbled greatly , st. peter wept bitterly , not drops but rivers of tears ran down davids eyes , and mary magdalens were in such abundance that they washed her saviours feet . there are too many who have but one kind of sorrow for all sin , and that ( god knoweth ) but slender neither ; when they have told a lye , sworne an oath , or committed any sin , though of a grievous nature , a , god forgive me , i am sorry for it , is with them , sufficient repentance . but , be not deceived , god is not mocked with such slight sorrow , for such offences . our saviour speaketh of a devil which cannot be cast out , but by prayer and fasting , nor can notorious faults be repented of without mourning and weeping . he that falleth into the midst of the river , must swim hard to get to shore , whilest he who falls in by the bank side easily creepeth up ; he that sinketh into the mud , must take more pains to cleanse himself , than he that only steps into a puddle . idle words should trouble us , but rash oaths must p●●plex us ; unclean thoughts call for a sigh , but actual adulteries for deep groans ; if we have drawn iniquity with cords and cartropes , we must not think to draw repentance with threds ; if our sins are not only clouds but thick clouds , we must not look to escape without a shoure of tears : excellently st. cyprian expostulateth with the apostate , putas ne tu deum cito posse placari ? &c. dost thou imagine that god will quickly be appeased , whose temple thou hast sacrilegiously violated , and whom thou hast perfidiously denyed ? dost thou think he will easily have mercy on thee , when thou wouldst not own him to be thine ? and may not the like be said of those who blaspheme and dishonour his name by any gross sinnes . surely as that father excellently goeth on , orare oporlet impensius , diem luctu transigere , vigilijs noctes ac fletibus ducere , &c. it behoveth all sorts of great sinners , to pray and beg earnestly , to spend their day in sorrow , and their night in tears ; yea , their whole life in dolefull lamentation , to grovel upon the ground , and rowle themselves in the dust , because of their abominations . as our afflictions abound , saith st. paul , our consolations abound much more : it is true here , as our transgressions abound , so must our humiliations ; if our sins have been red as scarlet , our shame must be red as crimson ; if our sins have been a floud , our tears must be a river . finally , if the cry of our crimes hath been as the roaring of a lyon , our sighs must be as loud thunder claps . 4. our greatest mourning for our sins ought to be , because by them we have pierced god. that of christ to the women , weep not for me , but weep for your selves , would in this sense be inverted ; we must not weep so much in reference to our selves as him : not so much because of the calamity our sins will bring upon us , as the injury and dishonour that is done to god. what was josephs argument for prevention of sinne to which he was tempted , how shall i do this wickednesse and sin against god ? should be our reasoning in humiliation for the sinnes we have committed . i have done this wickednesse and sinned against god : it was so with david , who therefore in his penitential acknowledgement , cryeth out , against thee , against thee only have i sinned ; and with the predigall , who confesseth , father , i have sinned against heaven and before thee . for this reason it is that penitential sorrow is called by st. paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sorrow according to god , because for sin chiefly , not as it is inflictum paenae , that which brings punishment on us , but offensivum dei , that which is offensive unto god. 5. lastly , this mourning for christs piercing is not to be confined to jerusalem , since all , gentiles as well as jews are guilty of it . the jews were the instrumental causes , by whose instigation , but all men were the meritorious causes , for whose transgressions he was pierced ; and therefore saith the prophet isaiah , the lord hath laid on him the iniquity of us all . it was the hypocrisie of our hearts that mocked him , the bribery of our hands which buffeted him , the oaths of our mouths that spit in his face ; we betrayed him with our wanton kisses , we whipt him with the cords of our oppression , and gave him gall and vinegar to taste by our intemperance ; our pride in hair , apparrel , ornaments , platted a crown of thorns upon his head , and stript him of his garments ; finally , our many mighty sinnes , were the nails which pierced his hands and feet , and the speare that was thrust into his side . the lord of glory was brought to shame for our shamefull lives ; the lord of life was put to death for our deadly sinnes , and the word became speechlesse for our crying sinnes . so that i may justly bring this home to every man in this congregation , with nathans , tu es homo , thou art the man that piercedst christ ; and every one of us , were that question put to us seriously , which was to him scoffingly , prophesie who smote thee ? may without the gift of prophecying returne the answer , it is we that smote him . and now methinketh every one of us should look upon him whom we have pierced , and bespeak him in this or the like penitent language , blessed jesus , my sinnes pierced thy side , and hands , and feet , shall they not my heart ; they bruised thy body , shall they not my soul ; they fetched blood from thee , shall they not tears from me ; they made thee heavy to the death , shall they not make me penitent to life ; the heavens were hung in black at thy passion , and shall not i be cloathed in mourning ; the rock rent and clave asunder at thy suffering , and shall my heart be more stony and obdurate than the rock . oh! my brethren , let us both duly meditate on our redeemers sufferings , and our sins as the cause of those sufferings ; and that so long , till our hearts be not only bruised but broken , our head not only become dew but waters , and our eyes not as a bucket but a fountaine of tears . and thus i have given a dispatch to the mourning , which was the matter of the prediction , i now proceed to the other , which is brought in by way of allusion , in those words , as the mourning of hadadrimmon in the valley of megiddon . which words i shall desire you to look upon with a double aspect , to wit , as they are in themselves , and as they stand in connexion , and accordingly there is a double assertion to be handled . the mourning of hadadrimmon in the valley of megiddon was a great mourning . the mourning of jerusalem , shall be as great as the mourning of hadadrimmon . 1. i begin with the absolute consideration of the clause which implyeth the mourning of hadadrimmon to be very great ; in discussion whereof i shall enquire , what the mourning of hadadrimmon in the valley of megiddon was ? wherein it appeared to be a great mourning ? what reason there was for the greatness of that mourning ? 1. in answer to the first of these , it will not be amiss to take notice of the various reading of , and glosses upon these words . 1. the septuagint construe hadadrimmon and megiddon , as appellatives , and read the clause thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a pomegranate cut down in the fields , of which reading the greek fathers give a double construction . theodoret borroweth the allusion from the noise which the woodcleaver maketh , when in hewing down a pomegranate or any other tree , he fetcheth as it were a groan at every blow he maketh : but st. cyril more probably conceiveth , that it alludeth to the grief of the owner , whose orchard of pomegranates is cut down against his will ; as we have sometimes beheld in the late war , a goodly grove or orchard for the safety of an adjacent garison hewed down , to the sorrow of the possessour . 2. the generality of interpreters , and most probably construe hadadrimmon and megiddon to be proper names , but yet with variety . by the more learned among the hebrews saith vatablus , hadadrimmon is thought to be the name , oujusdam viri insignis ac cluri , of some famous and eminent person , who was cut off at megiddon , to the great sorrow of the people . the caldee paraphrast takes it to be the name of him , who slew ahab the son of omri : but s t hierom and most rationally conceiveth it to be the name of some fort , or town , or village , near to megiddon . we read in the story of the kings , that king josiah going forth against pharaoh necho king of aegypt , was slain by him at megiddon ; and consequently the mourning in the valley of megiddon , is the mourning for josiah , who was there slain : and it is called the mourning of hadadrimmon , either because near that place he received his deaths wound , or in that place the mourning for him began . 2. that which is next to be resolved is , wherein this mourning appeareth to be great ? the answer to which is returned from that in the chronicles , and all judah and jerusalem mourned for josiah , and jeremiah lamented for josiah , and all the singing men and the singing women spake of josiah in their lamentations to this day , and made them an ordinance in israel , and behold they are written in the lamentations . where we may observe the greatnesse of the mourning in three respects , namely the measure , the extent , and the duration : it was luctus intensus , publicus , perpetuus , a vehement , a common , a permanent , and consequently a great mourning . 1. the mourning of hadadrimmon was a very intense mourning : the first word which is there used , signifieth to mourn as one doth , ob rei charissimae amissionem , for parting with what is most dear ; and certainly where there is a dearnesse of affection , there cannot but be an excessive lamentation : the greek there rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word very significant also to note an high degree of sorrow . it is not unworthy our observation , that the two preceding similitudes of a first-born and onely son , are designed to expresse intensivenesse of sorrow : for though that conceit of st. hierom be ingenious , that he whom they pierced was unigenitus proprietate naturae , & primogenitus à mortuis resurgentium , the only begotten by the propriety of his divine nature , and the first begotten of them that rise from the dead , the only son of his father , and the first born of his mother , and that in that respect there is a congruity ; yet doubtlesse the true reason of using those comparisons , is upon the account of the mourning . the losse of any child , much more of a son ; of a younger , but especially of the first-born ; of one among many , chiefly of an only son , cannot but be matter of exceeding grief : and yet as if these were not full enough , here is another similitude annexed , which therefore doubtlesse was a sorrow exceeding the former , and consequently this mourning of hadadrimmon was very intense . 2. yet further this monrning was great in the extent , because a common and publick mourning : the mourning might begin at hadadrimmon , but it went through all judah and jerusalem . countrey and city , rich and poor , high and low , people and prophets , ( for jeremiah is mentioned in particular ) do all bemoan his death : indeed all were concerned in his death , fit it is that all should share in the sorrow : a publick losse calls for publick mourning . 3. adde to this , that it was a continued mourning : it was made an ordinance in israel , either that every year there should be a sorrowfull commemoration of him , or that the singing men and the singing women , should upon all mournfull occasions speak of him in their lamentations : yea to perpetuate the mourning , jeremiah composed lamentations , which some conceive to be that which is extant , those words seeming very apposite to josiah where it is said , the breath of our nostrils , the annointed of the lord was taken in their pits , of whom we said under his shadow we shall live among the heathen . but the whole scope of that book plainly refers to the captivity , which was after josiahs death , and therefore it was some other which jeremy composed , thereby endeavouring that what venus saith in the poet concerning her adonis , — luctus monumenta manebunt . semper adoni mei repetitaque mortis imago , annua plangoris peragent simulamina nostri . the mourning for josiah might be continually renewed . no wonder if upon all these considerations , in progressu temporis abiit in proverbium , as one well observeth , it became a proverb among the hebrews , planctus hadadrimmon , as planctus adonidis was among the gentiles , and both designed to expresse an exceeding great sorrow . 3. but why this great mourning of hadadrimmon ? that is the last question , which when answered , we shall find that it was not a foolish humour , fond passion , but a just and rational , though a great mourning . more particularly there are eight considerations , which did serve to greaten the mourning of hadadrimmon . 1. the occasion of their mourning is death : not a slight wound that might be healed ; not taking captive , for which a ransome might have been accepted , but death , from which there is no return to life : when we mourn for the dead , we mourn ( in this respect ) as without hope of enjoying their society any more in this world , and therefore no wonder if it be in a great measure . 2. the death which occasioneth this mourning , is of a king : know you not ( saith david concerning abner ) that a great man is this day fallen in israel , yet he was far inferiour to a king. howl ye firre-trees , ( saith the prophet ) for the cedar ( a tall and stately tree ) is fallen : the king is not only superiour , but supream in his kingdome , so that when he dieth , the sun as it were sets , fit it is a night of sad mourning should follow . thou art worth ten thousand of us , say the people to king david , not flatteringly but truly ; as one sun is worth ten thousand stars , in uno caesar insunt multi marij , there are many mariuses in one caesar : so that in mourning for a king , we mourne not for a mean but a great person ; nay , not for one , but many thousands at once . what heart so hard , which will not mourn bitterly to see ten thousand men lye dead in the fields ? 3. the king whose death is bemoaned , was their king who mourned for him , it was the king of judah whom all judah lamented . behold we are thy bone and thy flesh , ( said the tribes of israel to david , ) so may all people say of their own native king ; can it choose but grieve a man to have his bone broken , or flesh mangled ; yea , what the head is to the body , that is the king to his kingdome , if any one of the members be in pain , the rest are sensible of it , but surely all of them cannot but be affected when the head is to be cut off . 4. this their king whose death they bemoaned was a good king , and that must needs aggravate their mourning . the chaldee paraphrast maketh mention here , of a mourning for two kings , ahab the son of omri , and josiah the son of ammon . ahab was a wicked king , and yet lamented ; it seemeth he is a very bad king , for whose death the people have not cause to mourn . josiah was a good , a very good king , ( how good will appear anon , ) no wonder if there were a great mourning . those characters , the light of our eyes , and the breath of our nostrils , though in some sort they belong to all , yet more especially to good kings : well may our eyes weep when their light is put out , and we sigh , when the breath of our no strils is ready to expire . a good king is , pastor populi , the shepheard of the people , no wonder if the sheep be scattered , when the shepheard is smitten . pater patniae , the father of his countrey , well may the children grieve when their father dyeth . sponsus ecclesiae , the bridegroome of the church , and shall not the bride mourn when the bridegroom is taken away . 5. the death of this good king of judah was untimely in the slower and strength of his age . had he dyed as david did when he was old and stricken in years , it might justly have been expected , but to dye in the midst of his dayes , whilst he was young , was sadly to be lamented . 6. this early death was not by some disease , but by slaughter . had he with asa been diseased in his feet , or any other part of his body , and dyed in his bed , it were not so dolefull ; but to be snatcht away whilst he was in full vigour and health of body , could not but be matter of sad complaint . 7. this violent and immature death was that which their sins brought upon him . this good king used his utmost endeavour to quench the fire of gods displeasure ; but notwithstanding ( saith the text ) the lord turned not from the fiercenesse of his great wrath , wherewith his anger was kindled against judah : and accordingly he began the execution of his wrath , in bereaving them of so good a king ; and had they not reason to mourn for his death , whenas it was that which their own sins had accelerated . 8. lastly , the fall of this king was a presage of fatal ruine to this kingdome , what the pillar is in the house , the corner stone in the building , that is , a pious king to his people ; and surely as the removing of the pillar , and taking away of the corner stone , weakneth the edifice , so doth the death of such a king ( especially ) shake his kingdom . besides god had declared by huldah the prophetesse , to this king and people , that he would gather him to his fathers in peace , that his eyes might not see all the evill which he should bring upon jerusalem : whereby is clearly implyed , that soon after his departure , evil should come upon them , and had they not reason bitterly to lament his death . so that to sum it up , since it was not captivity but death , and that not late but early , natural but violent , of no mean man but a king , and he not a stranger but a native , not a tyrant but a good king ; and this both the consequent of their sins , and forerunner of their ruine , just cause there should be a great mourning of hadadrimmon in the valley of megiddon . 2. there remaineth nothing now to be discussed in reference to the text , but the particle of similitude as , which knits the two mournings together by way of resemblance of one to the other , and foretels , that the mourning in jerusalem should be as great as that of hadadrimmon . the mourning of hadadrimmon ( as you have already heard ) was great in three respects , but as the known saying is of similitudes in general , that they do not run upon all four feet ; so i may say of this in particular , it doth not hold in all three . the mourning of hadadrimmon was general , so was not this in jerusalem , the greatest part of the jews remained obdurate , and so continue to this day . but as the mourning of hadadrimmon was perpetual , so no doubt was the mourning of the converts in jerusalem to their dying hour . and in the mystical jerusalem , the church of christ , the mourning for our crucified jesus , shall continue to the worlds end . and as to that which the similitude chiefly aims at ( being as it were the edge of the knife ) the measure of the mourning ; this particle as , is not only a note of quality , but equality , nay , redundance , and intimateth , that the sorrow for christ pierced , should be as great , nay , greater than that which was for josiah slain , and good reason upon a double account . 1. the mourning for josiah , was by them who were only spectators of his death , yea , assistants to him in the battell ; whereas these were the enemies of christ and actors in that dismal tradegy , who had so much the more cause to weep bitterly , for that blood whereof themselves were so deeply guilty . 2. besides ( which is principally considerable as it was said of solomon , so may i of josiah , behold a greater , ey , and a better than josiah is here , one of whom he was but a type , and to whom therefore far inferiour : so that what it was said by lamech of cain and himself in case of vengeance , may be fitly used concerning josiah and christ in case of sorrow : if josiah were to be lamented seven fold , truly jesus seventy times seven , the guilt of his bloud being not seventy times onely , but seven thousand times seven , yea , infinitely greater than that of josiah . that which i shall observe from hence is , that whereas the cause of the mourning of hadadrimmon was an evill of afflliction , and the cause of the mourning in jerusalem was an evil of sin , our sorrow for sin ought to be as great , nay , greater than for any outward trouble what soever . it is very considerable to this purpose , that the prophet maketh use of so many comparisons drawn from our mourning for worldly losses , and those of the saddest nature ; as if one , two , nay three , were not sufficient to expresse the greatnesse of that sorrow which ought to be for our sins . the truth is , the least iniquity is a greater evill than the greatest calamity , and consequently the committing of the one , ought to be matter of sadder lamentation , than the suffering of the other . but alas ! how unlike is our practice to this prediction ? how far short is our mourning for sin , of our worldly sorrow ? if god be pleased to take from us any near or dear relation , any earthly comfort whatsoever , we are ready to fall into a bitter passion , and mourn even to murmuring ; but though we provoke our gracious god by our sins , we passe it over with little or no contrition . like ulisses , who wept more for the losse of his dog than his wife , and that citizen , who was more grieved for the losse of his hen called roma , than the ruine of the city called by that name : we can weep flouds of tears for the miseries we endure , whenas we have scarce a tear at command for the iniquities we commit . oh! let us be exhorted to heighten and enlarge our mourning for our sin , and as those disciples prayed , lord increase our faith , so let us , lord increase our repentance . it is easie to exceed in worldly , but not in godly sorrow : let our tears for afflictions be only to the ankles , but let those for our transgressions be to the knees , nay , chin ; they cannot be too high unlesse over head and ears . i must not shut up this without a slave for weak christians , who may perhaps conclude against themselves as destitute of godly mourning , because they are sometimes more affected with , and afflicted for worldly troubles . in order to which i shall propose this threefold consideration . 1. if our mourning be not greater intensively , yet it may and must be extensively for our crimes than our crosses ; our tears for a worldly misfortune may be like a land-floud , more violent ; but for sin , they must be like a river , more permanent . 2. though our mourning be greater for afflictions expressively , yet it may and must be greater for transgressions appretiatively . there is a sensitive and there is a rational sorrow that maketh a great noise whilst shallow , whereas this being deep is silent . we have oft-times heard one sick of the gout or toothach , roar extreamly , whilst he that is sick ( perhaps ) of the plague , saith nothing , and yet this latter doubtlesse is inwardly more sorrowfull , by how much the disease is more desperate ; our passion may break forth more violently upon some emergent losse , and yet our will may be far more displeased at the sin we have acted , than the comfort we have lost . 3. lastly , if our godly mourning be not so great , effectu in act , yet i hope it is , and certainly it ought to be greater affecta in desire and endeavour . if we cannot mourn so much as we ought , let us mourn that we can mourn no more , and let us to our utmost , strive that our penitential sorrow may exceed all other whatsoever . and thus i have done the composers part in setting as it were the several letters of my text ; i shall now endeavour to perform the printers in laying on the sheets , and as it were pressing it home by a punctual and particular application , to the dolefull occasion of this dayes solemn assembly . this scripture ( as you have already heard ) speaketh of a double mourning , the one , principal and directly intended , to wit , mourning for christ the king of kings and lord of lords , who was pierced to death by nails upon the crosse. the other collateral and allusively applyed , to wit , mourning for josiah king of judah , who was shot to death with an arrow in the fields . and loe , this day minds us of a third mourning , to wit , for charles the first , king of england , scotland , france and ireland , who was sentenced to death , and executed upon a scaffold by an axe . that as he was a martyr cloathed in red , so we should be mourners cloathed in black . the mourning in the text as it was for two persons , so it was of two sorts , a mourning of contrition for the horrid crime of piercing christ ; and a mourning of compassion for the untimely slaughter of josiah , both of these meet together in that mourning which this day calls for . here is damnum irreparabile , a losse , a grievous losse , such as could hardly be repaired , and that calls for the mourning of hadadrimmon . here is crimen incredibile , a crime , an hainous crime , such as will not easily be believed , and that calls for the mourning in jerusalem . oh! let us mourn this day with the mourning of hadadrimmon , for the losse of charles the first ; and well we may , if we observe the parallel : for charles the first is dead . ] those who first raised a rebellious army against him , went so far as to secure , ( that is , in plain english , to imprison him , ) and their army will not stay there , they go on to behead him . indeed as himself tells us , there are but few steps between the prisons and graves of princes , but yet whilst only a prisoner , there was hope of being released . charles the second , our gracious soveraign that now is , was for many years banished from his territories , an exile in forreign parts , and is through gods mercy restored , but charles the first is dead and gone , never more to appear upon earth . besides , he whose death we bemoan , was no lesse than a king , one of the greatest monarchs in europe , was our king by the indubitable right of succession to the crown . and he dyed not in an old decreped age , but in the strength of his manhood , having not lived a decad of years more than josiah ; and being of that age of forty eight so vigorous , as that he was likely to have lived beyond this time . nor did he dye the common death of men , in his bed , but that of malefactors , upon a scaffold : where ( by the way ) the strange providence of god would be observed , oliver the wolfe dyeth in his den , whilst charles the lamb is brought to the slaughter . but though these thoughts may justly move tears , yet there are other considerations far more cutting . such is that which fixeth our eyes upon , not so much the greatnesse as the goodnesse of king charles the first ; in reference to which i shall not doubt to say , and saying to make it good , that he was another josiah . to which end i must intreat you to sit down , whilst i shall let you see how clearly the various lineaments of the one are to be discerned in the other . 1. we do not find any grosse personal crime laid to josiahs charge . it is said by the son of syrack , that except david , hezekiah , and josiah , all the kings of judah were defective , he meaneth apostatizing from god to idols : otherwise we know david was grosly culpable in the matter of bathsheba and uriah , but no such sins are fastned upon josiah . his act indeed of going to war with pharaoh necho is questionable , but at worst we must call it a sin of ignorance , since no doubt , he that believed and trembled at the book of the law , would not have gainsaid pharaoh nechos disswasion , had he been sure that what he spake , was from the mouth of the lord. but as to those vices which too often kings , especially whilst young , indulge unto ; we read not that he is charged with them . such an one was charles the first , unspotted either with incontinence or intemperance , so that even his most malicious enemies could not lay either to his charge ; indeed , he was an exemplary pattern of the contrary virtues . 2. it is said of josiah , he did that which was right in the sight of the lord , and declined neither to the right hand nor to the left . this was verified in charles the first , who declined in matter of practice both hypocritical precisenesse , and prophane licentiousnesse , and in matters of religion , turned neither to the faction of the schismatick , nor the superstition of the papists : for which cause he commended the church of englands religon to his son charles the second , as keeping ( to use his own language better than which i cannot ) the middle way between the papists superstitious tyranny , and the meannesse of fantastick anarchy . 3. josiah was very solicitous to raise money and provide workmen for repairing the house of the lord , which had been long neglected and much decayed . great was the zeal of our charles in this respect , witnesse that mother-church of st. pauls in our metropolis , to which himself contributed very largely , he excited many others ; and in the repairing of which he had made a faire progresse . and though the iniquity of the late times , ( perhaps as well out of spleen against him , as irreverence to god , ) hath debased , defaced , and almost ruined it , by making it at once a den of thieves , and a stable for beasts : yet ( i hope ) the piety of this present age being so highly encouraged by our soveraigne that now is , will make haste to fulfill that religious design in reedifying , beautifying , and restoring it to its pristine splendor . 4. josiah had a great regard to the priests and prophets of the lord , it is said of him , that he set the priests in their charges , and incouraged them in the service of the lord : he advised with hilkiah the high priest , sent to huldah the prophetesse ; and jeremiahs lamenting his death , intimateth , that he countenanced him in his life ; yea , he would not suffer the dead bones of the man of god to be touched . how justly may it be said of our charles ? upon all occasions he shewed himself a fast friend to the clergy ; he counted them worthy of the double honour , both of reverence and maintenance , and therefore would not suffer either contempt of their office , or alienation of their revenues . hear his own words , which we all know were seconded with his deeds . i am so much a friend to all churchmen , that have any thing in them beseeming that sacred function , that i have hazarded my own interests chiefly upon conscience and constancy to maintain their rights , whom the mere i looked upon as orphans , and under the sacrilegious eyes of many cruel and rapacious reformers ; so i thought it my duty the more to appear as a father , and a patron for them in the church . no wonder if the jeremiahs of the land mourned bitterly for the losse of such a patron . 5. josiah was very carefull to restore the worship of god to its antique and primitive administration ; as appeareth in that famous passeover , which was celebrated by him and his people , according to the ordinance of moses , and at the observation of which , that it might be the more solemn and splendid , were the singers imployed according to the command of david . it was not for nothing , that the name josiah was given him , which according to the most probable etymology i have met with , is as much as the fire of the lord. he was indeed ignis dei , and that both consumens and consummans : the fire of his zeal did purge the land from that idolatry which had been committed , breaking down the altars of baalim , the images that were in high places , cutting down the groves , and the carved and molten images and idols that were in the land ; and withall , it did renew and refine the worship of the true god , which had been disused and depraved in his predecessors reigns . it is likely some of our fanatick zelots , will be ready to blame king charles , for not imitating josiah in pulling down those things and places which had been abused to romish superstition , as he did those which had been the instruments of heathenish idolatry . but truely such zeal had not been a divine fire , but wilde fire , nor would josiahs pattern have warranted it . it was not lawfull for the jews to make use of the idolatrous places for the worship of the true god , since they were confined to that particular place which the lord had chosen , neither were the images and idols capable of being so made use of . but here the case was far otherwise , since those places and things were easily converted to a religious , which had been perverted to a superstitious use . besides , i suppose none will assert , that there is as vast a distance between a protestant and a papist , as there was between a iew and a gentile , or is now between a christian and a pagan ; and therefore the like degree of zeal is not requisite against the one as the other . as for our late soveraigne , ( however falsly calumniated in this particular , ) he was ( though a prudent ) yet a real and zealous adversary to whatsoever is truely called popery , nor was he backward upon all just occasions to shew himself so . but the truth is , ( as our sad experience informeth us ) there were another sort of men , whose head-strong violence at that time deserved and required his just indignation . as to the matter of gods worship , his desire and design was ( like iosiahs ) that it might be decently and solemnly performed , that the ancient and primitive usages ( when christianity first began to flourish , ) might be brought again into practice : and as it is said concerning the passeover kept in iosiahs time , that there was no passeover kept like it by any of the kings of iudah : so may i truely affirme , the publick outward worship of god was not so reverently , decently ( and yet not superstitiously ) celebrated in any time of the former kings of england , as it was in the former part of the reign of king charles the first . 6. iosiah was a man of a very tender heart , when he heard the curses which were denounced out of the book of god against ierusalem and the inhabitants thereof , he rent his cloaths and humbled himself before god , bewailing and trembling at the miseries which we●e coming upon his subjects . and was not charles the first a tender hearted king ? how did his heart smite him for giving way to the death of the loyal and wise earl of strafford , will you believe his own words ? this tenderness and regret ( saith he ) i find in my soul for having had any hand ( and that very unwillingly , god knows , ) in shedding one mans bloud unjustly , though under the colour and formalities of justice , and pretences of avoiding publick mischiefs , which may ( i hope ) be some evidence before god and man to all posterity ; that i am far from bearing justly the vast load and guilt of all that blood , which hath been shed in this unhappy war. how deeply was he sensible of the irish outragious cruelties ? hear his appeal , god knows , as i can with truth wash my hands in innocency , as to any guilt in that rebellion ; so i might wash them in my tears , as to the sad apprehensions i had to see it spread so far and make such waste . when through the unhappy division between him and his two houses of parliament , and his enforced recesse from them , he foresaw what calamities were likely to befall his kingdom of england , how did his heart bleed ? with what earnestnesse did he once and again importune his enemies to a treaty , and when with much ado he obtained one , what fair terms of peace did he offer ? shall i give you his own language ? though i could seldome get opportunity to treat , yet i never wanted desire or disposition to it : and again , i was willing to condescend as far as reason , honour and conscience would give me leave . 7. that expression concerning iosiah is very emphatical , now the rest of the acts of iosiah and his goodnesse , or ( according to the hebrew ) kindnesses . what eminent kindness did charles the first vouchsafe to his faithfull servants in particular , and to all his subjects in general ; he seldome ( or never ) suffered any service done to him to passe unrewarded , and he was still ready to , yea , accordingly did pass many acts of grace and favour to his people . 8. finally , in the close of the narration concerning iosiah its said , and his deeds first and last . behold they are written in the book of the kings of israel and iudah . manasseh his first deeds were bad , exceeding bad , but his last good , very good . iehoash his first deeds were good , he did that which was right in the sight of the lord , all the dayes of iehoidah the priest ; but his last deeds were bad , hearkening to the wicked counsel of the idolatrous and bloody princes of iudah , but iosiah his deeds were good first and last . in the eighth year of his reign , whilst he was yet young , ( as being but the sixteenth year of his age , ) he began to seek after the god of david his father ; and so he continued to the last year of his reign and day of his life . our charles was at the first in his tender years a prince of great hopes , nor did he forsake that path of religion and virtue , which at first he had taken up to the last . notwithstanding many strong temptations and sore tryals , he retained his integrity . hear his own words , what tumults and armies could not obtain , neither shall restraint . the fear of man shall never be my snare , nor shall the love of liberty entangle me ; neither liberty nor life are so dear to me as the peace of my conscience , the honour of my crown , and the wellfare of my people , and how fully did he verifie his saying ? the cursed proposals of his cruell enemies , he with scorn refused , even then when death ( as it were ) looked him in the face , having no doubt before his eyes that of our saviour to the angel of the church of smirna , be thou faithfull to the death , and i will give thee a crown of life . and surely though i may justly take up the words of the son of syrack concerning iosiah , in reference to king charles his eminent goodnesse . the remembrance of charles the first , is like the composition of the perfume that is made by the art of the apothecary , it is sweet as honey in all mouths , and as musick to a banquet of wine ; yet with all the remembrance of his death , by which we were bereaved of so excellent a prince , cannot but be bitter as gall and wormwood , and would be accompanied with sighs and groans . so much the rather , when we sadly take notice ( what i shall by and by enforce ) that this good king like iosiah suffered for the badnesse of his people : and withal , duly consider , what dismal miseries upon the people followed the death of this good king. when augustus dyed , ( saith the historian ) orbis ruinam timueramus , we feared the ruine of the world was at hand . what fears of utter ruine to come upon city , countrey , kingdom , did possesse our spirits when our caesar was taken from us ? that malice which deprived us of him , debarred us of the rightful heir , so that for many years there was no king in israel . the basest of the people were instead both of our princes & our priests ; now a single , and then a many-headed monster usurped the rule over us ; during whose tyrrany , what heresies and blasphemies , what confusions and distractions , what decimations of the laity , silencing of the clergy , murthering of both , slavery and bondage upon all , so that we were no better than captives in our own land. who can lay these things to heart , and not wish with the prophet ieremy , oh that my head were waters , and my eyes a fountain of tears ; that i might weep day and night for the slaughter of the father , and ruine of the daughter of my people . what as on this day thirteen years , and for a long time after was only done apart , and in the closets , whispering our sighs to heaven ; let us this day do together , and openly pour out our lamentations before god and man , nor let the distance of time abate our sense of that grievous blow which was then given : yea , let it be mournfully remembred to all generations , and that not only with tears of commiseration for the sad loss , but chiefly of compunction , for the great sin , which is the other branch of the application . 2. as there was to be a great mourning in ierusalem for the crucifixion of christ ; so let there be a mourning this day in the cities of london and westminster , yea , throughout the kingdomes of england , scotland and ireland , for the decollation of king charles the first . i would not in this be misconstrued , as if i went about to equalize the sufferings of my soveraigne with those of my saviour ; far be it from me , could those glorified saints know what was done here below , as ( i am sure ) the blessed virgin mary would be enraged against the papists , for attributing ( as it were ) to the mothers milk , what only belong to the sons blood ; so i doubt not but that blessed martyr charles , would be incensed against any who should name his death the same day with his saviours , as if there were any comparison between the value of the one and the other . and as i do not equalize the blood of my soveraigne with my saviours , so neither the guilt of his murtherers with theirs who put christ to death . but yet ( i hope ) without offence , we may take notice how near a resemblance there was , and how as in some respects the guilt of the one was far greater , so in some the charge lyeth heavier against the other . to which end be pleased to observe . 1. in putting christ to death , they put to death an innocent man ; they did so in cutting of charles . true here was a disparity , christ was perfectly innocent from all kind of sin whatsoever , so was not he nor any other son of adam ; yet thus far a congruity , that as there was no just cause for the crucifying of christ , so neither for beheading him . indeed his impudent enemies drew up a charge against him , ( so did the iews against christ , ) but that as full of falshood as malice . they charge him with raising a war against the parliament , how justly , let the date of the commissions on both sides decide , it is his own appeale , and that not long before his death . they accuse him for being a traytor to his people , which was so far from being true , that it was impossible , since he never received any trust from them . i cannot here passe by that which was very remarkable , that even those who raised the war against him , voted his concessions at the isle of wight to be so far satisfactory , as that they were a just ground for a peace ; notwithstanding which , the rebels army proceeded to compass his death , and yet ( i doubt not ) but some of the centurions beholding his behaviour at his death , said within themselves , certainly this was a righteous man. 2. in putting christ to death they crucifie a king , so the magi affirm ; where is he that is born king ? simulnatus simul caesar , he was a king by birth . so was he who was on this day murthered , who can stretch forth his hand against the lords annointed and be guiltlesse ? was davids question , and justly ; nay , will you hear one of their own putting the question ? who did ever hear of any king put to death for any crime ? ( never indeed till in this monstrous age ) the greatnesse of his person being in worth above any crime as civil . the truth is , kings are gods vicegerants upon earth , their persons inviolable , and their actions unquestionable , yet these miscreants lay violent hands upon the lords annointed . indeed here the disparity is vast , since he whom the iews pierced was not only a king but a god , god man , and in respect of his deity , the eternal son of god , equal with the father . but still in this a congruity , that as christ in respect of his humanity , was by descent from his parents heir to the crown of iudah . so was charles to this of england , and consequently in this the parallel is good , that the crime in both was the murder of an innocent king. 3. the murther of the messiah was not done in a corner , but openly , not sodainly , but deliberately , and that in a formal way of arraigning , accusing , condemning and executing , was it not so here ? they would not strangle him in his chamber , he was not slain in heat of blood , but he is brought with premeditation to the bar as a malefactor ; a charge is drawn up against him ; a sentence passed upon him with deliberation : his enemies adding ( to use his own words ) the mockery of justice to the cruelty of malice , and at length in the presence of his people , at the gate of his pallace he is triumphantly executed . 4. christ was pierced by the iews , his own countreymen , of whom he came according to the flesh , by those who of right ought to have been his subjects , and to whom he had vouchsafed many kindnesses ; yea , he was betrayed into their hands by one of his own disciples . was it not so here ? his own countrey-men sold him , his own subjects killed him ; nay , some of them that had been his own servants , and obliged to him by manifold favours , were actors in his death . and though comparing the persons murdered , the aggravation was far , infinitely far greater on christs part ; yet if we compare the persons murdering , there are several circumstances which render king charles his murderers more inexcusable . for 1. though the iews accused him , and instigated the romans against him , yet the iudg that condemned , the souldiers that executed him were romans ; here , the accusers , witnesses , iudges , souldiers and executioner were all of his own people : whereas the romans were heathens , and the iews moses his disciples ; these , were such as called themselves christians , nay , professed the same reformed religion with him whom they destroyed . 2. st. paul saith of christs murderers , had they known it , they would not have crucified the lord of glory ; these miscreants knew , acknowledged , yea , in their very charge call him their king. 3. there were no promissary obligations from the iews to christ ; but these rebels had by manifold private and publick promises , protestations and oathes , engaged themselves to preserve not only his life but honour . 4. finally , pilate wanted not the stamp of caesars authority to constitute him a legal iudg ; this court of iustice ( as they were unjustly called ) had not the least shadow of authority . should both houses of parliament have conspired to erect such a iudicatory , ( which god forbid ) it had been altogether illegal , much more , if onely one ? the whole house of commons have not , nor ( when rightly constituted ) ever did , challenge to themselves alone , ( except in reference to their own members ) a iudicatory power over the estate or life of the meanest subject , much lesse over their lawfull king. but in this case , not both houses but one , and that the house of commons ; and that not the whole , nor yet the half , but only a remnant , ( the rest of their fellow members having justly deserted them , or being violently secluded from them ) most illegally gave a power to some of themselves , the army and others , to undertake and accomplish this desperate and horrid design . so that in this one fact , there was a concatination of many sins . malice and murder , ingratitude and hypocrisie , insolence and impudence , false-swearing and forswearing , rebellion and treason , wilfullnesse and obstinacy , are those black lines which do all center in this one black design and dismal fact , of taking away the life of charles the first . and now tell me , if all this considered , there be not great cause of great mourning for so great wickedness . those whom this mourning doth in the first and chief place concern , are the surviving murderers ; surely if king david watered his couch and his bed with tears for the murder of uriah his subject , what flouds of tears ought they to pour out day and night , who being ▪ subjects , rebelliously and traiterously murdered their king. oh! let it be our hearty prayer in their behalf , that by an unfeigned and propo●●●nal sorrow , for shedding the blood of their king , and through faith in the bloud of christ , they ( with some of those who crucified him ) may obtain remission of their sins , and salvation of their souls ; and well may we , when the royal martyr himself did so affectionately and zealously pray for them , as you may read at large in the last leaf of his incomparable book . but if through gods just judgment , ( like their father the devil ) they be given up to impenitency , yet let us mourn , and that partly for them , even upon this account , that they do not mourn for themselves : according to that example of a devout father , who told a wicked wretch , hoc plango quod teipsum non plangis , i bewail this , that thou dost not bemoan thy self . chiefly for the sin it self , and that not only upon our own account , it being our duty to mourne for the abominations which are acted by others , least otherwise they in some sort become our own ; but principally upon the account of religion , which hath been made to stink ( that i may allude to jacobs phrase ) in the nostrils even of turks and pagans , by the committing of this horrid fact . nor yet is this all , i must this day require all those to mourn , who did in any kind either by tongue or pen , purse or person , contribute to , or assist in , that rebellious war which made way for this traiterous murder . believe it , there is a remote , as well as an immediate guilt . as their hands were imbrewed in his blood which were lifted up at the sentence in the hall , so all their hands are sprinkled with it , which were stretched forth against him in the field . he that maketh another drunk , is not only directly guilty of his drunkennesse , but indirectly of what other sins he then commits , though perhaps it was far from his intention , that he should commit them . it was not i believe at first in the design even of them that acted this villany , much less in the thoughts of many others , who ingaged in the war ; but neverthesse , the assistance to that rebellion involveth in the guilt of , and therefore engageth to a deep sorrow for this blood which prosperous successe at last emboldned the rebels to shed . and now i heartily wish , that may call for mourning might end here . but i must crave leave to call upon those who assisted and endeavoured his welfare , to mourn also for their oaths and curses , intemperance and incontinence , loosenesse and profanenesse , by which god was provoked to blow upon his counsels , blast his armies , and deliver him up to the will of his enemies . josiah was slain by an aegyptian , but the sins of his people caused god to take him away . christ was put to death by the jews , but we all procured it by our sins ; it was so in this case , the scotch rebel-army basely delivered and sold him to the english rebels army , who barbarously condemned and executed him . but even the english royal loyal army were too too guilty , whilst notwithstanding , the goodnesse of their cause , through the badnesse of their lives , they lost the field , upon which those sad events followed . so that * what hath been no lesse truely than commonly said in another way , i may sadly allude to upon this account , and justly say , that whilst the malice of the sectaries cut off his head , the wickednesse even of the royalists helped to bring him to the block . let us all therefore lay our hands upon our hearts , smite upon our breasts , and every one say in the bitternesse of our souls , i am that jonah , for whose sake that terrible tempest came upon the pilate and the ship , king and kingdom . and yet further , let us mourn , yea , mourn and weep , that notwithstanding our sins brought such dreadfull judgments upon our king and kingdom , our persons and families , those judgments have not wrought any reformation in our lives , so that though we have been humbled we are not humble , and have been sorely smitten , we have refused to receive instruction . nay once more , let us mourn , yea , be afflicted , and mourn , and weep were it possible a sea of tears , to consider , that notwithstanding god hath pleased in the midst of judgment to remember mercy , and commanded an unexpected and blessed change for us ; so that instead of usurping tirants , we enjoy our native rightfull king ; instead of that black , ( so the martyr justly calls it ) we have a white parliament ; that instead of no lords , new lords , by no just power ; we have both old and new lords of a right extraction , an house of lords spiritual and temporal , according to its ancient constitution ; that so much villified order of bishops , being by the providence of that god who only worketh great marvels , ( as it is in the collect ) restored to their pristine splendor ; that in the roome of a pack of bloody rebels , we behold a full house of commons , whom for their loyalty to the king , and zeal for the church , all generations shall call blessed ; and whose dissolution i hope i shall not see , till the house of david and the house of aaron be more firmly seiled . that by the means of such a king and such a parliament , we obtain safety , liberty , tranquility and prosperity , together with that which is far more prctious , the liberty , and shall we trust in due time , the uniformity of gods publick worship . i say , that notwithstanding god hath punished us lesse than our iniquities deserve , and hath given us such a deliverance as this , we do again break his commandments , and that with an high hand , hard heart , and stiffe neck , most ungratefully returning monstrous iniquities for miraculous mercies . nor must we think we have done enough in mourning , ey , though it be a great and bitte● mourning , no , there is something further required , that our humiliation may find acceptation , and therefore give me leave to commend unto you a double item . 1. one ( and that which in some measure i am prevented in , ) is that pretious royal bloud , which on this day was villanously shed , must not only be deeply mourned for by all , but throughly avenged by those to whom the sword of justice is committed . justice , justice was the loud cry of that hellish crew , to that infernal court , may it not be justly the cry of all loyal subjects now . that good king whilst he lived , prayed for mercy , but now dead his blood calls for vengeance . in the dark night of persecution , we often prayed to god how long lord holy and true , wilt not thou avenge ; o! let not god have cause to say to us , how long will not you avenge ? 2. but secondly , those sins which any way procured this dayes fatal blow , would not only be mourned for , but turned from by our selves , and ( as much as may be ) suppressed in others , i have already intimated , there were sins , ey , and those grievous sins on both hands . on the one hand , schisme , sedition , rebellion , treason , were those sins which did instrumentally procure his death , & you have done well , ( loyal worthies ) exceeding well , to use the best means for the restraint & reformation of them by severe and extensive laws . taking care that rebellion ( to which the other sins are subservient ) may be destroyed in that which was its principal engine , the illegal league and covenant made by a faction in two nations , without the consent , yea , against the command of their lawful soveraign , and in its rotten principles , those doctrines which give power to two houses of parliament in some cases , to take up arms without or against the kings command , and distinguish betwixt the personal and politick capacity of a king , as to the point of resistance , which till they be utterly disclaimed both by clergy and laity , there may be just suspition of new insurrection upon the first occasion . on the other hand , swearing and drunkennesse , chambering and wantonnesse , pride and profanenesse , are among the number of those sins which were the meritorious causes that wrought his and his kingdoms ruine . oh! let not these escape your severest censure . revive and reinforce the old laws , and if it be needfull , prepare new , for the more carefull observation of gods publick worship upon all holy dayes , especially the lords-day ; together with effectual restraint of those want on vanities and wicked vices which abound among us . that you may the better prevaile with others by your laws for a speedy and thorough reformation , begin it i beseech you at your own persons and families , that you may be patterns to those among whom you live , of piety , sobriety , and all manner of virtue . and oh that that prophesie of isaiah concerning the jews might be accomplished in the people of this kingdome , that the time might come , when the lord should have washed away the filth of the daughter of england , and should have purged the blood of london and westminster from the midst thereof , by the spirit of judgement , and by the spirit of burning . and that that of malachy concerning christs coming in the flesh , might be spiritually fulfilled among us ; that his spirit may come and passe through the whole land , and sit as a refiner and purifier of silver , upon both those parties which have been so long divided . that so we may from the bottome of our hearts , bemoan , detest and abandon , not only one the sin of the other , but both their own sins . oh my brethren ! would but the one party mourn for , and leave of their execrable hypocrisie ; and the other their abominable profannesse ; the one their mock cantings , and the other their fond rantings ; the one their spiritual , and the other their corporal pride and drunkennesse ; the one their impious forswearing and false swearing , the other their vain and rash swearing ; the one their schismatical separation from , and the other their atheistical neglect of the publick worship . finally , the one their seditious and rebellious , both principles and practices , and the other their vicious & licentious conversations ; & both their mutual strifes , envyings and animosities , there would be no need either to fear the return of those judgments , under which we so long groaned , or to doubt the continuance of those blessings which at present we enjoy . it is high time that i should now dismiss you till the evening service , when i doubt not but the abler gifts and longer warning of my reverend brother , will supply my manifold defects . nothing now remaineth but our praises and prayers , our praises in behalf of the father , our praises and prayers in behalf of the sonne : and i beseech you let us all joyn together in hearty thanksgiving to almighty god , for charles the first of glorious memory ; that excellent pattern which he gave ( as on this day ) of meekness & charity , and withall of courage & magnanimity , in the midst of his sufferings . for charls the second our now gracious soveraign , that he hath at length recompensed his and his fathers deep sufferings upon his head with choice blessings ; so that god seemeth by his happy return and settlement , to promise that he will comfort him and us according to the years wherein he hath afflicted him , and the dayes wherein he hath seen evil . in earnest supplications , not for charles the first ( he needeth not our prayers ) but charles the second ( who i am sure deserveth them ) that he may be such a one every way as his royal father was , except his sufferings ; that he may be like to josiah , except in the fewness of his dayes , and sadness of his end . finally , that he may have a long , peaceable , prosperous and glorious reign over us , that so whereas our mourning for the fathers decollation , is like that of the converted jews , for killing the prince of life ; our joyes for the sons restauration , may be like that of the shepheards , yea , the angels at the birth of christ , when they sang that heavenly anthem , glory to god on high , on earth peace , good will towards men ; and as our mourning for the one is like that of hadadrimmon for josiahs slaughter , our joy for the other may be like that which was in jerusalem at king solomons coronation , and let all the people say , amen . finis . notes, typically marginal, from the original text notes for div a45554-e330 alex. ab alex . genial . dier . lib. 4. cap. 20. isaiah 62. 6. acts 2. 37. & 5. 33. matth. 5. 11 , 12. psal. 30. 5. isaiah 11. 2. notes for div a45554-e2710 luk. 12. 49. judg. 2. 5. 1 sam. 7. 6. gen. 1. verse 10. joh. 19. 37. theod. in loc . hieron . ibid. matth 24. 32. rev. 7. 1. matth. 27. 25. luk. 6. 25. aug serm. 4. de ●anct . wisd. 5. 7 , 8 , 9. luk. 23. 27 , 48. act. 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scindo . ●ccl 2. 12 , 13. aug. isai. 1. 15. 2 cor. 7. 10. joel 2. 13. isai. 22. 12. matth. 5. 7. luke 18. 12. ambros. ambros. ad virg. laps . c. 8. cypr. serm. de lapsis . 2 chron. 33. 11. psal. 119 136. matth. 26. 57. luke 7. 38. mark 9. 29. cypr. l. d. id. ibid. 1 cor. 1. 3. luke 39. 26. gen. 39. 3. psal. 51. 3. 2 cor. 7. 10. isai. 53. 6. matth. 26. 8. gen. 2. theod. in loc . cyril in loc . vat. cald. par. 2 king 23. 29. 2 chron 35. 24 , 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hieron . in loc . lam. 4. 20. ovid. metam . l. 10. 2 sam. 3. 18. zech. 11. 2. 2 sam. 18. 3. 2 sam. 5. 1. cald. parap . 2 king 23. 26. 2 king. 22. 30. 2 chron. 34. 28. luke 11. 31. gen. 4. 24. king charles his book , chap. 28. eccles. 49. 5. 2 chron 34. 2. king charles his book , chap. 27. 2 chron 35. 2. 2 king. 23. 18. king charles book , chap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 chron. 34. 45 , &c. 2 chron. 35. 18. 2 chron. 34. 27. king. charles his book , ch . 3 chap. 12. chap. 18. 2 chron. 34. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 27. 2 chron. 33. 2 , 3. & 12. 14. chap. 24. 1 , 2. & 17. 18. chap. 34. 3. king charles book , chap. 23. rev. 2. 10. ecces . 49. 1. patercul . jerem. 9. 1. matth. 2. 2. 1 sam. 26. 9. tho. good win aggravations of sin , p. 12. rom. 9. 4. 1 cor. 2. ●8 . john 1. 44. hieron . gen. 34. 30. * the presbyterian . brought him to the block , and the independents cut off his head . isai. 4. 4. mal. 3. 3. psal. 51. 10. the olive-branch presented to the native citizens of london in a sermon preached at s. paul's church, may 27, being the day of their yearly feast / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45558 of text r17063 in the english short title catalog (wing h737). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 129 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45558 wing h737 estc r17063 11734077 ocm 11734077 48456 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45558) transcribed from: (early english books online ; image set 48456) images scanned from microfilm: (early english books, 1641-1700 ; 533:14) the olive-branch presented to the native citizens of london in a sermon preached at s. paul's church, may 27, being the day of their yearly feast / by nath. hardy ... hardy, nathaniel, 1618-1670. [6], 39 p. printed by j. g. for john clark ..., london : 1658. errata: p. 39. reproduction of original in cambridge university library. eng bible. -o.t. -psalms cxxii, 8-9 -sermons. fast-day sermons. a45558 r17063 (wing h737). civilwar no the olive-branch presented to the native citizens of london, in a sermon preached at s. paul's church, may 27. being the day of their yearly hardy, nathaniel 1658 20158 22 245 0 0 0 0 132 f the rate of 132 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 rachel losh sampled and proofread 2004-07 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the olive-branch presented to the native citizens of london , in a sermon preached at s. paul's church , may 27. being the day of their yearly feast . by nath. hardy preacher to the parish of s. dyonis back-church . psal. 122. 6. pray for the peace of jerusalem ; they shall prosper that love thee . aug. de civit. dei l. 2. c. 21. quae harmonia à musicis dicitur in cantu , ea est in civitate concordia , arctissimum atque optimum omni in republica vinculum incolumitatis . london , printed by j. g. for john clark , and are to be sold at his shop under s. peters church in cornhil , 1658. to all the native citizens of london ; particularly , those who lately met together ; more especially , the worthy stewards of the feast . how good and how pleasant it is for brethren to dwell together in unity , the psalmist telleth us , or rather cannot tell us , and therefore proposeth it by way of question , and ushereth it in with a behold of admiration . surely then , for brethren who dwell together in unity , sometimes to meet and feast together in amity , cannot be either had in it self , or justly displeasing to any . at all solemn feasts piety ought to be the first , and charity the last dish ; upon which account it is that they usually begin with a sermon , and end with a contribution . it was your pleasure ( my honoured friends ) to whom the care of the late solemnity was committed , to put the sacred part of that burden on my shoulders . a service which as i did not ambitiously seek , so neither could i ingratefully refuse ; and therefore ( according to my slender abilities ) have endevoured to perform ; of which weak performance your candid acceptance hath laid upon me a further obligation of gratitude . at your desire the following discourse ( whatever it is ) was conceived in the study born in the pulpit , and now appeareth to the world in the printers sheets , not doubting but that where ever you meet , you will vouchsafe to own it , since it ( together with the author ) is so much yours . as for you ( my brethren ) who were pleased to honor the stewards with your presence , i heartily wish your liberality had been so large , that it might have come abroad into all the land as a pattern for others to follow ; that as the close of the sermon is hortatory , so the preface might have been laudatory . but since i cannot praise , i will pray , the lord make you to increase and abound in love towards the poor and needy . to all my fellow-citizens , whether then present or absent , i shall make bold to commend a double word ; 1. as the two cherubims looked with their faces one to another , and both to the mercy-seat ; so let us mind each others welfare , and all of us the cities good . let there be no strife between us brethren , except it be who shall most honour this place wherein we were born , by an exemplary conversation . 2. as our saviour said in another case to his disciples , rejoice not that the spirits are subject to you , but rather rejoice because your names are written in heaven : so say i in this , let us not rejoice that we are london-natives , but rather rejoice if we are citizens of the heavenly jerusalem . let us not please our selves with the priviledge of our natural birth in this city , unlesse we are born again from above , so as we may truly say ( according to beza's translation of those words of s. paul ) our city is in heaven ; where that we may all meet together , celebrating an eternal festival of peace and joy , is the unfeigned prayer of your affectionate brother and servant nath : hardy . psalm 122. ver. 8 , 9. 8. for my brethren and companions sake , i will now say , peace be within thee . 9. because of the house of the lord our god , i will seek thy good . this scripture like a well-made picture which looketh every way , or a well-wrought key which fitteth every door , hath a congruous reference to each circumstance of this solemne meeting . jerusalem the mother city of judea , is the centre in which the lines of this text , yea the whole psalm , meet , and upon what should our eyes , especially at this time , be fixed , but london , which is the metropolis of england ? this psalm ( whereof the text is the close ) was wont to be sung by the jewish tribes when they met at jerusalem , on the yearly feasts ; in that respect very fit to be the preachers subject , when the english , particularly the london tribe is gathered together on their annuall festivall : besides , the place in which we are assembled , is no other then the house of the lord our god ; we who are here met are by our birth and education in this famous city , brethren and companions ; nor is there any thing on this occasion more fit to be inculcated upon us than ( that which is the chief scope of the text ) that we should seek the good of the city , & now say , peace be within thee . indeed what duty more suitable to this place then prayer ? for whom should prayer be made if not for our english jerusalem ? what should we pray for if not for her peace and good ? who should pray for it or seek after it if not we ? and when , if not now on this day of our publick assembling ? you see how easily the text is applicable to the occasion ; god grant we may all as readily apply the sermon to our consciences , and then i doubt not but with one consent we shall breath forth davids language in reference to this our jerusalem , for my brethren and companions sake i ●ill now say , peace be within thee ; because of the house of the lord our god i will seek thy good . the words contain in them a double engagement , and double enforcement . the engagements are to words and works , devotion and action , prayer and endeavour : i will now say , peace be within thee , i will seek thy good . the enforcements are in respect of men and god , relations and religion , persons and place : for my brethren and companions sake , and because of the house of the lord our god . if you please i shall more punctually anatomize the text into its severall members , for though sometimes a single view of every particle in a scripture may seem a mangling of the meat and crumbling of the bread , yet when every word affords a distinct materiall observation , it is a carefull cutting of the meat and breaking the bread , so as it may be the better eaten and more easily digested . conceive then the text as a river parting it self into six smooth and soft streams ; or like a tree spreading it self into six choice and flourishing branches , namely , the cui , quid , quomodo , quando , and the quare . the subject for whom , in the pronouns , thee and thy . the object for what , in the nouns , peace and good . the acts whereby , in the verbs , say and seek . the agent who , implied in the first person of the verbs , and expressed in our translation by the pronoune i. the time when , in the adverb now , and the future tense of the verbs , will . the reasons why , ushered in by the conjunction , because ; whilest the psalmist looking both downward upon his brethren and companions , and upward upon the house of the lord his god , findeth strong obligations laid upon him to endeavour jerusalems welfare . i shall with all convenient speed climb up these branches , staying upon some , and onely touching upon others ; passe through these streames , sometimes bowing down my knees , and sometimes lapping with my tongue , that i may make the more haste . and now my brethren & ( if i may be so bold ) companions , remember , i beseech you , where you are , namely , in the house of the lord our god , & so after a more especiall manner in his presence : that which i seek is ( my conscience bearing me witness ) as first gods glory , so next your souls good ; let me not miss of my aim , my chief errand is peace , the peace of the city ; therefore i trust you will gladly hear what i shall say . if by reason of the multiplicity of the branches and streames my stay shall prove a little longer than ordinary , i before-hand beg your pardon and patience ; withall intreating the holy spirit to sharpen your appetites , that you may eat of the pleasant fruits which grow upon these branches , and drink of the waters of life which flow from these streams ; and having fed your souls i shall then dismiss you to that love-feast which is prepared for your bodies . in the handling of these words ( according to the proposed method ) my discourse must be retrograde , beginning at the end , and ending at the beginning of the verses : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which are the last words in the hebr. are the first we must take into consideration , as referring to the subject for whom peace and good is desired ; nor need we go further than the sixth verse to find out the noun to which these pronouns refer , it is jerusalem , which there speaking of , the psalmist here speaketh to , ut majorem exprimat affectum , as a more vehement way of expressing his affection . not to trouble you with the multiplied acceptions of this word jerusalem in sacred writ , know , to our present purpose that it may be taken either mystically or literally . 1. in a mysticall sense , by jerusalem is understood the catholick church , whereof she was a type , and that in severall respects , 1. jerusalem was the place which god chose before all the world , so we read , the lord hath chosen sion , and the lord which hath chosen jerusalem . the caholick church is that number of people which god hath culled out of the rest of mankind , being therefore called by the apostle peter a chosen generation . 2. jerusalem was an holy city , an holy mountain , it 's often so called . all the true members of the catholick church are saints , for which reason she is styled an holy nation by s. peter , the holy city , the new jerusalem by s. john , and in our creed the holy catholick church . 3. at jerusalem was gods house and davids throne ; in the catholick church is gods speciall presence and christs royall scepter , who was both davids lord and son . 4. to jerusalem was the confluence of all judea at the time of their solemn feasts : to the catholick church ( according to jeremy's prophecy ) is the gathering of all the nations of the world . 5. jerusalem stood upon hills , especially that part of it which was called the upper city : the catholick church in respect of its divine originall is the jerusalem which is above , which cometh down out of heaven . 6. jerusalem was ( as we read in this psalm ) a city compact within it self , in respect of the regularity of its building and unity of its inhabitants : the catholick church is one , all whose members are knit together in the bond of love . 7. jerusalem was the mother city of judea : the catholick church is mater christianorum , the mother of us all , of all christians . 8. mountains and hills were round about jerusalem , gods protection is round about his church . 9. finally , the names of jerusalems citizens were enrolled in a register , and the names of the members of the church are written in the book of life ; so fit and full is the parallel between them . and now according to this construction , we learn how deare and precious the peace and good of the catholick church ought to be to us , what searchings of heart for her divisions , what longings of heart for her union . the catholick church in reference to god is his daughter , to christ she is his spouse , to us she is our mother , and therefore whilest hereticks and schismaticks , like unnaturall children , as it were , rend her garment , nay tread upon her body , and viper-like eat out her bowels , let us express a filiall love towards her by using our utmost care to procure her peace and promote her good . it were easie to instance in moses , jeremy , paul , and others , how as the marigold openeth and shutteth with the rising and setting of the sun , so those good mens hearts have been suitably affected according to the different state of the church , her miseries have been their sorrow , and her peace their joy , oh let the same mind be in us . the truth is we are never in a right frame till we come to this temper , so it go well with the church it matters not much though it be ill with us ; and if ill with the church , it contents not , though it be well with us . and as we tender the good , oh let us study the peace of the church , since it can never be well with us unless peace be in her , she is a building which cannot stand if the stones be not cemented , and a chain which cannot hold if his links be not fastned , a body which cannot thrive if its members be not united . no wonder if upon this account there is nothing the churches adversaries endeavour more than her disse●io●s , nor is there any thing her friends should more strive for than her union ; oh let it be our earnest vote , our hearty wish , our daily prayer , that all they who confesse gods name may agree in the truth of his holy word , and live in unity and godly love . 2. but though the mysticall interpretation would not be excluded , yet the literall is principally intended , and so at once suitable both with the text and the occasion . in this notion it is the city of jerusalem , for which david is so zealous , and a city being a society or community , yea according to aristotles character , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a perfect association ; that which we hence learn is , what speciall regard every one of us ought to have to the publick peace and common good . we see in nature how the severall parts agree together for the preservation of the vniverse ; we may observe in our bodies how the eye seeth , the hand worketh , the foot walketh , the mouth eateth , the stomach digesteth , nor for it self onely , but the body : thus ought we to be affected towards the whole , the body whereof we are parts and members ; unum omnibus debet esse propositum , ut eadem sit utilitas unius cujusque & universorum , saith the orator ; every man should make the common interest his own . and he ( saith st. ambrose ) is the perfect wise man who respects not his own advantage quaerens non quod sibi sed quod omnibus utile , seeking rather what may be beneficiall to all then to himself . thus it ought to be : but how contrary most mens practice is sad experience testifieth . seneca observeth of voluptuous persons , quis est istorum qui non malitrem publicam turbari quàm comam suam ? they had rather the commonwealth should be disturbed , then one of their haires misplaced : and it is reported of honorius , that he was more troubled at the supposed losse of his hen called roma , then at the reall loss of the city called by that name . too many such there are who are not for the publick , so they may enjoy ther quiet , and who are more troubled for the petty losse of their own , then the publick dammage . the pro , isaiah complaineth of men who joyne house to house , and lay field to field , that they may dwell alone upon the earth ; this generation of men still liveth who would grasp all into their own hands , and with whom ( as epictetus truly ) their own gain is father , brother , kinsman , country , yea instead of god himself . but oh be this base selfish temper far from us , let us not be like minerall grounds , which being barren without keep all their riches within their own bowells ; much lesse like the ivie , which hinders the growth of that tree to which it cleaveth , that it self may flourish : rather let us be like the starre which shines to enlighten the world ; yea like the candle which spendeth it self to give light to the room where it is . let it not be said of any of us , ( those especially who are in place ) what cato complained of the senators in his time , separatim vos quisque sibi consilia capitis , that they did every one consult apart for his own ease and contentment ; but let us imitate those fabii and fabritii ( of whom salvian saith ) omnia studia , omnes conatus suos in communia emolumenta conferrent , they did bend all their studies to the common good . to induce hereunto , consider : 1. in seeking the generall , we seek our particular good : it is the prophets argument to the captive jewes in babylon , seek the peace of the city , for in the peace thereof you shall have peace . cicero laughed at the folly of those men , qui amissâ republicâ piscinas suas fore salvas sperare videntur , who hoped their fish-ponds should be safe , though the commonwealth were lost . quae rogo insania , quae caecitas ! what a madnes , blindnes is it ( saith salvian ) to think we may preserve our own riches , when the commonwealth groweth poor . surely if the tree fall , the branches cannot flourish ; and the good of each part is involved in the whole . 2. if at any time by seeking the publick good we endanger our safety , we shall advance our dignity : gloriosum unicuique ducitur ( saith st. ambrose ) si periculis propriis quaerat universorum tranquillitatem . it is an honorable enterprise to endeavour the common tranquillity , though with our own danger . nehemiah and mordecay are upon record in gods book , to their perpetuall renown , for seeking the welfare of the people . 3. and which yet should most prevaile with us who professe our selves the servants of the most high , is , that , this is very acceptable in his eyes . it is well observed ( by the forementioned father ) that whereas hannah is onely said to speak , moses is said to cry ; the reason whereof is rendred very fitly to our present purpose , hannah prayed onely for a child , which was a private benefit , but moses for the whole people of israel . as publick prayers , so prayers for the publick , cry loudest in gods eares . how angry was god with jonah , as chiefly for disobedience to his command , so withall , for that , neglecting to deliver his errand wch concerned the ninevites good , he fled to tarshish to prevent his own supposed danger ? whereas david is called a man after gods own heart , amongst other reason , because he was one who served his generation , a man intent on the publick good , and as you may see here , resolved to do his utmost for jerusalem ; which will further appear by a discussion of the objects for what , in the nounes , peace , good . two words which are not much different as to their sense ; but yet having their peculiar emphasis , i shall distinctly handle them , and so take notice of the benefit , and the excellency of the benefit . the benefit it self is peace , and that within jerusalem . the excellency of the benefit is intimated in that parallel word good . 1. the benefit is 1. generally , peace , a word both of a large and extensive , and of a narrow and restrictive acception , and in both senses it may be here construed . 1. peace in its extensive notion is a voluminous mercy , a state of prosperity comprehending whatsoever is requisite to the well-being of a person or a society . in this sense it is used by the hebrewes in their salutations answering those 3. words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which are used by the greeks ( the first whereof refers to the mind , the second to the body , the third to the estate ) and so taking in all sorts of blessings . this we may very well conceive to be the latitute of the word in this place ; and perhaps the psalmist changeth the phrase from peace to good in the next verse , to intimate , that by peace he meaneth a confluence of all those good things which might conduce to jerusalems prosperous and happy estate . 2. but though this notion may be included , yet i conceive the restrained acception of the word peace as it is a particular blessing , is here principally intended , both because in the former verse it is contradistinguished to prosperity , and chiefly because in this verse it is not said , pax tibi , but in te ; peace to , but in thee . if you shall inquire what peace is , i answer with gregory nyssen , it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a friendly agreement with our neighbour , or if you will with st. augustin , it is hominum ordinata concordia , a well ordered concord among men . what calmnesse is in the sea , and clearnesse in the skie , what health is in the body and harmony in musick , that is peace among men . calmeness is a quiet settlement of the waves , clearness a freedom from black and dark clouds , health a just temperature of the humours , and harmony a fit accord of the notes : all suitable emblems of peace , which is the ceasing of jarres , stilling of commotions , and a sweet agreement of many in one . 2. this peace with men is either extera or civilis , without or within , with forraign countries or domestick citizens : the former is that which is called rest round about , which god gave the jews from the heathens invasion ; the later which her is desired , is peace within jerusalem , that which is called civil peace , and is according to s. austin , ordinata imperando & obediendo concordia civium , an orderly concord among the citizens by commanding and obeying : civitas , saith one , is quasi civium unitas , a city is a peaceable cohabitation of citizens ; it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith aristotle , a communion with one another in regular living ; so that without peace and order , it is not populus but turba , a civil society , but a giddy multi ude . now though peace is to be had with all men , nations , people , if it be possible , and , as much as in us lieth , to be endeavoured ; yet peace with one another is principally to be sought after , as being of greatest concernment to the safety of the community . if there be war without and discord within , nothing can be expected but ruine ; it being in this case with a city ( to use greg. nazianzens comparison ) as with a ship on a tempestuous sea , when the winds are raging without , and the marriners railing within , so that in all probability it will sink and perish in the waters . if there be peace without and discord within , the condition of the city is still desperate ; though the skie be never so clear , yet if a wind be got into the bowels of the earth , it will shake , if not overturn it . but though there be war without , if there be peace within , the city may probably be safe . unanimous citizens are as agesilaus said concerning sparta ) the best walls to a city ; in which respect it was wittily returned upon caligulas wish , that the people of rome had but one neck , intimating his cruel desire to cut them off at a blow . thou art mistaken caesar , had they but one neck — fortior illa foret , it would be the stronger to make resistance : no mervail if the oracle advised the athenians , when they were to wage war with the sicilians , that they should carry minerva's priest with them , whose name was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifieth peace . it is very observable to this purpose , what great care hath alwaies been taken for preventing intestine commotions . that phrase of the prophet zacharie , execute judgement in your gates , implieth , that the courts of justice among the jews were in the gates of the city ; and why so , say some satyrically , that the simplicity of the countrey might not be poysoned by conversing with the subtile citizens , say others more suitably to my present purpose , ut civi●atis populus esset pacificus , discordes ingredi non liceret , that the city might be at quiet , suits and contentions at law were to be in the gates . it was appointed by the people of rome that the senate should sit in the temple of concord . crates the philosopher made it his business to find out and compose differences among the inhabitants ; and alexander ab alexandro tells us of an officer at athens , constituted for this onely end , to make up breaches among the citizens ; yea it was a law among the troglodites , that if there were any disturbances , upon the very naming of peace , though but by a woman or a child , all was husht : no wonder if davids word and wish concerning jerusalem , is peace be within thee . 2. having opened the nature of the benefit , it now remaineth that we take view of its excellency , as it is construed in that other word good ; for though taking peace in its narrow notion , we may construe good in a way of amplification , as if the psalmists meaning were , i will not onely say peace , but i will seek all manner of good ; yet i rather incline to look upon good , as synonymous with peace . to this agreeth that antithesis of peace and evil , i make peace and create evil ; and to this purpose it is , that publishing peace is twice in the same verse said to be the bringing good tidings . unum & bonum in metaphysicks are convertible terms ; and here good is , as it were , appropriated to peace ; nor is it without good reason , and that up on a three-fold account , in as much as 1. of all good things , peace , and especially civil peace , is the best , as health in respect of the naturall , so peace in respect of the politick body is the chief comfort . plutarch reckoning up those good things which are needfull for a city , begins with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , peace , and concludeth with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concord . indeed this comparison must be limited to things of the same kind , and with this restriction whatever is said of the excellency of peace is to be understood ; outward peace is not better than inward grace , but it is better than all other worldly enjoyments : they are as the milk , this as the cream ; they are as the grass , this as the flower ; they as the starrs , this as the sun ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is s. chrysostomes phrase , nothing is equall with peace , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . so synesius concordis most excellent ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . so s. basil , it is the most superlative blessing ; with which accord that of the poet — pax optima rerum ; and as war being the worst of miseries , is emphatically called evil , so peace being the best of comforts is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} called good . 2. without this nothing is good : s. paul resembleth peace to a bond , and very aptly , since that which keepeth all our comforts together is peace : the psalmists phrase is not onely the lord will give , but he will bless his people with peace , as if nothing we enjoy were blessed without peace ; what light is in the world , that is peace in a city ; nothing would be amiable without light , nor can any enjoyments be comfortable without peace . very appositely to this purpose is that of gregory nyssen : suppose ( saith he ) a man to have all those things which in this world are esteemed precious , wealth , health , wife , children , parents , servants , friends , pleasant gardens , stately palaces , large parks , or whatever else is invented for delight , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; if all these be present , and peace absent , what is the gain of them , when as war hinders the fruition of , and contentment in them ? that prayer of the church , lord thou wilt ordain peace for us , for thou also hast wrought all our works for us , may very well bear a sense to this purpose , as if she would say , whatever works thou hast wrought for us will afford us no comfort , unless thou also ordain peace for us . more than this ; 3. whatsoever is called good may be predicated of peace ; it is a little word , and spell'd with a few letters ; but within these few letters is to be found all good ; the hebrew word signifieth both perfection and peace , intimating that there is no good wanting where peace is . the moralists distribution of bonum is into honestum , jucundum , utile ; good is whatsoever is honest , or pleasant , or profitable , and in all these respect ; peace is good . 1. peace is honest , as being that which results from the dictates of the divine law and right reason ; peace is the daughter of truth , the effect of righteousness , and the fruit of the spirit ; indeed this is not true of all kind of peace , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith the greek father , there is as a commendable dissention , so an execrable union ; such was that of herod and pilat against christ ; such are all combinations for the opposing of good , or the accomplishing evil : but otherwise a friendly agreement with one another in all things that are not absolutely sinfull , is that which is most just and honest . 2. peace is pleasant , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith the greek father ; and to the same purpose the latin oratour , nomen pacis dulce , res ipsa salutaris , both the name and the thing is sweet . s. paul joyneth peace and joy together , to intimate that peace is joyfull . oh how good and pleasant a thing it is ! so the psalmist : that which is good and not pleasant may be tedious , that which is pleasant but not good is vicious ; but peace , and chiefly civil peace , is both good , that is , honest , and pleasant . 3. peace is profitable ; in the forementioned psalm it is compared to aarons oyntment and hermons dew , that for pleasure , and this for profit ; it is called by s. chrysostome {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a mother of good things . this queen of peace hath a train of blessings , like so many handmaids to attend upon her ; in peace the merchant traffiqueth securely , the husbandman reapeth joyfully , the citizen tradeth cheerfully , all men manage their affaires prosperously ; in peace our garners are replenished with store , our valleys with corn , our hills with sheep , our shops with wares : the time will not give me leave to set before you all the flowers which grow in the garden of peace . s. paul joyneth peace and holiness together ; and what in another place he saith of the latter , i may after a sort apply to the former , it is profitable for all things . loe what a blessed trinity here is in unity ; vertue , pleasure , profit , all as so many jewels in this one ring of peace ; and surely peace being so good , may justly be desirable . it is the philosophers definition of good , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is that which all desire ; the poet saith no less of peace . — pacem te poscimus omnes , it is that we are all in love with . st. austin , hath a large discourse to this purpose , and among other things , observeth that even they who disturbe , cannot be said altogether to hate peace , non ut sit pax nolint , sed ut ea sit quā velint , since the reason of all war & contention , is not that men would have no peace at all , but because they would have such a peace as they like . but though peace , is in some sense the vote of all , yet i would to god there were not just cause of taking up gregory nazianzens complaint , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oh lovely peace , a good which art praysed of all , and yet preserevd by few , whilest the tares of anger , wrath , envie , malice , contention , quarrelling , evil-speaking , railing , slandering , and sighting , grow up every where , and which is the more sad , even among them who professe the gospel of peace , and to be subjects of the prince of peace , peace finds few friends . well my brethren , what ever others do , i hope we who have experienced the evil of war , will say of peace as abraham of sarah , when among the swarthy egyptians , now i know that thou art a fair woman to look on ; now we know that thou art good , and worthy to be valued above any earthly blessing whatsoever . the truth is , next to the peace of our conscience , ( which must be preferred before all ) there is nothing we should more highly prize then peace with all men , and especially with one another , since we cannot be friends to the good , if we be enemies to the peace of the place , where we live : so much the psalmist implyeth in these parallel words , peace & good . and if you would know how this peace which is so good , may be attained and maintained , go on to a view of the acts here mentioned , as done by david , in order to the peace , and good of jerusalem , namely , saying and seeking ; the former whereof is a word of devotion , and the latter a word of action . of each a word . 1. that which in the former verse he resolveth upon is to say peace be within thee . there is loquela cordis & oris , a saying in the heart , and a saying with the tongue ; one word in the hebrew signifieth both meditari and loqui , to meditate and to utter ; indeed the tongue is but the interpreter , the heart is the enditer ; the heart is the minting-place of words where they are first coined , and the tongue is as it were the hearts echo to resound outwardly what is first spoken inwardly . both these waies no doubt did david say peace , he said it within his heart , affectionately desiring it ; he said it with his mouth , openly testifying that desire . thus must it be with us . 1. our will must say peace ; as that is not done which the heart doth not , so neither is that said which the heart speaketh not . too many there are who have peace in their mouths and war in their hearts ; whose words are smoother then butter , softer then oyle , but the thoughts and desires of their hearts are bitter as gall , and sharpe as swords : but far be such odious dissimulation from david , and every good man , since as the seeming saint is the most wicked , so the pretending friend is the worst enemy . 2. our tongues must say peace : the truth is , as salomon saith , life and death , so i may say war and peace are in the power of the tongue ; strifes which end in blowes begin with words . st. james saith of the tongue , it is a fire ; this is most true of the malicious tongue , it is set on fire of hell , and puts all in a combustion . but whilest turbulent spirits have fire in their mouth , let us have water in ours , whilest others curse let us blesse , whilest they bluster with tempestuous language , let ours be the still smooth voice ; and whilest the wretched edomites say of jerusalem , raze it , raze it even the foundations thereof , let all true-hearted israelites say peace be within it . but this is not all which is here intended by saying , i called it but now a word of devotion , and so no doubt it is ; say is as much as pray ; you find the very word used a little before : in the immediately preceding verse you meet with a short form of prayer , peace be within thy walls , much like that of our church , da pacem domine in diebus nostris , give peace in our time o lord , and here david saith , that is , prayeth , peace be within thee . the truth is , 1. peace is gods gift ; all the letters of the name jehovah are literae quiescentes , quiescent letters , it is he who must give quietness ; god is called the god of peace , and peace is stiled the peace of god ; and good reason , since he is the author of peace , and lover of concord . indeed it is gods work , and his alone ; perhaps for this reason called a creating peace , creation being the prerogative of a deity . he onely in whose hands all mens hearts are , can make men of one heart ; he onely who stilleth the blustring winds and roaring waves , can quiet angry minds and furious spirits . is it forraign peace he maketh peace in thy borders : is it domestick peace ? he maketh men to be of one mind in one house ; is the peace broken , he healeth the breaches : is it made ? he it is who ordaineth and stablisheth it . 2. the effectual means of obtaining peace is prayer , it is the strongest weapon in war , & the best orator for peace ; if we would have peace on earth , there is no better way then to dispatch a messenger to heaven : peace is called by god himself the fruit of the lips ; it is the fruit of his lips , he hath promised it ; it must be the fruit of our lips , we must pray for it : those whom the psalmist saith god will bless with peace , are his people : and one character of his people is , that they are a praying people : either god will give no peace , or however , not as a blessing to them who call not on him for it . learn we then , as upon all occasions to plead with men , so especially to beg of god for peace ; there cannot be easier terms , then ask and have ; and he will do little for peace , who will not so much as ask for it . let then the psalmists counsel be as acceptable , as in the hebrew phrase it is elegant , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pray for the peace of jerusalem . and since it is to god we pray , let us be sure that our saying be heart-work , as wel as lip-labour , for he understandeth the language of our hearts , and it is our inward devotion which speaketh loudest in his ears . 2. but is this all that david will act in order to jerusalems peace , onely a few good words and wishes ? no , he will not onely say , but seek . a word of a very large extent : 1. it includeth an act of desire , since what we seek is that we do not onely coldly wish , but affectionately will . 2. more then this , it is an act of design , setting the head on work to contrive the best means of finding what we seek . 3. yet further , it is an act of endeavour , making use of all those means which are afforded . 4. nay more then this , it is verbum solicitudinis , and noteth an industrious diligence in that endeavour . the hebrew word here used {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is emphatical , and ( as the criticks observe ) is in this differenced from the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used a little before ; that whereas that signifieth onely to seek by inquiry , this signifieth to seek by endeavour . the verb by which the septuagint translate it , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a word which hath an emphasis both in the verb and the preposition . the simple verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is more then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and noteth a sedulous search ; it is used of the pharisees seeking to lay hold on christ , who no doubt did omnem movere lapidem , leave no means unassayed to accomplish their malice against him . the preposition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} doth much increase the signification , and is rendered diligently seek : so that the resolve of this holy man in reference to jerusalems peace and good , is not only to send up devout prayers , but put forth his utmost endeavour . the truth is , a lazie prayer begs a deniall ; it is no reason god should grant what we are not willing to have ; and we cannot be said to desire to have that which we will not labour as much as lyeth in us to obtain . st. gregories gloss upon those words of the church , let us lift up our hearts with our hands to god in the heavens , is very apposite to this purpose ; cor cum manibus levat qui orationem cum opere sublevat , he lifts up his hands with his heart , who assists his prayer with endeavour : the latter of these without the former is a contempt of god , and the former without the latter is a tempting him ; and therefore let us joyn both together . indeed saying , that is , praying , should have the first place , it is the first in the text , and should be so in our practice ; but yet it is not the only thing we must do ; all other lawful means must be prosecuted in order to the peace of jerusalem ; and that you may know who they are that must be thus devout in saying , and active in seeking , i proceed to a delineation of the agent , implyed in the hebrew verbs , expressed pressed in the english by the pronoun i ; this i is most rationally conceived to be the pen-man of the psalm , and he most probably supposed to be david . and before i go further it will not be amiss to observe , that he who at the sixth verse exhorts others to pray for jerusulems peace , here maketh it his own petition ; and as here in reference to the duty of prayer , so elsewhere in respect of the duty of praise ; the psalmist as he calleth upon others , bless the lord all ye his hosts , bless the lord all his works ; so both in the beginning and close of the psalme , upon himselfe , bless the lord o my soul . thus doth it become all those who crow to others , to clap their own wings ; who admonish others , to be exemplary themselves ; it is an excellent saying of saint gregory , qui alios excitat , seipsum ad bene operandum ligat , our excitations to others , are obligations upon our selves : since ( as saint austine excellently ) non obedienter auditur qui non seipsum audit , hee cannot expect to be obediently heard by others , who doth not hear himself : that orator is most likely to prevail , who perswadeth the people to do no other then what he resolveth to do himselfe . as here david , i will say , i will seek . if you please more particularly to consider who this person was , you shall find him to be both a king and a prophet ; and so it lets us see that the publick peace and good ought especially to be the care of two sorts of persons , namely , magistrates and ministers . 1. i a king . to whom should the peoples good and peace be more precious then to their rulers ? it is well observed that the hebrew words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} are the same radicals transposed , whereof the one signifieth to rule , and the other to be peaceable , intimating , quod dominatores debent vacare paci , that they who are in authority , should especially mind the peoples tranquillity . when saint paul explicitly bids the people pray for kings and all in authority , that under them they might live a quiet and a peaceable life , he doth implicitly instruct kings and governours what should be their care , that the people may live peaceably under them . non mihi sed populo , was trajans word ; and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is not unfitly derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : good princes have ever looked upon themselves as constituted , though not by the peoples power , yet for their good ; and that the sword which god puts into their hands is for the preservation of the peoples peace . 2. i a prophet . though the ministers chief work is to reconcile men to god , yet his endeavours must not be wanting to reconcile man to man ; indeed there is a peace of carnal security , which we must strive to disturb ; wo to us if we sooth up men , and say peace , peace to them in their evil wayes . but still the peace of civil tranquillity is that which we must be careful to promote . levi had his name in hebrew from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth to joyn , to teach the tribe of levi , that union not division should be their design . aaron the high priest had pomegranates and bells together , round about the bottom of his vestment ; the pomegranate having many kernels within one circumference , is an emblem of peace and unity ; and the bells being joyned with the pomegranates teacheth gods priests , that peace should be a principal subject of their preaching . we must be ( o that too many among us had not been ! ) trumpets of sedition and contention , but bells with pomegranates , perswaders to peace and love . those whom our blessed saviour chose to be his disciples and apostles , were not hollowing hunters , but still fisher-men . the priests of juno were called melissae , we must be laborious bees without a sting of anger , except it be against sin ; and as christ said of his spouse , the milk of love , and the honey of peace should be still under , or rather on the tip , the top of our tongues . but yet we must not thus confine the consideration of the i david was bound not onely as a king and a prophet , but as a servant of god , and a member of jerusalem , to seek its good ; and so none is exempted from this duty . some expositors conceive the three last verses of this psalm to be one continued form of prayer prescribed by david to all the people ; and in this notion the i , is every one , of what calling and condition soever . there is no man who is not obliged , according to his place and calling , to endeavour the common welfare . s. basil complained in his time , i wish there were not too just cause of complaint in all ages , that men are wont every one to withdraw his own shoulder from the publick burden , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and transfer the care of things of general concernment upon his neighbour , by which means it cometh to pass ( as that father well observeth ) that whilest each man having the same mind , neglects the publick good , before he is aware , he brings a mischief upon himself . let no man therefore look upon himself as unconcerned in the common interest , and if he cannot by any other way , let him however seek it by his prayers . any man , though blind as bartime●s , lame as mephibosheth , and poor as lazarus , may yet say , peace be within thee ; nay , though he be dumb as zachary , he may say it in his heart , which is an acceptable prayer to god : it is that which every one may , and if he will approve himself to be such an one as david was , must doe . but when is it that david will set about this work ? to this the answer is given in the adverb and the tense . 1. the adverb is now , which may be looked upon in a double reference . 1. to the present state and condition of jerusalem , concerning which the psalmist saith , that it was a city compact at unity within it self ; and if so , may some say , why will david say , now peace be within thee ? we do not usually crave what we have , but what we want ; nor seek what we enjoy , but what we need . to this it is justly returned , that we both may and ought to pray for , and endeavour the continuation of those blessings we already enjoy , non minor est virtus — said he of victory , it is true of peace , which we must be as careful to preserve as to procure ; be the dayes never so haldcion , we must not think we have clipt the wings of peace , so that it cannot fly from us ; and therefore must strive to keep it with us . we are deceived if we think our mountain at any time so strong , that it cannot be moved . when the sea is calmest , and the skie brightest , on a sudden a storm , a cloud may arise ; and therefore it is our wisdom to pray for dayly bread , though our buttery be full ; for health , though we are well ; and for peace , even when all is quiet . 2. to the present temper and disposition of the psalmist . now that is while his heart was warmed with zeal to jerusalem , having fixed his meditations on her , he resolveth to engage himself to pray for her peace , and seek her good ; it is no small piece of pious wisdom to watch our own hearts , and not to let go the opportunities of engaging them to the exercise of any duty . indeed whosoever observeth his own heart , shall find it very deceitful . it was holy bernards complaint , nihil corde meo fugacius , nothing is more slitting then my heart ; and therefore at any time , when we find out hearts in a good frame to any service of repentance , or charity , piety , or prayer , it should be our care not to let it slip , but improve it to the best advantage . 2. but will he only do it now ? nay it is the future tense in both verbs , i will , which implyeth a fixed resolution of continuing in prayer , and endeavour for jerusalems good . the septuagint useth the preterperfect tense , i have , the adverb now , is of the present time ; and the hebrew is in the future , i have , i do , i will , yesterday , to day , and to morrow , yea , all the days of my life . those words which we meet with elsewhere , may very well be annexed here , i will say and seek as long as i live , whilest i have any being : nay , the emphasis is yet more , i will say , whosoever gainsay ; i will seck whosoever oppose it . thus unwearied and undaunted , constant and resolved ought we to be in the prosecution of jerusalems welfare , so as no discouragements or dangers should stop us in the pursuit . as the spouse in seeking christ , gave not over till she found him ; so must we in seeking peace , till we obtain it . saint pauls word is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , follow peace , persequere donec assequaris , follow till thou obtain , as the hound doth the hare , through hedg and ditch , over hill and dale : the psalmist doubleth the word , seek peace and pursue it again and again , by renewed prayers , and repeated endeavours , ever remembring that it is in vain to begin if we do not go on , or to go on for a while , if we do not continue to the end . this was davids resolve , i will . there is onely one part of the text remaining , namely , what moved david to be so sollicitous for jerusalems welfare , which we find to be double . here is a nether and an upper spring of his affection , for his brethren and companions sake he will say , and because of the house of the lord his god , he will not onely say , but seek . 1. the first in order , but second in energy , is drawn from his brethren and companions . if it be inquired whom david calls by these titles , let saint chrysostom return the answer , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , no doubt he principally intends the citizens that dwelt in jerusalem , though he might also include reliquas urbes , the people of the other cities and parts of judea , who came up to jerusalem , as he tells us a little before , eos qui te invisunt & qui te inhabitant ; so musculus glosseth , both those who visited and inhabited jerusalem ; and thus the whole nation of the jewes are those whom he calls his brethren and companions . but what , may some say , doth king david call his subjects ( for such were the people of the jews ) his brethren and companions ? these are words of equality , and suit not well with that distance which is between a prince and his people : subjects stand in the relation of children rather than brethren to their king , they are onely the nobles , and but a few of those who are comites regis , companions for the king ; and those so his companions , as that they are rather his attendants . indeed the level●ing spirit knoweth no difference between the scepter and the spade , looking upon all as fellow-creatures . but certainly superiority and inferiority are of divine appointment ; god is the god of order , which cannot be where there is parity : it was not then davids designe to make his subjects his equals , but onely to expresse the meeknesse and humility of his spirit , verifying that which elsewhere he asserts of himself , not out of an arrogant ostentation , but by way of a thankfull acknowledgement , oh lord , my heart is not haughty , nor mine eyes lofty . vvell were it if all superiours would take pattern by david . humility is a rare vertue , especially in great ones . it is no easie task to keep the heart low , when the state is high ; most mens dispositions commonly ebb and flow with their conditions , and of the two it is more often seen pride in raggs than humility in robes : but as that is abominable , so this is very amiable : oh that all rulers would be like the stars , which being seated on high seem small , or like the boughs , which being richly laden with fruit , hang down their heads . though withall , it is a needfull caution for inferiours , that their rulers humility be not an occasion of contempt ; but let subjects look upon their king as their father and governour , whilest the king in humility calls them his brethren and companions . and yet though those phrases did proceed from humility , they are also according to verity , since though considered under the notion of king and subjects , they were not ; yet in other respects they were brethren and companions . to illustrate this , we must take notice of a double brotherhood and vicinity ; to wit , on the left hand of nature , and the right hand of grace , and upon both accounts was this verified . 1. david and his people were brethren and companions on the left hand , as men and as jews . 1. as men , there is a brotherhood and vicinity between all mankind , man and beast were not made to converse one with another , nor here on earth do men and angels associate , onely man is a sit companion for man ; yea , not onely is one man a companion for , but a brother to another ; brethren we are all by the mothers side , in respect of our bodies , coming originally from the earth ; brethren we are by the fathers side , in respect of our souls , which are breathed into us by god ; in which respect the greek poet saith , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the latine — omnibus ille idem pater , according to the apostolicall phrase , the father of spirits ; and yet more , we are all brethren both by father and mother , being descended from the loyns of adam and eve . 2. as jews , so the relation was yet neerer , they were brethren , because all descended from abraham ; he was the root out of which the whole nation sprouted ; the quarry out of which they were digged , and rock whence they were hewn ; nor did the term companion less fit then brethren , since god interdicted the jews all society with any other nations , and so were onely companions to one another . 2. besides , there is a brotherhood and vicinity on the right hand , which s. ambrose saith , and that justly , is greater than that of the left . thus david and the jewes were brethren , in as much as they were all gods adopted children in covenant with him , had all received the same sacrament of circumcision ; and they were companions together in the worship and service of god , meeting all together at jerusalem three times a year to offer sacrifice to him ; and in all these respects doth david sitly style the jews his brethren and companions . and now to give you the account of this motive , know , that 1. on the one hand , those whom here he calleth his brethren and companions , were much concerned in jerusalems welfare . jerusalem in respect of her inhabitants was as the ship in regard of the passengers ; if that miscarry , those must needs suffer damage . jerusalem , in respect of judea being the chief city , was as the head or the heart , in respect of the body , upon whose safety the rest of the members depend . 2. on the other hand , that they who were thus concerned were his brethren and companions ; by vertue of which relations he was bound to wish well to them , and for their sakes to jerusalem . david and the people were knit in a three-fold fraternity , as men , as jews , and as the people of god ; and ( as his son solomon tell us ) a three-fold cord is not easily broken . oh let us look upon one another under the same relations , that accordingly we may have endeared affections . the poet observeth of brethren — fratrum quoqus gratiarara est , that love between them is rare ; but withall , where it is , it is for the most part not onely true , but intense . martial tells of two brethren , whose contention was who should die one for another . that love which the scripture commends , as a pattern of fervent charity , is brotherly love ; in which respect that of s. paul is very observable , be kindly affectioned one to another with brotherly love : you know whose voice that was , am i my brothers keeper ? god ( saith the son of sirach ) hath given every man commandement concerning his neighbour : and s. paul would have us look every man on the things one of another : nor will there be need of much exhortation to it , if with david here we look one upon another as brethren and companions . 2. but this is the least and lowest consideration ; if you would know what was the chief wheele that carried david with such affection to jerusalems welfare , the beginning of the seventh verse will tell you , it was because of the house of the lord our god . 1. it is a question among interpreters , whether it were the tabernacle or the temple , which is here called the house of god . the ancients conceiving this psalm to be penned for the jewes returning out of babylon , understand it of the temple . moderne vvriters supposing the occasion of penning this psalme to be davids bringing of the ark of god to have a fixed residence at jerusalem , understand it of the tabernacle , in which the ark was placed , to which latter i incline , though withall i see no reason why david might not have an eye to the temple , which he knew was to be built in solomons time , and for which he himself made so great preparation . vvhether we interpret in the tabernacle , or temple , or both ; this appellation was most justly given to them upon a double account , to wit , of dedication and habitation . these were the places which by gods expresse precept were dedicated to him , as the places wherein and where alone sacrifices were to be offered up . these were the places in which by express promise god had obliged himself to vouchsafe his speciall residence , whence he gave answer to his peoples prayers ; in which respect he is said to dwell between the cherubims . indeed there were other places among the jews ( i mean their synagogues ) wherein prayers were made , and the law was read , which were set apart onely for religious uses ; these ( as that learned scot observeth ) though they had not divine institution , yet wanted not divine approbation ; yea , which would be observed , they are called by the psalmist the houses of god , and proportionably every place which is set apart for gods publick worship is no other than the house of god ; but still the tabernacle and the temple were the loci ut sic , the peculiar places of gods speciall presence and principall worship at that time , namely , sacrificing ; and therefore to them did this title especially belong . the house of the lord our god . having found out what david meaneth by the house of god , there are these two things offer themselves to our consideration : 1. his zealous affection to gods house ; indeed it is that which we find him often expressing , and that severall wayes ; wh●t was it made his banishment so tedious to him , but the want of opportunity to go to gods house ? and therefore he tells us , teares were his repast day and night , when he remembred how he had gone with the multitude to the house of god : for the enjoyment of this it was ( as he tells us in another psalm ) he did earnestly long , envying ( as it were ) the sparrows , who builded their nests there , when as he was debarred of coming thither ; nay , yet more , he presents it to god as his one , his onely thing which he would desire of the lord , and require of him , that he might dwell in the house of the lord all the dayes of his life , to behold the beauty of the lord , and to euquire into his temple . finally , when as being setled in his throne , he fetched back the ark of god from kiriath-jearim , he all all israel played before god with all their might , with singing , and harps , and psalteries , and timbrels : and afterwards , when he brought it to , and fixed it in jerusalem , what shoutings and trumpets , making a noise with psaltery and harp , thereby testifying his great joy . no wonder if he saith of himself , the zeal of thine house hath eaten me up . and if you shall inquire the reason of all this , it is in the text , the lord our god , or ( as some read it ) in the singular number , my god . david having taken the true jehovah fo : his god , could not but upon severall accounts have a singular respect to his house . 1. thou art my god , and i will exalt thee , saith this holy man elsewhere ; nor could he exalt or glorifie his god more than by taking care of his house . 2. having made choice of the lord for his god , he had an exceeding delight in his presence ; and where was that but in his house ? 3. finally , having placed his love upon god as his god , he could not but love whatever belonged to god , his name , his law , his priest , his house . 2. his desire of jerusalems good ▪ because of gods house ; it was now the honour of jerusalem , that it was not onely camera regis , but domicilium dei , the place where was the kings palace , but gods sanctuary ; thither the ark was brought there it was fixed , there afterwards the temple was built ; and in this , jerusalem excelled all the cities that ever were , are , or shall be , that it was the onely place where god would then put his name , being therefore called the city of god , and the holy city . upon this consideration , as the house of god was the glory of jerusalem , so the peace of jerusalem was the safety of gods house ; if jerusalem be destroyed the house of god must lie waste ; if jerusalem be not in peace , there will be no opportunity for the tribes to come to gods house to sacrifice ; and therefore will david seek jerusalems good . indeed this holy man had many reasons to seek the cities welfare , for his own sake , for his peoples sake , for gods sake ; the former he doth not mention at all , in which respect , s. austin thus glosseth ; non propter honor em meum , vitam meam , &c. it is not my own dignity or safety i am thus solicitous for , only the two latter are expressed , of which no doubt the chief inducement was the honour of god and his house , because of the house of the lord our god . the result of what hath been said on this part , amounts to these two things : 1. every good man , especially every good ruler , is very zealous for gods house , for the maintenance and promotion of his publick worship , hoc mu●us cujusvis sidi ac veri amici dei , dei quaerere hoaorem & proximi salutem , is molle●us his note upon the text , every true friend of god cannot but seek gods honour and his neigbours salvation ; to both which the establishment of the publick worship very much conduceth ; they cannot be with david , men after gods heart , who are no friends to his ordinances , wherewith , his ministers by whom , his houses wherein his publick service is administred . 2. in order to the publick worship we ought to endeavour the publick peace . on the one hand , no peace must be entertained , or can be expected without respect to gods house ; in vain do we look for peace in our houses , if we take no care that god may be worshipped in his : the angels song coupleth together glory to god , and peace on earth ; and saith saint bernard excellently , quomodo stabit pax hominum coram deo , si deo apud homines non potest tuta esso suagloria ? if gods glory be not maintained by men , mans peace shall not be preserved by god : let gods house be well looked to , and there will be no great fear of jerusalems peace . on the other hand , gods house cannot be established if jerusalems peace be not maintained ; quid in vita hominis est bonum nisi pax , sub quâ omnia quae sunt honesta proficiunt ac roligiosâ nutriuntur ? saith an ancient sweetly ; what better than peace , under which honesty thriveth , and piety flourisheth ? peace is a joseph , a good nurse to religion , especially to the free and publick exercise of it . the scythians , who did worship many gods , had neither altar , nor temple , nor statue to any god , save mars ; intimating that where wars are predominant , gods publick worship ceaseth . i deny not but as once paul preached , so god may be served on mars hill , yet his most solemn worship is in dayes of peace ; and for this reason principally it is that good men are , and all men ought to be studious of making , of seeking peace , that religion may shine in its splendor and glory . to summe up all , if we acknowledge jehovah to be our god , we cannot chuse but place our affections on him ; if we love him , we will love his house , we will love our brethren ; if we love either or both , gods house or our brethren , we must needs wish well to jerusalem , the place where his house is , where our brethren live ; we cannot wish better to jerusalem then peace , and if we wish her peace , we will both say and seek it , according to the psalmists resolution in the text , for my brethren and companions sake , i will now say peace be within thee , because of the house of the lord thy god i will seek thy good . and thus with what brevity i could in so great variety , i have dispatched the severals of this scripture : but though i have finished my text , my sermon is not done . the scene all this while hath been layed in jury , i must now change it from jerusalem to london , that i may winde up my discourse with a punctual and particular application to our selves . there was a city in sicily called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} because of three things very excellent in it , namely , fountains , vineyards , and an unaccessible rock , upon which it was built : but this city ( whereof we here met this day are the native members ) may well be called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for its manifold ornaments . let me say to you this day in words much like those of the psalmist concerning jerusalem , walk about london , and go round about her , tell her markets for victual , granaries for provision , aquaeducts for water , halls for societies , tower , and gates for safety : mark well her royal-exchange for merchandize , her navigable river with that moving forrest upon it , and that famous bridge which tieth the two banks of that river together : finally , consider her bridewel for the idle , bethlehem for the mad ; hospitals for the sick , the lame , the poor ; chamber for the orphans , churches for holy assemblies , and tell me if she deserve not that name augusta , of stately and magnificent , which was given her some hundred of years ago , when she wanted much of that amplitude which now she hath . it would be lost time and labour to make a parallel between this and those other glorious cities of the world , especially since it is at once both briefly and fully done already by that ingenious and laborious gentleman , whose service and labour of love for , will not i hope be forgotten by this city . in few words , as athens was called the greece of greece , so may london be stiled the england of england : if england be an eden , the garden of god , london is the tree of life in that garden : if england be a ring of gold , london is the diamond in ring : finally , if england be a beautiful body , london is the eye of that body , or rather the apple of that eye . sed quò feror ? but whither am i transported ? beloved , it is on my mothers behalf i have been speaking ; my mother did i say ? i , and your mother surely ; i shall not need to beg your pardon , especially when you consider for what end i have spoken so much , or rather so little , in honour of this city , namely , 1. in the first place to excite and enlarge our thankfulness to almighty god , that our lines are fallen to us in such a pleasant place , that we have had the honour to be born and brought up and ( at least the most of us ) dwell in this city . charles the fifth was wont to glory that he was by his birth a citizen of gaunt . plato gave the gods thanks that he was born an athenian . it is no small honour among the italians to be a roman : why should it not among englishmen to be a londoner ? 2. but that which i chiefly design to perswade is the duty of the text , that you would seek the peace and good of this renowned city . a city ( saith aquinas in his politicks ) is principalissima eorum quae humana ratione possunt constitui , the choice and chief of all those societies which can be constituted by humane reason . no wonder if cicero asserts in one place that it is a very amiable object in the eys of the chief god ; and in another place that all men are carried to a city by a certain instinct of nature : surely then the more eminent a city is , the more it is beloved of god , and the more it ought to be regarded of us . this city ( my brethren ) in respect of gods affection to it , and care over it , may well be called ( to use the prophets language ) concerning sion , sought out , a city not forsaken . time would fail me to reckon up the signal favours god hath conferred on this city ; for these many years continuing , and of late restoring health to it , even to a wonder , preserving it unto this day in safety ( notwithstanding the wars and battels that have been round about it ; the many sects and divisions that have been within it ) even to a miracle ; yea , after our ungrateful barrenness , our unworthy contempt both of the word , and the messengers thereof , still causing the light of his gospel in some measure to shine in it . thus hath our gracious god sought the good , and as it were , studied the peace and welfare of this city ; and shall not we our selves endeavour it ? londons prosperity should be the prayer of all her sister-cities and neighbour-countreys , but much more of her children ; all her adopted children ( those i mean who having been born in other parts of the land , have here taken up their habitation ) but much more her natural children , we that have both our being & well being , in , or from , should wish well to her . our blessed saviour saith of him that should betray him , it had been good for that man if he had not been born ; it may be said of him ( with a little alteration ) who being born in , doth not seek the good of the city , it were good for the city that man had not been born in it . vives in one of his declamations , saith of some who were born in rome , that they were no citizens of rome , since it matters not where a man is born as what mind he beareth . i ( saith he ) should rather account those citizens of rome who being born in the utmost scythia wish well to her , then those who being born in her , in her chiefest place , the very capitol , endeavour to spoyl her of her peace , safety , liberty , and glory ; cives tu mihi putas eos qui hanc suam esse civitatem non putant ? wilt thou have me account them to be her citizens , who yet own not her as their city , so as to seek her welfare ? but i hope better things of you beloved , and methinks you are putting that question to me about the cities preservation , which those jewes did to the apostles concerning their own salvation , what shall we do for the good and peace of the city ? the answer to which question must be either more special or general . 1. among the city natives there are persons of several degrees and orders who are accordingly capacitated to act for the cities good . 1. some of you who have received your first breath in , are now officers , nay magistrates of this city , and it concerneth you to seek her good by executing justice and judgment . one being asked how a city might be safe , answered , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , where right taketh place : let that be your care , that right may be administred , the good encouraged , the offenders punished , the idle set on work , the impotent relieved , the unruly curbed , and houses of riot and disorder suppressed . certainly execution of justice is of great concernment to a cities welfare , when god would have spared israel , had there been a man in her to do it . 2. some of us who were once new born babes sucking at our mothers breasts are now ministers in , and so in a spiritual sense nurses of this city ; oh let us seek her good by giving to the people sincere milk , by preaching the words of truth and peace ; far be it from us to keep up factions or parties , to sow the tares of false doctrine and heresies , of schism and sedition in our churches , but let us preach the truth as it is in jesus , proclaiming no war , but onely against the sins of the city . 3. some of you who were born and live in this city are merchants trasticking to the several parts of the world , do you seek the good of this city by supplying and enriching her with forraign commodities , by encreasing and advancing her trade : yea , let your fair and upright dealings with turks and pagans gain her honour in the eyes of all men . finally , the greatest part of you who were once little children , are now tradesmen in this city , and if you tender her good , put away far from you lying and swearing , fraud , and couzenage , the wicked ballances , and the deceitful weights . let truth sit upon your lips , honesty dwell in your hearts , and industry appear at your fingers ends . 2. besides these particulars give me leave in a few words to commend some general directions which concern us all , in what capacity soever we are . 1. let every man act for the cities good in that sphere wherein gods providence hath placed him . nothing sooner confounds and ruineth an army , then when the souldiers break their ranks . it is excellent counsel of saint paul , let every man abide in the same calling whereunto he is called : and again let every man study to be quiet , and to do , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , his own business , the magistrate his , the minister his , and the private man his . 2. let us all seek the cities welfare by our dayly prayers at the throne of grace in its behalf , that god would forgive its crying sins ; and though it be unworthy , that he would still save and defend it for his own sake ; in this respect let that resolve of the prophet concerning jerusalem , be ours concerning london , for its sake , not to hold our peace , nor rest , till the righteousness thereof go forth as brightness , and the salvation thereof as a lamp that burneth . 3. finally , let us seek the cities good by being good our selves : when one asked the reason why peloponesus flourished so much , the answer was returned , aegina bonos filios nutrit , its chief city aegina brought forth good children . oh that it might be said so of london ! octavius augustus said of his wanton daughters , that they were not his seed , but some aposthume broken from him . i would to god london might not take up the same complaint of her profane , intemperate , malicious , covetous and wicked children , to whom i cannot speak better then in that language which one used to a debauched carthaginian , parce carthaginisi non tibi , if you will have no pity on your selves , yet that you may not bring ruine upon this great city , amend your lives . the truth is , it should not content us to seek the cities good by being good , but its honour by being better then others , urbs metropolis ut sit maximae in toto regno authoritatis constituatur praecipuum pietatis exemplum & sacrarum , said one justly ; a metropolis doth preserve its authority by being a pattern of piety to the whole land . what a shame is it that the sowrest fruit should grow upon the uppermost boughs , and the worst scholars be in the highest forms ? what a reproch is it that the country should have cause to complain , that her children coming to the city , lose their goodness , as rivers running into the sea lose their freshness ? oh that all londons inhabitants might be patterns to all england , and londons natives to all its inhabitants , of holiness , righteousness , and goodness . that i may drive this naile to the head , so as the exhortation of seeking the cities good may be the better fastened in our hearts , be pleased to consider these two things ! 1. the most glorious cities are not priviledged from ruine , there was never any city on earth more bravely defended against a forraign enemy then was jerusalem against titus and vespasian , upon a conceit that that city was eternal and should never be destroyed ; whereas it is onely true of the heavenly jerusalem , the earthly city was then taken and ruined : nor is and city , how populous or potent soever , secured from destruction . the historian saith of lyons a famous city in france , una tantùm nox interfuit inter civitatem magnam & nullam , there was onely the distance of one night between a great city and none ; so suddenly may ruine come upon a place . verulam , once a famous city in our own land , hath not now so much as the name remaining : and s. hierom tells of a renowned city in which had been a goodly temple , neque urbis neque templi ullum restat vestigium : both were so perfectly demolished that there was not the least footstep remaining either of city or temple , so total , as well as sudden , may the destruction of a place be . 2. multiplied abominations in , will bring inevitable desolation on a city . it was a custome among the romans , whensoever they went forth to war against any city , by a charm tutelares deos evocare , to call out the tutelar gods , either because they held it an impiety to destroy the gods , or because they thought they could not conquer the city whilest the gods were in it : the heathens had many tutelar gods for one city ; but the one jehovah is the tutelar god of all cities and places : and what the spaniards boasts of madrid , that it had a wall of fire about it , meaning the quarries of flint which encompassed it , is in an higher sense true of that city in which god dwells , his protection is a wall of fire about it : but alas , impenitent rebellion will cause god to depart from , and bring ruine upon a city : he that maketh a fruitful land a barren wilderness , will make a good city an heap of rubbish for the wickedness of them that dwell therein . believe it a city cannot be safe whilest the citizens are wicked . nil prodest muros munire propugnaculis , & deum provocare peccatis , saith s. ambrose truly , in vain is the city fenced with walls , guarded with watches , troops , bands , whilest god is provoked with iniquities , transgressions and sins . i am loth ( beloved ) on this day of joy to call for sorrow , and put you in fear ; but yet withal i must be faithful , and let you know both your sin and danger : how is the faithful city become an harlot ? said isaiah of jerusalem , i wish it were not true of london ; wo to the bloody city , said nahum of nineveh ; let london beware . what filthiness is in her skirts , i mean her suburbs , where all manner of sin is acted with a brazen forehead ? nay , i would to god the whole head were not sick , and the whole heart faint . in few words , as when i consider the tranquillity of this city , i wonder at her ingrateful impietie ; so when i consider her impiety , i wonder at her lengthned tranquillity . but oh let us not despise the riches of gods forvearance , let it rather lead us to repentance : and as we desire that london peace may be preserved , good promoted , and ruine prevented ; let us the natives first begin to sweep our own doors , reform our own lives , and be among the number of those who mourn for the sins of others . i hasten to an end , onely i must not , i cannot forget either the house of the lord my god , or my brethren and companions . 1. among those many eminent worthies , who by being born in , have been an honour to the city , the chief was that noah father of the new christian world , after the deluge of a bloody persecution ( as a reverend father of the church calls him , ) constantine the great , who among many other excellent virtues , was and will be famous to all ages for his zeal in erecting churches for gods publick worship ; and besides the large contributions of his purse ( the story saith ) to the building of a church , he carried twelve baskets of earth upon his own shoulders . beloved , there is a fire of zeal within me , which must flame forth , and that is , to speak a word in behalf of this house of the lord our god , in a part whereof we now are ; this church of saint pauls once one of the most glorious piles of building in the world , taking all its dimensions together , now likely to become an heap of rubbish , the most ruful spectacle upon the face of the whole earth . indeed were i silent , yet the tattered rags , dis-joynted stones of the building speak , nay cry aloud in words much like these , is it nothing to you all that pass by ? when the body of slaughtered asahel was left in the way , not a man went that way but turned aside to look on it : and shall not we behold with pity the ruines of this dying church ? i doe not mention this as if i thought our shoulders were strong enough to bear the burden of repairing it ; but onely since it is the city-church , hath been the cities choicest ornament , i think it would well become us who are the city-natives , to set on foot a petition , that at least leave may be granted for a free contribution throughout the city , the whole land , whereby it may be preserved from utter ruine ; lest when this fabrick is fallen , that name be given to this city , which by the woman was given to her child when gods ark was taken , ichabod , the cities glory among all nations and countreys is departed from her . 2. having imparted my thoughts ( if not with success , yet i hope without offence ) to you concerning this house of god , i have yet another word to adde concerning my brethren and companions . i may truly say concerning this congregation , that we are not onely in one , but many respects brethren , in a borrowed , but proper notion companions . there are fratres natura , brethren by nature , those that have the same immediate parents , as esau and jacob ; and of this sort there are some i doubt not here present . there are fratres cognatione , brethren by lineage , those of the same stock , as abraham and lot : in this sense the number is far greater , many of us being kin one to another . there are fratres gente , brethren by country : in this sense all the jews were brethren , and thus we are all brethren . cognationem quandam inter cives natura constituit , nature hath constituted a kind of kindred among citizens ; and pluto will have all citizens to be brethren one to another . finally , there are fratres religione , brethren by religion , all those who profess the same faith ; in which sense saint paul meaneth it , when he bids to salute the brethren ; saint peter when he exhorts to love the brethren . and thus i trust we are brethren too , for however we may many of us disagree in some circumstantials ; yet i hope we all agree in the substantials of christianity ; and therefore why should we not be fratres affectione , brethren in affection , as david and jonathan were , by intire love one towards another ? and as we are brethren , so we are companions . the hebrew word which is here rendred companions , is derived from a word that signifieth to feed ; and so properly noteth them who are simul educati , brought up & feed together . thus have many of us been educated together from our child-hood in one family , in one parish , in one school , companions at the table , at the book , and in the street ; and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith the philosopher , it is a great engagement to love to have been bred up together . since then we are brethren and companions , let us all as joyntly seek the good of the city , so mutually the good each of other , that it may be said of us what was said of the primitive christians , ecce ut se invicem diligunt , see how they love one another . this is one special cause of this days meeting . it is well observed by josephus , that gods enjoyning the people three times a year to come up to jerusalem , was , though principally for his own solemn worship , yet secondarily , that meeting and eating together , their friendship might be the faster . for this reason is this annual feast observed , that once a year at least , beholding each others faces , we may be the better known to , and beloved by each other : in which respect , as we will not blame the prudence of those our brethren who think fit to abstain , so i hope they will not condemn our amity who think fit to associate and feast together . and now ( my brethren and companions ) god forbid that charge should this day be drawn up against us , which is laid by the prophet amos against israel , they eat the lambs out of the flocks , and the calves out of the midst of the stall , they chaunt to the sound of the viol , they drink wine in bowls , but they are not grieved for the afflictions of joseph . how greatly defective we have hitherto been in our commiseration and contribution , i even blush to speak . one that wrote the history of the grecians related what worthy acts had been done by the lacedemonians and athenians ; and it being enquired what his countrey-men of cumin had done , he had no other answer to return , but that they had done just nothing . i wish there were not too just cause of the like accusation : we the city-natives have done nothing in matter of charity , nothing in comparison of what we might have done , yea of what others of other countreys have done ; yea , i wish , whereas the expence of our feast is double to theirs , the extent of their benevolence were not double to ours . but i had rather exhort then chide , incourage future forwardness then blame former backwardness . if you shall inquire how the charity which is conferred shall be imployed , the wisdom of the stewards hath suggested to me an answer . saint paul elegantly compareth alms to seed , and there is a very fit and large piece of ground said forth for this seed to be cast into . the hedg of this field , the confines of our bounty , is to them that have receiv'd their first being in the freedom of london , who since by reason of their poverty they cannot feast with us , ought by reason of their brotherhood and vicinity to be refreshed by us . the acres of this field in which our seed must be scattered are four , each of which singly , much more all jointly crave a bountiful contribution . 1. the first acre is the distressed clergy , and if there be an especially set upon the whole houshold of faith , it much more belongs to the chief officers in that houshold : you cannot be unmindful how ample a recompence is promised to a small dole , when conferred upon a minister ; he that giveth a cup of cold water to a disciple to drink in the name of a disciple , shall in no wise lose his reward . 2. the next acre is the widows of such clergy . indeed the sad condition of those who were the wives of able , famous ministers of this city , deserveth not onely pitiful compassion , but a serious consideration , and that by all the inhabitants , how some competent provision may be made for them ; and in the mean time i hope the present benevolence will afford some succour to their widows who had their birth among us . 3. the third acre is the binding of the poor children of freemen apprentices , whereby being placed in a lawful calling , they may be enabled to get a lively-hood . a work , to which , as i hope none will be unwilling , so i trust those will especially be forward , who , though now possessed of great estates , were perhaps at first of mean beginnings . 4. the last , but not the least acre , is the maintaining of the sons of indigent free-meen , students at the universities . indeed what pity is it ( to use the prophets allusion ) the children should be come to the birth , and there should be no strength to bring forth : hopeful youths should be trained up in our grammar schools fit for , and no means to carry them to , or maintain them at the university ? how sad is it that young students should be forced to leave that nest before they are well fledg'd , after a short stay of some very few years running into the countrey for want of maintenance at the university ? nor yet is this all ; who so with a sad and serious eye shall look into the several churches throughout england and wales , and observe how many of those candlesticks are altogether empty ; and in how many of them there are very dim lights , how many flocks have no speherds at all , and how many have such to watch them , who though perhaps they may have honest hearts , i am sure have ignorant heads , altogether unable and unfit for the ministerial charge ; i say , who so truly layeth this to heart , will be enforced to acknowledge that atheism and irreligion , if not popery and superstition , will prevail in succeeding ages , unless there be some plentiful supply from the universities . so that as we tender the honour of god , propagation of the gospel , and the souls of our posterity , we are obliged to take care what we may , that there may be a nursery of young plants for gods vineyard . lo here a large field , god send liberal hearts and hands , & then though there be not so many as heretofore , there will be enow to fill these acres . alas my brethren , had you hearts as wel as purses , were your will equal to your power , the sum of both the former years put together might be equalized , nay exceeded by the bounty of a few among you , i , and that without any prejudice to your estates ; prejudice did i say ? nay with a great deal of advantage perhaps to your estates , however to your souls . which way most of the former charity went , those little ones , though silent , speak ; nor do any of you i hope in the least doubt the fidelity of these worthy gentlemen with whom the present benevolence is to be entrusted : and now i am willing to believe that such a fire of love is kindled in your hearts as will burn at your fingers ends with a bright and clear flame . i trust there is none among you who can spare five shillings towards the feast , but hath as much to give to the collection ; yea i hope there are some of you who are resolved to give as many if not more pounds to the one , then you have shillings to the other . i shall adde one thing more in reference to that which verily is a fault among you , and i believe hath been a great remora to your bounty , i mean to make example the rule of your giving ; and therefore to stop your hand , and alter your resolution , because some persons of vast estates and narrow minds , full purses and base spirits , throw in slenderly ; what account such men think to give to god at the last day i wonder , when having hundreds , nay thousands coming in , and perhaps none , or but a few children to leave it to , they scarce give pounds upon such a special occasion as this is . but however such men may do , or rather not do , remember i beseech you , it is your duty to consider the ability which god hath given you , to weigh the necessitous condition of the objects set before you , and accordingly to extend your bounty to the honour of god , the discharge of your consciences , the regaining of your credit , and the relief of the needy . i am sorry i have been thus long , and yet i shall not be sorry but glad , if it may prove successful . my valediction shall be a benediction . to you ( my dearly beloved brethren in the lord ) peace be in your families , peace in your parishes , and above all peace in your consciences , peace with your neighbours , peace with your relations , peace with one another , peace within your selves , and before all , peace with god through jesus christ our lord . to thee oh london that art highly favoured , may there be no complaining in thy streets , plague within thy dwellings , nor sword within thy bowels ; may the wrath of god be appeased , the rage of man prevented ; mayst thou be a city compact at unity within thy self , having peace within thy walls , and prosperity within thy palaces ; and let all the sons of my mother here present with hearts and lips , as always , so now that we are together in the house of the lord , say amen , amen . the first sermon preached upon this occasion entituled zions birth-register , unfolded in a sermon to the native citizens of london , in their solemn assembly at pauls , on thursday the 8. of may 1656. by th. horton d. d. sold by john clark at mercers chappel in cheapside . errata . page 2. line 34. after quomodo adde quis . p. 5. l. 16. del. us . l. 18. for his r. its . p. 6. l. 16. after who r. care . l. 18. for the r. a. p. 10. l. 15. after take add a. p. 11. l. 1. r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 14. del. ly . p. 12. l. 34. r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in marg. l. 5. joyn phil. 2. with cic. l. 12. r. eth. p. 18. l. 5. after must r. not . p. 19. l. 16. del. d. p. 22. l. 22. before were r. they . l. 37. for those r. these . p. 23. l. 8. r. tels . in marg. l. 2. adde t. l. 3. del. ae . p. 28. l. 13. before ring , r. that . finis . a catalogue of all mr. hardy's sermons , hitherto printed . 1 justice triumphing , or the spoiler spoiled . a sermon preached on novemb. 5. in the cathedral church of s. pauls , in 4o . 2 the arraignment of licentious liberty , and oppressing tyranny . a sermon preached at a fast before the lords in parliament in the abbey-church at westminster , in 4o . 3 faiths victory over nature . a sermon preached at the funerals of mr. john rushout junior , in 4o . 4 the safest convoy , or the strongest helper . a valedictory sermon before the right honourable sir thomas bendish baronet , his majesties ambassador to the grand seigniour at constantinople , in 4o . 5 love and fear the inseparable twins of a blest matrimony . a sermon occasioned by the nuptials between mr. william christmas , and mrs. elizabeth adams , in 4o . 6 divinity in mortality : or , the gospels excellency , and the preachers frailty . a sermon preached at the funerals of mr. richard goddard minister of the parish of s. gregories by s. paul's , in 4o . 7 two mites : or a grateful acknowledgment of gods singular & goodness . in two sermons , occasioned by his late unexpected recovery of a desperate sickness , in 4o . 9 death's allarum : or , securities . warning-piece . a sermon preached in s. dionis back-church , at the funeral of mrs. mary smith , novemb . 4o . 10 the epitaph of a godly man , especially a man of god : or , the happiness by death of holiness in life . a sermon preached at the funeral of mr. adam pemberton ( late minister of the parish of s. fosters , foster-lane ) april 11. in 4o . 11 the first epistle general of s. john unfolded and applied , the first part in 22 sermons , in 4o . 12 a divine prospective , representing the just man's peaceful end . a sermon preached at the funeral of sir john gaire knight , in 4o . 13 safety in the midst of danger . a sermon preached in the church of all-hallows barkin , january 4. 1655. upon the anniversary commemoration of that dismal fire which happened in the said parish on january 4. 1649. 14 wisdomes character and counterfeit delineated in two sermons ; & the one on the epistle of s. james ch. 3. 17. the other on the 15 gospel of s. matth. ch. 2. 8. 16 the pious votary and prudent traveller characterized in a farewell-sermon , occasioned by the voyage of nathanall wych esq president to the east-indies . notes, typically marginal, from the original text notes for div a45558e-220 psal. 133. 1. 2 thess. 3. 12. exod. 25. 20. gen. 13. 8. luk. 10. 19 , 20. heb. 12. 22. phil. 3. 20. civitas nostra in coelis , beza . notes for div a45558e-1470 partic. 1. hilar. in loc. aug. de catho . rud . l. c. 30. ps. 132. 13. zech. 3. 2. 1 pet. 2. 7. isa. 52. 1. dan. 2. 9. 1 pet. 9. 16. revel. 21. 2. jerem. 3. 13. gal. 4. 26. revel. 7. 12. ver. 3. gal. 4. 26. aug. de mor. eccl cath. l. 1. c. 30. psal. 121. 2. heb. 12. 21. rom. 20. 11. arist. polit. vid. macar. hom. 3. cic. ossi . l. 3. ambros. offic. l. 3. c. 3. sen. ep. 59. sidon . de imper . occident . l. 10. isa. 5. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} arr. epictet . l. 2. c. 22. aug. de civit. de● . l. 5. c. 12. salv. de gu● . l. 1. jer. 29. 7. cic. l. 1. ep. ad attic. 15. salv. ● . l. ambros. l. d. neh●m . 2. 10. ester . 10. ● . ambros. in psal. 118. serm. 19. act. 13. 22 , 36. part. 2. gr. niss . orat . 7 de beatitud . aug. de civit. dei . l. 19. c. 11. iosh. 21. 44. aug. l. d. petr. greg. l. 1. c. 3. aristot. pol. l. 7. c. 7. rom. 12. 18. gr. naz : orat . 32. plut. apothegm . id. de orat. pyth. zech. 8. 16. al. ab al. l. 4. c. 8. vaiah 45. 7. 52. 7. plut. r●ip . ger . pracept . chrysost. 〈◊〉 116. b●● . m. in ps. 28. ephes. 43. psal. 29. 11. g● . nyss. 〈◊〉 . 7. de b●at . isaiah 26. 11. greg. naz. orat . 12. id. orat . 14. cic. phil. 2. galat. 5. 22. psal. 131. 1. chrysost. hom. in colos. 3. heb. 12. 14. 1 tim. 4. 8. arist. esth. l. 1. c. 1. aug. de . civit . dei l. 19. c. 12. gr. naz. l. d. gen. 1. 11. partic. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} psal. 55. 21. james 3. 6. psal. 137. 8. heb. 13. 20. phil. 4. 7. isa. 57. 19. prov. 21. 1. psal. 147. 14. 68. 6. according to the old translation 60. 2. isa. 26. 11. isa 57. 16. ver. 6. mark : 13. 12. heb. 11. 2. lam. 3. 41. greg. mor. l. 18. c. 3. part. 4. psal. 103. 21 , 22. greg. aug. sher. lex . 1 tim. 2. 2. jer. 6. 14. exod. 28. 34. alex. ab alex. gen. dier . l. 2. c. 8. cant. 4. 11. bas. mag. in ep. 62. part. 5. bern. heb. 12. 14. part. 6. chrysost. in loc. scultet . musc. ibid. psal. 131. 1. pind. lucret. vid. lactant. l. 6. c. 10. major est fraternit●s christi quàm sanguinis . ambrose ser. 9. de unit . eccles. 4. 12. nobilis haec esse & pietatis rix● duobus quod pro sratre mori velit uterque prior . matt. epig. rom. 12. 7. hebr. 13. 1. genes . 4 9. eccles. 17. 14. philip . 2. 4. aug. hilar. in loc. moll . musc. 2 kings 17. 15. psal. 80. 1. weems . christ . synag . psal. 83. 12. psal. 42. 3 , 4. 84. 2 , 3. psal. 27. 4. 1 chr. 13. 5 , 8. 15. 25 , 28. ps. 69. 9. vide lorin in loc. psal. 118. 28. neh. 11. 1. psal. 46. 4. aug. in loc. moller . in loc. luk. 2. 11. bern. ep. 127. valer. serm. 12. alex. ab alex. genial . dior . l. 6. c. 4. acts 17. 22. ps. 48. 11. 12. amm. marcel . l. 27. landinopolis by jam. howel , esq aquin. polit. l. 2. c. 1. cic. de somn. scip. macrob. sat. l. 1. c. 8. ●ic . offic. l. 1. is. 62. 12. matth. 26. 24. vives decla . 9. acts 2 , 37. plut. apotheg . jer. 5. 1. 1 cor. 7. 20. 1 thes. 4. 11. isa. 39. 65. isa. 62. 1. quid. in com. cambdea in com. hist. hieron. in dan. macrob. satur . l. 3. c. 9. ps. 107. 34. ambros. serm. 88. de bell. tumult . isa. 1. 21. nah. 3. 1. see bishop kings sermon at pauls cross , on the behalf of pauls church . hier. contr. helvid . c. 7. florent . l. 3. colos. 4. 15. 1 pet. 3. 8. arist. eth. amos 6. 6. ●al. 6. 10. matth. 10. 42. isa. 37. 3. the arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable house of peers, in the abbey-church at westminster, on the the day of their solemn monethly fast, febr. 24. 1646 / by nathanaell hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45542 of text r20411 in the english short title catalog (wing h710). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 106 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45542 wing h710 estc r20411 12044512 ocm 12044512 53078 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45542) transcribed from: (early english books online ; image set 53078) images scanned from microfilm: (early english books, 1641-1700 ; 892:4) the arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable house of peers, in the abbey-church at westminster, on the the day of their solemn monethly fast, febr. 24. 1646 / by nathanaell hardy ... hardy, nathaniel, 1618-1670. [6], 42 p. printed by r.l. for nathanaell webb and william grantham ..., london : 1647. reproduction of original in union theological seminary library, new york. eng bible. -o.t. -hosea v, 10-12 -sermons. fast-day sermons. sermons, english -17th century. a45542 r20411 (wing h710). civilwar no the arraignment of licentiovs liberty, and oppressing tyranny. in a sermon preached before the right honourable house of peers, in the abbey hardy, nathaniel 1647 19403 187 175 0 0 0 0 187 f the rate of 187 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion die jovis , 25 , febr. 1646. ordered by the lords in parliament assembled , that mr. hardy is hereby thanked for his great pains taken in his sermon preached yester day before their lordships in the abbey-church westminster , it being the monethly fastday : and hee is hereby desired to cause the same to be printed and published , and that no person whatsoever doe p●esume to print or reprint the same , but by warrant under his own hand . john brown cler. parliament . i do appoint nathanael webb and william grantham , to print my sermon . nath. hardy . the arraignment of licentiovs liberty , and oppressing tyranny . in a sermon preached before the right honourable house of peers , in the abbey-church at westminster , on the day of their solemn monethly fast , febr. 24. 1646. by nathanaell hardy , mr. of arts , and preacher to the parish of dionis-back-church . i will get me to the great men , and will speak unto them , for they have known the way of the lord , and the iudgement of their god : but these have altogether broken the yoke and burst the bonds , ier. 5.5 . they chose new gods ; then was war in the gates , iudg. 5.8 . pertinet ad innocentis magistratus officium , non solùm nemini malum inferre , verùm etiam à peccato cohibere , & punire peccatum , aut ut ipse qui plectitur corrigatur experimento , aut alti terreantur exemplo . aug. disciplina est magistra religionis , magistra verae pietatis , quae non ideo increpat ut laedat , nec ideo castigat ut noc eat . idem . remota justitia , quid sunt regna nisi magna latrocinia , quia & ipsa latrocinia quid sunt nisi parva regna . idem . london , printed by r. l. for nathanaell webb , and william grantham at the signe of the grey-hound in pauls church-yard , 1647. to the right honorable the house of peers assembled in parliament . thrice noble worthies : if any thing were presented in this subsequent sermon , meriting your honours acceptance ; it must be that despised jewell of plain-dealing . the truth is ; considering on the one hand , the auditors dignity to whom i spake , my desire was to avoid rudenesse of expression ; remembring , on the other , jehovah's majesty in whose name i spake , my endevour was to use faithfulnesse in admonition . i well know , reprehension to great men must be wrapped up ( as wee do pils ) in sugar , that it may more easily be swallowed , and work before they think on it . we must come to your lordships byssinis verbis with soft and silken phrases , as the mother of cyrus charged him who was to speak to the king . but yet withall , the great god who hath advanced you to nobility , hath engaged us to fidelity : it is no time for ministers to be cold or silent , when sins are bold , and sinners impudent . that commission given to the prophet isaiah , and in him to all gods messengers , was never yet revoked : cry aloud , spare not , lift up thy voice like a trumpet , to tell judah of her sins , and israel of her transgressions . it is true , preachers by their faithfull boldnesse will find enemies as moths to their persons , and worms to eat up their credits ; but by their treacherous silence they shall procure a worse moth to their souls , and worm to gnaw their consciences . freenesse in speaking truth , may occasion hatred from men without ; but it will certainly procure love from a gracious god above , and peace from a serene breast within . my lords ; it was the unhappy lot of this discourse , when preached , to meet with many auditors whose eares were hedged about with thorns , and tongues have since been sharp as swords : these have branded both it : and the author , ( probably in your honours hearing ) with the scandalous reproach of malignancy , and what else might render the one fruitlesse , and the other odious : for what reason i know not , except ( that for which st. paul was accounted an enemy by the galathians ) telling the truth : as if flattery were the badge of amity ; and they who are faithfull to your souls , must therefore be reckoned as false to your cause . but sure i am , in the end , these seeming friends will appear your worst enemies , who would tickle your honours with flatteries to the death ; whilst your seeming reputed enemies will approve themselves your best friends , who by gentle blows of reproof on the eares , endevour to rouse you out of the swound of security . for my own part , i hope i shall ever abhorre as well verball , as reall symony ; and rather choose , proveritate convitium , quàm pro adulatione beneficium ; to expose my self to byting detractors , than incurre the just censure of a fawning flatterer . for these envious whisperers , i shall become an hearty petitioner in my saviours words , father , forgive them : and if by my removall , yea , ruine , ( though too unworthy ) any thing may be contributed to the setling of sions bound , i shall thank them for doing me such a favour against their wils ; and my hope is , their wrathfull calumny poured out like mud to defile my name , shall prove like water to clense my ways the more . for your honours , i blesse god that you were the eare-witnesses and judges of my doctrine ; neither doubt i but your wisdoms will discern malice to be the spring of those slanders cast upon my self . as for these labours , ( which if weighed in the ballance of a severe judgment , i confess are too light ) it hath pleased your lordships to allow them some grains of your charity , in a favourable construction ; and find them weight , to set the stamp of your authority upon them , and make them currant coyn for the presse . them , together with my self , i lay at your honours feet , and in submission to your command have committed to the worlds eye . some illustrations of the text , which i then omitted , lest i should tyre your patience , i have now inserted , lest i should injure the sermon . give mee leave ( my honoured lords ) to end with one request to you , for god ; to god , for you. to you : that however i may deservedly be cast out of your memories , yet the sacred truths herein contained may be imprinted on your breasts . for you . that the lord of lords would strengthen your honours hearts and hands , to the preservation of purity and restauration of unity : that so in your noble persons and families , you may be the happy subjects ; to the church and kingdome , honourable instruments , of many choice and precious blessings . to which he shall ever say amen , who is , your honours vnworthy , yet faithfull servant , nath. hardy . the arraignment of licentiovs liberty and oppressing tyranny . hosea 5.10 , 11 , 12. the princes of judah were like them that remove the bound : therefore i will poure out my wrath upon them like water . ephraim is oppressed and broken in judgement , because he willingly walked after the commandement . therefore will i be unto ephraim , as a moth , and to the house of judah as rottennesse . a sharpe and harsh scripture , unsutable therefore may some perhaps say for a noble auditory , great mens delicate eares cannot endure scratching expressions , it is granted , yet their corrupt hearts have need of searching instructions ; and every good preacher must act the part , not so much of a cook to dresse savoury meat for the palate , as of a physitian to prescribe wholsome ( though bitter ) potions for the soul . ● , but it is a terrible threatning text , unseasonable , may others say , for these conquering times . nothing more unwelcome then in dayes of serenity , to sound out woes of severity ; when god seems to open his hand in blessings , that ministers should open their mouthes in menacing , what more di●●as●full● it is true , but yet what more needfull ? we must not think ( with the athenians ) that we have clipt the wings of victorious prosperity , so that it cannot flie from us ; or with david , that our mountain is so strong it cannot be moved ; that our nest● is made in the stars , and our 〈◊〉 exa●ted above the region of mutability : no , ( beloved ) deceive we not our selves with vain dreams ; god hath not poured out so many favours upon us like oile , but the sins of princes and people may after all provoke him to poure out wrath like water ; and though the violent effusion of bloud be ceased , yet the fretting moth of division remayns . deservedly therefore doth the magistrate renew these fasts , and no lesse justly ought the minister facere opus dei in die suo on these days of humbling to use means of humbling , both by tart reprehensions of sin , & smart denunciations of wrath , that the one may be repented , the other prevented : which was the ayme of god by the prophet , in the words now read ; the princes of judah , &c. it is the observation of learned rivet on this booke that hosea in its severall parcels puts on the habit of various persons , vati● , praeconis , patris , 〈◊〉 , judicis , of a prophet foretelling , herald proclayming , father chiding , friend counselling , and judge censuring ; this latter hee seemeth in gods name to take upon him here , not only bringing in as a plaintiffe a bill of indictment against , but passing as a judge an heayy sentence upon both judah and ephraim . so that the words naturally fall asunder into these two branches : accusatio vera . comminatio severa . an accusation of sin . a commination of punishment . a charge full of verity . a doom full of severity . the charge is laid against the two tribes , and the ten : the two under the name of judah , the ten under the name of ephraim , so called synedochically , because that was tribus amplissima & regia , the greatest and the highest tribe ; the princes of the one , yet so as that the people are not exempted : the people of the other , yet so as that the princes are not excused . the former in the beginning of the tenth verse , the princes of judah were like them that remove the bound . the latter in the end of the 11th . verse , because he willingly walked after the commandment . the doom is as ample as the charge , pronounced severally against judah and her princes in the close of the 10th . verse , i will poure out my wrath upon them like water . against the people of ephraim in the first clause of the 11th . ver. ephraim is oppressed and broken in judgment . joyntly , against both ephraim and judah , vers. 12th . therefore will i be unto ephraim as a moth , and to the house of judah as rottennesse . and now ( mee thinks ) my text like an ingenuous picture looks upon all here present , in which both nobles and people may behold their sin and danger represented . in the description of which it shall be my endevour to be brief , and plain ; brief , that i fall not into the errour of the text , and be like them that remove the bound of the time ; plain , that not the meanest auditor be opprest and broken in his judgment ; and let it be the prayer of us all that the grace of the spirit may be poured on us like water , so as we may willingly walke after the commandements which shall from god be delivered to us , and the word of the lord ( so the cald●e reads it ) may be as a moth to our sins , and rottennesse to our corruptions . and so i begin with the first generall , to wit , the charge , and that as it is drawn up concisely , yet fully ; first , against iudah and her princes ; the princes of iudah , &c. this prophet was one of the sharpest preachers that ever god sent to his people ; his commission was primarily intended for ephraim , yet collaterally extended to iudah ; his sermons contain plain detections , full convictions , and impartiall arraignments , of all sorts of sinners , none are spared , neither prince , priest , nor people ; hee summons all three , verse the first , and chargeth the chief in this , even the princes of iudah . a pattern worthy of imitation by all gods messengers ; those who are fishers of men must catch as well great as small fishes in the net of reproof ; faithfull ministers must not despise the meanest for the sins sake , nor spare sin in the highest for the mans sake ; it is gods command to ieremiah , that hee should not be afraid of any of their faces to whom he sent him ; chap. 1.8 . the truth is as mauritius said of phocas , si timidus est homic●●a est , if we feare their faces , wee kill their souls ; if we flatter their sins , we murther their persons ; of all places a parasite worst becomes the pulpit ; for a minister then to pick feathers off great mens coats , and sow pillows under their elbows , when he should be shooting arrows at their sins , and pricking their consciences with the needle of rebuke , what more odious ? of all persons , nobles stand in most need of plain ( though humble ) admonitions these are the best dainties wee can present them with , as being novelties all the yeere long , since , whilest they abound in the confluence of all other things for the most part they want faithfull reprovers . let therefore the philosophers resolve be taken up by all preachers , mori malo quam simulare , rather to dye then to dissemble , ever remembring that as philosophy , so divinity , stemma non i●s●icit , must know no man after the flesh ; accept no mans person , but impartially divide to every one their portion , reproof to whom reproof belongeth , yea , though they be princes , for so doth our prophet here accuse the princes of iudah . but what is the offence that these great delinquents are charged withall ? they were like them sayth the text , that remove the bound . saint hierom calls hos●a , vatem commaticum & per senten●ias loquentem , one whose expressions are both sententious and aenigmaticall , couching much in a little ; such is this , i have now in hand : i will not waste my precious time , nor tyre your honourable patience vvith the various conceits expositors have upon this clause ; give me leave only to present you with a double construction , the one literall , the other metaphoricall , both probable and profitable for our instruction . 1 those that literally understand the words , read the particle caph as a note not similitudinis , but veritatis , of likenes , but truth , as the greeks somtimes use for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and so the fault here taxed is avaritia principum the covetousnes of the princes in that they were , in alienas fortunas invadentes , unjust usurpers of other mens rights and possessions . how hainous a sin this is appears by that strict prohibition which god himselfe gives against removing of neighbours landmarks , deut. 19.14 . backt with an execration , chap. 29.17 . and that seconded with a woe by the prophet isaiah 5.8 . a vice so injurious that it was odious to the heathen , and therefore the romans condemned the meaner sort who were guilty of it to the metall houses , and banished the better sort with the losse of the third part of their estates : so that i cannot but wonder with what face our anabaptists assert , and i fear if ( permitted , would endeavour ) a community of goods . i grant the primitive christians had all things common , but that was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in regard of use , not right , and that by voluntary consent , not necessary command ; the truth is that morall prohibition of stealing must be abolished , and the evangelicall precept of charity is needlesse , if eyther men might not erect bounds of their possession , or others might lawfully remove them at pleasure . a crime then it is , and that most incident to princes , it too often falling out that potentiae incrementum sceleris occasio majoris , the greatnesse of their power seems to warrant the vastnesse of their desires : two instances among others are most remarkable ; the one in sacred , the other in prophane story , the one of ahab who fals sick for naboths vineyard , and at last determines to burn the bees rather then lose the honey , cruelly writing his title to the land in the owners bloud . the other of alexander — cui non sufficit orbis , whose triangular heart the round world cannot fill , and therefore weeps that there was no more to conquer , to whom that pyrate wittily replyed when checked by him for pillaging ships at sea : & cur tu orbem terrarum ? why do you ransack the whole world ? indeed that proverb of the sea is too often verified of great men , that they are ill neighbours , their covetous desires being aptly resembled by saint basil to fire which burns from house to house , and wood to wood , while there is any materials to feed it . o beware we of this caninus appetitus , dog-like greedines to swallow up all we can ; if dives is tormented quia cupide servavit sua ; what shall be his portion , qui avidè rapit aliena ? if those fists which too closely keep their own , shall be cut off , what shall become of those hands that are opened to grasp other mens estates ; we see all creatures know and keep their bounds , fishes the water , beasts the earth , birds the aire ; let men learn of them , and especially let magistrates remember that note of cajetan upon exod. 18.20 . though it might suffice a private man not to be covetous , yet it is required of them to be haters of covetousnesse . i end this with one short consectary , if it be a sin with an anathema to remove our neighbours , what is it to alienate the churches bounds ? solomons proverb resolves it fully , it is a snare to him who devoures that which is holy , chap. 20.25 . o take heed of a sacrilegious surfet , a disease so perilous , that envy it self cannot wish a worse to an enemy . cecil lord burleigh gave advise to his sonne , that hee should build no great house upon any impropriation , wel-knowing it would be built upon a sandy foundation ; surely for the spoyls of the church , private families , yea the whole kingdome mourns . may this parliament so f●r honour god , rather god so far honour this parliament as not to be removers , but restorers of these bounds . 2 the other interpretation , though metaphoricall in regard of the phrase , yet is most proper in respect of the sence , sutable to the note of similitude , and generally received by expositours , for the better understanding whereof wee shall enquire what this bound is , and wherein the sin of removing it consists . 1 for the former wee must know that after the ten tribes revolted from god , only the two were as his field and possession ; the bound of this field considered as a state , was those rules of equity and justice ; as a church , those precepts of true religion and worship which was given to their fathers by god : those in the judiciall , these in the ceremoniall , both summarily and substantially in the morall law . pareus seems to understand it of the latter only , zanchius chiefly , yet comprising both , and not without good reason , since not only the names ( which in the latine are derived from binding ) but the natures of religion and law have analogy with a bound ; for as without bounds no man would know his own , or if he did know it , not retain it , or if retain it , not in quiet , so neyther can a people without gods true worship and good laws . 1 the bound is segregans distinguishing between meum & tuum , one mans possession from another ; so do wholsome laws civill nations from barbarians ; by them were the jews severed from all the people of the world . so doth the true religion ; by it were the jews known from the apostate israelites and the idolatrous heathen , in which regard , god sayth of them , i have severed you from other people that yee should be mine . levit. 20.26 . and this it is which separates us protestants from papists and pagans , hereticks vvithin , and ethnicks vvithout the pale of the church . 2 the bound is conservans , preserving mens rights that one may not injure another ; the romans esteeme terminus as a god to vvhom they committed the safeguard of their lands , and in honour of vvhom they kept feasts ; and surely it is the lavv vvhich administers too , and upholds every one in their due , that might overcome not right , upon vvhich ground the philosopher was wont to say we must fight for our laws rather then cur walls , since a city may be safe without these , but not without them . much more is this verified of religion which plato divinely calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the foundation of all laws , and preservation of all society . sine religione non princeps officium suum non subditi facient ; it is true devotion towards god that keeps us in orderly relation one to another . 3 the bound is pacifica●s , that which prevents controversies ▪ and so preserves peace ; it is true of good laws which end all quarrels , most true of religion which as it binds man to god in duty , so man to man in unity : while the twelve tribes continued one in religion , they remayned one in affection and subjection ; peace is both the nurse and daughter of piety . no knot so firm as that which this tyes ; so true is that of saint james , the wisdom from above is first pure , then peaceable , chap. 3.17 . you have viewed the bound , now see the fault of the princes in reference to this bound , for which i shall make use of a double translation . first , some read it transferentes or moventes terminum , according to our english translation , they did remove or take away the bound , and thus the crime reproved is socordia prinoipum , the princes extreame sluggishnesse in not administring justice and maintayning gods worship according to his laws , neglectis legibus neglectoque cultu divino {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} induxerunt , they cast off all care of equity and piety , quod libuit licuit , every man did what was right in his own eyes . and surely the accusation of the princes for this as an iniquity , is a plain intimation of the contrary , as a duty , that they ought not only ( which few deny ) to uphold civill laws but ( which many in this scepticall age impugne ) to command gods worship . it is the command given to all kings and iudges of the earth , serve the lord in fear , psal. 2.11 . upon which saint augustine well observes aliter servit qua homo , aliter quarex , a magistrate must serve god , not only as a a man , but as a ruler ; and when is that , but as the same father excellently , cum bona jubeat , mala prohibeat , non solùm quae pertinent ad humanam societatem , verùm etiam quae ad humanam religionem ? when they both command those goods things , and forbid the evils which appertain as well to divine worship , as to humane society . among those many offices which plato conceives belonging to magistrates , hee mentions this as the chief ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to take care of gods service . indeed strange it were that those who are expresly styled gods , should have nothing to do in the matters concerning god , or that this care should lesse concern christian governours ( which some affirm ) then the jewish kings . it is prophesied of the church of the new testament , that kings should be their nursing fathers , and queens their nursing mothers , isa. 49.23 . sure then the child of religion is intrusted to their charge . that which s. paul requires to be the end of the peoples prayer for the magistrate , ought doubtlesse to be the end of the magistrates care for the people , namely , that we may lead a peaceable and quiet life in all godlines & honesty , 1 tim. 2.2 . i grant , as law is the bound of a commonwealth , so right reason is the limit of law ; and as religion is the bound of a church , so scriptures are the limit of religion , beyond which nothing ought to be required as essentiall and necessary : yet this hindereth not but that magistrates through their own industry , and the advice of learned councels or synods , ought to find out and establish that religion which is most consonant to sacred writ . it is true , mens consciences cannot be compelled to embrace the faith professed ; no more can their hearts , to the love of morall vertues : yet in regard of outward conformity , they may and ought to be enjoyned the frequenting of gods publike worship and ordinances , the means of both . it is better to be compelled to a feast , then run to a fray ; and it is a just quaere , whether they who would not have the magistrate compell them , ( had they power ) would not compell the magistrate ? wee must indeed distinguish inter violentam conscientiarum coactionem , & publici exerciti● prohibitionem . that all mens judgments should in every thing assent to the rule established , cannot be expected ; that none should dare publikely to practise the contrary , ought to be required . the power of religion lyes in its purity , and purity in its unity : divers kind of grain in one ground , of beasts in one yoke , of clothes in one garment , are forbidden in the law ; and shall divers religions be allowed in the gospel ? i have read indeed of a turk who resembled the diversity of religions in his empire , to the variety of flowers in a garden ; but christian magistrates must account them as weeds , which if not pluckt of , will soon overtop the flowers of orthodox doctrine : so true is that saying religionem ●vertit , quisquis religionum varietat●m inducit ; mixtures in , are the undoubted bane of sincere worship . a strict obligation of weaker consciences ●o things meerly indifferent , may prove injurious : sure i am , a free toleration of divulging errours in matters necessary , will prove pernicious . nullum pejus malum libertate erran●● . what more dangerous for the ship then to sayle with every winde , since it must needs dash upon the rock ? for the sheep , then to wander through every pasture since it will quickly be devoured of the wolves ? and what then can be more perillous for the people , then to have liberty , or rather a licentiousnesse of transgressing religions bound , to the eternall hazard of their souls ? it is the offenee here charged upon the princes of judah , they were like them that remove the bound . secondly , others read it mutantes , as those that change the bound : and so the sin condemned is instabilitas principum , that not being content with the worship which god had delivered to , and was received by their ancestors , they went to the israelites bounds of bethaven , yea , to the heathen at damascus , and imitated their idolatry . an hainous and pernicious sin in magistrates , to affect novelties in religion . true it is , the bound of humane laws is alterable , and yet not easily ; salvenda , non rumpenda consuetudo ; customs must be moved , before they be removed : but it is otherwise with religion . stand ye in the wayes , and see and aske for the old paths , where is the good way , and walk therein , and you shall find rest to your souls , sayth the lord by the prophet , jer. 6.16 . st. paul willeth timothy to avoid {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; st. ambrose reads it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : they are neer a kin : novelties for the most part prove vanities , not verities . i deny not but the fringe of divine worship may be variable ; and yet in this , venerable antiquity is not to be forsaken for novell fancy : however , the garment of truth never waxeth old . guevara sayth , a wise man is a friend to old books , and an enemy to new opinions . solomon adviseth his son , not to meddle with them that are given to change , prov. 24.21 . it is the crime that is here charged upon the princes , that they were like them that change the bound . but was this only the princes fault ? nay , the sin was epidemicall ; the generality of the people disregarded equity , followed idolatry . non excusat populum , sed ostendit principes corruptissim● status fu●sse autores & praecipuè reos : the prophet doth not altogether excuse the people , but chiefly accuse the princes as being the authors , and so guilty of the peoples sin . guilty they were , 1 conticendo , by conniving at and suffering them in their idolatry . qui peccata-non corripit aliena , facit sua ; hee that having power , corrects not others faults , contracts them to himself . it is a witty and true conceit a rabbin hath upon these words , taking them in a literall sense : the princes were like them that remove the bound , because they did not censure those who removed their neighbours bounds . that apothegme of king lewis is most memorable : the prince who can punish a fault , and doth not , is no lesse guilty then the offender himself . it was a serious speech a jester used to the king who pardoned one of his courtiers , saying , it was the third murder that he committed ; nay , replyed he , this petitioner committed but one , the second and third was thine ▪ had justice been executed at first , he would have done no more . it is but equall , the fault of the inferiours should be imputed to , when they are not impeded by their superiours . 2 praecipiendo , in that some of them did not only permit , but command the removing of the bound . so we read , that wicked king ahaz sent a pattern of the altar at damascus to uriah the priest , enjoyning him to build one according to it , and offer on it , 2 kings 16.10 , 15. when subjects doe evill by precept , they increase the rulers sins so fast , as they increase their own . if saul charge doeg to kill the priests , jezebel require the nobles to stone naboth ; and ahaz , uriah to alter gods altar ; they may well be taxed as deeply engaged in those sins . 3 praecedendo , by not only conniving , but commanding , nor commanding only , but practising themselves the violation of this bound , being like those kings of the earth , mentioned psal. 2.3 . who said , let us break their bonds asunder , and cast away their cords far from us . it is the unhappy priviledge of greatnes , to warrant by example , as wel others as its own sins ; whilst the unadvised vulgar take up crimes on trust , and perish by credit . actions of rulers are rules for the peoples actions ; their both good , and ill patterns , become usefull , and hurtfull to those that are under them . if the mountains overflow with waters , the vallies are the better ; and if the head be full of ill humours , the whole body fares the worse . vita principis censura , princes lives are more read then their laws , and their exmple passeth as currant as their coyn : mobile mutatur semper cum principe vulgus . if nero like musique , all rome will turn fidlers : the egyptians , if their kings be lame or blind , will maym themselves . let but a pharisee say , christ ought to dye , the vulgar dare blaspheme themselves to hell . if a peasant meet luxury in a scarlet robe , he dares be such , having so fair a cloak for it : the common people are like tempered wax , easily receiving impressions from the seals of great mens vices . the truth is , a wicked magistrate , tantis obest quanti● praeest , injurieth as many as hee governs : qui in conspectu populi malè vivit , quantum in se est omnes se videntes interficit ; by licentious living ; he proves oftimes a murtherer , little better then a basilisk , only this kils by seeing others , hee by being seen of others . no wonder then the prophet puts the peoples sin on the princes account , chiefly complaining of them , that they were like those that remove the bound . to end this part of the accusation , in some neerer application . oh that there were not too just cause of removing the bound from judah to england ! shall wee reflect upon the former times ? might wee not then have beheld in the commonwealth the bound of legall rule too much changed into arbitrary government ; in the church , the bound of orthodox protestant religion grosly invaded and innovated ? what else meant the open allowance of sabbath prophanation , the manifest connivance at preaching , nay printing arminian , yea popish doctrines ? the illegall introductions of superstitious ceremonies , tables removed , crucifixes erected , adoration towards altars practised ? so truly was it then said ( by a reverend divine now with god ) england was a little place , but a great deal of rome in it . and oh that principes judah , i. e. ecclesiae , ( so ribera allegorizeth the text ) the then governours of our church , had not through their allowance and practice been the fautors , yea , authors of these abuses . but to come neerer to these days : is not the bound still removed in families , city , countrey , yea , the whole kingdom ? the well compacted hedge of our laws is trodden down ; so true is that maxime , inter arma silent leges , the voyce of law cannot be heard for the noyse of drums . the well-wrought vestment of our religion rent ( with jeroboams garment ) into twelve , nay , indeed into a hundred peeces , by schismaticall sectaries . there were some amongst the philosophers of old , qui jactabant solaecismos suos esse laudes & gemmas philosophiae ▪ who accounted their rude barbarismes as the ornaments of philosophy . such are our new opinionists , who present their vain fancies as the exquisite patterns of gods minde . how are our pulpits made stages , for every man to act his humour in ; and our presses market-places , for men to vent their false wares and counterfeit doctrines ? they all pretend to set the right bound , build the lords house ; but it is babel , not bethel , if wee may guesse by the division of their languages ; and whilst they pretend to depart from a mysticall babylon , they run into a literall one , i mean that of confusion : our women are not more sick for new fashions , then both men and women are for new opinions . shall i sigh out my sad thoughts in that patheticall complaint of vincentius lyrenensis ? the raging madnesse of many mens minds , impiety of their blinded eyes , and itching humour after errours , cannot be sufficiently wondred at whilst not content with those beams of divine truth that have shone among us , they daily seek for new lights ; yea , too many make it their only study how to adde , or change , or detract somwhat from our religion . and now , ô yee sons of the highest , be pleased to call your selves to an account ; remember you are not now in the house of lords , but in the house of the lord ; not sitting to judge others at your bar , but to judge your selves at gods bar. as for mee , i censure you not ▪ lest i be found amongst judes filthy dreamers , who despise dominion and speak evill of dignities . only suffer a word of seasonable exhortation , that ye would be pleased to set the bound , 1 to your selves and your own families : reprehension is most naturall , when it begins with modesty at the inferiours ; reformation is most effectuall , when it begins with majesty at the superiours . pareto legi , quisquis legem s●nxeris : nothing more unjust , than that they who place bounds to others , should exempt themselves . it was a good answer solon gave , when asked how a commonwealth might be safe , si populus magistratui obediat , magistra●us autem legibus ; when the people are regulated by the magistrate , and the magistrate by the law , you must not think loosnesse and licentiousnesse to be the proper fruits of greatnesse , to swallow up your sins in your wide titles , as though authority did consist in nothing but giving men liberty to do what they list . it was a prophane speech of him in the tragedian , that holinesse , piety , and fidelity , are for private men , not princes : nay , rather , in maxima fortuna minima licentia , the higher you are advanced , the more you are obliged ; they had need goe more warily who ride upon the ridge of a hill , than those that travell on foot below . that which is a mote in other mens , is a beam in your eyes . quò grandius nomen , eò grandius scandalum ; i , and eò gravius peccatum . the eminency of your honour aggravates others offences against you , and yours against god . as he said of ill christians , so may we say of bad great ones : ideo deteriores estis , quia meliores esse debetis ; they are by so much the worse , by how much they ought to be better : and the day is comming , when every licentious nobleman shall cry out ( as leo the eleventh said to his confessor , quam melius fuisset mihi si mon●st●rii quam coeli claves tenuissem ? how much better had it been for me to have climbed the ropes , then sate at the stern ? to have been confined to a cottage , then inherited a palace ? o then , though you are exalted above others , be not carried beyond your selves : consult not what may stand with the might of your greatnesse , but the authority of your place . say to your selves , o ye princes of the earth , with nehemiah , shall such an o●e as i flie ? shall i whom god hath honoured so much , dishonour him by oaths so greatly ? who am placed in an higher sphere then others be either a dim , or a wandring star ? shall i who am most obliged to god by the bonds of wealth and power , exceed the bounds of truth and justice ? whom he hath made a ruler of the people , not rule my self and my own family ? god forbid . 2 to the land and kingdome . improve your place and power ( my honoured lords ) that the bound of law between people and people may be mayntained , without which a common-wealth is but a wilde forrest , wherein like beasts one devoures another ; or a pond , wherein the greater fish swallow up the lesse ; non populus , sed turba , not a building , but a heap of stones . endevour ( what lyeth in you ) that the limits between king and people may be preserved , so as neither royall majesty may invade the subjects liberty , nor the subjects liberty intrench too far on royall majesty . but i will not looke into whirl-pooles of state , lest my head turn giddy : religion is my errand , that the bound thereof may be upheld against errour and prophanesse ; those pyramides which are reared up in the ayre , and support nothing , are the vain testimonies of frivolous mens inventions , but pillars are raysed up to uphold somthing . o! remember you are the pillars of the earth , and religion can neyther be despised without danger , nor supported without reward . right honourable , our mother the church is now in sore travell , you are her midwives , the childe shee brings forth will be eyther ichabod or a benoni , if it prove the ichabod of a toleration , the glory will depart from her ; but if the benoni of reformation , the father god will call it benjamin , the son of his right hand . me thinks ( most noble patriots ) i see religion like a forlorn damosell in ragged attyre , with her disheveled haire , weeping eyes , and bleeding wounds lye prostrate at your feet ; crying out like that woman of tekoah , help o ye nobles to rescue me from those wolves and foxes , hereticks and schismaticks that prey upon me ; oh be pleased to take her by the hand , rayse her up ; set her upon her legs : place a guard about her , and drive away her enemies . farre be it from christian rulers , so much as to think what tiberius said deorum injurias diis curae esse , let god revenge his own injuries ; nay , rather doe you vindicate his truth , that hee may your honour . remember i beseech you , you are within the bounds of a covenant ; for what ? a toleration ? no , an extirpation of all heresies , schismes , and prophanenesse ; what if while the arke was floating on the waters of strife , you were inforced to entertain wolves and lambs together , yet now that the waters are abated , and the arke in some measure setled , send out the wolves from the fold ; oh let your thankfulnesse to god for preserving the bounds of your possessions appeare , by your mayntaining the bound of his worship , suffer not your selves i beseech you by selfe-respects and politicke principles to be withdrawne from this worke ▪ hee that pieceth gods providence with carnall policy , is like a greedy gamester who having got all his game in his owne hand , steals a needlesse card to assure himself of winning , and thereby looseth all . it is an hard question , whether is greater idolatry to preferre reasons of state , before principles of piety , or to worship a golden calfe . oh let policy ever give place to piety , your private aff●ctions be swallowed up in the common cause , as small rivers lose their name in the ocean . that practice of pompey deserveth your observation and imitation , who when his souldiers would needs leave the campe , threw himself down at the narrow passage , and bid them goe , but they should first trample upon their generall . oh let hereticks tread down your honours , ere you permit them to throw down the bound of gods worship ; it was the ennobling epitaph of rodolphus , ecclesiae cecidit ; may it be your glory in after ages that you were the guard of good laws , champions of justice , promoters of peace , and patrons of religion . for the better preserving of this bound be pleased to 1 incourage and enlarge the disciplinary power of the church ; let not her shepherds want sufficient means to keep out the ravening wolves , and fetch in the straying sheep . 2 effectually prohibit all from entring into the work of the ministery but by the doore of ordination ; let not those be admitted to sit in moses chair , who have not first sate at gamaliels feet ; it is true , the vineyard of the lord wants labourers ; but i hope now the kingdome is in some measure established , those may be re-admitted , whom not scandall , but conscience made uncapable for a time , may it never be the reproach of this once famous church of england , that her priests were made the lowest of the people , and the lowest of the people made her priests ▪ that her grave and learned preachers were forced to turn mechanicks , and simple ignorant mechanicks entertained to be her preachers . 3 speedily appoint due penalties for those who wilfully remove the bound , such as are odious blasphemers , obstinate hereticks , and notoriously prophane persons . my lords , you have done worthily in appoynting a solemn fast for that invasion which heresies have made of late upon the bound of our religion , but as you take with you words , so take to you the sword , and thinke god sayth to you as he did to joshua , wherefore lie you on your faces ? up and be doing , take away the accursed ●●●ours from among you ? that of saint bernard is true , if taken cum gr●no s●lis , fides suadenda , non imponenda , faith is wrought by perswasions , not compulsions ; yet that of tertullian is as true , durities vincenda non suadenda , obstinacie must be forc'd , not wooed ; it was a divine speech of seneca , violatarum religionum apud diversas gentes diversa statuitur peena ●pud●mines aliqua , divers nations appoint various punishments , all some , for those that violate religion , tell me , i beseech you , it is a capitall crime to speake treason against the three estates of the land , and shall it deserve lesse to belch out blasphemy against any of the three persons in the sacrd trinity ? is it an offence worthy of punishment to abuse the sonne of a king , and is it lesse to dishonour the sonne of god ? shall they who rob your houses be condemned , and those that rob your souls escape ? are those women which adulterate their husbands b●ds justly sentenced , and shall those that adulterate gods sacred word goe free ? fidem ●e servare deo levius quàm homini ? is it a more veniall offence to breake faith with god then man ? i speake not this to cast a blemish upon your honours ; i have learned so much state-divinity as to distinguish between voluntas sign● & beneplaceti , i well know the by●s'd boul may fe●ch a compasse to touch the jack ; dumb zach●●y begat him who was the voyce of a cryer , neither doubt i but your former silence will end in a loud decrying of all hetrodox opinions and practises ; my onely ayme is to add spurres to your pious intentions , that they may appeare by such peremptory actions , as the people may not deceive themselves with vain hopes of unsufferable liberties . it is to be supposed that as in the sweating sicknesse in england , the sick persons , when beaten on the face with sprigs of rosemary by their friends ▪ would cry out , oh you kill me you kill me , whereas indeed they had killed them in not doing it , for had they slept , they had dyed ; so those whom the sicknesse of errour hath surprised , being suppressed , will exclaime and say , oh you persecute them , you persecute them ; whereas indeed it is not a persecution that lets out the life bloud , but a prosecution that lets out the corrupt bloud : oh happy violence which puls men out of the fire , blessed bonds that tye men to christ , comfortable fetters which keep our feet in the way of peace : let this work be wisely , faithfully speedily accomplished , so shall the power of religion be advanced , the name of god honoured , the mouthes of your enemies stopped , the feet of wanderers reduced , the hearts of the gospels friends comforted , and gods ministers have no cause to complaine of england's as here the prophet did of judahs princes ; they were like them that remove the bound ; and thus i have given a dispatch to this first branch of the charge , referring to the princes of judah , to which as being most sutable to the auditory , i have allowed an elder brothers portion of time ; i hasten now to a brief discussion of the second branch relating to the people of ephraim in the close of the eleventh verse , because he willingly walked after the commandement . the last word of this clause is variously rendered ; the 70 read it as if it were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vanity ; the vulgar latine as if it were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} à {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that signifieth filthinesse ; by both expressions they understand idols , which the scripture thinks worthy of no better names ; in regard of the former they are somtimes called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} not gods , without strength , or rather from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nothing , of no value ; so true is that of saint paul , an idoll is nothing in the world ▪ in regard of the latter they are elswhere styled {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a stercus , dunghill-gods sending up an unsavoury smell in the nostrils of the true jehovah ; and thus the phrase is most usuall in scripture of walking af●er idols , and going after vani●y , in both which constructions the accusation seems to be framed against the kings as well people of israel who were guilty of grosse idolatries . the most received reading is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} praecepit according to our translation , the commandement , and so the fault was the peoples in walking after it ; what this commandement was , you may read 1 kings 12.28 . the occasion and matter of it was this . jeroboam being the head of ten rebellious tribes , thinks it not safe that they should go up to heirusalem to worship ; his suspitious heart , no doubt , told him that religion is a friend to loyalty , and if they still continued to worship the true god , they would ere long have embraced their right king ; what then ? rebellion against the king must be attended with defection from god ; his politick braine findes out two neerer , and as he pretends , fitter places within their own territories dan and bethel ; there hee sets up golden calves for them ; makes woden priests ; and invites the people to worship them ; thus one sin draws on a greater ; cains anger is seconded with murder ; ahabs covetousnesse attended with cruelty ; peters deniall backt with an oath ; and jeroboams rebellion with idolatry . but in what posture is the people ? the text tels you , they willingly walke after his command ; in the originall there are two verbs , the former whereof hath a double signification and translation . 1 coepit , so the vulgar , he began to walk , the old way of worship was superannu●ted , and like an old almanack grown out of date ; a new invention is but presented , and the giddy people begin to walk after it ; nor is it any wonder that ivit followeth coepit ; having began , they walk on ; sin is of a pleasing nature ; especially idolatry ; the prophet cals idols delectable things ; which being once imbraced are not easily rejected . — facilis discensus — sed revocare gradum — it is a swimming down the stream ; to stop is difficult ; it is good advice therefore , principiis obsta crush sin in the egg , and dash these babylonish infants against the stones . 2 voluit , lubens ivit , the most generall and sutable reading ; he willingly walkt . [ jeroboam coyns religiō in the mint of his own brain , sets the stamp of a command upon it , and it passeth with the people for currant , he 〈◊〉 golden calves , & the brutish vulgar like an herd of beasts run lowing after them . it is no marvell , where voluit goes before , that ivit comes after ; that ephraim being willing , resolves to walke : the hebrews say that this verb is never without another at his heels ; sure i am , the will ne●ver wants attendance , what the primum mobile is in the heavens , that the wall is in the soul , carrying all the faculties about with its own motion : the brain is a projector , the eye an intelligencer the tongue an orator , the hand a factor , and the foot a lacquey to the wil : where she commands , the head plots , the mouth talks , the eye looks , the hands worke , and the feet walke . he willingly walked . ] the prophet layes the accusation against ephraim in this form , for these two reasons : 1. ut omnem excusationem tolleret , that their fig-leaves of excuse might be pluckt off . it is not seldome seen that people devolve their faults upon the princes , subjects on their kings : so it is likely did this people upon jeroboam ▪ and say , it was his invention to erect the calves , his prescription 〈◊〉 required us to worship . but here the prophet silenceth all such objections : true , he commanded ; but you soon imbraced ▪ hee set them up but you fell down before them . it would not serve eue's turn , that the serpent seduced her ; nor adam's , that eve beguiled him , since the true cause in both , was the abuse of their own free-will : nor doth it excuse ephraim , that jeroboam chalked out the way , since he willingly walked in it . 2 ut duplicatam culpam ostenderet , that they might appear beyond measure sinfull : though it be not essentially the nature of sin , yet circumstantially it is an high aggravation of sinne , when it is committed wilfully ; the more sin pleaseth us , the more it displeaseth god , & eò plus malitiae quò plus complacentia , the more complacency we take in , the more maliciousnesse goeth along with any wicked action . the word here used notes a fulnesse of consent to , and acquiescencie in any object , their obedience was not a mixt act of the will , partly forced through feare ; here was no fiery furnace , nor roaring lyons prepared to awe them , only a bare command , with a plausible pretence of ease , it is too much for you to go up to hierusalem ; and the people are well pleased with it , rest satisfied in it . learned zanchius upon the text makes three degrees of voluntary sins . the lowest , is when the will consents , but drawn with fear , and forced with apparent dangers . the next , when the will consents freely and fully , upon a meer command from another . the highest , when the will plenarily consents to what corrupt judgement dictates onely upon diabolicall instigation . the former of these excuseth in part , but not wholly ; the latter greatly aggravate . the first was peters case , whom carnall feare induced to deny his master . the second was ephraims sin , to whom no sooner doth jeroboam hold out his finger , but he puts forth his feet to follow idols . the last was the crime of jeroboam himself , who through the devils perswasion invented and pursued idolatrous worship . the king goeth before , and the people are not far behind ; hee was the father , and they are nurse of a monstrous childe , which afterwards proved the death of both : the principall blame was his , yet they are not at all excusable , since it was not compulsio , but electio ; they chose to imbrace the kings command before gods , and willingly walked after it . oh see how forward the vulgar are to receive injunctions from their rulers ! the most ( as themistius sayth ) purp●●ram pro deo colunt ; are like the indians , that worship a rag of red cloth : every man will be of the kings religion : if governours prove nursing fathers to piety , the people will love the child for the nurses sake ; and if they countenance a new worship , these care not to sin by subscription , and damn themselves with authority ; thou art my king o god , sayth david , thou art our god o king , is the voice , at least the thought of the multitude . oh what heed ought magistrates to take of what they establish as a law , since as the first sheet is composed , all the rest are speedily imprinted . finally , in ephraims sin let us see our duty , in matters of religion , no further to walke after rulers command , then they walke after gods ; fatherly power is the rice of all authority ; and yet our saviour tels us , he that loves father or mother more then him , is not worthy of him ; mat. 10.37 . amandus generator , sed praep●nendus creator , parents must be honoured , but god preferred ; it is as true in regard of regall as paternall authority ; the instances of the hebrew midwives , the three worthies , and daniel are obvious to all . that epithete that was given to bacon of doctor resolu●us , in this case well becomes every christian ; it was a just resolve of luther in divine matters , cedo nulli , a remarkable speech of socrates though an heathen {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} not much unlike that of the apostle . we ought to obey god rather then men , it is true , when the supream authority injoyns what god inhibits , we must patiently undergoe the punishment inflicted . but not willingly walke after the commandement prescribed ; it was a pious speech of king henry the eighth to sir thomas more when he made him chancellor , looke first at god , then at me . saint austins rule is excellent , contemne potestatem timendo potestatem ; the supreme power hath a superiour in heaven : for feare of this we must contemne that , that may threaten the prison , but this hell . in a word , neither must princes leave the people to their own will , nor the people conforme themselves to the princes will , but both to gods will in matters of religion , lest other ways both prince and people be consumed : which leads me to a compendious discourse of the second generall , to wit , the severity of the doom , and that as it is pronounced severally . 1 against the princes of judah , in the end of the tenth verse , i will poure out my wrath upon them like water . an heavie burden ▪ ( so the prophets use to call threatnings ) non tam verba quam tonitrua , to use st. hieroms expression ; every word breaths terrour into the bosome of degenerate princes : whether you look , 1 upon the matter or thing threatned ; it is wrath , here taken for revenge , inflicted by an incensed god ; and this not an ordinary , but the utmost degree of anger : the hebrew word notes a boundlesse wrath , quae nullis repagulis possit contineri , which knows no limits but those of his own mercies . the seventy translate it by a word as emphaticall , being a military expression , noting that violence which the souldier useth aga●nst a city scaling the w●lls , batt●ring the forts , till he hath force● a passage . divine wrath is not lessened , but augmented by opposition : so true is that of the psalmist , who may stand in thy sight when thou art angry ? psal. 76.7 . it is not unworthy your observation , the fit analogie between the sinne and the punishment ; no bounds could keepe them from sinning , and therefore gods wrath knows no bound in punishing ; as their transgression was above measure , so gods judgment is without measure . it is st. chrysostoms note concerning that fiery s●owre ▪ which god rained upon sodome : that as the sodomites inverted the course of nature , by seeking woman in man ; so god changed the order , by showring down fire in stead of water . thus doth the almighties justice ever proportion the smart to the fault : so that here we may at once behold the greatnesse of the sin , in the punishment ; and the fitnesse of the punishment , to the sin ; boundlesse wrath , for boundlesse transgressours . or secondly , on the manner of executing this wrath : i will poure ▪ ] gods administrations of judgements are various , his justice walks not always in the same path , nor with equall pace . god hath vials and vessels of wrath ; out of them hee drops , out of these hee poures : dropping is a gentle successive act ; such is gods anger to his children when they offend him : pouring is a violent and simultaneous act ; such is gods wrath against the wicked . nay more ; i will poure it like water . ] i finde one upon the text , taking the metaphor in way of mitigation : aqua est mundare sordes ; as though the wrath here spoken of , were not so much revenging , as correcting ; to clense their sinnes , not drown their souls . in which regard he propos●th this as a pattern to all magistrates , whose ayme in punishing offenders should be , ut el●●nt , non obruant , to purge them from their faults , not overwhelme them in ruine . a conceit witty indeed , but not we●ghty . i rath●r take it by way of aggravation ▪ further expressing the fiercenesse of his anger . effusio aquae symbolum abuntiae ; it is usuall in scripture to represent abundance by water : when christ , in the person of david , would expresse the extremity of his sorrows , hee sayth , i am poured out like water : when the church would aggravate the cruelty of her enemies , she sayth , they shed the saints bloud like water round about ierusalem . and here when god would delineate the severity of his wrath , he threatens to poure it out like water : conceive the allusion to the pouring out of a vessell ; that of water , is the most absolute ; wine poured out leaves a scent , milk a colour ▪ honey a taste ; but water , nor scent , nor colour , nor taste behinde it . conceive the allusion to the floud , when the windows of heaven were opened , the fountains of the great deep broken up , and the whole face of the earth cover●d with waters ? what more violent ? in which neyther men nor beasts ( but those in the ark ) escaped , a further demonstration of gods inevitable and irresistable wrath : you have somtimes seen a little river stopt for a time by a dam , never ceasing till it hath got the mastery , and then setting ( as it were ) its foot upon the dams neck , leaps into the channell , not without some noyse of triumph : a petty embleme of gods conquering anger , which over-runs all ob●●acles . imagine rather you saw , in that universall deluge , the amazed people climbing to the tops of houses , scrambling up the height of mountains , and yet there overtaken by the churlish waters , and swallowed in the depth . a fit description of gods over-topping wrath poured out on the highest mountains , as well as the lowest vallies ; the greatest , as well as meanest offenders . to apply this : 1 oh let licentious princes tremble at this indignation ; they would have others feare their wrath ; let them stand in awe of gods , though they care not for the wrath of any man , yet let them tremble at gods anger . oh you that have danaes golden showers poured into your bosomes , think on gods wrath ready to be poured upon your heads ; you whose houses are paved with pearls and walled with diamonds ; remember you have no roof , but are open to heavens thunder . artemon's servants in plutarch , when he went out , carried a canopy over his head , lest the heavens should fall upon him ; fond man , no canopy can keep the showers of heavens wrath from falling on us ; it is the custom of greatnesse to challenge to its selfe impunity ; when as indeed potentes potenter mighty sinners shall be mightily punished ; let then the councell of the psalmist be acceptable to all kings and judges of the earth ; kisse the son with a kisse of affection and subjection ; hang at his lips for the rule of your life , depend upon his word for your religion ; exalt his scepter above your own honours least he be angry and yee perish from the right way ; when his wrath is kindled , yea but a little , blessed are all they that put their trust in him . 2 let both princes and people endeavour by all good means to prevent the effusion of this wrath ; to this end : learn we to 1 poure out our tears like water . tears of compassion like strong water ; to comfort the hearts of our distressed brethren ; our shewing mercie to other , will mittigate gods fury to us . tears of devotion like sweet water in the nostrils of god , when we seeke him weeping , we shall finde him smiling . above all tears of contrition like clean water , to wash away those sins which have provoked his anger ; that wrath which is here sayd to be poured out like water , is elswhere said to be poured out like fire and no way to quench it ; but by these tears artificers use to fasten marble statues upon their bases with molten lead , no better way to fasten our kingdome , and cities , families , upon a sure foundation , then by melting ourselves into tears of repentance . 2 poure out our hearts like water in humble supplications at the throne of grace , both for pardon of sinne and preventing of judgement , fervent prayer keeps the keys of heaven : both opening the treasury of love , and looking up the armory of wrath ; let us then not only say a prayer , but poure out a prayer ; and not only our words , but our hearts before god , that hee may not poure out his anger on us . saepe jovem vidi cum jam sua fulmina vellet mittere thured to sustinuisse manum . when we open our mouthes in humility , god withholds his hand of severity ; it was the way prescribed the men of athens by the oracle for the removing of a great plague duplare aram to double their sacrifices on the altar , indeed oratio posita est per quamira dei suspenditur , venia procuratur , poena refugitur , & praemiorum largitas impetratur , devout prayers are the best means of appea●ing anger , procuring pardon , avoyding punishments , and obteining mercie at the hands of the almighty . 3 poure out our sins like water , to wit , speedily , as in pouring , the drops of water run one upon another . willingly , as in pouring , the water runs out without any opposition . universally , as in pouring , the water ceaseth not till all be out . finally , as the water that is poured on the earth can never be gathered up again , thus let us poure out all our sins , and god will not poure out all his wrath , let us speedily cast away the filth of our transgressions , and he will soon stop the current of his indignation ; let us chearfully reforme , and he will not willingly afflict ; let us having cast away our sinnes never more return to them : and then though his anger have been poured out on us , he will graciously return to us . in a word , repent we of our provocations , and he will repent of this commination , to poure out his wrath like water . i have done with that ; and hasten to the second part of the doom , uttered against the people of ephraim . ephraim is oppressed and broken in judgement . the seventy read the words actively , understanding it of jeroboams wars with rehoboam , in which he oppressed him . idolatry and cruelty are two usuall companions ; it is no wonder that they who offer injury to god use violence to man : ieroboam walks after idols ▪ and therefore oppresseth his neighbour king . the hebrew participles are of the passive voyce , and so better rendred , ephraim is opprest , &c. according to which version they admit of a three-fold reference ; to their domestick governours , forraign enemies , and god himselfe . 1 ephraim was oppressed by his governours , oppresserunt ●um reges , & deceperunt ; so aben ezra : their kings by violence oppressed , and fraud deceived them . it is the prophet micahs complaint of the head● of the house of iacob , and the princes of the house of israel , that they abhor judgement , and pervert all equity ▪ chap. 3.9 . in this sense the chaldee reads the whole verse : inique premuntur vir● ephraim , & apprimuntur judiciis suis , qui●●e verterunt judices eorum , ut errarent post mammona iniquitatis : their heads judging for hire , injured the people , being more pleased with receiving rewards , then doing right . it is the complaint of israel , in the 16 verse of the former chapter , that her rulers with shame doe love , [ give ye ▪ ] no marvell if bribes obstruct the course of justice , and covetousnesse prove the mother of oppression . a sore judgement upon any people , when their princes are not shepherds , but wolves ; rulers , but ruiners ; bucklers , but butchers of the people ; when they who should support , supplant ; underprop , undermine ; dresse destroy the vines of the commonwealth . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , injustice is the root of all mischiefs . the word which we translate broken , notes a crime peculiar to inferior officers , who oft-times affright the people with the magistrates power , that they may extort money from them for their own profit . the other word which we read oppressed , notes a fault in superior judges : the signification of it is large referring both to words , and actions ; to open , and secret enterprises , either for withholding from others what is due to them , or withdrawing what they duly possesse : such is the too usuall course of men in autho●i●y , to ma●e the inferiour sl●ves to their covetous and malicious wils ; sometimes by stout words and violent practises , somtimes by soft speeches and fraudulent pretences , taking from those under them what they have ; or detaining what they ought to have . all which the sinnes of a people oft times bring upon them . secundum merita subdi●orum disponuntur acta regentum , saith gregory . extorting magistrates are used as whips to scourge the wickednesse of the multitude : and as , for the transgression of a land many are the princes thereof , so those may become injurious and destructive to the land . how much england hath groaned under the burdens of oppressions by the violence of former courts , and still sighs under the irregular practises of present committees , your honours cannot be ignorant : the number of our samuels is very small that can say to the people ▪ behold , here i am , witnesse against me before the lord and before the parliament , whose oxe have i taken , or whose ●ss● have i taken , or whom have i defrauded , whom have i opprest or of whose hand have i received any bribe to blinde mine eyes therewith ? however , i could wish they would take up the last clause , and say , i will restore . i am affraid it hath been cause enough to bring many sheepe to the slaughter , because they were fat : yea ▪ some amongst us have been no better then bushes or brambles to teare off the fleece of innocent sheep , who have come to them for shelter ; that complaint o● the prophet micah being too plainly verified , the best of them is a briar , and the most upright sharper then a thorn-hedge , chap. 7.4 . but let such oppres●ors know , that as for the present they have been instruments , so one day they shall be subjects of gods wrath . the same word in hebrew signifies both a wedge of gold , and a tongue ; and some say that the wedge of gold that achan stole , had the shape of a tongue . sure i am , bags of gold unjustly gotten c●y loud in gods ears against those that hoard them up . as for you , my noble lords , let your ears be open to the cries of the oppressed , let your eyes be open to take notice of these oppressors : remember you are the shield of the earth , to protect the people from injury ; and let alfonsus his emblem be yours , a pelican feeding her young with her own bloud , with this motto , pro rege & grege . i say no more , but know , the acceptable fast to god , is to loose the bands of wickednesse , to undoe the heavie burthens , and to let the oppressed goe free , and that you breake every yoke . 2 others refer this oppression to a forreign enemy , to wit the assyrians , by whom they were carryed captive , used as slaves , & omne judicii levamentum periit , and all the doors of justice were shut upon them . this though it came not upon the israelites till afterwards , is ( according to the propheticall manner ) set down in the present tense , to note the certainty of the accomplishment . destruction is inseparably linked to corruption . god is as true in his threatnings , as he is faithfull in his promises . christ sayth of the unbeleever , that he is condemned already , to wit in divine decree , and the certainty of the execution : and here the prophet sayth , that ephraim is opprest ; so surely should it come to passe , as if it had then been inflicted . captivity is the usuall wages of idolatry : it was so threatned by moses , that if israel would not serve the lord in abundance , they should serve their enemies in cold , hunger , and nakednesse . it was afterwards frequently verified upon them in the time of the judges ; we find god selling them into the hands of spoilers , even their enemies round about , because they forsooke him to follow idols . the midianites oppressed & broke them seven yeers ; the philistines and ammonites vexed them 18 yeers , and after that they were delivered into the hands of the philistines 40 yeers : & in the time of their kings , when ephraim walked after idols , god often sent the assyrians to ride over them . the word oppressed according to the chaldee , is read praedae expositus , ephraim became a prey ; not only their goods , but themselves were spoiled by the enemy . the vulgar read it , calumniam patiens : indeed what greater disgrace , then that ephraim , gods own people , should be opprest by heathen , that were worse & viler then themselves ? it is the heighth of reproach a father casts on his childe , when he commands his slave to beat him . of all outward judgements this is the sorest , to have strangers rule over us , as being made up of shame and cruelty . if once the heathen come into gods inheritance , no wonder the church complaineth , her blood is shed round about jerusalem , and she becomes a reproach to her neighbours , a shame and derision to all round about her . it was not without just cause that david being put to his choise by god , resolveth rather to fall into the hands of god then man . strange invaders can never finde in their hearts to say that to themselves , which god did to his destroying angel , it is enough , put up thy sword : yea , even their tender mercies are cruell ; the greatest kindnesse they shew , is but a lesser kinde of cruelty . to close up this : 1 what singular cause have we then to magnifie the goodnesse of our god , who in the midst of our home insurrections preserved us from eternall invasions ! that when we were unnaturally tearing each other in peeces , a third party came not to devoure us both , what was it but his mercie ? how should we say in davids words ▪ blessed be the lord that gave us not as a prey to the teeth of other nations ! 2 what a prevailing motive ought this to be against all sin , especially idolatry ? when the people of israel had made them gods to goe before them , the text sayth , they were naked among their enemies ; wanting the protection of the almighty , which is the only garment of defence to any people . when phocas had built a strong wall in his palace , hee heard in the night a voice thus saying , o king , though thou build as high as the clouds , the city will easily be taken , for the sin in the city will marre all . oh let us not flatter our selves in our strong castles , mighty bulwarks , potent navy ! idolatry and prophanesse will weaken all . barbarus has seges — sin wil pluck up our hedges , lay waste our fields for strangers , like ravenous beasts , to come and devoure all . the ruined monuments , battered walls of many depopulated cities , seem to tell the passengers , hic fuit hostilitas , here hath been an oppressing enemy ; and do they not withall tell , hic fuit iniquitas , here hath been ruining iniquity . and while our idolatries ( though not so much corporall as spirituall , in worshipping not images , but imaginations ) cry loud in gods eares what can we expect but that god should lift up an ensigne to the nations from far , and hisse unto them from the end of the earth , that they may come with speed to destroy us ? let us therefo●e by timely repentance break off our sins , that we be not broken in judgment ; let us suppresse our prophanations , that no enemy may oppresse our nation ; and let it be our earnest petition to the almighty , that however he deal with us , hee would not sell us into the hands of barbarous turks , or idolatrous papists ; that he would be a wall of fire round about our land , a wall to defend us ; and a fire to consume those that shall approach to hurt us . in a word , let us all on our bended knees , with weeping eyes , lift up our voices and cry ▪ from further civill dissentions at home , and cruell invasion of enemies abroad , ( if it be thy blessed will ) good lord deliver us . 3 some referre it to god himself , who by the unjust and tyrannicall judgements of men , is oft times pleased to execute his own justice . but what , may some say , is oppression no sin ? or can the p●re god be the author of sin ? i answer : as god is holy , and therefore cannot authorize sin ; so he is wise , and therefore hath a hand in sin ; a hand not only in permitting sin to be acte● , but ordering it for his own most sacred purposes , yea ●ssisting to the action , but not the evill and maligni●y of it . thus did god not only suffer the assyrians to oppresse ephraim , but gave them that strength that did overcome , appointed the time how long , and the measure how great their oppression should be , making all to serve for his own ends , and the manifestation of the glory of his justice in correcting a rebellious people . besides , this oppression , though in regard of the enemies it was a sin , and so to be imputed to their malice , yet in regard of ephraim it was a punishment , and so to be ascribed to gods justice . observe the story of job : you finde god , satan and wicked men concurring in his oppression ; res una quam fecerunt , causa non una ob quam fecerunt ; they all concurred in one action , the taking away jobs goods , yet upon a different ground . the devill instigates the sabeans , out of malice ; they surprised his possessions , out of covetousnesse ; god permitted and ordered it in wisdom and justice ; so that neither did the enemies partake of gods righteousnesse ; nor he of their cruelty . the case is a like here : ephraim is oppressed and broken in judgement : the judgement of his princes , through their covetous desires ; of his enemies , through their inveterate hatred ; and of god , through his just severity . indeed what more just , then that god should make princes as devils to that people , who set up their princes as high as god ; that they who left him to serve strange gods , should be forced to serve strangers ; and whilst they made a prey of gods honour by their idolatry , god should give them as a prey to their enemies malignity ? oh let us remember this in all oppressions wee meet with , that they fall not upon us without divine providence . what eliphaz sayth of affliction in generall , is true of oppression in particular ; it comes not forth of the dust , neyther doth it spring out of the ground . joseph , though sold by his envious brethren into egypt , sayth , god hath sent me hither . david being railed upon by shimei , said , god had bid him curse . job being robbed by the sabeans , said , god hath taken away : and concerning the israelites bondage under the egyptians , the psalmist sayth , he turned their heart to hate his people , and deal sub●●lly with his servants . let us not therefore with the foolish dog bark at the stone , but rather look at the hand , acknowledging god in all . as for oppressing adversaries ( whether domestick or forreigne ) let them not account themselves safe , because they execute gods judgement ; since though they act his secret will , they contradict his revealed will , the only rule of our actions : the truth is , they perform his will against their will , their ayme being to fulfill their own lusts , not his pleasure . so god himself sayth of the assyrian , he meaneth not so , neither doth his heart thinke and therefore resolveth after hee hath performed his whole work upon mount sion and jerusalem , to punish the fruits of the stout heart of the king of assyria , and the glory of his high looks . the just reward of unjust oppressours . finally , whatever injuries are brought upon us by man , let us acknowledge them as deserved punishment of our sin , in regard of god . though we have given no cause to the one , and so are innocent , yet we have given just cause to the other , and so are nocent ; and therefore as the athenians , when an oxe was killed for sacrifice , condemned the sword , but acquitted the priest ; so let us , whilest we accuse the cruelty of our enemies who are the instruments , excuse the severity of god who is the efficient of all those evils ( as they are punishments ) which fall upon us ; ever saying with mauritius , justa , domine , judiciatua , thy judgements ( o lord ) are just and righteous altogether . and so i passe to the last , and fatall doom , which was denounced joyntly against both the kingdoms , in the 12th . verse , i will be unto ephraim as a moth , and unto the house of judah as rottennesse . the originall wants the verb , which is easily supplyed by interpreters , onely with this difference ( which is not materiall ) some render it i have been ; others , i will be : non quod deus tinea aut putredo sit , sed quod sustinentibu● poenas talis videatur , sayth hierome well : not that god is , but seemeth to be as a moth and worme in his punishment ; it is a good note of pareus , that it is not only sinam , but ero , i will suffer , but , i will be ; since god is not otiosus spectator , but operosies effector , not an idle spectator or bare permitter , but powerfull worker and wise appointer of those calamities which befall a people . the 70 much vary in the translation of the words , mistaking and misplacing , and so read for moth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifieth a trouble ; and for rottennesse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a prick : losing hereby the emphasis and energie of the prophets expressions which consists much in the resemblances here used , and therefore well rendred by our translators , i will be a moth , and as rottennesse . the words you see are metaphoricall , the one taken from garments which are subject to be eaten of moths ; the other from bones and trees , which are apt to be rotted by worms : both which doe ap●ly represent the qualities of divine punishments , and in them , many of his choise attributes ; such as are , 1 misericordia in tarditate , the sweetnesse of gods mercy in the slownesse of his judgements ; the moth is long in consuming the garment , so is god before he destroy a people : citò struit , tardè destruit ; hee was longer in marring one city ; to wit jericho , then in making the whole world ; hee finished this in six daye● , he accomplished that not untill seven : when he went to receive the penitent prodigall , the text sayth he ran ; but when he went to passe the sentence on our rebelling parents , he is said to walke : god is swift in shewing mercie , but slow to wrath . oh let magistrates learn to write after this copy ! the romans axe which was carried before the consul , had a bundle of rods tyed about it , that while it was unloosing he might bethinke himselfe of the sentence past . the ancients fained the chariot of justice to be drawn by two women , una fractum ensem portabat , altera conto nitebatur ; whereof the one carried a broken sword that that cut but slowly , the other leaned upon a long pole which is moved but easily ; to intimate how slow judges ought to be in execution of judgement . 2 potentia in efficacitate , the greatnesse of his power in the prevalencie of his punishments . trees and bones are of a stronger nature then garments , and yet the worme eats them out ; the stoutest spirit cannot stand before gods judgements ; he is wise in heart , and mighty in strength ; who hath hardened himselfe against him and prospered ? let magistrates remember this , to be not only tineae , but teredines , moths to the meaner , but worms to the greater sort . rulers laws should be like vulcans iron-net , that caught the gods ; censuring the highest as well as lowest . besides , a moth is a small creature , the least touch kils it , and yet it will destroy the garment : such is gods power , that by an host of lice , an army of frogs , a few poore worms , he can subdue the mightiest princes . 3 sapientiain vari●tate , the fulnesse of his wisdome in the variety of his judgements . the moth consumes faster then the worme . ephraim sinned before judah , and therefore is sooner punisht : a good item for governours , vari●m delinquentibus poenam imponer● , pro criminum varie●ate , to make a just distinction between delinquents out of malice and conscience , principals and accessaries , ringleaders and followers . 4 ira in occultatione , the harshnesse of his anger in the insensiblenesse of the misery . tinea damnum facit , s●nitum non facit ; the moth frets secretly , the worm eats insensibly , so doth god destroy a people ( nemin● observant● aut cavent● ) by those wayes and meanes which they least thinke of ; divine justice winks many times , when it doth not sleepe ; and then gives the greatest blow , when it makes the least noise . what they say of little sinnes , that being the lesse sensible , they are more dangerous ; is true of punishments : diseases which wee least feele , we have most cause to feare ; the silent arrow doth many times more mischiefe then the roaring cannon ; still rain sinks deeper then violent showres ; and those judgements which proceed slowly and secretly , strike both surely and sorely . 5 justitia in aequitate , the clearnesse of his justice in the equity of his punishments . the moth is bred of the garments filth which is devoured by it , the worme of the tree which is rotted by it . the vulgar reade the last clause of the former verse , he walked after filthinesse ; and so very fitly follows the resemblance of a moth which is caused by filth , even the filth of that vestment which it ea●s . cognatum ▪ imò innatum , omni sceleri soeleris supplicium ; punishment is the daughter of sin ; and sometimes the daughter is so alike the mother , that you may read ab● sin in the punishment . god is unwilling to destroy — s●d nos per-nostrum non patim●r sce●u● ●racundia jovem p●n●●e ●ul●●ina . but wee compell him through our sinfulnesse to deale severely with us : so true is that of salvian , a deo p●nimur , sed ipsi facimus quod p●nimur ; he striketh , but we provoke ▪ he inflicts , we deserve ▪ j●lian gave for his arms in his escuchion , an eagle struck to the heart with a shaft feathered by his own wings ; and the motto , pr●pr●is configimur alis . it is our own iniquities that prove our ruine . the hedg-hogs ( say naturalists ) make that urine which disarms them of their prickles ; no man is hurt ( sayth the morali●t ) but by himself . great states , as buildings , ( say politicians ) are crushed with their own weight ; persons and kingdomes are destroyed ( sayth the divine ) through their own wickednesse ; so true is that of the prophet , thy destruction is of thy self , ô israel , hos. 13.9 . it is farther observed of the worme ▪ that it is br●d of juci● trees , especially when cut in the full moon . jud●hs outward felicity became the occasion of her misery . bees are many times drowned in honey , ships cast away on the soft sands , birds caught in twig-lime , and people strangled by prosperity ; too many of the worlds dar●●●g● ma● cry out as the sick woman in the fable , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} woe to us , the good things we enjoy wound ●s by their embraces : it was judahs prosperous state occasioned her forgetting god . agur seemeth , in this respect , to make riches worse then poverty , since this causeth to steale from man , but that to deny god . and no wonder , if her riches cause her to deny god , god be provoked to forsake her , and so all evill come upon her . by all which resemblances we may pick out the prophets meaning to be thus much : that ephraim being first in sinne , should be first in punishment ; yet judah being like to him in sinne ; should be like in suffering : that both judah and ephraim ▪ notwithstanding their prosperity , because of their iniquity , shall by little and little be secretly and certainly ruined . and now if any aske when , or how this was verified ? i answer , god was as a moth to ephraim partly by those many intestine conspiracies among themselves , and partly by the frequent invasions made upon them by the ass●rians , till at the last samaria was taken , and the israelites were carryed captive by salmanasser . god was rottennesse to the house of judah ; in the assaults made upon them partly by their brethren the israelites , chiefly by the kings of assyria and babylon , till at length jerusalem was besieged and taken , the temple burnt , and the jews captivated by nebuchadnezzar ; the stories of both you may peruse , kings 2 , from the 15th . chap. to the end of the book . to draw to a conclusion — give me leave to change the scene , from ephraim to england ; and the two tribes of iudah , to these two adjoyning famous cities ; that we may see how farre this threatning is denounced against , and inflicted on us , that god is as a moth and rottennesse to us . it is not long ( beloved ) since god was a lyon , when two armies were roaring one against another in the noise of cannons , yee tearing each others bowels in pieces : oh how then did gods wrath poure put our blood like water ! but is there not yet a secret veine inwardly bleeding , and though the bloudy issue be stopt , are we not still sick of a consumption ? consider , i beseech you , is not god as a moth to many countries , by the quartering of an army , who , though friends yet are wasting ? is he not as a worme to the kingdome , in our renewed taxations , which though just , yet are impoverishing ? i mention not these , to blame the wisdome of that authority which sees cause still to continue both ; reasons of state are without my spheare ; only i am bold , as a divine , to tell you , that god is by them as a moth , secretly , and not altogether insensibly ▪ consuming us . again tell mee , is not god a moth to the state , in the generall decay of trade , especially that staple-trade of the kingdome , by which so many poore are mayntained , and merchants enriched ? is hee not as a worme to the church ▪ in the impayring and with-holding of our ministers mayntenance ? it is hard to say whether was the worse ▪ julians persecution , who substracted fuell ; or diocletians , who threw on water . the links of this chain are inseparable ; religion upholds the commonweal●h , ministers propagate religion , and mayntenance incourageth ministers , guesse then your selves , whether the substraction of this will not prove a worm to the land . once more , who is there that with weeping eyes beholds ou● bleeding divisions , in the body of the state ▪ by a too long and unhappy separation of head from members , till the re-union of whom neyther can be happy ; in the wombe of the church , by the strugling of her untoward chil●ren viper-like eating out her bowels ; and not say , that god is a moth and rottennesse to us ? it is true , there are some particular persons , privatins degeneres in public●m exitiosi , qui nihil spei nisi per discordias habent ; who have weaved for themselves garments of fair estates , and probably out of the threds that others have spun . these ( no doubt ) like a chyrurgeon more corrupt then the soare hee dresses , would prolong the kingdomes cure for their own gains : but sure i am , the garment of the church , and land in generall , is exceedingly moth-eaten and ready to fall in pieces . accept therefore of a word of exhortation . 1 in speciall . let not my noble lords be angry , and i will speak but this once more ; humbly to beseech , that you would improve the utmost of that power god hath put into your hands for ●ebrushing away of these moths , and killing these worms . it is true , these things befall us not without divine providence , yet god expects our endeavour to remove them by humane prudence . be pleased then to consult in your wisdoms , a safe and speedy way for easing the countrey of quarters , and the kingdom of taxes ; that our swords may be turned into plough-shares , and our speares into pruning-●ooks , and every man may sit under his own vine and under his fig-tree , and none make them afraid . let not industry be disheartned , when the reward of that , and idlenesse , through the weight of taxations , shall prove alike ▪ beggery . be sensible of , and apply all good meanes presented by petitioners , or invented by your wisdoms , to the cure of that wound which the decay of clothing hath made . nor let the church be altogether forgotten ; suffer not any to cut off the flesh of her honourable maintenance , pretending to cure her of a timpanie of superfluities . what if some have turned the spur of vertue into a st●●rop of prid● , y●t let not the bees starve , to punish the drones . shall other sciences have a portion , and must divinity be put off only with her beauty ? nay rather , if it seeme not good to allow her her dowrie , afford her a faire jointure in lieu of it . above all , let your plous thoughts , best wishes , and most serious endeavours bend themselves to an happy union of our ecclesiastick , an honourable accommodation of our civill dissentions ; so as the purity of truth may be preserved , and the prosperity of peace res●ored . then shall milo's lo● ( whose hand which he thrust in a cleft oake to make it bigger , by the closing thereof was caught , and himselfe devoured of wild beasts ) be the portion of all malignant incendia●i●s , whilest the whole kingdom shall build up altars to the lord and call them jehovah shalom , saying , the lord hath blest his people with peace . 2 in generall . what counsell more sutable to the text or time , then that of repentance ? our sins have been a moth to the land , let repentance be a moth to our sinnes , every day gnawing our corruptions till they die . peccatum ●ristitiam peperit tristitia peccatum conteret ; let our sins cause sorrows , and godly sorrow will kill our sins : this is the best daughter of the worst mother , the sweet fruit of the root of bitternesse . oh remember , for this end is god a moth in his judgements , consuming slowly , that we might repent speedily ; and therefore doth he retard his corrections , that we might hasten our conversions . deus cùm beneficia infert , supplicia offert ; while god holds his rod in the one hand , hee offers mercie with the other , desiring rather that we should return and live , then go on and perish . oh let us not frustrate gods expectation , lest we more provoke his indignation . say then to thy selfe ; as caesar did , méne servare ut sint qui me perdant ? shall i hug a snake in my bosome , to poyson me ? nourish wolves young ones , to teare me ? shall i imbrace that in my soule which will be a worm to gnaw my conscience , and a moth to devoure my estate ? god forbid . oh let such meditations as these worke us to holy resolutions , saying of our lusts as the philosopher did of his gold , mergamte , ne mergar à te ; wee will crucifie them , that they may not damnifie us . to end all : i have read of the picture of a godd●sse in a c●rtain temple so contrived ▪ that shee frowned on her worshippers as they came in , and smiled on them as they went out . such i desire this scripture may be , that though it hath frowned upon you in its menaces , yet it may end in smiling promises , that it may be a plaister not only corrosive , but incarnative , that it may prove to you like josephs coat to his father , wherewith he was at once both grieved and comforted ; or like a cloud which seems to be composed both of envy and bounty ; envy , in hiding the suns golden beams from the earth ; bounty in dropping down golden showres to refresh it . know therefore that in the cragged shell of these threatnings are contained the pearls of pr●cious comforts , mutatus mutatum inveniet : if we change our sinning into repenting , god will change his thunderbolts of anger into shining beams of love . let our pri●ces establish gods bound , and he will maintain their honour : let the people prefer his precepts before mens inventions , and hee will preserve their estates from mens oppressions . in a word , let both prince and people , by a penitent reformation , be moths to their sins , and worms to their corruptions , and then he will not poure out his wrath , but his mercy like water ; we shall no longer be opprest and broken in judgement , but he will breake the yoke of our oppressors ; he will no more be a worme to consume , but a sun to revive the once flourishing tree of this kingdom ; he will no longer be a moth to consume our garments , but he will put upon us new garments of joy and praise ; when wee shall see plenty triumphing over famine in the country , riches over poverty in the city , justice over tyrannie in our courts , reformation over toleration in the kingdome : finally , when we shall behold the king rejoycing over danger , in the loyalty of his subjects ; the people over fears in the fidelity of their soveraign ; the parliament over their troubles in the settlement of the land ; the church over her adversaries in the unity of her government ; and which is above and beyond all , christ over antichrist , in the purity of his gospel among us and our posterity for ever . which god of his mercie grant us , &c. london , printed for nathanael webb , and william grantham , at the signe of the grey-hound in pauls church-yard . mdcxlvii . notes, typically marginal, from the original text notes for div a45542e-530 obiurgationi semper aliquid blandi commisce ; sacilius penetrant verba quae mollia vadunt quam quae aspera . sen. isa. 40.1 . praedicator veritatis tacens confumitur ; flagellat con s●ientia usque ad consumptionem illum qui homines quando opus est vetatis verbere non fl●gellat . lyr. interveteres philosophos verbum non vulgariter celebratum , tres deform●s filias à tribus sormosis matribus oriri , à p●ce otium , familiaritat● contemptum à veritate odium . gal. 4.16 . haec est conditio ve●itatis , ●● eam semper inimicitie consequuntur , sicut per adulationem pernitius●e amiciti●e conquiruntur ; l●bent●r quod d●●ect●● auditur , & offendit omn● quod nolumus . hier. infoelix amicitia quae illum quem diligit , ta cendo trad●t diabolo . carthus . magis amat obiurgator sana●s , quàm ●dulator dissimulans . aug. notes for div a45542e-1060 zanchius . verbumautem meum erit quasi tinea , &c. tharg . quid deest omnia possi●entibus ? ill● qui verum dicat . sen. quamvis sufficiat homini privato esse avarum non sufficit tamen principi autiudici sed oportet tam alienum esse ab avaritia ut oderit ipsam . cajet. religio à religando . lex à ligando . inde datae leges ne sortior omnia posset . ovid . cives non minùs oportet pugnare pro legibus quam pro moenibus ; absque legibus nullo pacto possit esse civitas incolumis , absque maenibus possit . heracl . zanch. par. in loc. psal. 82.6 . luke 14.23 . gerard . mars . ficin. florent . august . ●ald . a vera & a●ita religione disc●ssi●uem uotat . vir bonus est qui● ? qui consulta patrum , qui leg●s iuraq●e servat . virg. 1 tim. 6.20 . veritas nunquam senescit . rivet . in loc. plin. paneg. claud. diod. sic. mr. jos. shute . vix satis possumus mirari quorundam hominum insaniam , excaecatae mentis impietatem , & errandi libid●nem , qui non contenti divinitùs tradita & semel accepta fide , indies nova ac nova quaerunt , & aliquid gestiunt religioni addere , mutare , detrahere . vinc. lyren . sanctitas , fides , pietas , privata bona sunt ; quà lubet regeseant , sen trag. salvian . king jaemes to his son . salvian . nehem. 6.11 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sept. post sordes . vulg. levit. 26.1 . 1 cor. 8.4 . ezek. 22.3 . per contemptum . iun. qui soetore suo deum offendunt . iob 31.5 . 1 king. 17.15 . deut. 8.19 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa 44.9 . ovid . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} semper habet post se verbum . praeoccupatter-giversationem populi . par. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} significatin requapiam , acquiescere , eamque tot● voluntate amplecti . mas. in iosh. 7. a tanto , non à tot● . exod. 17.1 ▪ dan. 3.18 . & 6.10 . acts 4.19.5.29 . 1 severally . ira metalepticos provindicta abirato deo inflicta . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} à {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} transire . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ab {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , imp●tus . allusio ad crimen . guadulp . in loc. psal. 12.15 . 79 3. psal 2.12 . dan. 2.4 . isa. 26.16 . psal. 62.8 . ovid . cass. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 70 2 chron. 12.15 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} concussus . haec vox in usu apud jureconsultos . est au●em concussionis crim●n cum quis ab co quem magistratus terrore a●●cit , eius periculi devitandi causa pecuniam extor●uet riv. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} significat opprimere verbis & factis , vi & fraude . prov. 28.2 . psal. 47.9 . isa. 58.6 . fractis iudiciis , nempehos●ium . par. prophetico more participium praeteritum pro futuro ad rei certitudinem significandum . rivet . deut. 28.47 , 48. iudg. 2.13 , 14. chap. 6.1.10.8.13.1 . psal. 79.1.105 . 1 sam. 24.14 . verse 16. exod. 32.25 . cedren. hist. ier. 5.26 . zech. 3.5 . judicio dei iusto . zanch. saepè peccatum est poena peccati . iob 5.6 . gen. 45.2 . 2 sam. 16.10 . iob 1.21 . psal. 106.25 . isa. 10.7 . verse 12. 2 ioyntly . fui . rivet . ero. par. intelligi debet metonymicè , cum effectus nomen causae tribuitur . riv. vide river . in loc. ios. 6. luke 15.20 . gen. 3.8 . iob 9.4 . greg. plin. plato . prov. 30.9 . isa. 2.4 . mic. 4.4 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. the pious votary and prudent traveller characterized in a farewell-sermon, occasioned by the voyage of nathanael wych esq. president to the east-indies : preached in s. dionys back-church, mar. 14. 1657 / by nath. hardy ... hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a45562 of text r18434 in the english short title catalog (wing h741). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 131 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45562 wing h741 estc r18434 12039999 ocm 12039999 52966 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45562) transcribed from: (early english books online ; image set 52966) images scanned from microfilm: (early english books, 1641-1700 ; 892:6) the pious votary and prudent traveller characterized in a farewell-sermon, occasioned by the voyage of nathanael wych esq. president to the east-indies : preached in s. dionys back-church, mar. 14. 1657 / by nath. hardy ... hardy, nathaniel, 1618-1670. [4], 52 p. printed by j.g. for john clark ..., london : 1659. reproduction of original in union theological seminary library, new york. eng wyche, nathaniel, d. 1661. bible. -o.t. -genesis xxviii, 20-21 -sermons. farewell sermons. sermons, english -17th century. a45562 r18434 (wing h741). civilwar no the pious votary and prudent traveller characterized in a farewell-sermon, occasioned by the voyage of nathanael wych esq. president to the hardy, nathaniel 1659 21245 57 130 0 0 0 0 88 d the rate of 88 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the pious votary and prudent traveller : characterized in a farewell-sermon , occasioned by the voyage of nathanael wych esq. president to the east-indies . preached in s. dionys back-church , mar. 14. 1657. by nath : hardy , minister of the word , and preacher to that parish . psal. 76.11 . vow and pay to the lord our god , let all that be round about him bring presents unto him that ought to be feared . bern. de modo bene vivendi , serm. 62. vos ipsos vovete & reddite ; necesse est ut qui vovit etiam reddat , quia vovendi se debitorem fecit . london , printed by j. g. for john clark , and are to be sold at his shop under s. peters church in cornhill . 1659. to my honoured friend nathanael wych , esq. chosen president by the honourable english east-india company ; together with his vertuous lady anne wych , the influence of heavens dew , the affluence of earths fatness , and confluence of all good things which concern the life that now is , and that which is to come . did not the law of thankfulness forbid me to deny what you are pleased to require , these imperfect notes had not been made thus publick . but i had rather incur the censure of indiscretion than the brand of ingratitude ; and if the perusal of this unpolished discourse may adde to your comfort , i shall be the lesse troubled , if the publication of it detract from my credit ; especially considering that the concernment is very large ; and as i pray it may , so i hope it will , be of good use and benefit to merchants , mariners , souldiers , and all sort of travellers , who shall think fit to make it their vade mecum . and now ( worthy friends ) give me leave to congratulate your mutuall happinesse in that matrimoniall union whereof you have honoured me to be the instrument . yours ( noble sir ) in your dearly beloved anne , whose name imports grace or favour , and in finding whom ( according to solomons assertion ) you have obtained favour of the lord ; one who so fully retaliateth your love , that she saith to you as ruth did to naomi , where thou goest i will go , and where thou dwellest i will dwell ; having learnt the just extent of that first institution , which though it onely mentioneth the man , no lesse truly reacheth to the woman , who must leave father and mother and cleave to her husband . yours ( honoured madam ) in your deservedly beloved nathanael , whom i doubt not but ( according to the signification of his name ) you thankfully accept of as gods gift ; one , who is the third brother of his fathers house , upon whom the honour hath been conferred , of being sent as chief officer into forraign parts about publick employments ; yea one whose singular dexterity and integrity rendred him no lesse acceptable to the adventur●rs , than his courteous affability doth to all who know him . i have nothing more to adde but a benediction : may she whom you have taken into your bosom , be a leah for fruitfulness , as well as she is a rachel for amiableness . may you do worthily in india , and by a zealous care of gods honour , together with a faithful discharge of your trust , be famous both in india & england . may that good hand of providence which hath joyned you together , bless and preserve you both at home and abroad , by sea and land , in your persons and relations , in your going forth and coming home . may you both live to return ( as you go forth ) with honor . may you bring home ( what you cannot carry with you ) an hopefull progeny . in a word , may you live together long on earth comfortably , and for ever in heaven happily . so prayeth your most affectionate friend and servant , nath : hardy . the pious votary . gen . 28.20 , 21. and jacob vowed a vow , saying , if god will be with me , and will keep me in this way that i go , and will give me bread to eat , and rayment to put on , so that i come again to my fathers house in peace : then shall the lord be my god . having a great journy to go in a little time , i would not be long in setting out ; and therefore lest i should be prevented ( by the expiration of the hour ) before i come to my journies end , i shall not detain my self-or you with an introductory exordium . the words are a part of jacobs vow , who is not unfitly called pater votorum , the father of vows : this being the first vow which we find upon record in sacred writ . that i may the better lead you into the several rooms of this excellent fabrick , it will be needful to ascend by three steps , in the resolution of three quaeres . 1. what this meanes , that jacob vowed a vow , saying . 2. to whom this vow was made . and 3. upon what occasion . in answer to the first quaere , there are three things to be explained , what it means , that 1. jacob vowed : 2. that he vowed , saying : 3. that he vowed a vow , saying . 1. jacob vowed . to a vow ( saith aquinas ) there are three things required ; deliberation , purpose and promise : the promise must proceed from the purpose , and the purpose from deliberation . a vow must be a voluntary act ; which cannot be , unless some deliberation precede ; it must be an unfeigned act , and that cannot be where there is no true purpose : finally , it must be an obliging act , and this cannot be without a promise . if you please , we will reduce the three to two , namely , a deliberate intention , and a resolute obtestation ; whereof the former brings on the latter , and the latter fast binds the former . 1. on the one hand , if a deliberate intention do not go before , either there will be no vow made , or if made , it is not likely to be performed ; nay though performed , it is no other than a mocking of him to whom it is made : a promise without a purpose being no other than an illusion . 2. on the other hand , though the intention be never so real , yet if not seconded with a promise , it is no vow . in a vow ( as a casuist well noteth ) there is voluntas seipsum obligandi , a man doth will to binde himself to the performance of that which he vows , and that is not done by a bare intention , but an obtestation . hence it is , that whereas a purpose may be altered , a vow cannot be recalled : so that when it s here said , jacob vowed , the meaning is , that he did deliberately binde himself by promise , with an intention of performance . 2. he vowed , saying . that in a vow use should be made of words , is not alwayes necessary , since he to whom the vow is made understands the language of the heart : in which respect peter lombards definition of a vow is somewhat redundant , where he saith , it is testificatio quaedam promissionis spontaneae , a certain testification of a voluntary promise , the testification being onely a circumstance , not essential to a vow . and accordingly , whereas its here exprest , jacob vowed a vow , saying , it may very well be construed of saying in his heart ; for so in holy writ the heart is oft-times said to speak : though yet withall we may interpret this saying in its most proper notion , as referring it to his tongue , with which he might utter this vow . for ( as aquinas well observes ) there is a double use of words in making vows : 1. the one is , when we are in company , that others may take notice and be witnesses of our vows . upon this account it is very fit for those who have been notorious sinners , being penitent on their sick-beds , to declare their vows of amendment of life . 2. the other is , that even when we are alone , the elevation of the voice might make a deeper impression upon the heart , it being very evident in experience , that our wandring thoughts are kept in , and our dull affections quickned by vocal expressions . in which regard it s not improbable , that jacob , though for ought as we reade , alone , might vow , not onely inwardly in his heart , but outwardly with his mouth . 3. he vowed a vow , saying . it is not without some singular emphasis that this kinde of phrase is made use of . it is not said , he made a vow ; but he vowed a vow . verbalia addita verbis augendi vim habent , is a known rule among the hebrews ; verbal nouns being added to the verbs , do much increase the signification . when we reade of seeing visions , and dreaming dreams , the gemination intimates the clearnesse of their visions , and the solidity of their dreams . when david saith , he found in his heart to pray a prayer to god , it means doubtless far more than saying a prayer ▪ to wit , the sincerity and fervency of his devotion : and therefore that hebraizing greek-phrase of st. james concerning elias , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is looked upon as parallel to that , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the preceding verse , and is fitly rendred by our translators , he prayed earnestly . in like manner this phrase of vowing a vow , implieth the doing it with fulnesse of deliberation , freenesse of consent , earnestnesse of desire , solemnity of engagement , resolvednesse of execution . vows are not to be made rashly , but considerately ; forcedly , but freely ; slightly , but seriously ; feignedly , but cordially ; perfunctorily , but solemnly ; waveringly , but stedfastly : in a word , not as it were in jest ▪ but earnest , with a firm purpose of binding our selves by promise to the performance . to give you then a short , yet full paraphrase upon these words , jacob vowed a vow , saying ; it amounts to this , that jacob upon mature consideration , with a setled intention made a solemn promission , testifying it with verbal expressions . and so much shall suffice to have been spoken in answer to the first question . if in the next place you enquire , to whom this vow was made , though it be not expressed , yet it is plainly implied that it was to god ; for of him he presently speaketh in the third person , if god will be with me ; nay , in the close of the vow he addresseth himself directly to god in the second person , of all that thou shalt give me i will surely give the tenth to thee : it was not to any of the angels whom jacob saw ascending and descending upon the ladder , but to the lord who stood above it , to whom he vowed this vow . religious vows are onely to be made to god : for this reason david calls them gods vows , where he saith , thy vows are upon me , o god . upon this account it is , that sacrifices and vows are joyned together , in that prediction of the prophet isaiah concerning the egyptians , they shall do sacrifice and oblation , yea they shall vow a vow unto the lord ; vows being gods peculiar , no less than sacrifices . suitable hereunto peter lombard saith , a vow is the testification of a promise , quae deo fieri debet , which ought to be made to god : and aquinas positively affirms , that it is actus latriae , an act of worship , yea of that worship which even the romanists acknowledge to belong to god alone ; the more is it to be wondred at , that they practise vowing unto the virgin mary , and to other saints : but leaving them to their follies , it may suffice us , that there is no example in holy writ of any religious vow made by any godly man , to any other than the great iehovah . if once more you shall ask , upon what occasion iacob vowed this vow , the context will return the answer ; if you cast your eyes upon the beginning of the chapter , you shall find isaac calling iacob , and blessing him , and enjoyning him to go to padan-aram , that he might take a wife of the daughters of laban : in obedience to his fathers injunction iacob taketh his journey , and being on his way , that he might the more effectually implore divine aide , maketh a sacred and solemne vow . all religious vows are of two sorts , either {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vows of prayer or praise . 1. we read of the mariners in jonah , that when the storm was ceased , and the sea calm , they offered sacrifice to the lord , and made vows : and david , being delivered from death , and tears , and falling , resolveth , i will walk before the lord in the land of the living . thus our holy mother the church teacheth us , when we receive those dreadful mysteries , and offer that sacrifice of thanksgiving , by way of vow to present our selves , our souls and bodies to be a reasonable , holy , and lively sacrifice unto god . indeed , vows of obedience and duty to be performed , are excellent testifications of thankfulnesse for mercy already received . 2. the same word in the greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifieth both a prayer and a vow ; and most usually vows are the attendants of our prayers : in which respect david saith , thou , o god , hast heard my vows , meaning his prayers , which were accompanied with vows : more especially those prayers which are made either for obtaining of some eminent good , or for the removing of a present , or preventing an imminent evil , have still been fortified with vows . jonah being delivered from the whale , mentions the paying of his vows , which he made , no doubt , when he cried unto god out of the whales belly . david tells us of his vows which his lips uttered , and his mouth spake when he was in trouble . and here jacob being on a perilous journy , maketh a prayer unto god in the form of a vow . it is a strong argument when in the day of trouble we can plead with god not onely his promises of deliverance , but ours of obedience : no doubt david thought it so , when he prayeth , lord remember david and all his afflictions , how he sware unto the lord , and vowed a vow unto the mighty god of jacob . great dangers feared , miseries felt , wants to be supplied , are just occasions not onely of fervent prayers , but solemn vows ; and good reason , since vows are as it were the wings of prayer , by which she flies with swifter speed to heaven ; and being there , they are as it were her advocates to obtain a merciful audience with a gracious answer . st. austin observes of annah , that samuelem impetravit , quia cum poscerit , vovit , she prevailed for a samuel , because when she prayed , she vowed ; and to the same purpose damascen , per orationem ac promissionem samuelem procreavit , she brought forth a son by a prayer and a promise . indeed , as our prayers manifest what we desire god should do for us , so our vows that we are willing to do for god : and no wonder if we then most prevalently incline god to mercy , when we most strongly engage our selves to duty . learn we after jacobs example , upon special occasions to make solemn vows to god . it is very amiable in gods eyes , when we endeavour by vowing both to bring a voluntary necessity upon our selves of doing good , and withall to contract a nearer familiarity , that we may the more effectually prevail with god in our devotions . art thou then cast upon a sick bed , and desirest to be recovered ; engaged in some desperate warfare or dangerous wayfare , whether by sea or land , and desirest to be preserved or delivered : finally , art thou invironed with necessities , straits , difficulties , and wouldst be supplied , advised , directed ? do not onely pray to god for health , counsel , safety , but vow to him the performance of some singular service upon the grant of thy request . and whereas it was the fault of this good man , that what he now vowed he was afterwards backward in performing ; nor did he pay it till it pleased god as it were aurem vellicare , & voti istic olim suscepti admonere , to twich him by the ear , and put him in mind of his promise : let us not onely vow a vow by saying , but pay our vow by doing . i am vovisti , jam te obstrinxisti , tenetur apud deum sponsio tua , saith saint austin excellently , having vowed thou art bound , thy promise is upon record in heaven . and as saint bernard elegantly , justè exigitur ad solvendum , qui non cogitur ad vovendum : he who was not compelled to vow , is justly required to pay . and therefore to allude to saint hieromes expression with a little alteration , be not in vovendo stultus , foolish in vowing , nor yet much less in non reddendo impius , wicked in breaking . vow not easily without very just cause , and do not dare to violate thy vow for any cause , but rather according to that pithy advice of gregory nazianzen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , having begun a promise by vowing , consummate it by acting : ever remembring that excellent saying of the wiseman , when thou vowest a vow unto god , defer not to pay it : better is it that thou shouldst not vow , than that thou shouldst vow and not pay . as therefore thou dost adjoyn vows to thy prayers , so annex prayers to thy vows for grace to keep the vows thou hast made . it is s. austins question upon those words , lord remember david how he vowed a vow to the god of jacob , ad quam rem , to what end would david have god remember him ? to which he returns this answer , ad hoc memento , ut impleat quod promisit , lord remember david for this end , that he may fulfil that which he hath promised . let the like be our petition to god whensoever we vow a vow to him : nor can we do it better , then ( with a little addition ) in that collect of our church , lord from whom all good things doe come , grant us thy humble servants , that by thy holy inspiration , we may think ( and vow ) those things that be good ; and by thy mercifull guiding may perform the same , through our lord jesus christ . having led you up the stairs , and opened the doore , be pleased to enter in and take a view of the severall rooms in this well-compacted building . more plainly , in this vow of jacob , observe these two generalls : the matter , and the condition . in the former , we shall see promissionem , what he promised to god , namely , that the lord should be his god . in the later , petitionem , what he desired of god , namely , that he would be with him , and keep him in his way , and give him bread to eat , and rayment to put on , so that he may come again to his fathers house in peace . that which we are first to insist on , is that which is last in the text , and is exprest in these words , the lord shall be my god . for the right understanding whereof , be pleased to know , 1. this phrase , the lord shall be my god , is capable of a double construction , either in a way of descending from god to man , or in a way of ascending from man to god . 1. by way of descending from god to man , the lord is his god , to whom he vouchsafes a peculiar favour , and of whom he is pleased to take a speciall care . in this sense he is called the god of abraham , the god of isaac , and the god of jacob , and it is the matter of the promise which god made to abraham and his posterity , i will be a god to thee and thy seed after thee . in this notion some interpreters here take it , understanding these words as the last branch of the condition of jacobs vow , and then the matter of it is onely that which followes in the next verse . but had these words been intended by jacob as a part of the condition of his vow , he would probably have placed them in the beginning , since this near relation of having the lord to be his god , is the foundation of all the rest ; and therefore according to this construction , the rational order of the words had been thus ; if the lord shall be my god , and be with me , and keep me in the way that i shall goe , &c. nor is there any need , ( as will hereafter appear ) of fastning this interpretation upon the words to avoid any objection which may be made against the other , to which ( with the generality of expositors ) i shall rather adhere , and accordingly construe the words . 2. by way of ascending from man to god , and so they begin , yea after a sort comprehend the matter of his vow . for the further clearing of which , know , 2. that even in this latter construction , the words are capable of a double notion : the one generall and ordinary , the other speciall and extraordinary . 1. in the generall and common notion , the lord is his god , who makes him the sole and whole object of his trust , love , fear , worship and obedience . those divine attributes which are praedicated of the deity , do justly call for all these . his omnipotency obligeth to trust , his goodnesse to love , his justice to fear , his majesty to worship , and his soveraignty to obedience . were not these excellencies in jehovah , he could not be a god ; and unlesse we perform these duties to him , he cannot be our god . when david saith of god , thou art my god , he proves it by this , i trust in thee , and in another place by this , i delight to do thy will . when the church saith , o lord thou art my god , she presently addeth , i will exalt thee . when that heathen king said to daniel , thy god , he addes as it were by way of explication , whom thou servest continually . that first and great command , thou shalt love the lord , is with this addition , thy god . by all which it appeares , that the lord is then our god , when we place our confidence in him , set our affections on him , and yield subjection to him . it is foretold concerning the christian church by the prophet hosea , i will say to them which were not my people , thou art my people ; and they shall say , thou art my god . now as for god to say of us , we are his people , is as much as to say , we are those whom he hath culled out as his peculiar , with whom he is entred into covenant , and to whom he will vouchsafe singular defence and succour : so for us to say of him , thou art my god , is as much as to say , thou art he whom alone we account worthy of our faith , hope , love , fear , and service . indeed these two are reciprocall . what , or whomsoever a man maketh his god , that he trusts in , is afraid of , bears love , and yields service to : and to what or whomsoever a man gives all or any of these , that is a mans god . not but that in a subordinate and relative way we may perform at least some of these acts to the creature , to wit , for and under god . yet still whatsoever it is , that these acts are so directed to , as that they are terminated in , is our god . by this time you see what is the generall import of this part of jacobs vow . that which may rationally be objected , is , that this is the matter of a command , and therefore needlesse to be the matter of a vow . that first commandment , thou shalt have no other gods before me , doth manifestly imply , thou shalt have me for thy god : according to that known rule of expounding the commandments , where the negative is exprest , the affirmative is included . this is a part of that law which was ingraven from the very first upon our hearts , and therefore jacob could not be ignorant of : so that it may seem absurd for him to bind himself by the private law of a vow to that , to which he could not but know himself already bound by the publique law of god . in answer to this objection , it is well returned by layman and other casuists , that nihil obstat rem eandem ex diversis obligationum capitibus debitam esse , & debitorem pluribus ac diversis vinculis astringi : it is no repugnancy for the same thing to be due upon divers considerations , no more then for a debt to be secured by severall bonds . indeed ( as aquinas excellently distinguisheth ) those things which are absolutè necessaria , absolutely necessary , that is , ( according to the definition in logick ) quae non possunt aliter se habere , for which it is impossible to be otherwise then they are , cannot be the matter of a vow . how frivolous a thing were it for a man to vow that he will not fly , or that he will die , since the one cannot be performed , nor the other avoided . but those things which are onely hypothetically necessary , to wit , ex suppositione finis , upon this supposition , that we will attain such an end , may very well be the matter of a vow , since that which i must doe necessarily in order to an end , i may yet do voluntarily , making choice of it as a means to that end , and what i may do willingly , i may willingly vow to doe . of this sort are those things which god hath commanded , to wit , necessary upon this supposition , that we will give god the glory of his authority , and obtain for our selves eternall felicity : and therefore it is no way irrationall for a man to vow the performance of them . nay if you will believe saint austin , vows of morall duties are more acceptable to god , then those which are onely of things ceremoniall and indifferent . there are many ( saith he ) that vow not to drink wine for a certain time , and to fast certain dayes , sed non est votum optimum nec perfectum , adhuc melius volo : but this is not the best and perfect vow , i would have you make a better , offer your selves to god by holy manners , chast thoughts , fruitfull words , by ceasing from evill , and turning to good . and yet nearer to this vow in the text , he saith in another place , quid debemus vovere credere in illum , sperare ab illo vitam , bene vivere , what ought we to vow to god , but to believe on him , hope in him , and live to him ? no wonder then , if we find severall instances of vows and covenants of this nature . moses having delivered the law to the people , causeth them to enter into a solemn covenant of observing it , all that the lord hath said , we will doe , and be obedient . when asa gathered all judah and benjamin together to enter into a covenant , what is the matter of it , but to seek the lord god of their fathers , with all their hearts , and with all their souls ? the like was the matter of those covenants ▪ which were made in the time of that good king iosiah , and of that excellent governour nehemiah , for so it is exprest , to walk after the lord , to walk in gods law , which was given by moses the servant of god , and to observe and doe all the commandements of the lord our god , and his judgements , and his statutes . thus david saith of himself , i have sworn , and i will perform it , that i will keep thy righteous judgements : and here iacob vows , that the lord shall be his god . these are those communia vota , common vows , as s. bernard calls them . hoc totum omnes debemus vovere , saith s. austin . whereas other kind of vows are peculiar to some sorts of men , this is that which all of us ought to vow . if you shall yet more particularly enquire why the servants of god may and do bind themselves to bounden duties ? i answer , especially for two reasons : 1. that hereby they may testifie the reality and fervency of their desire to fulfill gods precepts , and in particular to take him for their god ; what we earnestly desire and cordially intend we are ready by all means and wayes to oblige our selves unto . he that truly meaneth to pay his debt , will not be backward to enter into bond . indeed , so great hath been the zeal of the people of god in this particular ( as appeares in those forementioned instances ) that they have not onely engaged themselves by protestation , but adjuration , nay execration , entring into a vow , nay oath , yea curse , to seek the god of their fathers , and walk in the law of the lord . 2. that hereby they might provide against the infirmity and perversness of their corrupt nature , which is so backward to what is good , that many cords are scarce strong enough to bind us to the altar . it is in this case with us as it is with wild beasts , which though put in inclosed grounds , yet wil not be kept in , unless iron fetlocks be put upon them , religionis vota compedes , saith one elegantly , vowes are as it were those fetters with which we had need to be kept within compasse , notwithstanding the inclosure of divine precepts . to come closer to this particular in my text . 1. were there neither law nor vow to bind us to have the jehovah for our god , yet even this is reason enough that he is jehovah ; a word which signifies one who both hath an absolute and perfect being of himself , and is the author and originall of being to all things besides himself , and who then , if not this iehovah , should be our god ? 2. the obligation of a divine precept to this as all other duties , is so great , as there cannot be a greater , and therefore there needs no other to be added to it to make it stronger than in it self it is ; nay , whatever other obligations are joyned with it , they are inferiour , in force and energy to it . this one consideration , that god hath required us to take him for our god , ought in reason to engage us more strongly than either any promise which god hath made to us of rewarding those who have him to be their god , or any vow which we have made to him , that he shall be our god . major est authoritas imperantis quam utilitas servientis , saith tertullian truly , divine authority should be of greater force than our own utility : and therefore gods precepts , which have upon them the stamp of his authority , are more binding than his promises , which perswade by representing to us our own advantage . and how far short the obligation of our vows is to that of gods commands , will appear from that of an ancient , who said , no less justly than devoutly , domine plus tibi quam mihi , meipsum debeo , lord i owe my self more to thee than to my self : and consequently it is most just that god should have a greater command over us than we over our selves ; and if so , his precepts must needs more bind us than our own vows . 3. notwithstanding it is in it self so reasonable to have the lord for our god , and the precept is so expresse of having none other ; yet , we are all very prone to make something else our god ; whilest the ambitious man saith to honour , the voluptuous to pleasure , and the covetous to wealth , what david said to jehovah , thou art my god ; which of us , if we seriously examine our selves , may not accuse our selves of idolatry , if not corporall yet spirituall , whilest we shall find something or other which we trust , or fear , or love , or serve more than god . 4. by vowing to have the lord for our god , we adde , though not a stronger , yet another obligation to that of divine precept , which appeares in that the breach of it addeth a new guilt ; for whereas before the vow , if a man sinneth , he is onely a transgressor of the law , after it he is also a breaker of covenant : and so contracts upon himself a double guilt ; in which regard , the laying a vow upon our selves to avoid that from which , or doe that to which we are already bound , cannot but be to our corrupt nature both fraenum and stimulus , a bridle to restrain us from the one , and a spur to excite us to the other . i end this , as for those things which are manifestly sinfull , to vow them ( under what pretence soever ) is height of impiety . those covenants which ingage men , instead of keeping gods law , injuriously to violate at once the law both of god and man , and perfidiously to break their own former oaths , are no better than leagues with hell , and covenants with the devil . upon which account , how great cause this land hath to mourn bitterly , and repent speedily , at once , both for making and breaking vows , i pray god we may all yet at last consider sadly . but as for those things which are plainly commanded us by god , we cannot bind our selves too fast to the performance of them ; and therefore , though the very command should be enough to oblige us , yet it will be both our wisdome and piety , ( considering the perversenesse and deceitfulnesse of our own hearts ) by voluntary vows ▪ to impose upon our selves ( even ) necessary duties ; and in particular to vow with jacob here , that the lord shall be our god . 2. besides this general , there may be a more peculiar construction of those words , the lord shall be my god , by expounding them not seorsim , but conjunctim , not by themselves , but in conjunction with the following verse , and so the meaning is , he would in an extraordinary way own the lord as his god , by erecting a place for his worship , and consecrating a tenth part of his estate to his service ; and in this sense the lord shall be my god , is most properly the object of a religious vow . to illustrate this a little , know , that according to the determination of the schools , the object of a vow strictly so called , must be , 2. bonum melius , that which is good , not onely in the positive , but the comparative degree , and consequently the more excellent any thing is ( provided it be within our power to perform ) the more fit to be the matter of a vow . 2. bonum indebitum , such a good as we were not obliged to before our vow . indeed this must be understood in a qualified sense , by distinguishing between the substantials and the circumstantials of that good we vow ; as also between an expresse and a virtual command . as we cannot do , so neither can we vow to do any thing which may justly deserve to be called a work of supererogation , that is , a thing which is over and above what the latitude of gods law reacheth to : but there are some things we may vow which are not expresly commanded , and circumstantiated by the divine law ; and to speak properly , things of this nature are the most fit matter of vows . to bring this home to the present case , though that iacob should have the lord for his god , is for the substance of it an expresse command , yet to have him for his god in such an extraordinary way as here he mentions , was more than gods law did expresly injoyn . for zacheus to give his goods to the poor is that which the law of god obliged him to ; but to give half his goods was a free-will offering , the law having no where precisely determined how much of our goods we should give . that david should praise god was a duty directly prescribed , but that he should praise him seven times a day was no where exactly determined . in like manner , that iacob should have the lord for his god , so as to worship him in some place , & to honor him with his substance , was according to express precept , but that he should so own him for his god , as to erect an altar in that place for his worship , and to give him the tenth of all that he should have , was no where punctually injoyned him , and therefore he doth here engage himself by vow to do them . i shall close up this with a short meditation : when we expect extraordinary favours , it is but reasonable we should vow some eminent service . that merchant did very well in making ( had he done as well in keeping ) his vow , who being in apparent danger of losing his ship , goods , life , by a violent storm , vowed to jupiter if he would bring him safe to shore , hecatombs of sacrifices to be offered upon his altar . our saviour saith , to whom much is given , of him much shall be required : it is no less true , god looketh for much from him who expects much from god . this no doubt was the inducement which put jacob upon this engagement , that in such a special manner the lord should be his god : and so i pass from the matter to the condition of this vow , as it is expressed in those words , if god will be with me & keep me in this way that i go , and give me bread to eat and rayment to put on , so that i come again to my fathers house in peace . wherein two things offer themselves to our consideration , namely , the manner of proposal , and the things propounded . the manner of proposal is in the particle if , which being of various construction , and here liable to misconstruction , would be a little examined and rightly setled . to which end i shall discourse it both negatively and affirmatively . on the one hand this particle if is not in this place , 1. si dubitantis , an if of haesitation : indeed many times it is so used , things which men are sure of they expresse positively , but when they are doubtfull they speak with an if . so the psalmist : if he hath shut up in anger his tender mercies , in a way of doubting ; and therefore our translators fitly read it as a question , hath he shut up ? with which agrees that of saint paul to the chief captain , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , may i speak unto thee ? thus ( as mercer tells us ) some here construe it , and look upon it as this holy mans infirmity , that he doubted whether god would be with him or no . but since jacob had but even now been assured by god in a vision , that the things here mentioned should be performed , it is not rationall to imagine he should so soon entertain doubting , when he had so lately received an assurance from the god of truth . 2. nor yet is it si stipulantis , an if of stipulation ; when this parricle if is used in contracts and bargains , it carries in it a restriction , and includeth in it a negation if , then , in such cases implies else not . and thus we are still to understand it where it is prefixed before the promises which god makes to us : so in that speech of god to cain , if thou dost well , shalt thou not be accepted ? and again , in those words of god to solomon , if my people which are called by my name , shall humble themselves and pray , &c. then i will hear from heaven , &c. but we must not thus construe it in this promise of jacob to god , as if these words did import , that if god would not be with him , &c. he should not be his god : for this were to make him a base hireling , who serves onely for his wages . indeed this was that calumny which the devil would have fastened upon job , when he saith , doth job fear god for nought ? and how false it was appears , as by his patience under afflictions , so by his resolute expression , though he slay me , yet will i trust in him : far be it from iob or iacob to serve god for end , they that take him upon such terms , are not holy but crafty ; nor is their service obedientia , but mercatura , a yeilding obed●ence to him , but rather a trading and merchandizing with him . he loves god best , who loves him for himself , and resolves to cleave to him though he seems to leave him . such was the temper of the church , as is exprest in those words , though thou hast sore broken us in the place of dragons , and covered us with the shadow of death ; if we have forgotten the name of our god , or stretched out our hands to a strange god , shall not god search this out ? the same spirit it was that lodged in those three worthies , when they peremptorily told nebuchadnezzar , our god whom we serve is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand , o king ; but if not , be it known unto thee , o king , that we will not serve thy gods , nor worship the golden image which thou hast set up . nor need we doubt to affirm the like of jacob , that however god should deal with him in his journey , yet he was resolved that he should be his god . 2. on the other hand , we may very justly look upon this if in a three-fold notion , namely , as 1. si inferentis , an if of illation , and that two wayes : 1. by way of consequence , if sometimes is as much as when or after . thus by the prophet isaiah , where it is said , he that is left in sion shall be called holy , if , that is , ( as our translators render it ) when , or after the lord shall have washt away the filth of the daughter of sion . to which accords that of our saviour , if ( that is , after ) i depart i will send him unto you . and in this sense it is likewise used by the latines , so in terence , herus si redierit , when my master comes home . according to this construction we may take it here , but with a caution : when , or after god shall be with me , he shall be my god , is not to be meant exclusively , as if he were not before . no doubt jacob being piously educated , had already learned to take iehovah for his god . but notwithstanding he might resolve that after his return he should still be his god , and that then he would make a publick and extraordinary testification of it , by building him an altar in this place where he had so graciously appeared to him , and giving him the tenth of his estate . 2. or , by way of causality , if may import as much as because , and is so used many times in the hebrew , greek , and latine . my mouth shall praise thee ( saith david ) with joyful lips , if i remember thee upon my bed , and meditate on thee in the night watches . where the particle {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is not onely ordinal but causal , importing not onely the time , but the reason of his praising god with his lips , namely , the meditation of him in his heart . thus when the apostle saith , if you be risen with christ , seek those things which are above , that if hath the force of a because , and so it is in all hypothetical syllogisms . accordingly that known saying of cato , si deus est animus — may well be rendred , because god is a spirit . and where it is said in virgil , — vestro si munere tellus chaoniam pingui glandem mutavit aristâ : in this acception it will hold here very well , because god will be with me , &c. and that which jacob implyes , is , that the collation of mercy should be an obligation to piety . if iacob find god merciful , god shall not find iacob undutiful . this is that which he both might and ought to do . no wonder if he promise to do it . 1. it was that which he might do . though divine favours should not be the final , yet they may be the impulsive cause of our service ; though they must not be the high prize for which we run , yet they may be spurs to quicken us in our race . we must not look upon them as our ultimate end , but we may use them as perswading motives . god himself so propounds them in his word ; surely then we may so propose them to our selves . 2. nay more , this was that he ought to do . it is but reason , that if he prevent us with his benefits , we should follow him with our service . if he draw us with the cords of love , we should run after him with the feet of obedience . god takes it very ill from davids hands , that having heaped upon him so many mercies , he should despise his commands . when he had planted israel like a vineyard on a fruitful hill , fenced it , gathered the stones out of it , in a word , done so much as more could not be done for it , he justly lookt that it should bring forth grapes , and takes it unkindly that it brought forth wild grapes . it is no more than what justice and thankfulnesse requires , that if god doth hire us with his benefits , we should do his work ; let out his good things to us , we should pay him rent ; and that his sweet voyce of love should be answer'd with an echo of praise . the poet being sensible of caesars favours , resolves — erit ille mihi semper deus , he should alwayes be to him as a god : much more justly doth jacob cum proposito gratitudinis , in a way of gratitude here vow , if god will be with me , &c. then god shall be my god . nor is this if onely a particle of illation , but 2. si admirantis , an if of admiration ; for so musculus glosseth upon the words . iacob having received assurance from god of manifold mercies to be conferred upon him , knows not how enough to express his sense of gods love towards him , and therefore prorumpit in votum , breaks forth into a vow , and begins it with an if , which ( as sometimes it hath ) seems to have the force of an interrogation , and that in a way not of doubting , but wondring . as if he should have said , what ? is it thus ? will the lord be so exceeding gracious to me , and shall not i be more than ordinarily grateful unto him ? nay surely , if god will so far vouchsafe as to be with me , and keep me in this way that i go , &c. he shall be my god . 3. lastly , it is si orantis , an if of supplication . when moses uttered those words , and now if thou wilt ( he intends as much , oh that thou wouldest ) forgive the sin of this people ; and that of david , if thou wilt slay the wicked o god , though it be rendred by our translators , as if it were si asserentis , an if of confidence ; surely , it may no less fitly be translated , as si optantis , an if of desire , oh that thou wouldst slay the wicked . suitable to this is that of our saviour , father if thou be willing , that is , ( on that thou wouldst ) remove this cup from me . and thus in that of the poet , si is as much as utinam , si nunc se nobis ille aureus arbore ramus ostendat — to this notion the fore-named expositor alludes , when he saith iacob uttered these words , not as a condition , but a petition . and to the same purpose paraeus , non dubitat sed petit : jacob doth not doubt , but ask : so that we may well read the words , oh that god would be with me , and keep me in this way that i goe , &c. according to which construction his design is to expresse what were those things which he desired god should doe for him . and so i am faln on the matter proposed , in these words , god will be with me , and keep me in this way that i goe , and will give me bread to eat , and rayment to put on , so that i come again to my fathers house in peace . for the full handling whereof , i will first take the clauses asunder , and then put them together . 1. if you look upon them severally you shall find there are four things that jacob doth here desire of god : 1. his mercifull presence , will be with me : 2. powerfull protection , and keep me in this way that i goe : 3. convenient provision , and give me bread to eat , and rayment to put on : 4. prospereus rediction , so that i come again to my fathers house in peace . 1. the first thing that he craves of god is his mercifull presence , that he would be with him , and this is indeed the genus that comprehends , the cause that produceth all the rest . in which ▪ respect saint chrysostome saith upon those word , god was with the lad {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , this ( meaning divine presence ) is both our strongest weapon and richest treasure . indeed in a large sense there was no need for jacob to desire god to be with him , since nothing is withou him . suppose we in our thoughts a sphere of infinite greatnesse , whose centre is every where , and circumference no where ; it must necessarily follow , that all things besides are incompassed by , and contained in it . such a sphere is god , no wonder if seneca could say , quocunque te flexeris , ibi illum vide bis occurrentem tibi , nihil ab illo vacat , opus suum implet ; which way soever we turn our selves we may behold him meeting us , who fills all he hath made , and is absent from none of his creatures . well were it , if we would ever thus behold him present with us , whereever we are , and whatever we do . this is that presence of god , which though there is no need to desire , yet there is great reason to observe , that we may not dare to do any thing unbeseeming so glorious a majesty . but doubtlesse that which jacob intends when he would have god to be with him , is , that he would vouchsafe his peculiar , intimate and effectuall presence , whereby he is so with his own servants , as he is with none beside . it is not unworthy our observation , that gradation of phrases , by which this presence of god is set forth in scripture . the lord is nigh to all that call upon him in truth , saith the psalmist ; whereas solomon tells us , he is far from the wicked . nor is he onely prope , but cum , nigh , but with his servants ; so he saith to israel , thou art my servant , i am with thee . nor is he onely cum , but circa , with , but about his people , as the mountains are round about jerusalem , so the lord round about them that fear him , saith david . nor is he onely circa , but in , about , but in his people . so the psalmist , god is in the generation of the righteous . nor is he only in , but in medio , in , but in the midst of them , i come and will dwell in the midst of thee , saith the lord . to be with is more then to be nigh , since nearnesse may consist with some distance . to be round about is more than to be with , since he that is onely on a mans right or left hand may be said to be with him . to be in is more then to be round about , since that doth onely note an adjacency , this an inherency . finally , to be in the midst is more than onely to be in , the middle being the very centre . and why all these expressions , but to intimate gods near , speciall , and gracious presence with his people ? this was that which jacob desired : and good reason ; for , 1. jacob had left his fathers house , where were his best friends on earth ; and what could now render his life comfortable but the presence of god in heaven ? it rejoyced david to consider , that when his father and his mother forsook him , yet the lord would take him up . and surely now jacob was gone from his father and mother , it would much revive him to have god with him . am not i better to thee then ten sons , said elkanah to hannah ? god is better than parents , or kindred and friends , and his presence with us will sufficiently recompence their absence from us . 2. jacob was now in a journey , and , at such a time especially , good company doth well . comes facundus in via pro vehiculo , saith publius truly , a cheerfull associate speedeth a mans way ; and reddit iter leve & breve , makes a mans journey seem both easier and shorter . but no company like to gods ; solus non est cui praesul adest deus , saith s. ambrose sweetly : jacob , though alone , is not alone , if god be with him . it is an excellent note of s. bernard upon those words of christ to the spouse , arise and come ; non parū confortat quod audit veni & non vade , &c. it was no smal comfort to the spouse to hear that sweet word come , and not go ; by which she understood that she was not sent , but led , and that her bridegroom would go with her . quid enim difficile sibi illo comite reputet ? for what way can be rugged to her , whilest he vouchsafes to be her companion ? if god be with us in a prison , it is no longer a confinement : neque enim poterit carcer videri in quo socrates erat , said he , that cannot be a prison where socrates is : but i may much more truly say , that cannot be a prison where god is . if god be with us in a desart , it is no longer solitary ; he cannot be lonely , though alone , who hath a god to cheer him . excellently s. chrysostom , if god please , though we be in a wildernesse , we need none else to accompany us . 3. homo gaudet de propinquitate amici , every man is glad to have his friend near him . if a man be on a journey , the company of a stranger is acceptable , but of a friend is most desirable . jacob knew the lord , his grandfather abraham , his father isaac and himself had found him to be a sure , a fast friend ; can you blame him to desire his society ? no friends to a man in any difficulty like a good god and a good conscience . 4. iacob made an account of troubles which might befall him in his way ; no wonder if he would have god go with him ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith the greek father sweetly , when we have god propitious , we are more secure in the open field than others are in walled cities . the truth is , i do not on the one hand much wonder at the fear of the disciples in the ship , when besides the darknesse of the night , and vehemency of the storm , i read that iesus was not come to them : on the other hand , i lesse marvell at the confident resolution of david , though i walk through the valley of the shadow of death , yet will i fear no evil , when i presently read , for thou art with us . if gods presence go with us , as we need not care who else is with us ; so neither need we fear who or what is against us . it is moved as a question , why , whereas the prophet foretold concerning the messiah , thou shalt call his name immanuel , the angels precept is , thou shalt call his name iesus . to which this ingenuous answer is returned , that the names immanuel and iesus , though they differ in sound , are much one in sense . immanuel signifieth god with us , and iesus a saviour ; and if god be with us , salvation cannot be far from us . in one word , as the presence of the sun dispels all clouds , so doth divine presence prevent all troubles , at least the evil of them . 5. iacob supposeth he might need supplies in his journey , and he knew gods presence would furnish him . the lord is my shepherd ( saith david ) therefore i shall not want ; whilest the shepherd is with his flock he will not let them want either pasture or waters . nihil ei deest cui adest omnium plenitudo , saith s. ambrose , no good things can be absent where the fulness of all things is present . 6. lastly , iacob considered that the chief errand about which his father sent him , namely the taking of a wife , was a matter of serious concernment : besides , it so fell out , that he was intrusted by laban with the managing of his estate , and in all weighty undertakings ; who fitter than god to consult with ? to this accords tostatus his glosse , if god will be with me , dirigendo negotium & statum meum , to direct and order my affairs . it is no small content to a man , when he hath a friend no lesse prudent than faithfull at hand to advise with ; the onely wise god is both the safest guide and the best counsellour . by all this it appeares how needfull the speciall presence of a propitious god is . indeed moses made so great an account of it , that being to conduct the israelites to the land of promise , he saith unto god , if thy presence go not with me carry us not hence . oh let it be our wisdome , as alwayes , so especially when we are engaged upon perillous journeys and weighty businesses , by earnest prayer to implore , and so secure the divine presence , as here jacob doth , when he saith , if god will be with me . 2. the next branch of his request is , his powerful protection in those words , and keep me in this way that i go ; wherein there is something implied and exprest . 1. the thing implied is , that in this way which jacob was to go he should stand in need of keeping . indeed , which way can a man go wherein he may not be endangered , and therefore needs to be preserved ? there are but two wayes wherein any man can go , either the earth or the water , the land or the sea , and both are perillous . as for the earth , that indeed is steady , but our footing on it is not steady ; many have stumbled upon plain ground : and as for the perils of the water , they are both manifold and manifest . by land we meet with hills and desarts , bogs and theeves : by sea we are tost with tempests , assaulted by pirats , run upon the sands , and dash against the rocks . i speak not this to discourage any from going that way to which god calls them , though it be never so long a voyage by sea , which yet seems to be more dangerous than the land . it is a pretty story of him , who saying that his father , grandfather , and great grandfather died at sea ; and being asked , why then do you go to sea ? replied , where did your father , grandfather , and great grandfather die ? and being answered , in their beds ; wittily retorted , why then do you go to bed ? the truth is , there is no just reason to be more timorous , at least not more anxious , when we go by sea , than when we go by land ; but withall , so great is the peril of both , that we stand in need of being kept . and this jacob well knew , else what need of this prayer ? 2. the thing expressed is , that iacob desired god to be his keeper : the great jehovah is the lord keeper and protector of his servants . the lord keepeth the feet of his saints ; so runs the song of hannah : where if the question be asked why the feet are mentioned ? the answer is aptly returned , that the feet bear the whole weight of the body ; and besides , they are most subject to danger , so that by keeping of the feet the whole body is preserved . the steps of a good man are ordered by the lord , and he delighteth in his way ; though he fall he shall not be utterly cast down , for the lord upholdeth him with his hand : where almighty god is compared as it were to a loving nurse , or a tender mother , which holds the weak child ( when it goes ) by the hand , that it may not fall . what the devil said of job , hast thou not made an hedge about him ? is true of every good man ; the way which he goeth is hedged about with the fence of divine protection . if it shall be enquired , how god keepeth his servants in the way they go ? the answer is returned by the psalmist , the angel of the lord encampeth round about them that fear him : and again , he shall give his angels charge over thee to keep thee in all thy wayes , they shall bear thee up in their hands , lest thou dash thy feet against a stone . where by the former scripture it seems that one angel guards many ; and by the latter , that many angels keep one . that a particular angel is assigned by god to every particular person is by some probably asserted , that all the angels have a charge given them to guard the saints is certainly assured ; and by the way we may at once take notice of the dignity of the saints , whom god so highly honours , as to make as it were his houshold-servants to attend on them ; and of the angels humility , who willingly condescend not onely to be comites , but bajuli , as companions to go with us , but porters to carry us , putting as it were their hands under our feet to do us service . nor is divine protection less efficacious , because by the ministry of angels ; since that maxim , agens per medium est minùs efficax in agendo , a mediate agent is less effectual in operation , onely holds true when means are used propter necessitatem , not of choice , but of necessity . whereas this cannot be imagined of god , who can preserve all things by the same immediate hand which made them . it is then no other but his good pleasure which moves him to make choice and use of angels in this service . nor yet are we to conceive that god doth so depute the angels to this employment , as that he takes no care of us himself ; for though the angels keep us ratione executionis , by ministerial service , yet god keeps us ratione gubernationis , by his over-ruling authority & providential influence . if you do but cast your eyes a little before upon jacobs vision , you shall find this truth excellently illustrated , where the ladder represents jacobs journey , upon which the angels ascending and descending intimates their care of jacob going and returning , upon the top of which the lord stood , to wit , not onely as a spectator , but a moderator . how happy are the servants of the true jehovah ! heathen worshippers are fain to keep their gods , the great god keeps his worshippers . fulgosus tells a pretty story of one musonianus , who perceived the roman army to stop in their march by reason of a bird sitting on a tree , in expectation of whose motion a soothsayer stayed them , that he might divine by it ; whereupon he shot his arrow and killed the bird , saying in derision , what help can be expected from these creatures , which are not able to prevent a danger hanging over their own heads ? all those dii tutelares , tutelar gods , ( as the heathen falsly called them ) could not save themselves , much less their worshippers . but our god whom we serve , is both able and willing to keep us . to him therefore let us have recourse , on him let us depend for protection in all our journeys and voyages , and let us set him between us and harms . they are well kept whom god keeps . his eye is ever watchful , his hand is alwayes powerful , he will not suffer thy foot to be moved , he that keepeth thee will not slumber nor sleep . tutò dormivi , nam antipater vigilavit , i slept securely while antipater waked , said alexander ; we may both awake and sleep , ride and sail , walk and run secure whilest god preserveth us . we are neither safe without him , nor in danger with him . except the lord keep the city , the watchman watcheth but in vain . if he withdraw his protection , it is neither the strength of horses and multitude of forces in war , nor the skill of the pilot and tallness of the vessel at sea can preserve us ; and if god undertake our defence , it is not the greatest dangers can injure us . how perillous was the israelites journey out of egypt , when in all probability the red sea might have been made redder by their bloud , and the hills on both sides made larger by the heaps of their dead bodies , but the mighty god was their keeper , and brought them safe , not onely out of egypt , but through the sea and wilderness unto the land of promise . indeed , as s. ambrose excellently , ibi plus auxilii ubi plus periculi , when danger is greatest then divine help is nearest ; and the more perillous the way is , the more doth god glorifie his mercy in his servants safety . he that keeps the sea from over-running the earth , can keep us from miscarrying ; though it be by sea , neither waves nor winds can hurt him whom god will preserve ; and therefore in our greatest straits let us not cast away our confidence , but exercise our devotion , praying to god with jacob here , that he would keep us in the way we go . 3. the next branch of his desire is convenient provision in those words , and give me i read to eat , and rayment to put on . it may be here enquired , whether jacob had not provision of bread and rayment already with him ? and if so , why is this inserted in his petition ? when abraham sent forth eleazar his servant to find out a wife for isaac , he sent him forth with ample furniture ; and is it to be imagined that isaac would deal worse by his son than his father abraham did by his servant ? but to answer this , know , 1. that how well soever jacob were provided , this prayer was not needlesse ; even rich men must be gods beggars , and ( as will appear by and by ) have reason to pray for bread and rayment though they have it . 2. it is not improbably conceived , that iacob was sent forth from isaac but in a mean condition , without any plentifull sustenance or attendance . for this reason , saith mercer from the rabbins , quò citiùs rediret & anhelaret ad domum patris , that he might think the sooner of returning , and make the more haste home ; and perhaps withall , that he might be the lesse envied and maligned by his ▪ brother esau , who was enraged against him . 3. besides , the extent of iacobs desire for bread and rayment was till he came back to his fathers house , and possibly his stay might be longer then he intended , and so his provision fall shorter then he expected . to let this go , you may take notice in this request of these three things , the matter of his desire , bread to eat , and rayment to put on ; the donor from whom he desired them , namely , god ; and upon what account , in that word give . 1. the things he here desires of god are bread and rayment . bread being the most generall and needfull food , is by a synecdoche in scripture put for all kind of aliment which is necessary to the sustentation of nature , and rayment includes all things needfull for the clothing of the body . indeed some of the rabbins conceive , that jacob having now got the birth right and blessing , had an eye to the sacerdotall garment , which the first-born did minister with in holy things . but this is a far-fetcht conceipt : the most genuine sense is , that all things necessary for his feeding and clothing are here meant by bread and rayment . that which would be taken notice of is the modesty of this good man , who onely desires things necessary . he doth not ask of god quails , or manna , but onely bread ; he doth not beg purple and fine linen , jewels and ornaments , but onely rayment . it is as easie for god to give his servants delicacies as bread , silks as cloth , superfluities as necessaries ; and if he be pleased to blesse our lawfull endeavours , and throw in abundance upon us , we must receive it thankfully , and use it rightly . such , no doubt , was jacobs resolve , as appears by that part of his vow , to give god the tenth of that state he should bless him with . but still with jacob we must not enlarge too much in our prayers for temporals . this is that our saviour hath taught us christians in that excellent form of prayer , give us this day our daily bread : upon which ggregory nyssen thus elegantly glosseth , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. give us bread , not dainties , nor riches , not golden ornaments , nor silver vessels , or precious stones ; not herds of oxen , flocks of sheep , or troops of horses ; not large revenues , stately palaces , or numerous attendants ( by all which the mind is too much withdrawn from better things ) no , onely give us bread , that which may support nature and preserve life . oh how doth this check our grasping , soaring thoughts and desires ! know we not that riches and honours are things too great for our bodies , and too little for our minds ? they are more than we can use , and lesse than we would have ; we may be well enough without them , and cannot be satisfied with them . let me then bespeak you in those words of god to baruch , seekest thou great things for thy self ? seek them not : or in that excellent counsel of the apostle , having food and rayment , let us therewith be content . it is a known saying , cui satis non est satis , nihil est satis : our proverb englisheth it , enough is as good as a feast . and if you would know what is enough ▪ let juvenal answer : in quantum sitis atque fames & frigora poscunt . that which is enough to keep off hunger , thirst & cold . it was agurs prayer to god . give me neither poverty nor riches , ( both being like scylla and charibdis , destructive ) but feed me with food convenient for me : and if you would know what is convenient , i answer in few words , that which is necessary for our own preservation , which is suitable to the present station wherein god hath set us , and is justly requisie for the charge committed to us . within these bonds let us limit our desires , so shall we be followers of this godly patriarch , who onely craveth bread and rayment . 2. the donor of whom he desireth this provision is god , the lord in heaven is the disposer of all things on earth , we neither have them of our selves , nor can have them from any other but him , or at least by his appointment . it were easie to instance in all the various comforts of this present life ; how it is he that builds the house wherein we dwell , that makes the bed ( especially in our sicknesse ) whereon we lie , that gives his beloved sleep and rest upon her bed ; that causeth the sun to shine and the rain to fall , that prepares a table for us , and causeth our cup to run over . but i shall confine my self to the present instances , the bread we eat is out of his cupboard , and the rayment we put on out of his wardrobe . he gives us bread , inasmuch as he blesseth the seed , and giveth the earth strength to bring forth corn ; whereas the corn giveth bread to us , he giveth as it were bread to the corn by the dews of heaven , & sendeth seasonable weather to ripen it and gather it in : he giveth us rayment in that he giveth us sheep , and covereth them with wooll to clothe us : he giveth us both bread and rayment , in that he gives health and strength to earn them , peace and quietnesse to enjoy them , art and skill to make them . finally , he gives us bread and rayment , inasmuch as he gives strength to our bread to nourish us , heat to our rayment to warm us , a blessing with both , making them beneficiall to us . bread and all externall things are but as so many lumps of the first chaos , having in them neither life nor light , neither strength nor comfort , unlesse a word proceed out of the mouth of god . the truth is , if god give us not our bread and rayment , we shall either not have them , or having , not be able to use them , or using , shall not be refreshed by , or satisfied with them . whether therefore we want , or have bread and rayment , let us desire god to give them us . if we want them , let us , with the hungry ravens , cry and call upon him ; nay , if we have them , let us still cry to him for his blessing on them , humbly acknowledging all to depend upon his gracious influence . 3. the account upon which jacob desires bread and rayment of god , is gift ; whatever we have of god comes of free-gift . we neither can deserve any thing of him , nor repay any thing to him ; not onely the glories of that other life , but the comforts of this life are undeservedly conferred upon us ; the smallest crumbs are greater than our merits , and the worst rags better than our deserts . oh my soul , make much of this word give , and account it the chiefest ground of thy hope for whatever thou wantest , and the greatest strength of thy title to whatever thou hast . if god will give me bread to eat and rayment to put on , is jacobs form of prayer at his going forth : i am not worthy , or ( according to the hebrew ) am lesse then the least of all the mercy and of all the truth which thou hast shewed unto thy servant , in his form of thanksgiving when he returned home . and surely the consideration of our unworthinesse should so much the more oblige us to thankfulnesse . the more freely any thing is conferred , it is both so much the more acceptable to him that receives it , and the more worthy of praise to him that gives it . oh let us learne with all humble thankfulnesse to acknowledge the very bread we eat , and the rayment we put on , to be not debita , but dona , due debts , but free gifts . 4. the last branch of iacobs request is a prosperous reduction , in these words , so that i come again to my fathers house in peace . it is usuall with the hebrews synecdochically by peace to understand a state of prosperity . mercers paraphrase is , salvus & incolumis , a safe and prosperous return to his fathers house in due time , is that then which here jacob desireth of god . there is implanted in every man by nature a love of his fathers-house , his native soyl , where ( as lipsius elegantly phraseth it ) we drew our first breath , and our feet did first tread ; where our infancy flourished , childhood played , and youth was educated ; where the heavens , the rivers , by often view have become familiar to us ; where of a long time our kindred , friends & companions have lived : in a word , where there are those objects of content , which in vain we seek for anywhere else . true it is to a wise and resolved man ( as teucer once said ) patria est ubicunque benè est , where ever a man is well , that is his country : omne solum forti patria , to a magnanimous mind every place is alike . he that thinks he can live no where but where he was born , and would confine himself to his fathers house , wants either wit , or courage , or both . a prudent and valiant man reckons himself with socrates and diogenes to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a citizen of the world , and therefore refuseth no honourable imployment , though it be to the utmost parts of the earth . but yet still , as the orator said truly , nullus locus est domesticâ sede jucundior , no place is more desireable than a mans native seat . to which agrees that of the greek poet , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; what is more delectable to a man than his fathers house ? hence it is , that 1. though other places be more wealthy , fruitful , pleasant than a mans own country , yet ( as he said ) quia sua , because it is a mans own , he prefers it before them . rome was far better than scythia , and yet the barbarians would leave rome to return to scythia . a stately palace in another land ( to allude to homers expression ) is not so pleasing as a mans fathers house , though it be a cottage . sertorius , a citizen of rome , having obtained many conquests abroad , at last sent to pompeius and metallus that he might return home , saying , malle se romae ignobilissimum civem , quàm exulem omnium aliarum civitatum imperatorem nominari : he had rather be one of the meanest inhabitants of rome , than a governour of all other cities . 2. banishment from a mans fathers house and country hath been ever accounted a grievous punishment : — {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} — no greater trouble than for a man to be deprived of his native soyl . a prison at home is more welcom than perpetuall exile . those captive israelites sit down , and striving as it were to out-vie the rivers with their tears , weep by the waters of babylon , saying , how shall we sing the songs of sion in a strange land ? jephtah took it very heinously that the elders of gilead cast him out of his fathers house ; and as if they could not well have done him a worse injury , he construes it as a clear argument of their spiteful malice : did you not hate me , and expell me out of my fathers house ? 3. when men are in forrain parts , ( whether it be by forcible compulsion , or voluntary consent ) they cannot choose but often think of their fathers house : de loco peregrinationis proprii domicilii crescit affectus , our love to our home increaseth by our absence from it : and therefore it is when we are abroad in our persons , we are at home in our thoughts . so ovid found it in his banishment , nescio qua natale solum dulcedine cunctos ducit , & immemores non sinit esse sui . there is such a sweetness ( saith he ) in ones native soyl , that though a man be absent from , it will not suffer him to be unmindful of it . 4 though upon some occasions men may be willing to leave their fathers house , yet they are desirous of return . we see it in other creatures ; the wild beasts , which goe abroad to seek their prey , return to their dens ; the conies , that goe forth to feed , haste back to their holes ; the hare , that is put up by the hunter ▪ and pursued by the hounds , and almost tired , makes back to her fourme , though it be but to dye there . it is no lesse true in men ; as they that are at sea do often look towards the shore , and long for the land : sic ii qui in peregrinis locis ad patriam suam aspirant , saith lipsius , so do pilgrims and travellers seek after their own country . homer and ovid doe both tell us of ulysses , how desirous he was to come so near his country , as but — {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ fumum de patriis posse videre focis ; to see the smoke coming out of the chimneys . thus jacob here , though at his fathers command he left his house , yet he expresseth his desire of coming thither again in peace . this it is he begs of god , as well knowing , that as the success of his egress , so the welfare of his regress did depend upon divine providence . alexander ab alexandro tells us that one of juno's names was iterduca , and s. austin , that she was called not onely iterduca , but domiduca , the heathens looking upon that goddess as a guide of their journy both in going out and coming home . this is undoubtedly true of the great god , by whose renewed goodness it is , that after long travels and many troubles men return home in safety . if he please to appoint a mans return , though there be never so many mountaines of difficulty in the way , he shall over-leap them all . good king david , by the rebellion of absolom , was forced to flie from jerusalem , with a sad heart ( god knoweth ) and ( as appeareth by his doubtfull prayer ) with little hopes of returning . but not long after the rebellious traitour with all his confederates is discomfited , and the king cometh again to ierusalem in peace , to the great joy of all his loyall subjects , and confusion of his enemies . the experience i doubt not of many can attest how wonderfull providence hath not onely carried them forth , but brought them back . and surely this is no small mercy , yea , indeed it is that which completes all other favours , when providence thus lengtheneth out the line of a mans tranquillity . that which inviteth men to go forth , is an hope of coming home ; scarce any man would leave his country were he sure to die before he returned . a comfortable egresse is a good beginning , a successfull progresse is an addition to , but a safe regresse is the consummation of the mercy . no wonder if iacob desired of god so to keep him , as that he might come again to his fathers house in peace . having thus viewed the clauses asunder , put them together , and so look upon this petition of iacob in a double reference , both forward and backward . 1. look forward to the answer that god gave iacob of this request , which we find far to exceed it . he desires of god that he might be kept and fed while he was abroad , and come home safe : but lo , over and above his desire , whereas he went forth with a staff , he returned with two bands ; he went out alone , and returns with wives and children , servants and cattel ; his desire was onely to come again in peace , and behold , he comes again , not onely in peace , but with wealth . thus are gods grants many times larger then our desires : david asketh him life , and together with life he gives him a crown . solomon desireth wisdome , and with wisdome he giveth him riches and honour . the theef upon the crosse would onely be remembred by christ , and christ assureth him that he should be with him in his kingdom . thus as a little water put into a pump , makes way for a great deal more to be drawn out ; and as those thin and insensible vapours which ascend from the earth , fall down in great and abundant showres ; so do our weak and short prayers return with full and enlarged answers , god dealing with his servants in this case as ioseph did with his brethren in egypt , when he did not onely put the corn in their sacks , but the money wherewith they purchased it . how should this consideration engage and incourage us to the duty of prayer ! men in suing to their betters many times ask more then they expect ; but in suing to god we may expect more then we ask : when we go to men they deal with us as the eccho with the voice , cut off half of our petition ; but when we go to god , the crop of mercy which we reap , is far greater then the seed of prayer which we sow . 2. look backward to that which was a ground of his prayer , namely the promise which god made ( when he appeared ) to him . behold i am with thee , and will keep thee in all places whither thou goest , and will bring thee again into this land ; for i will not leave thee untill i have done that which i have spoken to thee : so that indeed his prayer is nothing else but a repetition of that promise . it may here be enquired , what need jacob trouble himself ▪ to pray for that which god had already promised ? his word being passed the performance is sure ; to what end should jacob pray ? one would think that this should argue some diffidence in jacob , nay forgetfulnesse in god , as if he needed to be put in mind of his word ; and god might have retorted upon jacob , why do you trouble me to ask what i have already granted ? but for answer hereunto ; know , 1. that it hath been the usuall practise of gods servants to pray to him for those things which he hath already promised ; not onely jacob , but abraham his grand-father , having received from god the promise of a son , intreats the lord for his wife , because she was barren . all the saints of the old testament prayed for the messiahs first coming , and we now pray for his second coming , though yet both of these are clearly promised in holy writ . 2. this practise of gods servants is founded upon very good reason ; for 1. the prayer of the upright ( according to solomons proverb ) is gods delight : christ saith unto his spouse , let me heare thy voice , which then makes the best musick in his eares , when it is the eccho of his own voice . men love not to be troubled with suitors , but god is wel-pleased with frequent addresses , yea therefore he defers to fulfill what he hath promised , that we may be the more importunate in desiring it . 2. divine promises are so far from being impediments , that they are incouragements to prayer : if i know that he to whom i petition is well-affected towards me , and well-pleased with what i desire of him , it cannot but embolden me to go to him ; what are the promises , but declarations of gods good will towards us , and what he is ready to do for us ? and therefore we are justly animated to go boldly to the throne of grace . 3. more then this , the promises are not onely incouragements to , but arguments in prayer . it is a sufficient argument to prevaile with any honest man , that his word is past , much more with the faithfull god . accordingly this holy man urgeth upon god in that prayer he made when he was returning home , thou saidest thou wouldst do me good ; with which that of david agreeth , deal well with thy servant according to thy word : and therefore instead of desisting from prayer , because of a promise , we should rather plead the promise in our prayer . 4. yet further , prayer is the condition and means of obtaining what god hath promised . after a catalogue of many sweet promises made by god to his people , it followeth , thus saith the lord god , i will yet for this be enquired of by the house of israel to do it for them . as repentance is the condition ( if not alwaies expressed yet implied ) of avoiding what he hath threatned ▪ so is prayer of obtaining what he hath promised : and as the space between the denouncing and executing of the menace is the time for the practise of repentance , that the evil threatned may not be inflicted ; so the space between the making and accomplishing of the promise , is the time for the exercise of prayer , that the good promised may be performed . the promises are as it were a store-house of blessings , but prayer is the key that opens it ; they are as it were the well of comforts , but prayer is the bucket which must draw out the water . 5. adde to all this that which may fully satisfie , not onely is prayer as an antecedent condition to the performing of a promise , but a promise must antecede to the making of a prayer : so far should we be from neglecting prayer because god hath promised , that onely what god hath promised ought to be prayed for ; s. john is expresse , if we ask according to his will he heareth us ; intimating that no prayer can have audience and acceptance , but what is according to his will ; which will is revealed in his word , and ( as to the things which we are to desire ) particularly in his promises . among the many requisites to an effectual prayer , faith is not the least ; indignus esse divina benedictione censetur , qui dominum dubio quaerit affectu , saith s. ambrose , he that asketh doubtingly begs a denial : whatsoever you ask believing ( saith our saviour ) you shall receive ; and accordingly s. james is express , if any of you lack wisdome , let him aske of god , but let him ask in faith ; now the choice prop of faith is the promise , for though we believe god is able , yet we cannot believe he is willing to grant our desires unless we have a promise to declare it . since then the rule of our prayer is gods will , and that will is revealed in the promises ; yea since the promise is a choice ground of faith , and faith is a necessary ingredient into prayer , it manifestly followeth , that we cannot make an acceptable prayer to god , unless it be founded upon faith in a promise , and so according to gods will . let it therefore be our care to study the promises , that we may be acquainted with them , have recourse to them , and make use of them , so as by them not to be hindred from , but rather incouraged to , and quickned in our devotion ; for so it was with jacob , whom we find upon the receipt of a gracious promise putting up a fervent prayer . but now methinks i heare some saying , we are convinced that a promise is an inducement , not onely to thankfulnesse , but prayer ; and had we such a promise as jacob had , we could pray both confidently and fervently . but god hath no where said to us , that he will be with us in our journeys , to keep us and provide for us , and bring us home again ; and therefore how can we hope and pray for those blessings ? to remove this doubt , be pleased to know , that 1. the promises which are made to particular persons in scripture , so far as they are of general concernment , belong to all the servants of god . it is very observable that the promise which god made to joshuah , i will never leave thee nor forsake thee , is not onely repeated but applied by s. paul to all christians , for otherwise the argument had been very weak ; let your conversation ( writing to the hebrews ) be without covetousness , for he hath said , ( namely , to joshuah ) i will never leave thee nor forsake thee . thus , what god said to jacob , he saith unto every one of his servants when we go forth by sea or land . indeed he saith it not so expresly , particularly , positively to us , as he did to iacob ; therefore it is that , whereas iacob having received such a punctual promise from god , might assure himself that nothing should hinder his return home , we may not be so confident ; he that goeth out in the morning , though but for a day , cannot be sure that he shall come again to his house in the evening , since he doth not know what god hath appointed to befall him . but yet withall , he that goeth forth ( as here iacob did ) for many years , may upon this very promise made to iacob , so far assure himself , that god will be with him , and if he see it fit for him ( as he did for iacob ) he will so keep him and provide for him , that he shall come again to his fathers house in peace : and what man , unless he think himself wiser than god , would desire it upon other terms ? 2. god hath been pleased to vouchsafe many promises of protection and provision to his servants in generall ; which among other places you may meet with in the 34.91 . and 121. psalms , where it would be observed , that though the promises are made to all the godly , yet some of them run in the singular number , thee and thy ; he shall cover thee with his feathers , he shall give his angels charge over thee ; the lord shall preserve thy going out and thy coming in from this time forth and for evermore . and why this ? but that every servant of god in particular might take those words as spoken to him , and in all dangers might apply them to himself for the strengthening of his faith , and the quickening of his devotion . i shall wind up this with these following directions : 1. be sure the way wherein thou goest be gods way , that is , such a way for which thou hast either his command that thou shalt , or at least his warrant that thou maist go in it . it is very observable , how the devil quoting that scripture , he shall give his angels charge over thee , mangles it , leaving out those words , to keep thee in all thy wayes . upon which mellerus his gloss is very apposite , in omnibus viis tuis , i. e. in vocatione tuâ , in all thy ways , that is , in thy calling wherein god hath placed thee , in which alone thou mayst expect angelical and divine protection . for a rebel who goeth forth to fight against his lawful soveraign , a theef , a pirate , who lieth in wait to rob and spoil men of their goods and lives , to pray that god would be with him , and keep him in the way that he goeth , were not a petition , but a presumption : for though it be true , that almighty god do sometimes suffer ( for reasons best known to himself ) such wretches to prosper in their wicked wayes , yet they cannot either justly expect ▪ or religiously desire it ; and by how much the more devoutly they seem to undertake such attempts , by so much the more abominable they are in the eyes of god , who never more abhorreth robbery and rebellion , then when it is masked with religion and devotion . let every one therefore , who hopeth and craveth gods blessing , be carefull that he have gods call ; nor let him think it sufficient that gods providence seemeth as it were to open a door , unlesse gods word warrant him to go forth . 2. be careful together with thy prayer to god to joyn thine own endeavour ▪ god will be with us , but then we must not be wanting to our selves ; he will give us bread to eat and rayment to put on without our merit , but not ( if we be able ) without our labour . he will keep us in the way we go , and that so as we may come again in peace ; but then we must not needlesly thrust our selves into danger , and use the best means we can to preserve our selves . in vaine doth that scholar think to get learning who neglects his book ; or that husband-man look for an harvest who throwes his plough into the hedge . jacob was fain to serve laban for that bread and rayment which he desired god to give him . god can keep us by a miracle without means ; he hath done so , where means have been wanting , but he hath no where said he will do it , whilest means is afforded . oculus ad coelum , manus ad clavum , is the pilots practice , as his eye is upon the star , so his hand is upon the helm ; orare is to little purpose without laborare : in all dangers , as thou liftest up thy eyes to god for his succour , so thou must put forth thy hand to the means of self-preservation . 3. before thou goest on thy way take thy farewell of thy sins by godly sorrow and repentance : your iniquities ( saith god by the prophet ) have separated between me and you . if any sin unrepented go with us , god will leave us ; and if iniquity be found in our hands , we cannot expect that his protection should be over our heads . i wonder not if israel turn their backs before their enemies whilst the accursed thing is in the camp . they are gods own words , i will not be with you any more , except you destroy the accursed from among you . 4. resign thy self to god as by a voluntary submission to his dispose , so by a willing subjection to his commands . he taketh none to be of his charge , whom he finds not to be of his family . this of jacob , if god will be with me , and keep me in that way which i goe , &c. then the lord shall be my god , may well be inverted , if the lord be thy god , then he will be with thee , and keep thee in thy way , &c. it is a false maxime on the one hand , that onely actuall protection obligeth to subjection ; i am bound to obey my parents ( whether civill or naturall ) though they be not able to protect me ; and much more my god , though he will not preserve me . but on the other hand , subjection onely is that which entitleth us to protection ; so that unlesse i serve and honour god , i do in vaine expect that he should blesse and keep me . 5. finally , begin , continue , and manage thy whole journey with frequent and zealous prayers to god for these blessings . nor will it be amisse , nay i would commend it as a very fitting preparative to all weighty undertakings , that thou before hand engage thy self to god , ( after jacobs pattern ) by a vow of some eminent service to be performed in case he be pleased to give thee the successe desired , and beseech him that he would prove and try thee whether thou wilt not faithfully make good the obligation thou hast made to him . having observed these rules , go forth ( in gods name ) cheerfully , couragiously , confidently , expecting divine presence and providence to accompany thee : and whereas , because the generall promises of temporall blessings in scripture are made , cum exceptione crucis ( as divines speak ) with the exception of the crosse ; things may not altogether succeed according to thy desires , yea it may so fall out that not onely troubles but death it self may befall thee in the way which thou goest : let this be thy strong consolation , that if thy life be at an end before thy way ; it is that which thy gracious god seeth best for thee , and if he do not so keep thee as that thou shalt come again in peace to thy fathers house on earth ; it is that thou mayest so much the sooner go to thy fathers house in heaven , where are many mansions , and where thou shalt be in rest , peace , and blisse to all eternity . and thus i have at length brought you through all the parts of my text , and should now put an end to my discourse , but that i have a worthy person in mine eye , whose lately intended voyage is the occasion of this discourse , and to whom in a few words i must crave leave to make a particular addresse . it hath pleased divine providence to call you forth , from your friends and fathers house : the way you are to go is long , to the remote parts of the world , and in that respect may seem tedious ; your passage is by sea , and that may prove perillous ; the dangers of the sea being probably more and greater then those of the land : but withall , your employment is not onely lawfull , but laudable , just , but honourable ; you are intrusted with the goods , and imployed for the good of many , in which respect you are likely to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a common good . besides , ( which is no small comfort ) god hath provided for you a meet help , a loving yoke-fellow , to go with you , one whose society wil recompense the absence of your other friends , and beguile the tediousnesse of the way , yea one who will help to bear a part with you as well in your trouble , as in your enjoyments . nothing now remaineth but to make sure that god may be with you in the way you are to go : in order to which the example of this holy patriarch is well worthy your imitation ; as he did , so do you bind your self to god by some solemn vow at your going forth , to do some extraordinary act of piety , of charity , at your coming home ; and not onely so , but while it is called to day , consecrate your self to his service ; throughout the whole time of your voyage walk with him , cleave to him , ever remembring that of azariah to asa , the lord is with you while ye be with him , and if ye seek him , he will be found of you , but if ye forsake him he will forsake you . nor let this onely be your personall care , but what lieth in you take care that those who are under you may serve the lord , so as the glorious name of god and christ may not be blasphemed among the indians by the prophane , intemperate and unclean lives of english christians . thus doing , doubt not of the hand of god upon you for good , & for your greater incouragement cal to mind former experiences , remember how god hath been with you and kept you in this very way that you are now to go , so that you came again to your fathers house in peace ; his hand is not shortened , that it cannot save , nor is he less willing to keep you now , if you keep close to him . i shall end my hortatory consolation to you with an intercessory supplication to god for you , for your dear consort , and all that goe along with you . nor do i doubt but all your friends here present will joyn with me ; nor shall we onely now but continually make mention of you in our prayers ; and by the way it may be a comfort to you when you are upon the tempestuous sea , and in that barbarous land , that you have a stock of prayers in england going for you . and now , what better , fitter , fuller prayer can be made for you by us or by your self , then that which here in effect jacob maketh for himself ? that god almighty would vouchsafe to be with you and keep you in the way which you go , and at last bring you again to your fathers house in peace , so as your friends who now part from you mournfully , may then meet you joyfully , and our prayers may be turned into praises and songs of deliverance . finally , not onely that you may come to your native country in peace , but , that when you come again , you may find it in peace , the breaches of church and state healed , every one enjoying his rights in quiet , sitting under his own fig-tree , and eating the fruit of his labours with joy and thankfulnesse : and let all that wish well to you , to the church , to the land , say amen , amen . finis . notes, typically marginal, from the original text notes for div a45562e-200 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ab heb. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gratiosus , benignus fu●t . prov. 18.22 . ruth 1 . 16● . gen. 2.24 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} compositum ex {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} dedit , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} deus . notes for div a45562e-1280 musc. in loc. qu. 1. aquin. 2a . 2ae . q. 88. art . 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vovit affi●e cum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ●ecit spontaneum fil●u . tr . 2 ● . 6.2 . deus ●ordis auditor sicut & inspector . tert. l. de orat . c. 13. p. lomb. sent . 4. dist. 38. part . 4. aquin. l. d. jo●l ▪ 2.28 . 2 sam. 7.27 . jam. 5.17 , 16. qu. 2. v. 21. v. 12 , 13. psal. 56.12 . isa. 19.21 . p. lomb. l. d. aquin. l. d. qu. 3. v. 1 , 2 , 3. jonah 1.16 . see the english liturgy in the prayer after the communion . psal. 61.5 . jonah 2.9 ▪ psal. 66.14 . oratio per modii voti prolata . par. in loc. psal. 132.1 , 2. aug. ep. ad prob. 121. c. 16 damasc. de fide l. 4. c. 11. gen. 35.1 ▪ par. ibid. aug. ep. 45. bern. ep. 2. hieron. in hist. jepht . naz. orat. 53 ▪ eccles. 5.4 , 5. psal. 132.1 . aug. ibid. the collect for the fift sunday after easter . 1. gen. exod. 3.6 . gen. 17.7 . vide merc. in● loc. psal. 31.14.40.8 . isa. 25.1 . dan. 6.16 . hos. 2.23 . object . exod. 20.3 . semper in negativis meminerimus affirmativa contineri . strigel . loc. theol. answ. l●ym . tra. 4. c. 2. aquin. 2a. 2ae . quaest. 88. ar. 3. aug. de nat. dom. ser. 3. in psal. 75. exod. 24.7 . 2 chr. 15.12 . 34.31 . neh. 10.29 . psal. 119.106 . bern. de modo bene vivendi , ser. 62. aug. in ps. 7.5 , 5. quest . answ. hoc voto suae voluit infirmitati consulere , &c. merc. in loc. mend . in ▪ 1. reg. c. 5. num. 11. tert. de poenit . vid. musc● ▪ ●oc . vid. est. in sent. l. 4. dist. 28. luke 19.8 . psal. 119.146 . luke 12.48 . 2 gen ▪ partic. 1. negat . psal. 77.9 . acts 21.37 . v. merc. in loc. gen. 4.7 . 2 chron. 7.14 job 1.9.13.15 . gratis amandus est deus , &c aug dom. 18. post trin. serm. 1. psal. 44.19 , 20 , 21. ●●● 3.17 , 18. affirmat . isa. 3.4 . john 16.7 . terent. phorm . eum semper pro deo agnoscam & colam . mer. in loc. psal. 63.5 , 6. col. 3.1 . cato sent. virg. georg. 2 sam. 17.7 , 8 isa. 5.1 , 2 , 3 , 4. virg· musc ▪ id. ib. exod. 32.22 . psal. 139.19 . luke 22.42 . virg. aeneid . 6. non per modum conditionis , sed cum spiritu precationis . musc. in loc. par. ibid. partic. 2. gen 21.20 . chrysost. hom. ●6 . in gen. sen. de benef. l. 4. c. 8. psal. 145.18 . prov. 15.29 . isa. 41.9 , 10. psal. 125.2 . psal. 14.5 . zach. 2.10 . psal. 27.10 . 1 sam. 1.8 . amb. l. de isaac c. 3. bern. in cant. serm ▪ 8 5. sen. in consolat . ●d helv●d . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. in gen. hom. 46. chrysost. l. d ▪ john 6.17 . vid. cyr. alex. ibid. psal. 23.4 . isa. 7.14 . matth. 1.21 . psal. 23 1. ver. 2. tostat. in loc ▪ exod. 33.15 . 1 sam. 2.9 . vid. mend . ibid. psa ▪ 37.23 , 24. job ● . 10 . quest . answ. psal. 34.7.91.11 , 12. see the question ingenuously discussed in a book called the guardian angel , by r. d. beatos illos spiritus propter nos remittis , in ministerium custodiae nostrae deputas , &c. bern. psal. 91. serm. 12. verse 12 , 13. vid. par. in loc. psal. 121.3 , 4. psal. 127.1 . vides equum benè ●ormitum , bonis viribus , magno cursu praeditum ? ista omnia videntur tibi promittere de illo salutē , sed sallent , si deus non tuetur . aug. in ps. vid. cyr. in amos c. 2. amb. l. de joseph . c. 5. quest . gen. 24.10 . answ. hoc tanquam pauper & verè dei mendicus dixit , nec mirum , cùm & rex maximus ege●um se ac pauperem & mendicum professus sit . rup . in gen. merc. in loc. vide merc. in loc. vide modestiam jacob , necessaria tantùm postulat . id . ibid. matth. 6 11. gr. nyss. de orat . dom orat . 5. jer. 45.5 . 1 tim. 6.9 . juven. sat. 14. prov. 30.8 . psal. 127.1.41.3.127.2 . math. 5.45 . psal. 23 5. matth. 4.4 . gen. 32.10 ▪ merc. in loc. lips. de const. 1. c. 10. cic. 5. tusc. ovid . delicatus ille est adhuc cui patria dulcis est , fortis autem jam cui omne solum patria , perfectus cui mundus exilium . hug. de s. vic. natal . com. mythol. l. 2. c. 8. eurip. in aegr . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. hom. odyss : 1. eurip. in med. psal. 137.1 , 4. judg. 11 ▪ 7. cass. in psal. 137. patriae memoria dulcis . liv. l. 3. ovid . de pont ▪ l. 1. eleg. 4. aves ipsae per aera vagantes proprios nidos aman● : erratiles ferae ad cuhilia dumosa festinant , &c. cass. l. 1. ep. 20. — assueta leones an●ra petunt — ovid . l. d. lips. cent. 2. ep. 54. hom. odyss. ovid . l. d. al. ab al. genial . dier . l. 6. c. 4. aug. de civit ▪ dei . l. 7. c. 1. 2 sam. 11.14.26 . & 19.15 . ps. 21.2 , 3 , 8. 1 king. 3.13 . luk. 29.41 . gen. 42.25 . ●erse 15. quest . answ. gen. 25.21 . cant. 2.14 . gen. 32.10 . ezek. 36.37 . 1 john 5.14 ▪ matth. 21.22 . ambrose . james 1.5 , 6 ▪ object . answ. joshua 1.5 . h●b. 13.5 . psal. 91.4 , 11.121.8 . mat. 4.6 . moller . in p. 91. isa. 59.2 . josh. 7.12 . john ▪ 14.2 . 2 chr. 15.2 . mercy in her beauty, or, the height of a deliverance from the depth of danger set forth in the first sermon preached upon that occasion / by nath. hardy. hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a70325 of text r9862 in the english short title catalog (wing h736). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 129 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a70325 wing h736 estc r9862 11811106 ocm 11811106 49517 this keyboarded and encoded edition of the work 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(eebo-tcp ; phase 1, no. a70325) transcribed from: (early english books online ; image set 49517) images scanned from microfilm: (early english books, 1641-1700 ; 495:25 or 741:10a) mercy in her beauty, or, the height of a deliverance from the depth of danger set forth in the first sermon preached upon that occasion / by nath. hardy. hardy, nathaniel, 1618-1670. [4], 38 p. printed by j.g. for nath. web and will grantham, london : 1653. copy on reel 741:10 appears as first sermon in the author's two mites. reproduction of original in union theological seminary library, new york. eng bible. -n.t. -philippians ii, 27 -sermons. a70325 r9862 (wing h736). civilwar no mercy in her beauty: or, the height of a deliverance from the depth of danger. set forth in the first sermon preached upon that occasion, by hardy, nathaniel 1653 20194 311 310 0 0 1 0 312 f the rate of 312 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 melanie sanders sampled and proofread 2004-08 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion mercy in her beauty : or , the height of a deliverance from the depth of danger . set forth in the first sermon preached upon that occasion , by nath : hardy , master of arts , and preacher to the parish of s. dionis back-church . psal. 118.17 , 18 , 19. i shall not die , but live , and declare the works of the lord . the lord hath chastened me very sore , but he hath not given me over to death . open unto me the gates of righteousnesse , i will goe into them , and i will praise the lord . basil. mag. hom. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . aug. in psal. 41. quia magis crebra sunt mala , dulcior ●rit misericordia tua . etenim scriptum est quodam loco speciosa misericordia domini in tempore tribulationis , sicut nubes pluviae in tempore siccitatis . london , printed by j. g. for nath : web and will : grantham , at the black beare in st. paul's church-yard , neere the little north-doore . 1653. sermons preached and printed by mr nathanaell hardy m.a. and preacher to the parish of st dyonis back-church . jvstice triumphing , or the spoilers spoiled : a sermon preached on the 5th of november in the cathedrall church of st pauls . the arraignment of licentious liberty and oppressing tyranny , in a sermon at a fast before the lords in parliament ; in the abbey-church at westminster . faiths victory over nature , a sermon preached at the funerals of mr john rushout junior . the safest convoy or the strongest helper , a valedictory sermon before the right honourable sr thomas bendish barronet , his majesties ambassadour to the grand seigniour at constantinople . a divine prospective representing the just mans peacefull end , a sermon at the funerall of the right worshipfull sr john gayr knight . love and fear the inseparable twins of a blest matrimony , a sermon occasioned by the nuptials between mr william christmas and mrs elizabeth adams . divinity in mortality , or the gospels excellency and the preachers frailty , a sermon at the funerals of mr richard goddard minister of the parish of st gregories by pauls . printed , and are to be sold by nathanaell webb and william grantham at the black bear in st pauls church-yard near the little north-door , 1653. to the right worshipfull , worshipfull , and wel-beloved , the inhabitants of the parish of s. dionis back-church , health and wealth , not only in this life , but chiefly in that which is to come . worthy friends , it is a full decade of yeers since i first was called by divine providence to begin the work of my ministry among you : and it is not yet half so many months , since in humane probability both my ministry and life seemed to be at an end : but the wise and gracious god ( in whose hands all our times are ) hath mercifully lengthned my dayes ( blessed be his name ) for the greater good of my own , and ( i hope ) of your souls . these sermons which upon this comfortable occasion i lately preached , were by some of you desired to be made more publique , which i have fulfilled , so much the more willingly , that i might testifie before the world , first , my infinite obligation to almighty god for so remarkeable a deliverance ; and withall my manyfold engagements to a great part of you for your affectionate love , and multiplyed courtesies . and now ( my dearely beloved , and longed for in the lord ) give me leave ( having this opportunity ) to acquaint you with my serious thoughts and earnest desires , and i trust through gods grace that the transcript of them before your eyes , will helpe to make a deeper impression of them upon your hearts . and first , i thanke my god through jesus christ for your stedfastnesse in the faith , and your mutuall amity , whereby you become exemplary to many parishes in this wavering and contentious age . oh that not onely you , but all the people of this land were alike minded , one towards another according to christ jesus . next , let me in the bowels of our common saviour beseech you , and if this will not prevaile , charge you before god and the lord jesus christ , who shall judge the quicke and the dead at his appearing and his kingdome ; that as you drinke in the heavenly raine which commeth oft upon you , so you endeavour to bring forth herbes meet for the great husbandman who dresseth you . i beare you record ( and that without flattery ) you are attentive hearers , oh that you may be all forward doers of the word . there are some amongst you whose love towards me hath been , not onely in tongue and in word but in deed , and that in a more than ordinary measure . but yet , let me freely tell you . there is nothing ( if i know my owne heart ) would so rejoyce me as to see the fruit of my weake labours , in the holinesse of your lives . beleeve it , this is the greatest kindnesse a people can show to their minister , since whereas by a liberall contribution they adde to his comfortable subsistence upon earth , by a religious conversation , they increase his eternall reward in heaven . and now brethren , i commend you to god , and to the word of his grace which is able to build you up , and to give you an inheritance among them which are sanctified , humbly intreating you to strive together with me in your prayers to god both for me and your selves , that i may so preach and live , you may so heare and doe , as that we may behold each other , and all of us our redeemer with joy in the last day . so prayeth your faithfull servant for christs sake in the gospel , nath : hardy . phil. 2.27 . the former part . for indeed he was sick , nigh unto death , but god had mercy on him . if you please to peruse the five last psalms of david , you shall finde them beginning and ending with an hallelujah : praise ye the lord , being the alpha and omega , the prora and the puppis , the first and the last words of each . not much unlike is saint pauls practise in the epistle to the romans , who almost in the very entrance placeth an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i thanke my god through jesus chrict , and closeth with a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to god onely wise bee glorie through jesus christ . in imitation of these patternes i shall place thanksgiving , both in the front and reere of my discourse . indeed what fitter prooemium to a gratulatorie sermon than a benedictus ? blessed therefore be god , who kept his unworthie servant from falling into the grave , a land of silence and forgetfulnesse , and hath now vouchsafed him the libertie of entring into his house , the place of prayers and pr●yses . blessed be god , who hath brought my feet from lying in a sick bed to stand in this holy mount . finally blessed be god , who hath given me a joyfull occasion of handling , and just cause of applying this scripture to my selfe , by changing the third person unto the first ; for indeed i was sick nigh to death , but god had mercy on me . this text naturally spreadeth forth it selfe into two maine boughs , each of which have three branches sprouting from them . here is observable a distresse , and a deliverance ; a danger , and an escape , an affliction , and a liberation : the former in those words , he was sick nigh to death ; the latter in these , but god had mercy on him . in the distresse we have observable , the 1. quality of the danger what it was , in the word sick . 2. extremity of the measure , how great it was , in those words nigh unto death . 3. eminency of the person , whom it befell , in the relative hee . in the deliverance we have considerable , the 1. efficiency of the author , by whom it was conferred , in the word god . 2. the excellency of the benefit , how expressed , in those words had mercy on him . 3. the opportunity of the time , when vouchsafed , in the exceptive but . these are the severall branches of this ●acred tree , into which i have climbed by the ladder of humane industry , from which by the hand of divine assistance i have gathered , and by the same hand shall now scatter among you such fruit as hath refreshed my owne , and ( i hope through gods blessing ) will nourish your soules ; and so i begin with the distresse , he was sick nigh to death ; and therein the quality of the danger in that word sick . the philosopher , observing the property of mans constitution , describeth him by risibile , to be a reasonable living creature , that hath the onely power of laughing ; but the divine considering the misery of mans condition no lesse , aptly characterizeth him by flebile , an unfortunate wretch , that hath the most cause of weeping : in this respect it is not unfitly taken notice of , how the new-born babe commeth into the world crying , as if by the language of its present tears , it would foretell the sadnesse of its future sorrowes . among those many evills with which the life of man is beset , this of sicknesse is one . one to which all are subject , quis non aegrotat in hac vitâ ? quis tanguorem ●on experitur ? nasci in hoc corpore mortali incipere aegrotare est : who in this life doth not more or lesse tast of sicknesse ? yea from the cradle to the crutch , birth to death , wombe to the tombe , we are continually liable to it . one of which we may say , as leah of gad , a troop commeth , and to which that devils name in the gospel may fitly be applyed legion : the poet instancing in one kind of disease , speaketh of a band of feavers , nova sebrium , terris incubuit cohors : and galen reckoning up the diseases to which one part of mans body , the eye is subject , numbreth 112. how great an army then must this commander have , who begirteth this castle of the body in every part and corner , and that with severall souldiers ! no wonder if the holy tongue , as it calleth men {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth dying men , because they are continually under the power of death , so it styles them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sickly men , because they are exposed to such variety of sicknesses . finally one which exceedeth all those other miseries of this present life , what dissention is in a city , discord in a family , surfetting to the stomach , ignorance to the minde , that is sicknesse to the body , disturbing and oppressing it ; yea , it is the worst evill of cold , hunger , and nakednesse , of heat , thirst , and warmnes , that they hasten upon us sicknesse and death . that i may the better open this distresse , give me leave to delineate it both in the effects that flow from it , and the cause from which it floweth . there are two grievous attendants which sicknesse commonly bringeth along with her , namely paine and weaknesse ; by paine it taketh away the comfort of all enjoyments , even of life it selfe ; barzillai being old , said to the king , can thy servant taste what i eat , or what i drink ? can i heare any more the voice of singing men , and singing women ? wherefore should thy servant be a burden to my lord the king ? not much unlike may it be said of the sick man , can he eat , or can he drinke ? can musick , or any other pleasures then delight him , when he is a burthen to himselfe ? and as by reason of paine , it renderth life uncomfortable , so by reason of weaknesse , unserviceable , disenabling the body from the performance of any work : alas , how can the clock go when the weights are plucked off ? or the watch move right , when the wheels are out of order ? both these sad effects are fitly expressed by two words , the one in the hebrew , the other in the greek tongue , and it is the word which our apostle here useth . the hebrew word — {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifieth both doluit and aegrotavit , to be sick , and to be sorry : well are they expressed by one word ; since they commonly go together , both smarting paine in the ●●dy , and dolorous anguish in the mind being caused by sicknesse ; in this respect the english word disease , is very apposite , because it diseaseth and disturbeth the person ; of this david complained in his sicknesse , when he saith , my bones are vexed , and my soule is also sore vexed . the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} implyeth both aegrotari , and imbecillem esse , to be sick , and to be weak , and therefore the noun of this verbe is elsewhere rendred infirmity : this inconvenience likewise david found by his disease , when he said , i am feeble , and sore broken ; weaknes being the inseparable concomitant of sicknes . meditations , wch ( i would to god ) were more deeply imprinted on the mindes of men , those especially , who put off their repentance , and the working out of their salvation till a sick bed , as if when they are in pain , they could repent with the more ease , or when they are weakest , they were strong enough for this work : alas , doe you not know how unfit such a time is for any , but much more a religious employment ? this no doubt is one reason why saint james , who in other afflictions adviseth men to pray for themselves , in sicknesse counselleth them to call for the elders of the church to pray over them , because then for the most part they are unable to pray themselves : in this respect it was ( as i have read ) the saying of a vertuous gentlewoman upon her sick bed , let none defer their preparation nor their prayers unto the bed of their sicknesse , for then the minde is too much troubled with grief of body to be employed , as they ought , in spiritual exercise . tell me , whoever thou art that delayest till this time , how knowest thou , but such a sickness may seize upon thee as in a moment , may take away thy life ? or if not , bereave thee of thy senses ? or it may be so painfull , that it is all thou canst do to wrestle with the paine ; nay , let me tell thee , for the most part such procrastinators , when that time commeth ▪ either repent not at all in their sicknesse , or it proveth but a sickly repentance . oh then ( my brethren ! ) be wise in time , doe not lay the greatest load on the feeblest horse , put not the weakest servant to the hardest labour , put not off the maine businesse of thy soules health to the dolefull time of thy bodies sicknesse . you have heard what sicknesse doth , or rather undoeth ; it would not be amisse to enquire whence it came , and how it was brought into the world . indeed ( as christ saith in another case ) it was not so from the beginning . man in innocency was created with a body of so equall and lasting a temperature , that ( had he not sinned ) it had neither been taken downe by death , nor put out of frame by sicknesse . sinne it is which is fons mali , morbi , mortis , hath brought in evill instead of good , death of life , and sicknesse of health . the physitian being asked the cause of diseases , answereth , and most truly , mali humores , evill humors in the body . but the divine resolveth it more fully , mali mores , ill manners in the life . phylosophy teacheth , and experience confirmeth it , that passiones animae sequuntur temperamentum corporis , the mindes passions much follow the bodyes temper . divinity preacheth no lesse truly , that the disorder of the body followeth upon the distemper of the minde ; mans soule was first sick of sinne , and so the body becommeth infected with sicknesse for sinne . it was the first sinne of adam which brought forth , and it is our owne actuall sinnes that nourish this degenerate brat , wherewith mankinde is so miserably infested . a meditation , which ( if well pondered ) would learne us to beare sicknesse whensoever it commeth upon us without murmuring , and yet with mourning . 1. why shouldst thou repine at god when any disease seizeth one thee ? true , he is the efficient , but thou art the meritorious cause ; he inflicteth , but it is sinne that deserveth ; he punisheth , but it is not till thou hast provoked him , blame not his justice , but thank thy owne wickednesse , the moth that frets the garment is bred of it ; the tree giveth life to that worme which killeth it . thy sicknesse , oh man , is of thy selfe , and thy owne wayes and doings are they which procure these things to thee . 2. when sicknesse smiteth thy body , let repentance smite thy thigh ; when the disease rageth in thy members , let thy soule be angry at thy sinne , and as thou complainest of the effect , so labor to be sensible of the cause : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} saith the divine excellently , sicknes is an wholsome discipline , it is so when it teacheth us to know our folly . happy disease which openeth our eyes at once to see , and weep for our sinnes ; oh my soule , it is sinne hath caused thy body to feele sicknesse , let sicknesse cause thee to feele the weight of sinne ; it is wickednesse hath brought this weaknesse , let this weaknesse bring thee to a sight and sense of thy wickednesse , why shouldst thou hold that sword in thy hand , which hath so sorely wounded it ? or hug that serpent in thy bosome , which hath so painfully stung thee ? rather since the fruit is so bitter , pluck up the root , and let not sin reigne any longer in thy mortal body , seeing it hath made thy body so mortall . and so much for the quality of the danger : i pass on to the extremity of the measure , nigh unto death . it is that , which in some sense is true of every man alive , this world is a region of ghosts , dying men , yea , young men in the prime of their dayes , strong men in the full vigour of their age , are nigh to death , because death may then be neer to them . the philosopher being ask'd what he thought of life , turn'd him round and vanished out of sight , thereby intimating , how easily and speedily life may be taken away : and some of them have no lesse truly than aptly represented the distance between life and death by oculus , apertus and clausus , an eye open and shut , which is done in a moment . but though this in some respect be verified of all men , yet it is more especially true of two sorts of persons , to wit , old men , and sick men , since old age is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a naturall disease , and a disease is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} an accidentall old age , both must needs tend and hasten to death . as for old men , they are so nigh to death , that the proverbe saith , they have one foot in the grave , young men may dye soon , but they cannot live long ; the dimnesse of light in their eyes , and vapours that sometimes are drawne up into their braines , argue the sun of their life to be setting , the hoary frost , or rather white snow upon their heads , proclaimes that the winter of their deaths is approaching . the more strange it is to see them doting on , who are going out of the world , and as if they could set up under ground , their mindes are most earthly whilest their bodies are ready to drop into the earth : the more sad it is to think how both unwilling and unfit they are to die , who yet are so unlikely to live ; and as if with the eagle they could renew their youth , they flatter themselves in hope of life , when yet they are as it were within sight of death ; how short are such men of that heathen seneca , who said of himselfe , ante senectutem curavi bene vivere , in senect ute bene mori , my care in youth was to live , but in old age to die well , then no doubt perceiving his death to be at hand . as old men , be they never so well , so sick men , by they never so young , are nigh to death ; what anacharsis said of sea-men , that he knew not whether to reckon them among the living or the dead , is no lesse true of sick men , who indeed are not dead , because they breath , and yet not living because not lusty ; every man carrieth death in his bosome , but the sick man at his backe , or rather in his armes before his face . in summe there is a three-fold propinquity of death , possible , probable , certaine ; it is possible the healthiest , strongest , and youngest may dye quickly ; it is certaine old men ( though they out-live far younger ) cannot live long ; and it is probable that the sick mans death is at hand . but yet this in the proper sense is not true of all sicknesses , that distinction of sinne cannot hold in divinity , according to the popish acception , that some are veniall , others mortall , since s. paul saith indefinitely , and meaneth it universally , that death is the wages of sin , but analogically it is true in physick of diseases ; some are onely painfull , others mortall , the gout in the toe , a pain in the teeth , a prick in the finger ; these , though they cause pain , yet are not in their owne nature deadly , nor is the patient accounted the neere● death for them . besides , of mortall diseases there is a difference , some are a long time untwisting , others in a short time cut asunder the thread of life : thus the dropsie is a great while in drowning , the palsie in shaking downe , and the consumption in drying up the body , whilest the feaver in a few dayes burneth , and an apoplexie , or aposteme in a few houres suffocate it . and yet once more in violent diseases , there is a difference , we do not say of every man whom a feaver smiteth , that he is presently nigh to death ; whilest the body is vigorous , the physick prosperous , we account the patient hopefull ; but those , in whom the virulency of the disease so farre prevaileth , as that both the strength of nature , & skill of art seem unable to grapple with it , are only and justly looked upon as nigh to death . such , no doubt , was epaphroditus his case , for though some conceive this danger might arise from stripes and scourges , which nero should command to be inflicted on him at rome , yet it is more rationally and generally concluded , that some violent sicknesse , by reason of a long journy , had seized upon him ; and though it is likely this good man was not negligent ( according as ability and opportunity was afforded ) to use meanes , yet the disease did so increase , that as to life his condition was desperate , and therefore s. paul saith of him he was nigh unto death . to this low and weake estate is god pleased many times to bring men among others , chiefly for a double end , and that he may minde them of their dissolution , and quicken them in their devotion . of all things we are very prone to forget our latter end , and therefore god by sicknesse puts us in minde of it , we are apt to put death farre from us , and therefore by some grievous disease god bringeth us nigh to death ; a presumption , we shall not dye yet , maketh us not think of dying at all , and whilest marrow is in our bones , colour in our faces , appetite in our stomachs , strength in our joynts , health in our bodyes , we easily perswade our selves we shall not dye yet ; no mervaile , if to fixe our eyes upon the grave , god chasten us with paine upon our bed , so that our life abhorreth bread , our flesh consumeth away , and our soule draweth neare to the grave . it was the confession of alexander , when let bloud with an arrow : all men call me jupiters sonne , but this wound proclaimes me a mortall man : and yet more divine was that of antigonus , who acknowledged his disease to be sent as a monitor , lest otherwise he might have growne insolent through the forgetfulnesse of mortality . sicknesses especially , when desperate , are warning peices to tell us the murdering peice of death is ready to destroy , every ach tolls the bell , but these , as it were , dig the grave , and cry dust to dust ; and good reason it is , that when we cast the thought of death behinde our backs , death it selfe should by these diseases looke us in the face , and as it were , pluck us by the throat . 2. in health we are no lesse apt to forget god than our selves , but sicknesse mindeth us of him , in prosperity perhaps we mumble over a pater noster , but adversity teacheth us to cry abba father : lord , saith the prophet , in trouble have they visited thee , they who before were strangers , now would bee familiar with god , and give him a visit ; they poured out a prayer when thy chastening was upon them , it may be before they did say a prayer , but now they poure out a prayer . though man by the formation of his body be made with an erect countenance , yet he seldome looks up to heaven till some disease hath laid him upon his back ; nor yet many times will a slight sicknesse prevaile : god promiseth himselfe concerning his people , in their affliction they will seeke me early , but for the most part it proveth otherwise ; ubi desinit medicus , ibi incipit theologus , the divine's work begins not with many till the physitian 's is done , it is late enough not to seeke god till affliction comes , and yet we seeke god not early , but late in affliction . the woman in the gospell sick of a bloudy issue , goeth not to christ till she had spent all ( and that to no purpose ) upon physitians , the prodigall thinketh not of going home to his father , till he is brought so low , that he would faine be fed with husks , but cannot get them : nor doe many lift up their eyes or hands to heaven , till they are scarce able to lift up either . indeed necessity is an excellent mistris , especially of devotion : most men will not pray till they must , it is misery , which like jonahs fish , puts them upon humble supplication , who never thought of god under the gourd of prosperity . in which respect , that latine proverb was not taken up without just cause , qui nescit orare , discat navigare ; he that knoweth not how to pray , let him turne mariner : and no doubt those violent stormes , which make the seas to roare , will teach him to pray . when those young persian gallants being beaten and pursued by their enemies , came to the river strymon , which was so frozen that their boats could not launch , and yet it began to thaw , so that they feared the ice would not beare them , then ( though the day before they reviled both god and his providence ) most timorously they fall upon their faces , and ardently beg of god that the river might beare them over from their enemyes pursuit . the smart lasues of gods rod drive them home , and draw them neare to him , who before were farre from him . the greekes aptly expresse the declining estate of a kingdome by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} falling upon the knee , and its ruined estate by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} falling upon the mouth ; expressions , which though they principally referre to the condition , yet withall intimate the disposition of men in an afflicted condition , they whose knees in health were like elephants , without joynts , could not , or rather would not bend , in sicknesse fall upon their knees , nay , when nigh to death , fall upon their mouthes in humble adoration and earnest invocation upon god . and for these causes , that men may both looke forward to their end , and upward to their god ; he is pleased to bring them downeward , almost to the gates of death , and chambers of the grave . to end this , let us all make account of , and prepare for straights . in health , expect sicknesse , in sicknesse looke for death , or to be brought nigh to it . diseases may come unsent for , let them not come unlook'd for ; if they happen not , thou art not the worse , and it is labour well lost ; if they doe , thou art the better fitted , and it is time well spent . doe not flatter thy selfe in health , as if the mountaine of thy body were so strong that it could not be moved : alas , one blast from heaven cannot onely move , but remove , shake , but overturne it , rather even then when thou art fed with fat pastures , cleare waters , thy table spread , thy cup full , thy body hayle , often thinke of walking through the valley of the shadow of death : happy is that man , whom when sicknesse arresteth , and death approacheth to , can say , and say it truly , this is no more then what i have looked and provided for all my dayes . and so much be spoken of the second particular , pass we now to the third . 3. eminency of the person , whom this extreame disease befell in the relative he. if you would know who this he was , be pleased to cast your eyes on the 25. verse of the chapter , where you finde his name to be epaphroditus , one that was not onely a good man , but a man of god , not onely a servant , but a minister of christ , and one so eminent , as that saint paul dignifies him with the titles of his brother , and companion , and fellow-souldier ; and yet of him it is here said that he was nigh unto death . saints as well as sinners , ministers as well as the people , are liable to desperate diseases . in respect of temporall evills they have no more priviledge than others : and no wonder , since 1. that which is the cause both of sicknesse and death , remaineth in them , to wit , sinne : indeed the power of sinne is weakened , therefore they cannot be hurt of the second death , but the being of it remaineth , and that necessitateth the first : they are so freed from the guilt of it , that they shall not taste the torments of hell , but yet they may drinke deepe of the miseries of this life : sinne will not leave the best man till it hath brought him to his grave , well may it bring him to his sick bed . 2. in respect of their bodily constitution , they are earthly houses , that will moulder away , till at last they fall : earthen vessels subject to flawes and cracks , till at length they breake . the saints are the sonnes of god by grace , but still the sonnes of adam by nature , the ministers are angels in respect of their office , but still they are men in regard of their persons , and being of the same mould , and subject to the same dangers with others . 3. more specially , the very calling and employment of ministers is such , as exhausteth their spirits , weakeneth their bodyes , and accelerateth both diseases and death : our apostle saith of epaphrodit ▪ that for the work of christ he was nigh to death ; v. 30. the worke he there meaneth is most probably conceived to be the travelling of this good man to rome , with supplyes for his wants , ( to relieve a christian , especially a messenger of christ , is the work of christ ) but it is no lesse true of the worke of christ , which is p●culiarly the ministers , since the pains they take in preaching , oft times christ brings them nigh to death . it was said of archimedes , studiis quibus obtinuit famam amisit vitam , the studies which got him credit lost his life ; and it may be said of many ministers , the fastings , watchings , labours preachings , by which they profit the peoples soules , hurt their bodyes . thus like the candle they waste themselves that they might enlighthen , yea , like the salt they dissolve themselves that they may season others . 4. finally , god hath choice and singular ends at which he aimeth , when he bringeth his owne servants or ministers into such desperate sicknesses , and that both , in regard of sinne and grace . 1. in regard of their sinnes , that they may be either purged or prevented , by which means their sicknesse becomes their physicke , and the malady it selfe a spirituall remedy . it may be they have fallen into some grosse sinne , and therefore they fall into some grievous sicknesse : so was it with those unworthy communicants , concerning whom saint paul saith , for which cause many of them were weake , many sick , and some slept . it may be god seeth them prone to commit some hainous fault which he restraineth them from by some dolorous sicknesse , as s. paul had a prick in his flesh that he might not be puffed up in his minde : so god sometimes wounds his servants bodyes , as knowing , that otherwise they would have wounded their consciences . 2. in respect of their graces , that the truth of them may be tried , the acts of them renewed , and the strength of them encreased . god hath many wayes to try men , among which sicknesse , especially if dangerous , is a sor●tryall , and therefore when the devill , by gods leave had tryed job in the losse of his cattell , servants , and children , he obtaineth licence to inflict sores upon his body , making this his last ( as accounting it his fiercest ) onset , indeed then is the triall of a mans faith , when god seemeth as if he would slay him , of his hope when all things are desperate , of his love when god frowneth upon , nay beateth him , of his patience when the paine is sharp , of his courage when the sorrowes of death compasse him , of his perseverance , when he holds fast his integrity to the death . to close up this , let it be a lesson of comfort , of charity , and of diligence . 1. of comfort , when any sicknesse seizeth on thee , remember whose lot it hath been as well as thine , and be not discouraged . when christ would encourage his disciples against sufferings , he useth this argument , for so persecuted they the prophets which were before you : mat. 5.11 . it is that meditation which may revive us when we are in pain and misery , so it fared with others of gods faithfull ones before me . that argument of eliah indeed was somewhat passionate , 1 king. ●9 . 4 . it is enough now , o lord , take away my life , for i am not better than my fathers ; but it is a pious reasoning for every christian to say , i am content lord , if thou take away my health , exercise me with diseases , i am not better than job , david , hezekiah , epaphroditus , and others of thy faithfull servants and ministers ; who am i , that i should think much to pledge those holy men of god , though in a bitter cup ? 2. of charity , and that both to thy selfe and others . 1. condemne not thy selfe as if god hated thee , because he corrects thee , or as if he were more angry with thee than others , because he chastiseth thee more severely then them . indeed it is good in a time of sicknesse to reflect upon thy selfe , examine thy wayes , and if conscience accuse of some great misdemeanour , to humble thy selfe , and acknowledge thy disease the just reward of thy offence , but otherwise , do not conclude thy owne guilt or gods hatred meerely from the premisses of sicknesse , though virulent . 2. censure not others as if they were therefore the worst of sinners , because in their bodyes the greatest sufferers . this is ( indeed ) that hard measure which gods people and ministers often meet with : when the barbarians saw a viper upon paul's hand , they presently condemned him as a murtherer ; and david complaineth of his enemies , that when he was sick , they spake mischievous things against him : nay job's friends ( though good men ) were deceived with this fallacy , and accuse job of hypocrisie because of his calamity . and thus it is still , if a zealous christian , or faithfull minister be visited with a dolefull sicknesse , his religion must be no better than dissimulation , and his doctrine heresie : but surely it is either ignorance , or malice , or both , that filleth mens mouthes with such censures . it is true , there never was sicknesse without sinne , but the sicknesse is not alwayes proportioned to the sinne : these things come alike to all , was the wise mans observation , nor doth any sicknesse befall any man which may not befall the best man . i know some assert a saint to be plague-free , grounding it upon the promise in the psalme , that no plague shall come nigh his dwelling : but you must know , this is onely a temporall promise , and therefore ( as indeed all such ) hath a double condition annexed unto it . the one ex parte personae , on the saints part , which is to make the lord , even the most high , his habitation ; if then good men , in pestilentiall times , through a distrustfull feare , make the creatures their refuge , no mervaile if the plague infect them and their dwellings . the other ex parte rei , in regard of the thing it selfe , which is onely assured so far as it may make for gods glory and his peoples benefit . we read in the former part of the tenth verse there shall no evill befall him , whereby is intimated that the plague shall not then come nigh to , when it is evill for a good man , but if at any time god see it good , either for the manifestation of his owne glory ( to wit , of his justice in so severely punishing his owne , of his power and mercy in delivering from so deadly a disease ) or for the spirituall advantage of his people ( in humbling them for some scandalous sinne by so smart a chastisement , in exercising the strength of their patience by so sore a tryall ) not the holiest person is in such cases exempted from the plague , nor is it improbably conceived that job's botches , hezekiah's boyles , davids sores were not much different from , if not altogether the same with the plague , who yet all of them were choice and eminent saints . oh then , let us take heed how we lay the load of heavy censure upon the backs of gods ministers and servants . 3. of diligence , that 1. we who are ministers , improve the time of our health in feeding the flocks of christ , since when sicknesse cometh , we shall be disenabled from our employments : nay perhaps we that have taught others , may then have need to learne our selves . you who are the people , get all the good you can from us , whilest we are in a capacity of doing good to you , ere long the candle of our lives may burne dimme by reason of some sicknesse , yea , be blowne out by death , and then we can no longer give light unto you . oh therefore walke in the light while you have it , be willing to learne while we are able to teach , account our labours precious , and let them be profitable to you , whilest god maketh us able to bestow them among you , which we shall not be , when that befalls us which did epaphroditus in the text , to be sick nigh unto death : and so i have given a dispatch to the first generall , namely the distresse : i now proceed to 2. the deliverance , and therein the 1. efficiency of the author , god . indeed both life and death , health and sickness , are in gods hand : that of the poet , vna cademque manus vulnus opemque tulit , may in this respect be fitly made use of ; the same hand of divine providence is that which maketh and closeth the wound : he killeth , and maketh alive , he bringeth downe to the grave , and bringeth up , so singeth hannah . i forme light , and create darknesse , i make peace , and create evil , i the lord doe all these things , is gods owne saying by the prophet . thy head cannot ake without his leave , nor leave aking without his help ; but though both are from him , yet with some difference . of sicknes , he is onely the efficient , sinne is the meritorious cause . of health he is so the efficient , as that his mercy is the impulsive cause , for which reason perhaps it is here said , god had mercy ; that which moveth him is his pitty , and that which helpeth us is his power . true it is , god is for the most part pleased to make use of meanes in effecting health , but this ariseth from the greatnesse of his goodnesse , not any defect in his almightinesse , as aquinas pithily . that he needeth not meanes , appeareth in as much as he sometimes worketh without any . such were the cures christ wrought upon peters wives mother , the centurions servant , and the impotent cripple , whom his word onely restored to health . nay many times the meanes he useth are improbable , yea , of their owne nature apt to produce a contrary effect . what vertue could there be in the waters of jordan to cleanse naamans leprosie ? or in the lump of figgs to heale hezekiah's sores ? yea , the spittle and clay which christ made use of , were more likely to put out a seeing , than recover a blinde mans eyes . he standeth not in need of meanes ; but the most probable meanes stand in need of him . it is to put honour on the creature that god vouchsafeth to use it as an instrument ▪ and when the creature becometh an instrument of any good , it is onely as in the hand of god , working with , and by it . for , tell me , when any are recovered , who is it that put the medicinall quality into the drugs which heale them , but the god of nature ? who giveth that wit and skill to man which findeth out their qualityes , and accordingly maketh use of them , but the god of knowledge ? finally , who is it that commands a blessing upon , and giveth successe to the meanes , but the god of power ? man liveth not by bread onely , nor is the patient cured by physick onely , or chiefly , it is a word proceeding from the mouth of god that maketh the one effectuall for continuation , and the other for restauration of health . to apply this in a three-fold admonition : 1. art thou wicked ? as thou desirest health to be preserved , or renewed , make thy peace with god by repentance : it is the ground upon which the jewish converts mutually exhort each other to this duty , come let us returne unto the lord , for he hath torne , and he will heale us , he hath smitten , and he will binde us up , though it be that indeed , which god out of his philanthropie sometimes vouchsafeth , yet it is a fond presumption for any to expect that he should be a physitian to them who are enemies to him . me thinks an ungodly wretch should imagine that god speaketh to him in the words of the prophet , when thou cryest let thy companions deliver thee ; or , as he saith to the children of israel , when they committed idolatry , goe and cry unto the gods which you have chosen , the lusts which you have served , let them deliver you in the time of your tribulation . had that accusation of rabshakeh been true , his argumentation was solid , when he sent that message to hezekiah , but if thou say to me , we trust in the lord our god , is it not hee , whose high places , and whose altars hezekiah hath taken away ? and surely the conscience of a wicked man ( if not seared ) cannot but check him in the like expressions , wilt thou say i trust in god for health , or recovery ? is it not he whose name thou hast blasphemed , patience thou hast abused , and worship thou hast neglected ? be wise therefore , oh ye sinners , and instructed ye wicked of the earth ! make him your friend who must be your refuge , offer the sacrifice of righteousnesse , and then , not till then , put your trust in the lord . your life , your health is in his hands ; looke that your doings be right , and then your persons shall bee precious in his eyes . 2. art thou sick ? learne whom to invocate , and on whom to depend for health , upon no other than god . far be it from any of us in sicknesse ( with saul in danger ) to run to the pythomise , and seek help of the devill . satans best cures are deadly wounds ; it is far better to continue sick , then by such meanes to get health . since whilst thy mortall body is for a time restored , thy immortall soule is desperately endangered . nor yet let us with the papists seeke to any saints as mediatours with god for our recovery . whilest they have their severall saints for severall diseases ; sebastian for the plague , anthony for the gangreen , patronilla for agues , and benedict for the stone : let us have recourse to the one god in all diseases . whilst they thinke it too great saucinesse to be their owne spokes-men to god ; and therefore go to saint somebody to preferre their petitions for them : let us hold it the best manners to go our selves of our owne errands to god , not doubting but that he , who bids us come , will bid us welcome . finally , let us not ●read in asa's foot-steps , who sought not to the lord , but to the physitians ; nor yet let us tread antipodes to him in seeking to the lord , and not to the physitians , whilest he affoards them : but as gideon commanded his souldiers to cry , the sword of the lord , and of gideon ; so let us ever say , the blessing of the lord , and the skill of the physitian . indeed where opportunity is vouchsafed , those two must not be severed . god will not usually help without meanes , and therefore they must be used ; the meanes cannot possibly help with●ut god ; and therefore in the use of them his blessing must be implored . they are equally bad to neglect and to rest on second causes , to expect succour either from them originally , or without them instrumentally , to rely on god without meanes , or trust to meanes without god . surely , what the king said to the woman , if the lord doe not help thee , whence shall i help thee ? that all creatures say to us in any distresse , if the lord help not , whenc shall we ? except the lord build the house , they labour in vaine that build it , except the lord keep the city , the watchman watcheth but in vain , saith the psalmist . indeed he doth not say quia , because the lord buildes the house , but uisi , as excluding ●umane diligence : but except the lord build , thereby including divine providence : nor doth he onely say , nisi d●minus consenserit , adjuverit , but nisi aedificaverit , custodicrit , unlesse the lord consent , ( a word which onely implyeth his will ) or unlesse the lord help , which extendeth to any kinde of assistance ( the meanest thing that concurreth to any work , being causa adjuvans , an auxiliary cause ) but unlesse the lord build and keep , which imply the concurrence of his power , as well as will , and that as the principall agent in the building and keeping : the same assertion is no lesse true in this pres●nt case , except the lord heale the patient , the physitian admnistreth but in vaine . heal thy self , is only true of that physitian , to whom it was spoken : no other physitian can of himself either heale himselfe or others . tangit te rex , sanat te deus , was no lesse truly than humbly spoken when the royall touch was given , the king toucheth thee , god cureth thee . it is so here , the physitian prescribes the medicine , but god by that commands health . oh therefore that physitians in administring , patients in receiving , would onely depend upon , and sue for divine benediction , when the one writes a recipe with his pen , let him pray with his heart ; when the other receiveth the potion into his stomach , let him lift up his eyes to god , who saith of himselfe , i am the lord that healeth thee . 3. art thou recovered ? know whom to praise , and to whom to ascribe the cure : could the ingredients of thy medicine speak , each would say of health , as the depths and the seas , of wisdome , it is not in me : it is , i am sure , the voice of all pious physitians , non nobis , not to us ( oh man ) not to us , but to god be the praise of thy recovery . and therefore whilst the atheist looketh no further than nature and art , let the christian look higher at god and his blessing : and as he must not forget that respect which is due to the physitian , as the instrument , so let the chiefest honour be given to god as being the principall efficient . the truth is , for the most part , such is our foolishnesse , that whilest we fix our eyes upon the blessings we receive , we turne our backs upon the god that bestoweth them , and we are more ready to father them upon any other than him , who is the true donor of them . oh let not onely gratitude but justice , teach us to give god his due , when we gather the fruit let us cast downe our eyes on the root from which they sprout , when we feed upon the acornes , let us lift them up to the tree from whence they fall , and being refreshed by the flowing streame , let us reflect upon the springing fountaine . oh my god , it is in thee that i live , let me live to thee ; from thee i have received health , to thee i returne praise ; i have the comfort , take thou the glory of thy great mercy . and so i passe forward to the 2. excellency of the benefit , how expressed , in those words , had mercy on him . in mercy there are two things considerable , affectus , and effectus , the passion , and the action , the inward pitty , and the owtward bounty , that is in the heart , this in the hand ; that the bowels of mercy , this the works of mercy ; that called by the greekes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and this {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and both these , though not in the same sense , are attributed to god , and here to be understood . 1. in mercy there is a laying of anothers misery to heart , the gre●ke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is derived from the hebrew {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth ejulare , plangere , to bewaile and lament : a condolency with our brothers calamity , being a choice ingredient of mercy . this is that which the holy ghost asserteth of god in scripture , where it is said , in all their afflictions he was afflicted : and againe , my bowels are troubled : and againe , like as a father pittyeth his children , so the lord pit●yeth them that feare him : but withall , we must know , that in these phrases the most high is pleased to condescend , and speaking to men , to speak of himselfe , as if he were a man . there is not then any sorrow or compassion in him who is impassible , but by this is represented his good will towards his people , whereby he is propense to succour them . and because the afflicted person findes oft times much ease and solace in that sympathie , which another expresseth towards him , that we may know the like solace is to be found in god , this compassion is attributed to god ; and indeed is , though not formally , yet aequivalently , nay eminently verified of him . to bring this home , in that god is said to have mercy on dying epaphroditus , it implyeth thus much , that god beholding and taking notice of , was as it were affected with his imminent danger , having after a sort a friendly pitty , and motherly yearning , or rather a fatherly good-will towards him . but this is not all that mercy includeth , and therefore know , 2. in mercy there is an indeavour to relieve him whose misery it condoleth , as she suffereth with , so she doth for , and ( according to her ability ) either helpeth him to beare the burden by putting under her shoulder , or wholly ●aseth him of it by removing it from his shoulder . hence the definition of mercy is well given to be such a compassion of anothers misery , as puts upon a cheerfull imploying our power for the sustaining him under , and delivering him ●ut of it . this is that which in a proper and genuine sense agreeth to god , whose property is to deliver his out of their afflictions , and preserve them from destruction : and this no doubt , is that which our apostle here especially intends in this expression , god had mercy on him , that is , he did remove his misery , and prevent his death by curing him of that sicknesse which had brought him nigh to it . let the same minde be in us that is in god : when our brethren are under sicknesse , or any other distresse , to have mercy on them . it was our blessed saviours reasoning with the ph●risees , though not altogether to the same purpose , which of you shall have an asse or an ox fall into the pit , and will not straightway pull him out ? surely one man is of more worth then many asses ; and shall we not , in what we may , succour him when fallen into some grievous sicknesse ? that good samaritan in the type is no other than christ in the truth , who pityed and healed man when dangerously wounded by sinne , and as it was the designe of his death to cure mankinde of his spirituall sicknesse , so his practise in the course of his life to go about doing good and healing . if we call our selves christians , whom should we imitate but christ , by performing all offices of love to the sick ▪ which lye within our spheare ? and if we have no o●le but that of compassion , no wine but teares and prayers , let them be poured into the wounds and diseases of thy neighbour ; so shall we bee disciples of christ . but the text leads us yet one step higher from christ , as man , and as god-man , to christ as god , acquainting us with gods mercy to a sick man : and what more befitting man then to imitate god by practising this god-like worke of mercy . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a mercyfull man is great and honourable , and that for this reason chiefly , because he is like to god , in which respect gregory nyssen , and nazianzen call such a man a god , as having stampt upon him the character of a deity . bee yee therefore followers of god as deare children , is saint paul's counsell in generall , be you mercifull , as your father also is mercifull , so our blessed saviour adviseth in speciall : and yet more particularly , as god had mercy on sick epaphroditus , so let us on our sick neighbour , by visiting him , ( if we can by our skill or counsell doe him good ) however by compassionating him , and interceding with god in his behalfe . and because this duty is that which ( though so honourable ) we are averse from ; give me leave to carry it a little further , & let you see it is profitable , as well as honourable . not only that you may follow god in mercy , but that you may upon the like occasion obtain mercy from god , shew mercy to ot●ers . it is a sweet promise to feed on in a time of sicknesse . the lord will strengthen him upon the bed of languishing , thou wilt make all his bed in his sicknesse . that bed must needs be easie which god maketh , nor can he faint , whom god strengtheneth , but to whom is it made ? him and none but him who considereth the poore , so our translation , b●t the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} may as well be rendered sick , one that is weakned by a disease : he who considereth others in their sicknesse , shall be supported by god in his . which of us , beloved , doth not desire that god may shew that mercy to us in our distresse , which he did here to epaphroditus ? but how can we except god should grant that to us , which we deny to others ? blessed are the mercifull , saith christ , for they shall obtaine mercy : be then oh man to thy selfe , a patterne of mercy , and shew with that speed , and in that degree , mercy to thy sick , weak , languishing neighbour , which thou wouldst have god vouchsafe to thee in the like condition . but a little more to unbowell this clause . the mercy here intended ( as you have already heard ) was the prolongation of life , and restauration of health to epaphroditus : and here a double question falls in to be resolved , how this can be called a mercy ? and if a mercy in it selfe , yet how a mercy to him ? qu. 1. it is a plausible objection which is made , that life prolonged is no mercy , because it is a calamitous continuance in an evil world : what is this world but a coffer of sorrows , labyrinth of troubles , schoole of vanity , market of fraud , theater of tragedyes , floud of teares , and map of ruines ? and can it be a favour for a man to continue long in a place of miseries ? the earth we tread on , the aire we breath in , are as a sea , wherein windes and stormes are ever blowing ; and can it be a favour to be still tossed up and downe upon a blustering tempestuous sea ? finally , this life is not a life but a calamity , yea , rather a death then a life , because so miserable : to live long is to be long tormented , and can this be a mercy ? answ. to all this it is briefly , but fully answered . that though there be many evils in the world , yet the world is not evil , nor is it evil to abide in the world . these miseries are only accidental to life , and so hinder not , but that preservation from death is a mercy . and therefore the greek fathers upon this scripture do hence most rationally confute the manichees , who affirme the world in its owne nature to be bad , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} so st. chrysostome , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . so theophilact in particular . what sayest thou to this , oh hereticall manich●e ? if the world be wicked , and the life which we now live in it , how doth the apostle call this a mercy of god , that he lengthened epaphroditus his dayes ? the other life is better than this , surely then this must be good , an immature death is threatned , and inflicted as a judgement , surely then the continuance of life must be a mercy , as those forementioned fathers excellently argue , life is a mercy , and yet health is a greater mercy . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} was written upon the porch of apollo's temple , health is the princesse of earthly blessings : and plato tells us that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} was sung by every one to his harpe at the schooles , and at festivals . beauty , riches , health , were the three things pythagoras said should chiefly be implored of the gods ; but among them health the chiefe : indeed , it is that which maketh life it selfe to be a mercy , since non est vivere sed valere vita , to live is not so much to breath , as to be well . mercies then they are ( especially ) when conjoyned , and being so in their owne nature , ought so to be esteemed of by us : in which respect we ought to pray and give thanks for them as blessings . it is no lesse a fault to undervalue , then to over-prize our lives and health : this latter ( i confesse ) is the more common , but the former is no lesse culpable : we must not be so much in love with life as to dote upon it , because it is short , yet we may so farre love , as to desire , and endeavour that it may , yea , with the apostle here , account it a mercy , when it is prolonged . i end this , if deliverance from death be a mercy , how great a mercy is deliverance from hell ? if it be a blessing to have the danger of a mortall disease prevented , oh what is it to have the guilt of our deadly sinnes pardoned ? finally , if the health of the body be a favour , how choice a benefit is the soules health ? surely by how much hell is worse then death , sin then sicknesse , yea , by how much the soule is better than the body , by so much is the one to be preferred before the other . oh my soule , thou wast sick , desperately sick of sinne , so sick that thou wast not only nigh to death , but dead in sinnes , and trespasses ; but god had mercie on thee , he hath sent his sonne to heale , to revive thee , by being himselfe wounded , nay , slain : and his spirit to cure , to quicken thee by killing thy sinne , and renewing thy nature . thou art indebted to thy god for temporall , much more for spirituall : blesse the lord , oh my soule , for thy life of nature , health of thy body ; but let all that is within thee praise his holy name for thy life of grace , and eternall salvation . qu. 2. but it is further inquired , though this recoverie were a mercy in it selfe , yet how could it be so to epaphroditus a godly man ? had it been deliverance by death , this were a mercy indeed ; but deliverance from death seemeth rather an injury than a courtesie , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we may easily refell the heretick , but how shall we answer the christians who desiring to be dissolved knoweth not how to esteeme the deferring his dissoluttion a mercy ? had epaphroditus been a wicked man , it had been a great mercy to spare him , that he might make his peace with god by the practice of faith and repentance ; but to him , whose peace was alreadie made , what advantage could the prolonging of his life afford ? death it selfe to a good man is a deliverance , a totall , finall deliverance from all sorrow and misery for ever : and can that be a deliverance , which keepeth off our deliverance ? per augusta pervenitur ad augusta , this red sea leads to canaan ; through the valley of death we passe to the mount of glory : and can that be a mercy which retardeth our felicity ? is it a courtesie for a man to be detained from his wages , and held to labour ? to be hindred from rest , and called to worke ? to be withheld from his country , and wander in a wildernesse ? finally , to be kept out of a palace , and confined to a prison ? and yet , all this is true of a godly man , who when nigh to death , is called back againe to live longer in this world . answ. to answer this , though upon those forementioned considerations , it cannot be denyed but that death is a mercy to a saint ; yet those hinder not , but that in other respects the continuance of life is a mercy , even to a godly man . as for that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which the greek fathers speak of , as if saint pauls language were more according to custome than truth , and that when he calls recovery a mercy , he rather speaketh as men doe account , than as it is indeed , it seemes to me somewhat harsh , that to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the opportunity of gaining more souls to god , which this preservation afforded him , is a farre more rationall solution . upon this account it was saint paul looked upon the prolongation of his owne life as needfull : so he expresseth it in the former chapter . and here , for the same reason , he calleth the restauration of epaphroditus to health a mercy . to this purpose saint hieromes note upon the text is very apposite , misertus est ejus ut majorem docendo colligat fructum , god had mercy on him , that he , being a minister , might by the preaching of the gospel , gather in more soules , and doe more good . obj. but you will say , this seemes not to be a full answer : indeed , had the apostle said , but god had mercy on you , namely the philippians , this would be very suitable ; the recovery of a faithfull minister is , no doubt , a mercy to the people ; but still it remaineth a doubt , how the apostle could say , as here he doth , god had mercy on him , to wit , epaphroditus . repl. to which i reply , that the opportunity of this service was not onely a benefit to the church , but a mercy to him , in as much as by this meanes . 1. he became a greater instrument of gods glory ; it is an high honour , which god vouchsafeth to that man , whom he makes use of to serve and honour him ; and to a pious soule nothing is dearer than gods glory , desiring rather to glorify god than to be glorifyed with him : this saint paul declares to his hope , yea , his earnest expectation , that christ might be magnifyed in his body whether by life or death . no wonder then , if considering how much epaphroditus his life might conduce to gods glory , he reckoned it as a mercy . besides , 2. he increased his owne reward ; the longer a good man , especially a goood minister liveth , the more sinners he converteth , and they that turne many to righteousnesse , saith daniel , shall shine as the starres for ever and ever , nay , every soule that a faithfull minister winnes to god , is as a new gemme added to that crown , which shall one day be put upon his head . thus then the case stands ; epaphroditus indeed , by dying , had received his reward , but by living he did the more service ; by dying he had obtained glory from god , but by living he brought glory to god : and our blessed saviour saith , it is a more blessed thing to give than to receive ; by dying he had enjoyed his recompence sooner , by living he made it greater , that would have accelerated , but this augmented it , so that even in respect of his owne future happinesse he was no loser but a gainer by the prolonging of his life , and therefore most justly doth saint paul say , god had mercy on him . briefly , and yet clearely to state the whole matter . life and death may be considered and compared foure wayes , 1. in their formall nature , and so death is a privation , life a position of good ; and therefore death evil , and life good , 2. in their causes , death is a fruit of sin , life an effect of love ; our wickednesse deserved the one , gods goodnesse conferreth the other ; in which respect , death is threatned as a punishment , life promised as a reward . 3. in their naturall and proper effects , death bereaveth as well godly , as wicked men of the society of friends , possession of their estates , yea , all the comforts which this world affords , whereas by life we have the fruition of them continued to us , so that in this regard also , life is farre better than death , even to a good man . 4. lastly , in their accidentall consequents , when a wicked man dyeth there followeth torment , but whilest he liveth there is hope of his repentance , yea , many times it so falls out , some come into the vineyard at the eleaventh houre , and to such life is a choice mercy indeed : when a godly man dyeth he is carried into abrahams bosome , placed in a state of blisse ; but by living longer he honoureth god , edifieth the church , worketh out his salvation ; he gaineth both the more time to prepare himselfe for , get assurance of , yea , make an addition to his future glory , and therefore in this likewise , and so in all comparisons life hath the preheminence , and the continuance of it is justly called by the apostle a mercy . to close up this , life continued , health restored , are mercies ; oh let not us by abusing them to sinne turne them into judgement , who can believe it ? and yet we may often see it , men change blessings into curses by their iniquities , and as parisiensis excellently expresseth it , ipsa beneficia sibi faciunt poenalia & instrumenta contra seipsos divinae justitiae , they make benefits to become punishments , and the fruits of gods mercy instruments of his justice . the truth is , it was not so much life as the right use , saint paul conceived epaphroditus would make of his life , which moved him to call it a mercy , multis periculo & pestilens sanitas fuit qui tutius aegrotassent : indeed these things are good or evill to us according as we imploy them . it had been a greater mercy to many impenitent sinners that they had continued sick , or dyed , then that they were recovered . let us therefore lay out our life , our health , according to our severall places , in gods service , so shall it prove glory to god , benefit to others , and a mercy to us : oh my soule , thou hast received , as it were , a new life , improve it in new obedience ; health is restored to thy body , imploy it in the service ef thy god : why should thy honey be turned into gall , thy shield into a sword , thy delicates into poyson ? oh let thy life be expended by thee , as it was intended by god ; so shalt thou have cause to take up the apostles language ; god had mercy on me . and thus much shall suffice for the second particular , i hasten to the 3. opportunity of the time , which is the last branch implyed in the ex●eptive but . and a comfortable but it is ; indeed , the sicknesse , like a floud was carrying him away , god puts in a but and stops its current ; epaphroditus was falling into the pit , but ▪ god reacheth forth an hand to uphold him . god doth not so preserve him that the sicknesse should not come , nay , when it is come he doth not hinder it from increasing , but when it is come to the height , then he rebuketh the disease , and saith , hitherto th●u shalt come and no further . all hopes of his recovery in mans eyes are perished , and lo , he is raised by the hand of god . means either are not afforded , or however unable to help . god becommeth his physitian , and commandeth the cure . it lets us see thus much , that when all hopes are livelesse , and helps seem fruitlesse , then is the season of gods deliverance . that childs condition is very sad , whom the father and mother forsake ; but then the psalmist finds god ready to take him up : and the causall particle in the originall is very considerable , not onely when , but because he was as a forsaken babe , god vouchsafeth to protect and provide for him ; our extremity being not onely the opportunity when , but a motive why god will deliver . it was a dolefull complaint which the poore creeple made to christ , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i have not a man to put me into the poole , but even that narration is an efficacious prayer ; the absence of mans help , being the season of christs presence and succour . saint paul speaking of our blessed saviours incarnation , saith , it was when the fulnesse of time came ; if you will know when that full time was , the evangelist answereth , it was in the dayes of herod the king : and if with chrysologus you looke into those dayes , you shall find them dayes of extreame misery to the jewis● nation , their temple profaned , liberty suppressed , worship abolished , and the whole state full of confusion . in those dayes was the fulnesse , because indeed the fitnesse of time come for him , who was the redeemer , to appeare ▪ and the horne of salvation to be raised up . in which respect the messiah is called by moses a fit man , or according to the originall , a man of opportunity . thy way oh god is in the sea , and thy paths in the great waters , saith the psalmist . by which expressions no doubt he chiefly intends ( as appeares by what followeth ) to note the imperceptible secrecie attending upon many of gods dispensations , so that we can no more discerne the reason of them , than we can any impression of a ships passage in the sea , but yet withall it is not an improbable allusion to understand sea and great waters representing doleful and perillous distresses : gods usual course being to manifest himself not in the shallow river of a slight trouble , but the deep sea of some desperate calamity . the disciples enter into a ship , but christ come not , the sable mantle of the night covers them , and christ cometh not , the winde bloweth , the storme rageth , the waves arise , and yet christ appeareth not , but when they have rowed 25. or 30. furlongs , being farre from land , and in the depth of danger , then they see jesus walking on the sea , and drawing nigh to the ship to succour them . to this purpose is s. cyrills observation upon this storie , christ doth not presently at the beginning of the storme appeare to his disciples , but when they had rowed far from land . christ is not alwayes at hand upon the first onset , but when through prevailing fear , & almost over-whelming danger , our spirits begin to fail , then he breaks forth as it were in the midst of the waves , calming the storm , expelling our feare , and preventing our ruine . it is very observable in that hundred and seventh psalme , when the prophet celebrateth gods goodnesse to severall sorts of men in their dangers , that their deliverance was not vouchsafed till their danger appeared remediless : of travellers it is said , they wandered so long in the wildernes , till by reason of hunger and thirst their soule fainted in them , and then , not till then upon their crying the lord delivered them ; the captives are said to sit in darknesse and the shadow of death , by reason of their b●nds , yea , to fall downe and none to help them , and then this want of help obtaineth help , at their earnest cry god saveth them out of their distresse ; when sick , men are brought so low that their soule abhorreth all manner of meat , and they draw nigh to the gates of death , then god sendeth his word and healeth them : finally , the seamans soule is melted because of trouble , they reele to and fro , and stagger like a drunken man ; yea , are at their wits end , not knowing what course to take , ere god begins to make the storme a calme , and so bringeth them out of their distresse . thus god , as he can , so usually he doth help at a pinch , when jacob wants bread at home , joseph is heard of abroad : when the prodigall wants abroad , he is minded of going home ; and when we looke with david on the right hand , and there is no man , yea , on the left hand , nay round about us , and all refuge faileth us , restat iter coelo , we may looke up to god , and god is ready to looke downe from heaven and help us . and now if you shall inquire why god is pleased to cull out such a time of succour , when in extreame perill , of curing , when sick nigh to death : i answer , it is both in reference to himselfe and us . in regard of himself , 1. partly that it may appeare to be his worke , those effects in the production of which , god is as it were causa socia a copartner , making use of probable meanes , too often the instrument is more looked upon than god ▪ but those effects wherein he is causa solitaria , the sole agent ( effecting them as it were by his owne hand ) enforce men to acknowledge it is his doing . quando humana omnem spem negant , tune divina dispensatio clare fulget , in the day-time , when other starres appeare not , we know the light which shines is onely from the sun ; so when secundary meanes succeed not to whom but god can the patient ascribe his recovery ? and for this reason , ne opus coelestis dextrae assignaretur virtuti humanae , that the creature may not rob him of his glory , he chuseth that time to deliver when the creature can afford no succour . 2. chiefly , that in such works he may appear to be a god , in as much as his almighty power and mercy , hereby become illustrious : it is the prayer of david , shew thy mevailous loving kindenesse ; the septuagint and vulgar ( agreeing in this with the hebrew ) render it , make thy mercyes wonderfull , and surely when our misery is most dolefull , gods mercy is most wonderfull , and therefore , saith saint gregory , we most admire gods benignity , when we call to minde our calamity : indeed god bringeth us nigh to death , that we may know our selves how fraile and mortall we are , that he may know us , or rather make knowne to us and others our graces , and when we are nigh to death he hath mercy , that we may know him , not onely speculatively , but experimentally , how great and mighty , how good and gracious he is : the truth is , omnipotenti medico , nullum vulnus insanabile , no wound is incurable to this omnipotent physitian : and that he may appeare to be so , he often deferreth the cure till humane skill and helpe faileth . in such deliverances , the characters of gods almighty goodnesse are plainly written so , that the blind egyptians can read them ; and therefore seeing the israelites escape an imminent danger they acknowledge the lord fighteth for them . in respect of us , that the deliverance may be the more acceptable to us , as well as honourable to him , to every thing , saith solomon , there is a season , and indeed it is the season that putteth a beauty upon every thing ; in this regard , that of the prophet quam speciosi , how beautifull are the feeet of him that bringeth good tidings , is rendered by tetullian , quam tempestivi , how opportune , that which is seasonable being ever beautifull ; indeed in every opportune mercy there is a double beauty , the one in the thing conferred , the other in the time of conferring it . it is the prayer of the church to god , gird thy sword upon thy thigh with thy glorie and thy majesty , which latter words the vulgar latine reads cum specie tua & pulchritudine tua , that is to say , with thy beauty and thy beauty : and this is then most fully verified , when god girds his sword to defend his church in her lowest misery , and offend his enemies in their highest insolency . it is a sweet and choice expression of the prophet , the lord will wait that he may be gracious , which though it be chiefly intended of his forbearing judgement , yet it is no lesse true of his withholding mercy : god therefore oft times delaying , that he may appeare the more gracious in bestowing deliverance ; so true is that of the father , deus cum differt non negat sed commendat dona , god in suspending intends not to deny , but onely to commend his mercy . abrahams childe was more welcome at seaventy , than if he had been given at thirty , and the same isaac had not beene so precious , had he not been as miraculously restored as given . in fine , the language of a depopulating warre is the best rhetorick to extoll the blessing of peace , how welcome is a calme to the marriner after a blustering storme ? and health is never so amiable , as when it brings letters of commendation from a long and dangerous sicknesse . to apply this , it is a meditation which should encourage us , to trust in god , even when things are at the worst , and though all other succours faile , not to let goe our hold of him : as appelles striving to paint a drop of foam falling from a horses mouth , after long study , despairing , let his pencill fall , and that fall did it , quod assequi non potuit casus expressit , effecting by chance what he could not by art , and when both nature and art can goe no further , divine providence undertaketh , nay , effecteth the worke , and therefore , as the apostle saith of joy , i say of hope , hope alwayes in the lord , indeed , magnae indolis est sperare semper , it is an argument of an heroick minde , to hope alwayes , and of a pious minde to place that hope on god ; david saith of himselfe , i have hoped in thy word , the septuagint read it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the vulgar latine accordingly super-speravi , which as s. ambrose interpreteth it , is ad sperandum semper crescere & spem spei adjungere , to add hope to hope , & that even then when affliction is added to affliction : excellent to this purpose is that counsel of the greeke father , when externall means are least , let thy confidence be greatest , for then god displayeth his power most , not at the beginning , but when things are desperate , for this is the season of divine help . it is our great fault that in dismall dangers we open the eye of sense , and onely pore upon the extremity of the trouble , whereas it becometh a saint , even then to open the eye of faith , and lo●ke upon the energy of gods power . and to carry it one step further , let even the depth of misery be an incouragement to our confidence , in as much as that is a time of deliverance : when the night is at the darkest , we know day-break is nearest , the lownesse of the ebbe argueth the flowing in of the tide to be at hand : so may we conclude divine succour approaching from the premisses of a grievous calamity encompassing . we read in the vision of the wheel , which ezekiel laid him by the rivers brinke with no other shelter but an arke of bulrushes : how likely is this helplesse babe to be starved with cold , or tumble into the river , or be devoured with a wild beast ? but behold , whilest the childe is in this imminent danger , and the parents in perplexing feare , providence so ordereth it , that pharaoh's daughter becometh as a mother to the child , and the childes mother is appointed to be his nurse , whereby his life is preserved . how nigh in all probability was the israelites destruction , when before them a sea , through which there could be no wading , on either side mountaines , over which there was no climbing , behinde them a mighty hoste , with whom there is no contesting , and yet from whom no meanes left of escaping . but loe , in this depth of misery god hath mercy on them , even to a miracle ; the sea divideth , and at once becometh the israelites passage , and egyptians grave . how small did the distance seeme betweene jonah and death , when the mercifull marriners were enforced for saving their owne lives to cast him into the mercilesse sea , and yet there he sinketh not , a divine hand as it were holding him by the chinne , when in the sea swallowed by a greedy whale , and there hee dyeth not ; god would not deliver him from the tempest , he will from the whale ; that which was most likely to consume him becometh the means to preserve him , within three dayes the whale delivereth him safe , whole , and alive upon dry ground . who ever thought to have seene those three worthies alive after they fell downe bound into the midst of a fiery burning furnace ? but behold a martyrdome effected without dying , whilest a fourth like the sonne of god appeareth , at whose command the fire forgetteth to burne , or so much as scorch . who did not expect but that daniel being cast into a denne of ravenous lions , should be devoured before the next morning , nay , the next houre ? but see , the lyons mouthes are stopped by an angel , and since they cannot feed daniel , are forced to keep a fast with him . were not paul and his company in great jeopardy of death , when the thick clouds had for many dayes obscured the light of sun and starres from them , the violent stormes exceedingly tossed the ship , enforced them to cast out the goods , yea , every moment they expect themselves to be made a prey to the roring waves , all hope that they should be saved being taken away ? but behold , that night an angell of god standeth by paul , and from god assures him of his and their preservation . to come yet nearer to the instance of the text : it was no slight sicknesse afflicted david , when he said , my heart panteth , my strength faileth me , as for the light of mine eyes it is gone from me ; the disease ( it seemeth ) had seized upon all his spirits , his animals in the dimnesse of his eyes , his naturall in the failing of his strength , his vitall in the panting of his heart ; and surely then it must needes bring him very nigh to death ; yea , it seemeth david feared it , which made him so earnestly pray against it in another psalm : but when death is near , god is neare too , hearing his prayer , and preserving his life . it is said of hezekiah , that he was sick unto death , the disease was such that he reckoned his bones should be broken , and an end made of him , yea , he received a sentence of death from god by the prophet , set thine house in order , for thou shalt dye and not live : but that threat was onely like abrahams precept , not a declaration of what god intended to doe , but onely a probation to try what hezekiah would doe ; and therefore notwithstanding the disease was deadly , god becometh his physitian , prescribeth a plaister of figgs , and hezekiah is healed . the centurions sonne is visited with a feaver ; that feaver bringeth him to the very point of death , when as at the centurions intreaty , christ with a word commands his recovery . that womans condition was desperate , when she was at once brought low in estate and body : her goods are gone , her disease continueth , the physitians have emptied her purse , but cannot stay her flux , nor is there any likelyhood but that this sickness will at length bring her to her grave . but her deplorable state is a fit occasion for christ to magnifie his mercy , whilest by a believing touch of his garment he maketh her perfectly whole . finally , martha sends christ word ●hat lazarus is sick ; christ delayeth to come , onely lets her know this sicknesse should be for gods glory : being sick he dyeth , dying is buried , and having been some dayes buried he rotteth , nay stinketh in the grave ; and now is the time come for christ by his powerfull voice to raise him from the sleep of death , and bed of the grave . loe here , more than a jury of textuall witnesses , to which many more might be added ( besides this in the text ) all asserting this truth , and thereby assuring our faith of gods deliverance in the worst extremity . to all which give me leave to adde one more , even my owne late experience of gods marvailous kindenesse vouchsafed to me . it is not many weekes agoe since it pleased the wise god to visit me with a sore and violent feaver ; that feaver so exhausted my spirits , and enervated my body , that i might well take up davids expression , there was but a step betweene me and death : much about that time when the dayes of the yeare are at the longest , the dayes of my life seemed to be at the shortest . thus was the first part of this text verified , i was sick nigh to death , indeed so nigh , that i was as a dead man in the opinion of the learned , yea , actually dead and buried in the report of the vulgar , and truly i had ere this beene not onely foure dayes with lazarus , but more than four weeks putrifying in the grave , had not divine goodnesse prevented : but god had mercy on me , and so the other part of my text is likewise fulfilled : when the sicknesse had almost weighed me downe into the pit , god was pleased to put a graine of mercy and turne the scale , so that i am here ( beloved ) this day , before god , angels , and men , as a bird escaped out of a strong snare , as a prey plucked out of the jawes of a devouring lion , as a brand snatched out of the fire of a burning feaver . what therefore remaineth , but that as in the beginning , so now in the close of this discourse i take up a gratulation , bless the lord oh my soul , and let all that is within me praise his holy name ; when i forget to mention this deliverance , let my right hand forget its cunning ; when i cease ( as opportunity offereth it selfe ) to publish this mercy , let my tongue cleave to the roofe of my mouth ; nor yet would i be ●●one , in this work of praise ; do you ( all you here present ) joyne with me . i doubt not but many , the most , nay all of you in some kinde , at some time or other , have had experience of eminent deliverances : oh call them now to mind , & let your gratefull remembrance come up as a memoriall before the lord : i doubt not but many of you , yea , very many , did put up prayers , fervent prayers at the throne of grace for this mercy ( which i now celebrate ) my recovery . indeed brethren , i look upon my health , as s. paul on his preservation , as a gift bestowed on me by the meanes ( to wit , for the sakes and prayers ) of many ; and surely as prayers have been made , so fit it is thanksgiving should be returned by many on my behalfe , it were a shame to be zealous in begging and cold in blessing ; to cry aloud give us our dayly bread , and onely whisper hallowed be thy name . blessed therefore be the lord god of his unworthy servant , who alone doth wondrous things ; yea , blessed be his glorious name for ever , and let all that have beene petitioners for me say with me at least in their hearts , amen , amen . and now my dearly beloved parishioners , and freinds in the lord , what is my desire , but that you may have cause in allusion to the following words of this verse , to say , god had mercy , no● on him onely , but us also ; that my preservation may be for your edification , as well for my consolation : that you , who have already found benefit by my weak ministery , may be more strengthned ; and those , who have heretofore been unprofitable , may now be bettered . which that it may be so , it shall be my endeavour ▪ let it be your prayer for me , that i may doe this worke of christ more diligently and faithfully than ever ; it shall be my prayer for you , let it be your endeavour to heare the word of christ more attentively and obediently for the time to come . so shall you have cause to blesse god for me , and i to blesse god for you . yea at that last and great day you shall have joy in me , if my preaching become a means of your conversion and salvation ; and i shall have joy in you , whose conversion and salvation shall prove an increase of my reward , and an addition to my glorie . which god grant , &c. finis . notes, typically marginal, from the original text notes for div a70325e-740 psal. 31.15 . rom. 15.5 . 2 tim. 4 1. heb. 6.7 . jam. 1.22 . 1 joh. 3.18 . act. 20.32 . rom. 15.30 . notes for div a70325e-2310 rom. 18.16 , 17. gen. 1. vagiluque locum lugub●i compl●t ut aequum'●● , cui tantum in vit● r●fiat tra●sire malorum . lucr. aug in ps. 111 gen. 30.11 . mark 5.9 . horat. od. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pythag. apo. in iambl . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. naz. orat. 16. 2 s●m 19.35 . tria haec in ●mni m●rbo g●avia sunt , m●tus mortis , dolor corporis , intermissio voluptatis . sen. ep. 77. psal. 6.2 , 3. mat. 9 17. psal. 38.8 . quando haec tam gra●●ia fa●iet vicino jam exitu , etiam à medi●c●ium actione exclusus fa●isc●●te jam corpore ubi ex●rcebit districtionis officium censor animus salv. ad ec●l . cathol. ● . 1. iam. 5. langhorn's ●un . se●m. of m. s mary swaine . quia deus non irridetur , ipse se decepit qui mortem multis temporibus vixit & ad quaerendam vitam semivivus assurgit & tu●c officio●us app●rct quando dominica saervituti omnia corporis & anima subt●●huntur officia . faust . epist. prma . mat. 19.8 . gum omnes homine● velint poevitentiam in sine vitae suae accipere , v●x paueo● videmus ●am secundum quod desiderant adipisci . elig . de caex . dom : hom sext . nihil est quod de calamitatibus nostris deo imputare possumus , nos calamitatum nostrarum auctores sumus . salvide gub. l. 8 à deo punimur sed ipsi facimus ut puniamur . id ibid. jerem. 4.18 . gr. naz epist 70. mort●m omni aetati commun●m ●ss● sentio . cic. de sen●ct . tun●●repida●●● cum pr●pè a vobis credimus ●sse morte● , à quo propè non 〈◊〉 . parata omnibus lo●is 〈◊〉 . sen ep●st 30. tres sunt nun●ii ●●rtis , c●su● , infirmit●s , se ●●ctus , casus nuntiat mortem late●tem , infirmit●s ap●●●●tem , senoctus p●aescut●m . hugo de . s. vict. de claust . an. nihil habet qu●d spere● quem senectus ducit ad mortem sen. ep. 30 quemadniodum s●nectus adolescentiam s●quitur , ita mors senectutem . i● . ibid ped●te●●●m morior dixit alexis ●en●x lente incedens . ch●ron me momordit dixit daemonax sen●x pro cane , innuens s●nectutem morti vicinam . erasm. apoth. l 6. & 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} crat. antiph . juvenibus incer●us hujus vitae terminus insta● , senibus vero cunctis maturior ex hac luce ●xitus breviter concordat cypr. de 12. abus. saec . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . diog laert. l. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . g● . naz. o●at . 19. forsita● quia verberatus est ab infi●●elibus in m●nisterio . anselm . in loc. ch●ysost . in v. 29. humana ●rugaelita●is nimia in pr●sp●ris r●bu● oblivio est . q● . cu●t . l. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. naz. iob 33.18.19.20 . omnes ( inquit alexander sagitta ictus ) jurant me jovis esse filium , sed hoc vulnus homin●m esse me cl●mat . ●en . ep. 59. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plut. apoth. is● . 26.16 . hos. 5. ult. luk. 8.43 . luk. 15.16 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in psal. 119. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . suid. dr. jer. tay. sermon . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chryso . in psal. 129. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. naz. orat. 17. psal. 23.4 . ver. 25. ibid. p●ccatum separan● inter nos● & deum peni●●us auferri non pot●st , donec liberemur a corpo●e . b●rn . de 3. in adv. serm. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecumen. ib. causa morbi suit n●mia diligentia in me curando , in doc●ndo evangelio , in d●f●nd●●dá m●á causá , in vigil●is j●jun●o , lucub●ationibus , &c. aret. ibid. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. naz. orat. 19. 1 cor. 11.30 . 2 cor. 12 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. t. 7. de morb. & med. quo●dam p●cscicus deus peccare posse , in salutem flagellat cos infirmitate co●poris , ne peccent : ut cis utilius sit fra●gi languoribus ad salutem , quam remancre in●olumes ad d●mnationem bern. de int. dom. cap. 46. probationes diversae sunt credentium , alius por aegritudinem , alius amissione charorum , alius per damum pecu●iae probatur . ambr. in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. t. 7. do morb. & med. act. 28.4 . psal. 38.13 . quàm praeposterum judicium corum qui ex variis malis , quibus nonnulli magni viri & doctores ecclesiae laborare nonnunquam solent , finistre de illorum doctrina & salute judicare . zanch in loc. eccles. 9.2 . psal. 91.10 . ver. 9. gen. part . ovid . 1 sam. 2.6 : isa , 45.7 . sunt aliqua media divinae providentiae , nox propter defectum suae virtutis , sed propter abundantiam suae bonitatis , ut dignitatem causalitatis etiam creaturis communicet . aquin. part 1. q. 30. a●t 3. luk. 4.38.7.10 . john 5.8 , 9. 2 kings 5.14 . isa. 38.21 . iohn 9 , 6. mat. 4.4 . hos. 6.1 . creatorem nobit p●●pitium redda●us , qui pot●●s est nos cum morbis ●ffligere , tum sana●e . ephe. de vi● . spirit . t. 1. isa. 57.13 . iu●ges 10.14 . isay 36.7 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in psal. 4.6 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. t. 7. de morb. & med. 2 chron. 16 12. 2 kings . 6 27. psal. 127.1 . frustra ●st ●mul● humana d●lig●ntia nisi divina a●●●dat provid●ntia . m●●c . ibid. id ibid. luke 4.23 . ezod. 15. ●6 . iob 28.14 . peter 5.1 . faciem quodamodo ponentes ad ea quae fecit , dorsum ponimus ad artificem qui fecit . si quando nobis prosperi aliquid praeter spem nostram & meritum deus tribuit , alius ascribit hoc fortunae , alius ●ven●●t , alius confilio , nullus d●o . salv. de cub . l. 7. misericordia nonnullis quod mi●●rum cor faciat . aug con●r . adv. leg. l. ● . c ▪ 20. misericors dicitur aliquis si qua miscrum cor hab●ns . aquin p●r . prim q. 21. art . 3. isa. 63.6 . i●rem 3● . 20 . psal. 10● . 16 . n●bis non sibi loquitur , atque ideo nostris u●itur in loquendo . hil●r . in ps 126 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. naz. orat. 16. mise●icord●a est ali●rae miser●ae in co●d ●ostro comp●ssi● qu● uti●●● ( si possimus ) subven●●e compellimur . aug. de civit . dei . l 9. c. 8. tristari de miseriâ alterius non competit deo , sed rep●ll●re miseriam alicri●s hoc m●ximè ei competit . aquin. par . prim . qu. 21. a●t . 3. nomen misericordiae pro op●re . zanch. in loc. dicitur misericordia , quod miseriae ●●jusdam est remotio , est. ibid. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . &c. greg. naz. orat. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . athanas. qu. 15. de parab. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. naz. orat. 16. a ch●isto dicti es●is ch●istiani ; 〈◊〉 eá viá qua christus ambularet , & vos d●betis ambulare . bern. ser ad p●st . pr. 20.6 . sep● . v●re magnus qui divini ●peris interpres est ut imitatur amb. in ps. 118. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. nys. de beat. or. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. naz. orat. 16. eph. 6.1 . luke 6.36 n●hil digniu● quam u● homo sit autoris sui imitator , & secundum modum propriae facultatis div. ni ●it ●peris executor . leo de quadr . serm. 5. psal. 41.3 prospicit p●uperi , aegro aegroto , attenuato . vatabl ibid. improbus petito● , qui quod aliis negat sibi postulat , homo esto tibi misericordiae forma , si● quomo do vis , quan●um vis , quam cito vis m●sericordia● tibi sieri , tam cito alii , tantum , tali●●r ipse m●sercre . chrysol. serm. 43. mat. 15.7 . vita mari est similis , namque ut mare vita pro●cllas : haec habet & v●ntos naufragiumque f●equ●●s . an●h sacr. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . philem. yant●●st tribu , lat●o h● jus mis●rae vi●ae , ut nec vita fit dicenda , sed potius mors , vel qu ppiam aliud morte detertus . idiot de pati . qu●d est di●i viv●re ●isi di● torqueri . aug. de verb . dom . serm. 17 chrysost. in loc. theoph. in loc. o●cum . in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theoph. ibid. aristot. eth●l . 1. c. 8 plat. in gorg. ma●t . ep. 70. l. 6. una est catena quae nos allig nos ten●t , amor v●tae qui ut non est abujiciendus , ita miu●ndus est . sen. ep. 27. corpus infra animam est & quaevis anima vilis excellentissi●o corpore excellentio● invenitur . aug in ps 145. ch●ys●●n loc. mors po●it finem omnibus , malis in h●ic vit● , da● terminum malis in hoc sae●ulo , ●●imit omnem calam●tatem . be●n . de mod . viv . se●m 30. m●ritur quide● justus sed secure , quippe c●jus mors ut praeso●t●● exitu● est vit● , ita i●troitu● meli oris . id . ep. 1●5 . erit janua vitae , initium refrigerii erit , sanctae illius men●is sca●a & ingressus in locum tabernaculi . id. in serm. chrysost. in loc theoph. in loc chrisost. ibid. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecu . in loc. phil. 1.24 . hieron. in loc. considerandum est non esse parvam dignationē quum se deus in nobis glorificat . calv. in lo. phil. 1.20 . qui christo vivunt , salicit●r in spem gloriae coelest●s exercentur . calv. ibid. dan. 12.2 . act. 20.35 . qui● hoc credere queat , mutamus naturam rerum iniquitatibus nostris , &c. salv. de gub. l. 6. paris . de universo prim . part pars tertia . c. 9. petrarch dial . de valet . corp. est perniciosa s●nitas qu● ad inobedientiam ducit . bern. de interdom . jo. 5.7 . en horam tuam domine , ades enim deus cui homo deest . velasq. in phil. herodes g●ntis judai●ae invasit regnum , libertatem sustulit , prophanavit s●ncta ; quicquid cultu● est , abolevit , merito ergo genti sanc●ae quia ●umana desunt , divina succurrant . chrisol . serm. 116. psal. 77.19 . ioh. 6.19 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cy. alex. in joh. psal. 107.3 , 4 , 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. nyss. tract in ps. ver. 10 , 12 , 13. ver. 1● , 20. ver. 26.27 , 28 , 29. psal 142. ●4 . velasq. in phil. permittit deu● crescere pericula ut periclitan●ium merita augeantur : extremè autem periclitantibus opem f●rt ut suam pot●ntiam demonstret . mend in lib. 1. reg. cap. 2. n. 6. psal 17.7 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sept. mirifica misericordia● tu●● . vulg. tunc nol is m●●sericordiae dei mirifica●tur cum nobis ad memoriam miseriae nostrae revocantur . g●eg hom 18. in ezech. n●h●l extat quod dei pot●ntiam vincat , nih●l quod omnipotenti illi nutui obsistere v●leat . sophr. arch. hom in bible pat . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . greg. naz. orat 32. isa. 52.7 . te●tul . contra . mar. l. 5. c 2. psal 4.5.3 . isa. 30.18 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cyr. alex. in joh. 6.19 . erasm. fimil . phil. 3 1. flor. l 4. c. 8. just●s s●mper sperat & in adversit positus & fre●●●●ibus afflictu●●rumni● d●spera●c●o●●ovit ▪ ambr. in ps. 118. oct. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . &c. chrys. in psal. 117. ●zek . 1.16 . quid mirabilius ●●ll●inger● po●uit illa , quae cum dolor● pnerum ●xposucrat , nunc cum gaudio cum recipit . fer. com. exod 2 8. exod 14 21. aquae quae timebantur dextr● laevâque famulis dei murus eff●ctae , non solum perniciem nesciunt , sed & munimen exhibent . orig. hom in exod. patien●er susti●uit abs●rb●ri jonam à ceto non ut absorberetur & in totum periret , sed ut evomitus magis , subigeretur deo , & plus glorificaret deum qui i●sperabilem salutem ei d●●●ss●● . ●raen . adv. haer. l. 3 c ▪ 22. o martyrium & sine passione perfectum , satis p●ssi satis exusti sunt , quos propt●rea d●us texit , ne potestatem ejus ●en●●ri vid●rentu● tertul. scorp . cap. 8. venit leo & l. b●ravit leonem ●b or● l●onis : rab. in lap. super loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in act. quod genus morbi & naturae vires attinet prorsus esset moriturus nisi singulari dei consilio servaretur . musc. in loc. solo jussu salu●ë reddidit qui voluntate omnia creavit . greg. mag. in evan. hom 28. post certamina desperata medicorum post medicami●a sumptu●sa , post inanem & e●tiquissimā curam ubi ars et peritia dese ●rat jam curantum ubi languentis omnis jam consumpta fucrat substamia ipsi authori reverendum vulnus non casu sea divinitus occurrit , ut quod humana arte tot annis curari n●n potuit , sola fide & humilitate cura retur . chrysol. serm. 33. videtis quemadmodum dat locum morti , licentiam dat sepulchro , corruptioni posse permi●tit , negat nil put edini , nil foe●tori : atque ut tartarus vapiat , trah●t , ●abeat , admittit , atque agit , ut hum●●a spes tota pe eat , et tota vis mun lanae d●speration●s accedat , quatenus qu●d facturus est divinum 〈◊〉 , non humanum . chrysol. serm. 63. 1 sam 20.3 . june the 10. my disease was at the highest . psal. 103.1.137.5 , 6. 2 cor. 1.11 . psal. 72.18 , 19. wisdomes character and counterfeit deliniated in two sermons : the one on the epistle of st. james, chap. 3.17 ; the other on the gospel of st. matth., chap. 2.8 / by nath. hardy. hardy, nathaniel, 1618-1670. 1656 approx. 165 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a45570 wing h752 estc r30729 11415472 ocm 11415472 47757 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45570) transcribed from: (early english books online ; image set 47757) images scanned from microfilm: (early english books, 1641-1700 ; 1463:15) wisdomes character and counterfeit deliniated in two sermons : the one on the epistle of st. james, chap. 3.17 ; the other on the gospel of st. matth., chap. 2.8 / by nath. hardy. hardy, nathaniel, 1618-1670. [4], 35, [4], 31 p. printed by j.g. for john clark, and are to be sold at his shop ..., london : 1656. first sermon has running title: wisdomes character ; second sermon has running title: wisdomes counterfeit. second sermon has special t.p. and separate pagination ; t.p. reads: wisdomes counterfeit, or, herodian policy, unmasked in a sermon ... added t.p. reads: wisdomes character, or, the queen of graces, set forth in a sermon preached at the assizes holden at aylesbury for the county of buckingham, on friday march 21 ... 1655. dedicated "to the worshipfull george tash, esq. high sheriff of the county of buckingham ..." reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -wisdom. sermons, english -17th century. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 emma (leeson) huber sampled and proofread 2004-07 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion vvisdomes character and counterfeit . deliniated in two sermons . the one on the epistle of st. james , chap. 3. 17. the other on the gospel of st. matth : chap. 2. 8. by nath : hardy , minister of gods word , and preacher to the parish of st. dionis back-church . job 28. 28. behold , the feare of the lord , that is wisdome , and to depart from evill , is understanding . psal. 111. 10. the feare of the lord , is the beginning of wisdome , a good understanding have all they that doe his commandements ; his praise endureth for ever . london , printed by i. g. for john clark , and are to be sold at his shop under st. peters church in cornhil , 1656. vvisdomes character : or , the queen of graces . set forth in a sermon preached at the assizes holden at aylesbury , for the county of buckingham , on friday march 21. anno dom. 1655. by nath : hardy , minister of gods word , and preacher to the parish of st. dionis back-church . prov . 4. 7. wisdome is the principall thing , therefore get wisdome , and with all thy getting , get understanding . bern. serm. 1. de nativit . christi . sola quae ex deo est sapientia salutaris , qua secundum b. iacobi definitionem primum pudica , deinde pacifica est ; nam sapentia carnis voluptuosa est , non pudica , sapientia mundi tumultuosa est , non pacifica . london , printed by i. g. for john clarke , and are to be sold at his shop under st. peters church in cornhil . 1656. to the vvorshipfull , george tash , esq. high sheriffe of the county of buckingham . the blessings of wisdomes right and left hand . sir , at your command this small barke was first launched into the river , and is now put forth to sea ; i know the season is perillous , and perhaps she may meet with a contrary winde , but her anchor of truth will preserve her from sinking in the sharpest storme . she is no man of warre , nor intends offence to any , onely a merchant man , designed to advance the spirituall traffique , her outside is plaine , but her lading is rich . the commodities which she bringeth are the incomparable jewell of wisdome , the amber of purity , the gold of peace , the silkes of gentlenesse and tractablenesse , the oyl of mercy , all sorts of pretious fruits , the diamonds of impartiality , sincerity , and these fetched not from the uttermost indies , or any places of the earth , but the uppermost heaven of heavens . to your coast ( honoured sir ) she first putteth in , not doubting the harbour of a favourable protection , since , though i was the unskilfull carpenter , you are the owner ; and besides you have a considerable share in her goods , your prudent , peaceable , gentle , mercifull , just and upright conversation , being evident to all who know you . onely give me leave ( worthy friend ) to advise , that you would continue and encrease this heavenly trade . true , you have experienced through divine providence , blessing your ingenious industry , the advantage of traffiquing in those remoter parts of the world ; since your returne to your native countrey , the same providence hath found out for , and conferred on you an invaluable jewell ( a consort decked with all wisdoms ornaments ) and by her hath blessed you with those pearles ( children ) which no riches can purchase . but in the midst of all these enjoyments , forget not what solomon saith of wisdome ; the merchandise of it is better then the merchandise of silver , and the gain thereof then fine gold ; she is more pretious then rubies , and all the things thou canst desire are not to be compared unto her . i have nothing more , but to declare to the world , how much i am engaged to your selfe , and vertuous second self , for multiplied courtesies ; to supplicate the great god , for the accumulation of his mercies both celestiall and terrestriall , on you and yours , and subscribe my self your most affectionate servant , nath : hardy . jam . 3. 17. but the wisdome that is from above , is first pure , then peaceable , gentle , and easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie . of all graces , none of more singular worth , and universal extent then that of wisdome ; if you take the altitude of its dignity , you shall finde that what the sun is among the planets , and gold amongst the mettalls , the minde among the faculties , & the sight among the senses , that is prudence amongst vertues . hence it is not unfitly called , cardinalium cardo , the hinge upon which the other cardinall vertues turne , giving rules to justice , setting bounds to temperance , putting the reynes upon fortitude , yea it is the salt which giveth a seasoning to all our graces . if you measure the amplitude of its utility , you shall finde that it observeth all seasons , ordereth all actions , and regulateth us in all conditions . some graces are excellent in their nature , but confined in their use , repentance to sinne . patience to affliction , gratitude to mercy , obedience to duty : but this grace is that which subdueth corruption , sustaineth affliction , improveth mercy , manageth duty ; in one word , what the wise mans proverb saith of money , may more fully be applyed to wisdome , it answereth all things . this encomium might very well serve as a proaemium , both to justifie my choyce of , and gaine your attention to my discourse upon this scripture . but besides both the goodnesse and fulnesse of this grace , there is yet another consideration , which may render it very acceptable at this time , namely the fitnesse of it , both to the occasion and persons . the occasion of this present meeting you all know , is to hold a grand assizes for the righting of the injured , punishing of offenders , deciding of differences , and redressing disorders in the county ; nor is there any grace more needfull to the accomplishing of these weighty workes , then that of wisdome . the persons to whom i am now to speak are of seveverall degrees , offices , vocations , and no grace more useful for them all in their severall spheres , then this of wisdome . this was king solomons choyce for himselfe , and such a choyce as god highly approved of , give thy servant an understanding heart . this was his father davids advice to all kings and judges of the earth , be wise and be instructed . finally , this was moses his wish for the people of israel , oh that they were wise ! and surely then it cannot be unseasonable , or unsuitable for me at this time to set before you this excellent description of wisdome , which our apostle hath made to my hand in the words of my text , but the wisdome which is from above , is first pure , then peaceable , &c. the wise man speaking of wisdome calleth her a tree of life , and there is one word ( fruits ) in the text , which giveth a fit occasion of using that metaphor ; conceive then wisdome here compared by our apostle to a tree , whose root is not ( as other trees ) in earth , but heaven ; in which respect ( to use the philosophers expression concerning man ) she is arbor inversa , a tree turned upwards , her fruits are both wholsome and toothsome , and those of severall sorts : st. john saith of the tree of life , in the street of the new jerusalem , it bare twelve manner of fruits ; loe here eight severall fruits reckoned up as growing upon this tree of life , nay our apostle tells us , this tree is full of good fruits , to wit , of all kindes . it will not then i hope seem tedious to you to sit for one houre , under the shadow of this tree , and feed upon the fruits that fall from it , which being eaten and digested will nourish your soules to eternall life . againe , me thinketh our apostle presents wisdome to us , under the forme of a beautifull virgin . that he may wooe and win us to her espousals , he delineateth both her parentage and her person , the eminency of the one , and the excellency of the other . her parentage is sublime , she being of a noble , royall , yea divine extraction , for she is the wisdome from above . her person is altogether lovely in every part . the candour of purity adorneth her breasts , the honey of peace drops from her lips , an amiable gentlenesse smileth in her countenance , the jewell of tractablenesse hangs at her eares , bracelets of mercy and good fruits deck her hands , and she walketh upon the two even feet of impartiality and sincerity , who can look upon her , and not be ravished with her ? if she were in oculis , surely she would be in osculis , and the true reason why men are no more in love with her , is , because they doe not know her : be pleased then for one houre to take a view of her picture , as it is here drawn by our apostle to the life , in its severall lineaments . once more , we have wisdome represented under a double notion , as a daughter and as a mother ; as a daughter , and that of no lesse then a king , the king of glory , yea the king of kings . so alphonsus was wont to call her filiam dei , gods daughter , for she is the wisdome from above ; as a mother , fruitful of many , and those sweet children , the eldest whereof is purity ; or to use more proper termes , here is wisdome set forth as an effect , and as a cause , as an effect of the best , the first cause ; as a cause of the best and choycest effects ; so that the words naturally part themselves into these two generalls : dignitas originis , the dignity of wisdomes originall whence it is , it is the wisdome from above . utilitas effectus , the utility of the effects which it produceth , in as much as it is first pure , then peaceable , easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie . of both which , whilst i shall speak , and you shall hear , let us all implore this wisdome from above , that i may deliver my message without partiality and hypocrisie , you may be gentle auditors , and easie to be intreated , so as we may henceforth lead more pure and peaceable conversations , being full of mercy and good fruits , and so i begin with dignitas originis , the dignity of wisdomes originall whence it is , in those words , the wisdome that is from above . interpreters doe here observe an ellipsis of the participle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it is easily supplied from the 15. verse of this chapter , where it is expressed . if you enquire what this meaneth , that it is from above , s. james himselfe giveth the answer , where he saith in generall , every good gift , and every perfect gift is from above , and cometh down from the father of lights , therefore is wisdome said to be from above , because it is one , yea the brightest of those lights whereof god is the father . among other attributes of god in scripture , he is said to be the onely wise god , both because he alone is perfectly , exactly , throughly , infinitely wise in himselfe , in which respect the best of men are rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of wisdome then wise , and likewise because as the sun is the fountaine of light , the sea of water , so god is the original of that wisdome which is in the creature . to clear this briefly , be pleased to know there is a threefold wisdome , namely carnall , humane and divine , of the flesh , of the head , of the heart , the first is abhominable , the second is laudable , the third is admiraable . carnall wisdome is the cunning , which is in the children of this world , whereby they are wise to doe evill ; this our apostle divideth in the preceding verses into earthly , which is a moth-eaten policy sensual which is a voluptuous provision ; and divelish , which is a mischievous subtilty , all which he plainly denyeth to be from above . naturall is that s●gacity which more or lesse is in every rationall creature , to discerne of naturall things , and manage secular affaires , instances hereof we finde at the third and fourth verses of this chapter , the riders skill in bridling the horse , and the pilots in turning about the ship. this though it be naturae bonum , yet it is dei donum , implanted in nature by a divine hand ; and though it is improved by education , idustry , art , yet it depends principally upon a divine influence . it is by men that many rare crafts are found out , but as lactantius truly , god gives men the wisdome by which they finde them out , they are gods own words . behold i have created the smith that bloweth the coals in the fire , and that bringeth forth an instrument for his worke ; and the prophet isay speaking of the husbandman , saith , his god doth instruct him in discretion , and doth teach him ; and daniel saith of all humane wisdome . he giveth wisdome to the wise , and knowledge to them that know understanding . sacred is the wisdome either of science , or of operation , the former is that whereby the minde is savingly enlightned , to discerne the things of god , and the mysteries of salvation , sapientia quasi sapida scientia , a savoury , and cordiall knowledge of supernaturall objects , doth well deserve the name of wisdome : the latter is that whereby a man is enabled to fixe a right end of all his actions , and to make choyce of the fit meanes conducing to that end , this is called by the latines prudentia , and though the other be not excluded , yet doubtlesse this is principally intended in this scripture . concerning this wisdome , our apostle saith most justly it is from above , in a peculiar manner , owing its originall to god , and that in two respects . 1. in as much as it is no where taught but in gods word , the schools of philosophers give many excellent documents of morall prudence , but religious wisdome is onely to be learned in the school of the scriptures . to aime with a single eye at gods glory , and our own salvation as the supream end , to walke in those paths of faith , repentance and obedience , selfe denyall , induring the crosse , and imitation of christ , which lead to these ends , are lessons onely to be found in holy writ , these are they ( saith the apostle paul ) which are able to make wise unto salvation ; no wonder if he exhort the colossians , let the word of christ dwell richly in you in all wisdome ; this water of life being to be had in no other well but that of god ; word . 2. in as much as it is a singular gift of the sanctifying spirit , the epithite by which saint paul characterizeth this wisdome is , spirituall , and that for this reason ( saith the learned davenint ) quia per spiritum christi generatur , non ingenio nostro comparatur , because it is not acquired by our wit , but infused by gods spirit . there is a spirit in man saith elihu ) and the inspiration of the almighty giveth understanding ; mans spirit is able to understand much , but to the understanding of divine things , there must be an inspiration of the almighty . the truth is , whereas humane is attained deo aspirante , god assisting , this divine wisdome is onely to be obtained deo inspirante , god inspiring with an especiall grace . i shut up this with that counsell or our apostle , if any of you lack wisdome , let him ask of god it cometh down from above , let us lift up our eyes , and hands , and hearts above for it . this wisdome ( as clemens alexandrinus elegantly ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not sold on earth but in heaven , and if you will know the price it is prayer . solomon in his proverbs saith in one verse , the lord giveth wisdome , and in the next , the lord layeth up sound wisdome ; the treasury wherein he layeth it up is his word , the treasurer is his spirit , and the key that unlocketh this treasury is prayer ; aske and he will give , let our requests ascend to him , and his wisdome will descend on us ; and as the rivers that come from the sea , return thither , so this wisdome coming from god , leads us back to him ; by working in us those graces of purity , peace , mercy , which resemble him . and so i am faln upon the utility of wisdomes effects , it is first pure , then peaceable , &c. the number of these effects is by some reduced to seven , and so they oppose them to the seven deadly sins , compare them to the seven gifts of the spirit , resemble them to the seven pillars which wisdome heweth to build the house where she vouchsafeth to dwell . by others the number is inlarged to eight , and so they observe a fit correspondency in them to the eight beatitudes , four of which , ( to wit ) pu●ity , peace , meeknesse , mercy , are here expresly mentioned , and the rest may be easily parallel'd , as if all the qualifications fitting for blessednesse , were so many maids of honour attending on this queen of wisdome . if you desire a logicall disposing of these effects , you may consider wisdome in reference to god and men , in regard of god she is pure , in regard of all men she is peaceable , distressed men , mercifull , in her carriage towards enemies , gentle , love of friends without hypocrisie , towards good men , full of good fruits , and in her censures of evill men , without partiality . but i shall in handling them follow the order in the text . and as printers first set the severall letters , and then clap on the sheets , or as gardiners first gather the flowers apart , and then binde them together , so shall i distinctly unfold , and then joyntly apply them with all possible brevity and perspicuity . 1. that which first occurreth to be handled is wisdomes purity , for so is the order of the words , the wisdome from above is first pure . indeed when we observe what precedeth , we may well infer that which followeth , wisdome being from above , must needs be pure ; such as is the cause , such is the effect ; it is impossible the least darknesse should proceed from the father of lights , and as no unclean thing can ascend thither , so neither can it descend thence . it is observable in nature , that all things as they are higher , so they are purer , the water then the earth , the aire then the water , the fire then the aire , the stars then the fire ; how pure then must wisdome needs be which is from above the stars , even from the highest heavens ! the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first , here prefixed , would not be passed by , as intending not onely a priority of order but honour ; indeed purity is the chiefest lesson in wisdomes school , the richest jewell in her cabinet , and the sweetest flower in her garden ; if you observe , you will finde it both the α , and the ω , the first and the last of wisdomes lineaments ; purity is opposed either to mixture , so we say pure wine which is not sophisticated , or to filthinesse , so we say pure water which is not mudded : in the former sence it is that which ends , in the latter it is that which begins the description ; because free from mixture , she is without hypocrisie , because free from filthinesse , she is said to be pure . and truly all the intermediall properties are such , as would be no praise of wisdome , if purity did not accompany them ; without purity , peaceablenesse is pusillanimity , gentlenesse stupidity , tractablenesse simplicity , mercifulnesse foolish pity , yea our best fruits but sodom apples . in a word , purity is wisdomes best friend , and choycest companion . the greek word which we render pure , properly signifieth chaste , and accordingly some refer it to that particular grace ; indeed on the one hand , as uncleannesse is folly , and therefore often called by that name , and the young man whom the harlot tempts to her wanton embraces ; is said to be void of understanding ; yea saint chrysostome compareth him to the mad daemoniack in the gospell , who dwelt among the tombes : so on the other hand , chastity is a blessed effect of wisdome , and therefore it is the wise mans advice , my son , say unto wisdom , thou art my sister , and call understanding thy kinswoman , that they may keep thee from the strange woman , from the stranger which flattereth with her words . but we must not confine our apostles meaning ; though if you please , with brockman , we may make use of the emphasis of the word , and conceive wisdome as a chast virgin , espoused to christ the king of glory , to whom having plighted her faith , she proveth faithfull , renouncing the pleasures of the world , contemning the dalliances of satan , defying the lusts of the flesh , that she may approve her fidelity to her husband christ. that wisdomes purity may the more fully be characterized , observe briefly these particulars : 1. there is a purity of doctrine , and a purity of practice , the one from error , the other from sin : wisdome is both orthodox and orthoprax , maintaining the one , attaining the other ; that which christ hath intrusted with her , his truth , she keepeth pure from heresie ; that which she hath dedicated to christ , her soule , she keepeth pure from iniquity . some are zealous against errors , and yet slaves to their lusts , other are sober in regard of sensuall delights , and yet intoxicated with erroneous opinions , neither of these are wisdomes children , who accounts them equally bad , a vain minde and vile affections , and therefore according to saint pauls counsell , she holds the mysterie of faith in a pure conscience . 2. there is a purity of heart , and a purity of life , both these our apostle enjoyneth in the 8. verse of the next chapter , cleanse your hands you sinners , and purifie your hearts you double-minded ; and saint paul , when he exhorteth to cleanse our selves from all filthinesse of flesh and spirit : nor doth wisdome neglect either ; some pretend to have good hearts , and yet lead bad lives ; but what a folly is it to thinke the sap in the root can be sweet , when the fruits that grow from it are bitter ? others refraine from impure actions , whilst they retain sinfull affections : but what a madnesse is it for men to content themselves with washing the outside of the cup or platter , whilst the inside is full of filth , nay poyson ? true wisdome taketh care both of the inward disposition , and the outward conversation . so much is intimated according to some expositors by christs geminated phrase concerning his spouse , behold thou art fair , my love , behold thou art fair . 3. there is a purity of contrition which looketh backward , washing the soul by godly sorrow for sinne past , and a purity of conversion which looketh forward , cleansing the soule by a reall forsaking of sinne for time to come , & wisdom joyneth these two together . some resolve to turne from sin , and yet have never truly mourned for it , and what is this but meer folly , to thinke of building a fabrick of reformation , without laying the low foundation of humiliation ? others mourne for their sins , but still returne to them ; unwise men , who begin to build and doe not finish it . that is wisdome indeed , which both mourneth for , and turneth from all iniquity . when the sinner with the prodigall cometh to himself , begins to be wise , reflects on his past life , and weepeth bitterly , this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdomes after wit , and having bathed himselfe in his teares , he walketh circumspectly that he be no more defiled , and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdomes fore-wit . wisdome openeth the eyes to see the vilenesse of sinne , and seeing the flyeth from it , as from a snare that would intangle her , mudde that would defile her , poyson that would destroy her , she maketh a covenant with her eyes , setteth a watch before the door of her lips , taketh heed to her feet , and keepeth her heart with all diligence , that it may be a place for god , an habitation for christ , a temple for the holy ghost to dwell in . in one word , knowing how foolish it is to stop many leaks in a vessell , shut many gates in a city , and yet leave any one open , that a short dagger may prove as fatall as a long sword , a small pistoll as destructive as a great canon ; finally , how expedient it is for him that will avoid falling into the pit , not to come neer the brink , she is carefull to avoid not one , or many , but all sins , as well smal as hainous secret as scandalous crimes , yea not only to abstain from sin , but the occasions that lead to it , and as the poet aptly , — plurima faelix paulatim vitia atque errcres exuit omnes prima docens rectum sapientia — by little and little she casts off all those filthy rags of sinne and wickednesse . indeed thus to doe , is by the sons of beliall accounted folly , puritas virtutis fatuitas creditur , & omne quod innocens , stultum reputatur ; innocency with them is reputed foolish simplicity , repentance a peevish melancholy , and conscientiousnesse a nice scupulofity ; but in the end it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unblameable life is the best wisdome , according to this of our apostle , the wisdome that is from above is first pure . 2. having thus practised purity , wisdomes next study is peace , for so it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then peaceable , and here both the nature . and the order of this property would be considered : 1. wisdome is peaceable . there is pax numin is , a peace with god reconciled in christ. and this wisdome prizeth above all ; there is pax pectoris , a peace of conscience in the sense of that reconciliation of minde in the harmony of the passions with reason , and this is wisdomes continuall f●ast ; finally , there is pax temporis , a peace with men , and this is wisdomes endeavour , and of this no doubt here our apostle speaketh . it was our blessed saviours advice to his disciples , have salt in your selves , and peace one with another . salt is an embleme of discretion , which leadeth to peace , for as salt prevents putrefaction , so doth wisdome , contention . if salt be thrown into the water , it kindly melteth ; if into fire , it crackles till it vanish , so is wisdome pleased , when in the water among peaceable , but grieved when in the fire among contenticus spirits . indeed knowledge too often is contentious , as being accompanied with pride , quaeinflat , which puffeth up , but wisdome is pacificous , as being attended with charity , quae aedificat , which edifieth . it is observed of solomon , that he was both the wisest , and the most peaceable king , no greater friend to peace than wisdome . the place whence wisdome cometh ; jerusalem which is above , is the vision of peace ; the god from whom she is sent , is the god of peace ; christ the wisdome of the father , is the prince of peace ; the spirit who is the donor of wisdome , is the spirit of peace ; the word wherein she is taught , is the gospel of peace , no wonder if she be a mother and nurse to peace . peace is musick to the eare , honey to the taste , beauty to the eye , sweetnesse to the sent , smoothnesse to the touch , and joy to the heart of a son of wisdome ; where peace is , it is her care to preserve it , and where it is wanting , to obtaine it ; if peace be hid . she secketh to finde it , if it come , she embraces i● , and if i● fly from her , she followeth it . her motio● 〈◊〉 that of david , i am for peace , in the church , in the state , in the neighbourhood , in the family ; nor hath it onely her tongue , but her hand , using all means to accomplish and maintain it . she is studious of ecclesiasticall peace , to that end she knoweth how to distinguish between substantialls and ceremonialls ; nor dareth she rent christs seamelesse coat because the ●ringe is not every way compleat . between fundamentalls and circumstantialls , matters fidei cathol●cae , & scientiae theologicae , necessary to be believed , and problematically disputed , allowing a latitude of opinion in some things , to those who hold the foundation ; in a word , she abhorreth , as to injure the truth of christ by errour , so to disturbe the peace of the church by schisme . she is solicitous for civill peace , to that end , she resolveth to keep the rank , in which god hath placed her , knowing that è sede itio , will prove seditio , where there is no order , there can be no peace ; and if at any time she be enforced like those angels , to appeare in a military habit , her song is , pax in terrâ , peace on earth , and whilest the sword is in her hand , the motto upon her sword is , sic quaero pacem , by this meanes i seek for peace . she is industrious for private peace with , and among her neighbours , yea , as much as in her lyeth with all men , and to that end she will not injuriam inferre , offer any the least wrong to others ; though she be like the serpent for ingenious prudence , yet she is also , according to our saviours counsell , like the dove for harmlesse innocency , nay she will injuriam ferre , suffer much wrong from others , and put up many affronts , and when she is compelled to recover a just title , or repaire an intollerable losse by law , it is with a minde willing to be reconciled ; yea , she is so great a lover , that she is a peace maker among the litigious , & when she seeth variance , steppeth in to make up the breach , though oft-times ( to use gregory nazianzens phrase ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she incur the displeasure of both parties . finally , she is desirous of domestick peace , as she would have her house to be a temple for piety , an academy for knowledge , so an army for order , and a quire for harmony ; to this end , she winketh at what may provoke her , avoideth what may offend others , and teacheth every relation to keep its own station . by all these just and good meanes , she seeketh peace , and if at any time her endeavours want successe among men , she then resolveth , pacem spirare & suspirare coram domino , to knock at heaven gates , earnestly beseeching god to heal breaches , compose differences , settle distractions , saying with the church , give peace in our time oh lord 2. wisdome is first pure , then peaceable . you may take the connexion two wayes ; 1. wisdome is peaceable , because she is pure , the apostle puts the question , and answereth it in the first verse of the next chapter : from whence come warres and fighting's among you , come they not hence , even from your lusts ? and that of the orator fitly correspondeth with it , ex cupiditatibus , odia , dissidia , discerdiae , seditiones , bella , nascuntur , the bitter fruits of hatred , variance , discord , sedition , warre spring out of the root of evill desires ; indeed relegion and reformation are oft-times the pretended , but ambition , covetousnesse and revenge , are for the most part , the reall causes of warre and commotion . true , there is a purity which is the mother of pride , and so of contention , i mean pharisaicall , selfe conceited purity , but that is the fools p●rity ; he that is pure in his own eyes , is wise too , but it is onely in his owne eyes , and so in the wise mans verdict worse then a fool : i shall ever suspect that purity which inclineth to separation in the church , and sedition in the state. wisdomes purity inclineth to humility , ●mity , unity and concord ; yea , therefore she desireth peace , that she may preserve purity , as well knowing , that warre was never yet a friend to vertue , nor contention to religion ; the truth is , as lusts cause warres , so warres cherish lusts. what purity can be expected from them whose hands are defiled with blood ? inter arma silent leges , neither gods law , nor mans can easily be heard , when the noyse of trumpets and drums prevaileth ; no wonder if wisdome being pure , is likewise peaceable . 2. wisdome is peaceable , so farre as consists with purity , she is a friend to peace , but only usque ad aras according to saint pauls caution , if it be possible , that is , consistent with gods glory , and so consequently with the purity of religion and conversation ; indeed it is a foolish bargain to venture purity , that we may bring home peace , to break our peace with god , that we may keep or make peace with men , no wonder if wisdome abhor it : she well knoweth , that that peace which is founded on impure principles and practises , is built on a sandy foundation , and cannot long stand , is onely the skinning of the sore , not the healing it , which by reason of its corruption must needs fester and rankle . hence i● is that ( though she admit of many inconveniences , yet ) she dares not of any sinne , no not to make peace , her maximes are those of gregory nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a commendable war is better then an agreement which seperateth from god ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a religious quarrell is better then a vitious peace . in one word , she earnestly desireth and endeavoureth both purity and peace , purity as wine to make glad the heart , and peace as oyle to make the face to shine ; the gold of peace to beautifie the altar of purity , the altar of purity to sanctifie the gold of peace : but if it so fall out , that these two must be severed , she prefers the altar before the gold , she chooseth rather to live in the water of trouble , then in the mud of sinne , in one word , she leaveth peace to embrace purity , because she is first pure , and then peaceable ; and thus i have discussed the two principall effects of wisdome , i see the time , and i know the occasion call for a dispatch , and therefore i shall onely give you an account of what might be said of the rest , and so shut up in a briefe but suitable application . 3. the next effect of wisdome is gentlenesse , a vertue which is temper in the minde , tendernesse in the heart , calmenesse in the affections , smoothnesse in the language , and sweetnesse in the behaviour : it is opposed to that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which examineth all things by the rule of extream right , and is far distant from that austerity which will bear with nothing . it teacheth the judge an aequitable moderation of the letter of severe lawes , the creditour a forbearance of due debts , where there is not ability to pay ; as that king did by his servant in the gospel , the plaintiffe not to prosecute his suit to the utmost , and exact the rigor of what law may afford . finally , it inciteth to a candid interpretation of dubious words and actions , it perswadeth to a meek toleration of humane frailties and infirmities , and restraineth from an over-hasty provocation by injuries . this grace of gentlenesse is the sister of modesty , mother of patience , and daughter of wisdome . moses as he excelled in wisdome , so he was the meekest man upon the earth , what the poet saith of the ingenious arts , — ingenuas didicisse fideliter artes , emollit mores nec sinit esse ●eros ; may more truly be affirmed of this divine wisdome , she turneth lions into lambes , leopards into kids , and hawks into doves ; there is no vineger but oyl mingled with her sallets , no crabs but sweetings grow in her garden , no blustring windes but a gentle aire breathes in her climate . there is much spoken of a fools anger in the proverbs , yea it is called by the name of folly : every man is so far a fool , as his anger domineers , & a fool is never more foolish then in his anger , but wisdome giveth a check to passion , allaying and moderating its fierceness with this gentle grace , which whilest the world counts an effeminate softnesse , a tame sheepishnesse , our apostle calls the meeknesse of wisdome . if you shall aske the reason of wisdomes gentlenesse , the foregoing word giveth an answer , she is therefore gentle , because peaceable , she considereth , that wrath engendereth strife , and therefore with soft answers she pacifieth wrath , that hard and hard cannot make a wall , and therefore among hard stones , she becometh soft morter , and to use saint gregories phrase , concerning athanasius , she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an adamant to them that smite her , and a loadstone to them that dissent from her : she is so much in love with peace , that ( as abraham did by lot ) she is oft-times willing to recede from her right , and so ( according to the etimologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedo ) gently yeeldeth when she might rigidly require , that she might preserve amity . but still this gentlenesse is to be constrned salvâ puritate , with respect to purity , and therefore though wisdome be not furious , yet she is zealous . in matters of secular concernment she is a yeelding willow , but of religious importance a stiffe oake . moses , a pattern of meeknesse , is yet incensed against the israelites idolatry , and will not condescend against gods commandement to pharoah , so farre as to leave an hoof behinde . caesars souldiers were milde in their own quarrels , but resolute in their generals engagements , and the wise christian is bold as a lion in those things which respect gods glory , though meek as a lambe in his owne concernments : so that to end this in one word . the wisdome from above , that she may preserve peace , and so far , as is consistent with purity is gentle , not easily provoked , nay which next followeth , 4. easie to be intreated . it is but one word in the greek , yet capable of a double construction , to wit , both active and passive . 1. wisdome is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an active sence , in as much as her way of teaching is not compulsive , but perswasive . non vi & contentione sed suavitate , & ratione , & quasi blanditiis utitur ; she had rather lead then draw , allure then enforce . romish policy teacheth her schollars to conclude their syllogismes in barbara and ferio , but divine wisdome instructeth her children in that of the poet , cuncta prius tentanda — to use all faire meanes of perswasion : she well knoweth that most men are like the herb basil , which if gently touched sendeth forth a pleasant smell , but if roughly crushed , breedeth scorpions . that ingenious natures are sooner drawn with cords of love , then haled with chains of iron , and many whom reason might soften , rigour hardens , and therefore ( according to s. gregories advice ) she doth blandimentis non asperitatibus studere , study soft and smooth blandishments . 2. our translators , and most suitably , render the word passively , easie to be intreated , and thus : 1. if any just or charitable request be presented to wisdom , she is easily intreated to hear it , and according to her power to grant it ; she hath not , as aristippus said of dyonisius , aures in pedibus , her eares in her feet : she saith not as philip to the woman , i am not at leisure to heare complaints , but like vespasian , who was therefore called deliciae humani generis , she is facile in accepting requests , and bestowing favours , and no wonder she is so forward to heare others requests , when she findes her gracious father so ready to hear her prayers . 2. if any information be presented to her concerning any truths , whereof she was ignorant , or controversie about which she was mistaken , she is easily intreated to receive it . indeed it is the simple who believeth every word , being led aside with smooth speeches : but a wise man will hear ( to wit , sound reason ) and so increase learning . true wisdome is willing to learne any , though unwelcome truth , and unlearn any , though darling errour , nor doth she thinke it a d shonour to strike sayl to convincing reason when it is laid before her . that of the wise man , with the lowly is wisdome , may well be inverted , with the wise is lowlinesse , and the lowly minde will not scorne to light her candle at anothers torch , and so ( as hugo well ) makes that common to her , which before was proper to another . indeed ( according to saint jeromes expression ) he is ineruditè sapiens , ignorantly wise , or ( according to horace his phrase which he there quoteth ) prudens pravè , wickedly prudent , who will not learne what yet he doth not know : divine wisdome is not ashamed to confesse her ignorance , acknowledge her mistake , and when the dictates of right reason are set before her , she is ready to yeeld up her judgement to them . 3. if any good counsell be offered her for the managing of her affaires , she is easily intreated to follow it , as knowing that aliquando bonus dormitat homerus , and according to our english proverb , two eyes can see more then one . this made jethro's counsell so acceptable to moses , and taught david not to despise the advice of abigail . ah dictum sapienti sat est , said he in the comedian , which our proverb well englisheth , a word is enough to the wise , to divert him from any thing that is evill , or direct him in what is good ; yea as venerable bede observeth , mos est sapientum , ut dictis majorum auscultent , aliquando minorum , a prudent man regards the admonition , not onely of superiors , but sometimes even of inferiors . and no wonder if wisdome be so tractable , since she is gentle . man naturally is compared by zophar to an asse , a wild asse , nay a wild asses colt , as being fierce and so indocible ; but when he is spiritually wise , his heart becomes an heart of flesh , and being mollified by grace he is easie to be perswaded , the foole is like the stone , of a rough substance , whereby it is hard to engrave upon , but the wise man is like the soft waxe , easily receiving the impression of the seale . but withall it is to be remembred that wisdome is first pure , and therefore is easie to be intreated onely to what is good , for which reason the vulgar here addeth , bonis consentiens , saith justinian . indeed the foole is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily seduced to what is evill , so was the young man by the whor●sh woman , but hardly drawn to what is good , so that though you bray him in a morter ( as solomons phrase is ) yet will not his foolishnesse depart from him , whereas the truly wise man is deaf to all satanicall suggestions , fleshly solicitations , and wicked insinuations , but whatsoever things are true , honest , just , or charitable , he readily hearkens to , and freely complyes with . that which next followeth in the order of wisdomes effects , is mercifulnesse . mercy in its proper notion is a compass onate sence of our brothers evills , and this by the stoicks is counted a piece of folly , both because it argueth a man subject to passion ; which is by them accounted aliene from a wise man , and likewise because it renders a man doubly miserable , first with his own , and then with others misfortunes ; but divine wisdome , as she permits the use of passion , so she prescribeth the exercise of compassion , nor doth she account it an addition to her own burden , if by her pitty she may ease another . she well knoweth , how infinitely she is beholding to god for his mercy , and therefore is no niggard of hers ; but as she desireth to finde from god , so she is ready to shew to others mercy and compassion . and as mercy is the quality , so fulnesse is the quantity , whilest though it be cheefly seated in the will , which sympathizeth by willing anothers good , and nilling his evill , yet it hath an influence upon the minde and memory , by continuall presenting his dolefull estate , and contriving the best wayes of his succour : nor doth it confine it selfe to the chamber of the heart , but looketh out at the windows , the eyes by seeing the necessities , the eares by hearing the plaints ; yea goeth out at the door by speaking , and acting ( according to its ability ) for its miserable neighbour , so that wisdome is mercy throughout in every faculty of the soul , and member of the body , and having filled the inward man , it runs over in the outward . more particularly , expositors conceive that the mercy here intended , respects rather them that doe , then them that suffer evill , and accordingly the act of this mercy is , not donare , but condonare , to give to the indigent , but pardon the delinquent . hence it is , that if wisdome dwell in an equall , she inclineth to mutuall forgivenesse of injuries , and if in a superior , she perswadeth to a gracious remitting of offences , and this not once but often , a few , but many , as being full of mercy . tacitus saith of agricola , non paenâ semper , saepè penitentiâ contentus fuit , he did not alwaies exact the punishment , but sometimes accepted an humble acknowledgment . the like is every wise christians temper , who as he abhor●eth revenge , so he delighteth not in the rigour of justice , but joyneth the raine of clemency with the lightning of severity . but yet this mercy is still with respect to purity . hence it is that wisdome distinguisheth between offences , some are light stains , and others foul spots , & though she conniveth at those , yet she punisheth these between offenders , some are bruised reeds , penitents , others like heart of oak obdurate , and though she spare those , she will not these . she well knoweth , that insceleratos lenitas , is in bonos crudelitas , lenity to he bad , is cruelty to the good , and to let notorious malefactors goe free , is that foolish pity which spoileth a city , and therefore if a just power be put into her hand , she will not , she dareth not let the sword of justice rust in her scabbard , but draweth it forth to the punishment of those who persist in notorious crimes , though in respect of them who offending in lesser matters , especially of ignorance and weaknesse , expresse remorse and sorrow , she is very compassionate , and if she use her sword , it is the flat , not the edge , for correction , not destruction ; and thus according to our apostles character , she is first pure , then full of mercy . 6. adde to this that which is coupled with it , wisdome is full of good fruits . fruit is a metaphoricall expression , by and it , though sometimes the reward is signified , according to which notion in the next verse , we read of the fruit of righteousnesse , yet usually ( and so here ) it signifieth the worke . thus thoughts are as the blossomes , words the leaves , and works the fruits : true wisdome is never idle , nor is she meerly speculative , but operative , as she hath an eye to behold , so she hath an hand to doe , and like the angels on jacobs ladder , she is alwaies either ascending by contemplation , or descending by action . indeed sometimes she imposeth silence on the tongue , but she never permitteth idlenesse to the hand ; she remembreth that he who came to the figtree , will one day come to her , seeking fruit , and she trembleth to hear that sharp check , why stand you all the day idle in the market place ? nor yet will every kinde of fruit serve her turne , she accounts it as good to be idle , as to be ill imployed , nay better to doe nothing , then that which is worse then nothing , and therefore she looketh that her fruits be good , beautifull to the eye , pleasant to the palate , and nourishing to the stomach , such as may honour god , and edifie man , and so be both acceptable and profitable . nor is it a berry here & there , a few good works will content her ; but she bringeth forth good works , as the vine doth grapes in clusters , she is full in every branch , of all sort of fruit , which she yeeldeth all the year long . she aboundeth in workes of piety , of equity , of sobriety , and of charity , to which last our apostle more especially refers . divine wisdome hath not only pity but bounty , viscera but opera , bowells , but workes of mercy , and as quoad affectum , in regard of affection , she is full of mercy , so quoad effectum , in respect of action , she is full of good fruits , ready to performe all offices of love and mercy to her neighbour . indeed when she observeth how the sun diffuseth his beames , illuminating and fructifying these inferior bodies with his parentall light and heat , and how the earth laieth not up her treasures within her coffers , but sends forth herbs for the use of man and beast , she thinketh it a shame to her , if she should not ( according to her abilities ) be alwaies doing good to those among whom she liveth , and with whom she converseth . 7. that which our apostle next affirmeth concerning wisdome , is , that she is without partiality . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is capable of severall constructions , each of which may not unfitly be made use of . 1. some read it passively , and so it is true of wisdome , she is not judged , that is , she valueth not what others judge of her wayes , and approving her selfe to god , she accounts it a small matter to be judged of men , or else she is not judged , that is , she is not , cannot be valued by the estimation of our judgement , according to her reall worth and excellency . 2. the most suitable reading of the word is active , and yet this with some variety , according to the severall significations of the verbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially those four of wavering , disputing , judging , and making a difference . 1. the late learned annotator , accounteth the most genuine notion of this word in this place , to be as much as absque haesitatione , and so the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first chapter , without wavering and inconstancy . in this sence it is well joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconstancy being the daughter of hypocrisie , nil fictum diuturnum , paint is easily washed off , and that which is fained must needs be fading ; besides this is a proper effect of wisdome , that she is stedfast in her profession , and maintenance of the faith , notwithstanding the greatest persecution she abhorreth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the gnosticks , who hold it an indifferent thing to forswear christianity in time of persecution , and therefore having chosen the way of truth , she resolveth with david , to stick to gods testimonies . indeed she is deliberate in her choice , and will not fixe without just reason , but she is no lesse resolute then deliberate , and what she embraceth she retaineth . ut luna mut●ri , to be changed as the moon , is the fools property , whereas you may sooner stop the sun in its course , then divert the wise man from his pious purpose , the one like the ship is tossed up and down upon the waves , whilest the other is like the house that is built upon the rock unmoveable . 2. others conceive the sence of this word to be as much as sine disceptatione , without disputing , or ( as it is in the margin ) without wrangling ; and thus it is a truth , divine wisdome , though she will admit of calme debates , yet she is an enemy to brawling disputes , as being fully assured , that jangling controversies tend not to edification , nay for the most part end in contention and confusion . 3. some render the word by absque dijudicatione , and so it lets us see a speciall propertie of wisdome , to abhor rash judging , and impetuous condemning of others ; it is one of those three things which wisdome hateth , as destructive to humane society , odious comparisons , malicious contradictions , and censorious judging . indeed she is not ( to use saint bernards ex pression ) aut curtosus explorator , aut temerar●us ●udex , either a curious inquirer into other mens faults , or a captious censurer of their actions ; a fool is easily induced to condemn all besides himselfe , but a wise man is loath to condemn any but himselfe , he hath so much to doe at home , that he hath no leisure to look abroad , and when he seeth any thing amisse , he resolveth to judge the best he can , yea though he cannot but censure the sin , yet he dareth not passe ( at least ) a finall sentence upon the person . 4. once more , our translators read the word , as if it signified sine discretione , without partiality , by having respect of , and putting a difference between persons . this is that which is directly contrarious to charity and equity , no wonder if it be odious to wisdome . indeed there is a different respect of persons , which civility requireth , and prudence alloweth , namely a reverence of men according to their place and dignity ; but that respect of persons , which floweth from partiality , and consists in aggravating or excusing faults , extolling or extenuating vertues , according to the qualification of the person , this she abhorreth . and hence it is she dareth not take part with what is evill in a friend , no not in her selfe , nor yet despise what is good in another , no not in an enemy , she will not commend sin or errour in the greatest , no nor yet the holiest , nor will she condemn truth and vertue in the meanest or the wickedst . in this notion that expression of s. bernard , concerning obedience , may not unfitly be made use of concerning wisdome ; she is indiscreta licet prudentissima , indiscrect though most prudent , and as that puts no difference between commands , so neither this between persons . taking the word in this sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is fitly joyned with it , since wisdome is therefore without partiality , because without hypocrisie . indeed partiality is the daughter of pride and hypocrisie : pride ever looketh at a mans own party with favour , and at the opposites , either with envy if they be above , or scorne if they be below : and how can such a man choose but be partiall ? hypocrisie looketh upon it selfe and party in a flattering , upon the opposites in a disfiguring glasse , baulketh beames in its owne , and spyeth motes in anothers eye , no wonder if it be partiall , ●ut wisdome being both humble and upright , will not admit this mischievous vice of partiality to dwell with her . if you please put the two last constructions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , and read it without partiall judging : that charge which saint paul layeth upon timothy may well strike all both civill and ecclesiasticall gevernors with awe . i charge thee before god and the lord jesus , and the elect angels , that thou observe these things , without preferring one before another , doing nothing by partiality , and no grace more requisite to the fulfilling of this charge then wisdome . this it is which teacheth a judge both to have eyes , and no eyes , whilest she furnisheth him with eyes to see and discerne the cause , and yet closeth up his eyes that he cannot behold the persons . all sinfull respect of persons in judging , floweth from some sinister affection ; especially those of carnall pitty , or carnall feare , the one saith , he is a poor man , the other saith , he is a great man , and so the current of justice is stopt : but wisdome is an excellent bridle of all carnall and corrupt affe●tions , and so enableth to discerne and judge aright between person & person , laying aside all externall respects . 8. finally , ●hat which is asserted in the close concerning wisdome , is , that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without hypocrisie ●he greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly used de histrionibus , of stage-players , and indeed a stage-player is a fi embleme of an hypocrite , especially in two things , both which wisdome abhorreth . 1. a stage player puts on the shapes of severall persons and callings , according to the part he is to act , so doth an hypocrite take upon him severall formes , according to those times he lives in , and indeed this he accounts his policy to sayle with every winde , and proteus like , to transforme himselfe into any shape as occasion requireth . but true wisdome , though she be a time-observer , is no time server , her figure is not round but square , and her motto , semper eadem , alwayes the same . 2. a stage-player seemeth to be what he is not , he appeareth oft times as a lord , a king , when he is but a servant , a beggar ; so doth the hypocrite personate himselfe a saint , when he is a devill , a friend when he is an enemy , and indeed he applauds himselfe in this his subtilty , to thinke how he deludeth the vulgar , and with his fayned sh●wes carryeth his designes ; but divine wisdome accounts sincerity the onely true policy , and hypocrisie a meer folly . indeed she sometimes forbeareth , to shew her selfe what she is , namely , when on the one hand danger threatneth , and on the other religion requireth not an open declaration of her selfe , but she never doth , or dareth to shew her selfe what she is not ; she well knoweth that the hypocrite , though he may cozen the dim sighted world , yet he cannot delude gods piercing eye , that whilest he cheats others , the worst cheate is of himselfe , and therefore in the end , he must needs appeare to be a foole , when his counierfeit devotion , affection , shall meet with a reall hell of torment . and thus i have shewed you wisdome in the abstract , whence and what she is , but alas where shall we finde it in the concrete ? it is our apostles question at the thirteenth verse of this chapter , who is a wise man , and indued with knowledge among you ? and the questionary proposall argueth , that such men are very rare . indeed st●ltorum numerus innumerus , the world is peopled with fooles ; but truly wise men are vix totidem quot thebarum portae , rarely to be found . wisdome is said in the text to be from above , i would there were no cause to bewaile that she is gone , whence she came , and as he said of justice , — terras astraea reliquit , she hath forsaken the earth . if we may conclude the absence of wisdome by the want of her hand-maids , i am sure there will too just cause appeare of this complaint ; for tell me i beseech you ; when we see prophanenesse in the church , wantonnesse in the chambers , cozenage in the shops , drunkennesse in the streets ; when we heare the vaine and cursed oathes , which are belched from the black mouthes of common swearers , the da●nable positions , and horrid blasphemies which are uttered by the poysonous lips of false teachers , may we not conclude there is none of that wisdome which is first pure ? againe , when we observe what a spirit of division is gone forth into the christian world , how many not troubled ( would god there were more of them ) but troublous spirits there are among us , who would be accounted angells , though it be but for troubling the waters , what betraying , backbiting , slandering and devouring there is one of another , so that men are not men , but wolves , tygers and dragons each to other , may we not infer there is none of that wisdome which is first pure , and then peaceable and gentle ? againe , when we take notice how presumptuous and selfe-willed the most are , how tenacious , some of erroneous opinions , and others of vitious practices ; those shutting their eyes against cleare convictions , and these stopping their eares against moving disswasions , so that you may as well speak to a deafe adder , or a dead man , it is not manifest there is none of that wisdome which is easie to be intreated . further , is there not a great want of that wisdome , which is full of mercy among us , when men are so severe to those whom they account offenders , and heard harted to them whom they cannot but see necessitous , yea i would to god there were not many , to whom it is a ●oyfull spectacle to behold men of their owne nation , religion , function , exposed to misery and ruine . yet further , is there not a sad decay of that wisdome which is full of good fruits , when as there are so few good works , either of piety or charity visible among us ? nay , i would to god that the good fruits which our ancestors planted , were not plucked up , and made sweet ●●●sels for greedy mouthes to devour . finally , is there not an evident dearth of that wisdome , which is without partiality and hypocrisie , when as indeed these are become epidemicall diseases , and the predominant sins of the age we live in ? it was the charge almighty god once layed against israel , when i looked that it should bring forth grapes , brought it forth wilde grapes ? for indeed the question is but a more vehement accusation , and therefore it is both properly and positively expressed afterwards , he looked for judgement , but behold oppression , for righteousnesse , but behold a cry . may not god take up the same complaint against the inhabitants of this land ? i looked for purity , but behold uncleannesse ; for peaceablenesse , but behold contention ; for gentlenesse , but behold fiercenesse ; for tractablenesse , but loe obstinacy ; for mercy , but loe cruelty ; for good fruits , but loe barrennesse ; for equity and sincerity , but behold partiality and hypocrisie : so that there is little or no true wisdome and knowledge of god in the land. true it is , there are in this age many ( never more ) pretenders to this wisdome , these talke much , nay brag and boast of it , yea they would confine it to themselves and their own fraternity , as if all others were but fools in spirituall matters : but their impure , contentious , obstinate , cruell , unjust and hypocriticall lives proclaime them strangers to it , to whom i may justly say in the words of our apostle , to the arrogant believer , shew us your wisdome by your workes . what then remaineth , but that every one of us , according to solomons counsell , cry after this wisdome , and lift up our voice for understanding , that we seek her as silver , and search for her as for bid treasure , and having found her , let us according to our apostles advice , shew out of a good conversation our works , even those workes which may testifie that our wisdome is of the right stampe , ever remembring that of gregory nazianzen , as that beauty is best , not which is painted with speech , but seen with the eyes , and those riches , not which our dreames fancy , but our hands hold ; so that wisdome , not which glittereth in smooth words , but is evidenced by our good works . i end all with a more particular and suitable application of this scripture to the present occasion . justice and clemency are as it were the judges two lips , by which he is to pronounce sentence , his two hands by which he executes judgement : indeed then he is in his robes , when he is clad with the rich scarlet of equity , and the white fur of pitty . on the one hand a judge must be impartiall in his distributions having no respect of persons , saying with levi to the greatest , the richest , the nearest , the dearest , nescio vos , i know you not ; on the other hand a judge must be compassionate , mitigating the severity of the law , putting a difference between offenders , being unwilling to punish , where he may spare without injurie . may but wisdome stand at the judges right hand , and it will prompt him to both these , as being full of mercy , and without partiality . the great imployments of inferiour justices of the peace , is , to incourage godlinesse and virtue , discountenance vice and wickednesse suppresse riots , and tumults , compose differences among neighbours , take care that the lords day may be observed , his house frequented , his name not blasphemed , the poor fed and imployed , and that houses of disorder , ( the springs of those filthy waters which defile the land ) may be either wholly stopped up , or throughly purged , to all this doth the wisdome in my text engage , as being pure and peaceable . let the lawyers make this wisdome which is without hypocrisie their counsellor , and then i am sure they will not dare either to put a soule glosse upon a fair text , or a fair glove upon a foule hand , by calling good evill , or evill good , putting darknesse for light , and light for darknesse , bitter for sweet , and sweet for bitter . were but this wisdome , which is pure , and without partiality , fore-man of the grand inquest , and all other juries , i am sure they would not for feare or favour connive at grosse offences , or bring in unjust verdicts . were this wisdome which is without hypocrisie , set as a watch before the door of their lips , who are to give evidence , they would not dare to speak any thing but what is truth , and be so far from uttering any thing against , that they would testifie nothing , but what is according to their knowledge . let the subservient officers of the court follow the dictates of this wisdome , which is , full of mercy , and without partiality ; and then they will not either grinde the faces the poor through exacting of fees , not yet take bribes of the rich , for expedition of causes . finally , would all that are plaintiffs in any court consult with this wisdome , which is , peaceable , gentle , easie to be intreated and full of mercy , they would not quarrell de lanâ caprina , goe to law for every trifle , they would be willing to withdraw their actions upon reasonable offers , and hearken to moderate termes of reconciliation , whereby judge and jury might be saved a great deale of trouble . in one word , may this oyntment of heavenly wisdome run downe from the head to the beard , and from thence to the skirts , from the greatest to the least , and then , not till then , will purity and piety be restored , partiality and hypocrisie banisht , justice and mercy maintained , and peace with truth established , which almighty god grant in his good time for jesus christ his sake . finis . vvisdomes counterfeit : or ; herodian policy . unmasked in a sermon preached at oxford on act sunday , ann. dom. 1654. in the parish church of st. aldats . by nath : hardy , minister of gods word , and preacher to the parish of st. dionis back-church . prov . 21. 30. there is no wisdome nor understanding , nor counsell against the lord. aug. de sanctis innocent . serm. 2. quam caeca ferit as , quae credebat quod deprehendere dominum fraudibus posset ? london , printed by i. g. for john clarke , and are to be sold at his shop under st. peters church in cornhil . 1656. to his singular friend , alexander burnet , doctor in physick ; health externall , internall , eternall . it is an experienced truth , that the devill is gods ape , and the dissembler a mimick saint ; whatever graces gods children have in substance , hypocrites ( the devils first borne ) have in semblance . thus superstition putteth on the shew of devotion , faction of zeale , and subtilty of wisdome . but as the dulnesse of common glasse is conspicuous , when set by the transparent christall , and a bristol stone , when compared with the sparkling diamond , loseth its lustre , so these mock vertues are found too light , when weighed with solid graces in the ballance of the sanctuary : for this reason it is , that i have annexed this ensuing to the precedent discourse , that earthly and heavenly wisdome , being set together , it may the better appeare how great a distance and dissonancy there is between them , notwithstanding their seeming allyance . and now ( worthy sir ) not either to put my selfe out of debt to you , which cannot be without an adaequate retaliation , and much lesse to put you in debt to me , which cannot be , without a worke of supererogation , but to make a publick acknowledgement , how greatly i am indebted to your goodnesse , is the designe of this dedication . indeed were i to write of you , and not to you , i should ( as justly , i might ) exspatiate in the character of your worth ; but , on the one hand , those choyce abilities wherewith god , nature , education and industry , have furnished you for the discharge of your vocation , those morall excellencies of prudence , temperance , humility , affability and charity , which adorne your conversation , are such , as envy cannot blast , nor need i to blazon . and on the other hand , as i abhor to speak what is evill ( especially if false ) of another behinde his back , so i would be sparing to mention what is good ( although true ) of another to his face ; since as that incurreth the guilt of detraction , so this the suspicion of flattery . onely ( to avoid the odious blot of ingratitude ) i cannot , i must not bury your many favours in the grave of silence , having so fit an opportunity to publish them . indeed that amicable society as a neighbour , cordiall fidelity as a friend , gratuitous care as a physitian , and bounteous love as a parishioner , which you have expressed to me , are singly , much more joyntly strong obligations : for all which , accept ( good sir ) my hearty thanks , together with my earnest prayers , that god would crown your skill with successe , your estate with prosperity , your life with old age , your minde with tranquility , your soul with his grace , and that grace with glory . yours most cordially to serve and honour you , nath : hardy . mat. 2. 8. and he sent them to bethlehem , and said , goe and search diligently for the young childe , and when you have found him , bring me word againe , that i may come and worship him also . this chapter beginneth with the blest news of a new borne saviour proclaimed to the wise men of the east , by a coelestiall tongue ; and surely this clear revelation of the messtah to them , is no small consolation to us . christ borne and not known , would have been as a book clasped , fountain sealed , and treasure hid , no comfort in , nor profit by him : or had this light ( though come into the world ) only shined in jury , we must still have sate in darknesse , and the shadow of death . but behold ( the evangelist would have us doe it , and well we may ) behold with joy and wonder , a star appeareth to the wise men in a far countrey , and this no ordinary , but extraordinary light ; not by natures course , but divine appointment , made onely for this end , to be the morning star to this sun of righteousnesse . this star proveth a load star , seeing they follow it , following they come to jerusalem , and coming enquire for this royall babe . vae torpori nostro ; oh our sluggishnesse ! one star is observed and followed by the magi , whilst we , instead of following , endeavour to extinguish those many starres , with which the heaven of our church is bespangled . but how could they be assured this starre was christs ? and by its appearing conclude his comming ? doubtlesse as they had a starre without , so they had a light within , the spirits revelation accompanyed the starres apparition , upon which they are resolved on their journey , and emboldned in the enquiry , saying , where is he that is born king of the jewes ? they askt not whether , but where he was born , not doubting of the thing , though ignorant of the place ; and , which argueth the strength of their faith and boldnesse of their spirits , they enquire of him as a king of the jewes , and publish their intent to worship him . here was faith of the right stamp ; not suppressed in their bosomes , but expressed to the world : i believed therefore i spake , saith david ; and these wise men , not onely believe with their hearts , but confesse with their mouthes christ jesus the lord. this strange newes of their coming , and stranger erraud is brought to herods eares , and speedily flyeth through the whole city , whereat both he , and all jerusalem is troubled : herod for fear of losing his kingdome , jerusalem for fear of new commotions ; he , lest he should be dispossessed of his throne , they , left they should be disquieted in their peace : but why ( o herod ) doe those timerous thoughts perplexe thee ? it is true , a king of the jewes is borne , but such an one whose kingdome is not of this world , one that here was to have no other crown then of thornes , not scepter but a reed , nor throne then a crosse. one that is come , non reges destituere , sed constituere , not to depose , but stablish king ; in their lawfull rights , whose commands excite not rebellion , but require allegiance ; one whose intent is to purchase an heavenly , not take away earthly kingdomes . indeed his false apprehension concerning christ , was the true cause of his perturbation . the greatest enmities have for the most part arose from causelesse fears , and groundlesse jealousies , and mis conceits have still been guilty of all wrongs and persecutions . but though herod were troubled ( as tyra●●ie is ever suspicious , and guilt jealous yee why jerusalem ? who had more reason to rejoyce at the opportune approach of her redeemer . alas they had already been warn out with changes , and over toyled with troubles , no worder , if now being somewhat setled in a condition quietly euill , the newes of a better , probably trouble some , prove an welcome . thus he who was the angles song , the magies joy , and israels consolation , becometh herods feare , and jerusalems terrour . yet herod determineth to use wit in his anger , he suppresseth his trouble , dissembleth his intention , and according to lysanders maxime , covereth his lyons with a foxes skin . he conveneth an assembly of the chief priests and scribes of the people , acknowledgeth a christ the lords annointed , and religiously demandeth of them the plate of his birth . being informed by them where this sun should arise , with the same shew of devotion he enquireth of the wise men , when the star appeared , and without any more adoe , dispatcheth them away about search of the person ; so it followeth in the text , and be sent , &c. the summe of the verse is herods politique compliance with the wise men , and his crafty endeavour by their means to get christ into his owne hands . wherein we have considerable these generalls : 1. his ready mission , and he sent them to bethlehem . 2. his subtile commission , saying , goe search diligently for the young childe , and when you have found him , bring me word againe . 3. his ample promission , that i may ( which is as much as , then i will ) come and worship him also . these are the plain parts of that sacred message , with which god hath sent me to you this day , into which i have laboured by divine light to search diligently , what profitable lessons are contained in each , i am come by divine assistance to bring you word ; through each of these , i shall goe with speed and plainenesse , heartily desiring that the end of our coming hither this day to worship god , may be glory to him , and profit to our selves . beginning with , his ready mission , and he sent them to bethlehem . in which part we have three circumstances observable : quò , whither ? to bethlehem . quis , who ? herod . quos , them . 1. the magi , seeking christ come to jerusalem , but they are sent to bethlehem . where ( might they well imagine ) was it more likely to finde the jewes king , then in the royall city ? but alas there is great deceit in probabilities , especially when we meddle with divine matters . god usually goeth a way by himselfe , neither are his thoughts as our thoughts . jerusalem was to be the place of christs death , bethlehem of his birth , that of his passion , this of his incarnation , that of his setting , this of his rising , he sent them to bethlehem . the ubi then where herod sent them was right , there surely and only was this new-born king to be found . bethlehem was the town of david , & this king was the son of david . bethlehem by interpretation is the house of bread , & christ is the bread of life . at bethlehem was heard the first newes of the temple , and he is the lord of the temple . finally , bethlehem was novissima oppidorum , the least of townes , and the messiah was , novissimus virorum , the lowest of men ; what could better fit his humble state , then so meane a place ? and truly to bethlehem we must still be sent , if we intend to finde christ : as he made choice of a little village to be born at , so of lowly spirits to dwell in ; as he came forth of a poor city , so he resideth usually among the poorer sort . seek not then for christ among the great , but little ones of the world , look not for him on the mountaines , but the vallyes . in this sorry despised village is the messiah born . 2. he sent them , it would not here be omitted that he , though a wicked person , directs the wise men to christ : bad men may instruct others in good . how often have you seen a leaden cisterne convey pleasant water , an iron key open a golden treasury , and choice fruit served up in a woodden platter ? god sometimes maketh use of a balaam to point at the star , of a raven to carry eliah his food , and here of an herod to send the wise men to bethlehem . despise not then the honey combe , because found in a lyons carkase , refuse not the curious picture , because drawn by a crooked painter ; contemne not wholsome directions , though given by a foul mouth . we like not the sun the worse when it breaketh through a dark cloud , nor gold the lesse , though sent in a leatherne purse , nor a friends letter the worse , because brought by a dirty carrier , though the man be an herod , yet if he send thee to christ , follow his advice . but that which is especially considerable is the serviceableness of herod , to the magies designe , he resolveth their doubt , acquainteth them with the place , instructeth them in the way , and incourageth them to the journey , so much beza conceiveth included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blandè iter commonstrasse , that in a friendly manner he furthered their progresse , directed them to bethlehem , and by this means helped them in their pious endeavours . ita etiam impii suis conatibus prodesse bonis coguntur ; thus are the wicked though against their wills , assistant to the godly . there are two things which ungodly men are forced to serve , gods sacred decrees , the saints godly purposes . dei consili● humana facta etiam tunc congruè serviunt , cùm resistunt . gods counsells are then effecting , when most opposed , and though his enemies meane not so , they are full accomplishing his worke . and as gods ends are alwaies fulfilled , so good mens aimes are oft-times furthered by the wicked . and whilst intentionally they drive on their owne designes , accidentally they are assistant to the saints enterprizes . those carpenters in noahs time aimed only at their owne gaine , yet they built that arke which saved his life . lahans , intentions in allotting jacob the speckled shee● , were not cordially good , and yet by that meanes jacobs labours are prospered , and his store increased . little thought pharaohs daughter of rescuing the children of israel from her fathers yoak , and behold she chertsheth that childe , who proved their deliverer . pharaoh himselfe let the israelites goe out of no good meaning , witnesse the speedy pursuit , and yet thereby a passage is opened for fulfilling both gods promises of , and their desires after the land of canaan . oh let us behold with joy and view with wonder the over-ruling wisdome of the almighty , which maketh his and his servants adversaries , instrumentall both of his glory and their good . when a mans wayes please the lord he maketh his enemies , not onely to be at peace with , but subservient to him , and as christ caused the fish ( though unwittingly ) to bring him money in its mouth for paying tribute ; so god maketh the wicked ( though unwillingly ) contribute assistance to his people in their holy undertakings . so did herod in the text , his aime in sending the wise men to bethlehem , was to compasse his owne mischievous designe , of killing , and yet by sending them he furthered their religious desire of finding and worshiping christ. 3. he sent them , i might here take notice of the impiety of herod , in that he sent ethers , but went not himselfe ; he sheweth them the ready way to christ , but sets not a foot forward himselfe . thus they may lead others to heaven , who yet neglect it themselves . the whetstone that sharpeneth the knife remaineth blunt it selfe , the bell calleth others to heare , and yet is deafe it selfe , the signe sheweth the passenger an inne for harbor , whilst it selfe is weather-beaten , the nightingale that is restlesse her selfe , sings another into a sweet sleep , finally , the statue points a traveller his way , but stirreth not it selfe , and many who care not for christ themselves , may be instrumentall in bringing others to him . some there are so vile that they will neither goe themselves , nor send others ; such was our saviours just complaint of the pharisees , that they would neither enter into the kingdome of heaven themselves , nor suffer others . the most are so bad that they will not act themselves , though they are so good , as to permit , yea , excite others to the worke of finding christ. but surely , non meretur christum invenire qui per alios quaerit , this sacred service cannot be performed by a proxie , nor shall he ever finde christ , who onely sets others about it , as herod in the text , he sent them to bethlehem . but that which is especially observable in this particular of his sending them to christ , is , how herods policy failed him . subtilty would have taught him not at all to have sent them , but others , why did he not imploy his owne courtiers , rather then trust strangers ? why did he not rather prevent their journey , then hazard his own disappointment ? or , if his detaining them might have raised a suspicion , yet since the matter so neerly concerned him , and the journey was so small , why did he not goe himselfe with them ? or if not so , why did he not , together with them , send messengers of his owne , of whose fidelity to his designe , he might have assured confidence ? nothing had been more easie and plausible then sub officii praetextu , in a way of complement , under pretence of courtesie , to have sent some assasinates with them , who might have dispatched the childe immediately ; some say the reoson of all this was to avoid suspicion . but doubtlesse herein the wisdome of god was remarkable , who so far blindes him , ne consilium quod ante pedes erat , arriperet , that he did not lay hold on so obvious and probable a way of accomplishing his designe . divino nutu actun● ut herodes confideret in simplicitate magorum , gods providence so ordered it , that herod should confide in the wise mens returne , and so deceive himselfe . had either herod or any of his instruments accompanied them , either they must not have found the childe , or these must have found him also ; that had been inconvenient for them , this had been dangerous for christ. divine prudence provideth against both , by infatuating herod in his plot , in which , whilst he carryed it on with various policy , he discovered a sottish simplicity . such a fool is the craftiest politician , when god will defeat him . the germanes have a proverb , when god intends to destroy any man , he first closeth up his eyes , agreeing with that of the poet , quos jupiter vult perdere dementat ; so he did by herod , he doth oft-times by the wicked , shut their eyes that they shall not see the things which make for their greatest advantage . the verity of this doctrine be pleased to observe in a double parallel , the one eminent in sacred , the other in prophane history . let the one be jezabell , a woman of no lesse politick a brain then haughty spirit , and yet in that passage concerning eliah , she at once discovered both abundance of fury , and defect of subtilty . how deep her malice was , let the message speak , wherein she threatneth the prophet with losse of life , and that with a curse upon her selfe , if her intent were not performed ; how shallow her wit was , let the sending of a messenger and her delay of execution speak . what policy more plaine and common then to strike before we speak , and seize on an enemy unawares ? whereas she ( befooled no doubt by god ) warned him both of the thing and time , whereby he had opportunity , and found meanes of escape . let andronicus be the other , who though he caused the royall blood to be let forth of the veynes of many , to get and preserve the kingdome , yet suffered it to run in isaacius his body , who at length dispossessed him of his usurped empire . thus the most expert gamesters doe sometimes oversee , and the most cunning polititians are oft confounded by god in their own devices . see then the truth of eliphaz his assertion concerning god , he taketh the wise in their craft , and the counsell of the froward is carried headlong ; so that what jethro affirmed concerning the aegyptians insolent carriage towards the israelites , may be applyed to the fraudulent practices of the wicked against the church , in the thing wherein they dealt proudly , and those deal wisely , god is above them . let not then any divellish achitophels flatter themselves in their dark designes , close contrivances , as if there were no power to crosse their projects , or wisdome to defeat their counsells . while they conspire on earth , god laugheth in heaven ; while they sooth up themselves in their subtilties , god mocketh at their simplicity . the foolishnesse of god ( saith st. paul ) is wiser then men , and the wisdome of men is foolishnesse with god ; nay , when they thinke all the crannies are stopped , a wide door is left open for gods providence to evacuate their policies . we have a common proverb , when men thinke to doe for the best , it commonly falls out to be the worst : it may fitly be applyed to crafty machiavelians , when they suppose that they have done the wisest , they prove themselves starke fools , so was it with herod in sending these magi , ( without associates ) to bethlehem . and so i passe from his ready mission to his crafty commission , goe and search , &c. in this part of the text , two things offer themselves to our consideration . de quo , and quid . the person to whom these magi are directed . the errand about which they are sent . whom the commission concerneth , the young childe . what it requireth , goe search diligently , and bring me word againe . 1. the person they are sent to enquire after is the young child . and if you please a while let us leave hunting the foxe , and view the lineaments of this childe . a young childe indeed he is called by herod , but such a childe as never any was before him , nor will be after him , like to him ; consult the prophet isay , and you shall finde a glorious description of this childe , such a childe as is a son , maryes childe , but gods sonne ; such a childe who is a father and that of eternity : a childe , but of no meane ranke , no lesse then a prince of peace : a childe indeed in yeares , not in understanding , for he is a counsellour ; in summe , a feeble childe , and yet a mighty god , well may he be called wonderfull . o let us admire with thankfulnesse the gracious condescension of our redeemer , who being so high , vouchsafed to stoop so low , qui fecit nos , quantillus factus pro nobis ? he that made us , how little is he made for us ? majesty is cloathed in vilenesse , power appeareth in weaknesse , the founder of heaven is rocked in a cradle , and he that swayeth the world , is swathed in clouts . was there ever humility like this ? that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great god , a little childe , the ancient of dayes , a tender infant , he who is immensè magnus , so great , as that he fils heaven and earth , to be palmaris , a child of a span long . finally , that he who is regens sydera , should become sugens ubera , the governour of the stars to be nourished by a dug . o the depth of this abasement● the height of this lowlinesse ! behold and wonder . but to return to herod . it is a note not unworthy our observation , that whereas the magi call him a king , herod onely stileth him a childe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he could not bear the thing , not brook the title . — nec caesar ferre priorem , pompeiusve parem , — royalty cannot endure a partner , no more then love a corrivall . no doubt in his heart he conceived him a king , else why so perplexed at the newes of his birth ? why so jealous of the losse of his crowne ? had he fancied the wise mens words as fables , either that no childe was born , or if born , not a king , he would never have harboured so ill a ghest as feare in his breast . but see , though he know , he will not acknowledge ; though he strongly imagine , he will not expresse his thoughts , nor give him the title of a king , as fearing , no doubt , lest by this meanes he should obscure his own honour . and truly i am afraid , we are too many of us of herods temper , in this regard , backward to acknowledge the dignities , and publish the excellencies of others . there are two things we are loath to confesse , our own infirmities , others eminencies , our defects and their worth . the truth is , our proud natures thinke that others beames darken our light , their excellencie staineth our beauty , and their vertue eclipseth our splendour ; hence it is , peacock like , we spread our own gay feathers , pharisee like , we boast of our own perfections , but as for the dignities of others , we either speak of them with an undervaluing diminution , or bury them in a neglectfull silence . oh beware of inordinate selfe-love , which maketh us speak too highly of our selves , and exorbitant pride , which maketh us speak too meanly of others , as herod here did of christ , affording him no other appellation then this of a young childe . 2. the charge he giveth them about this child is double , sedulous inquisition , goe and search diligently . speedy information , and bring me word again . 1. goe and search diligently , the originall words want not a singular emphasis , the verbe signifieth such a search as is used , examinibus & questionibus , by putting interrogatories , asking questions ; the adverbe noteth accuracy in the search , going to the utmost of a thing ; it is as if he had said , let there be no delay in your journey , nor default in your inquiry , leave no stone unrolled , way unassayed , meanes unattempted to finde out the young childe . how zealous herod seemeth in a good worke , how industrious would he have the magi in the search , when as his end in all this was desperately wicked ! thus may hypocrites be very earnest in promoting , and performing good actions for bad ends , and selfe respects : who more vehement then jehu in execution of justice on baals idols , ahabs posterity ? but his aime was onely to establish himselfe in the kingdome . who more forward then absalom to heare causes , doe the people right ? but his intention was thereby to thrust his father from his throne : finally , who more zealous then the pharisees in good duties ? but their end was onely to be seen of men . oh remember , non actibus sed finibus pensantur officia , our actions are measured by our intentions ; it is not quid agas , but quid quaeras , our doing , but aime in doing , that is regarded . if the eye be single , the whole body is full of light , saith our saviour ; the father moralizeth it aptly to this purpose , oculum debemus accipere ipsam intentionem quâ rectè agimus quicquid facimus , by the eye we are to understand the intention , according to which , our performances are either rejected or accepted . before i leave this branch , i cannot omit the significancy of the praeposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not interrogate puerum , but de puero , seek the childe , but concerning the childe , that they should throughly inquire all circumstances about the childe , of what parents , in what family , after what manner , the reason whereof is rendred by one to be this , ut uno christo comprehenso reliquae multitudini parceret , that he might surprize him and spare the rest . rather then his perplexed minde should not be satisfied , all the children of the messiahs age must be sacrificed to his malice . but yet so bloudy a designe could not but startle his conscience , est impiis morsus quidam conscientiae , even wicked men have sometimes secret bitings , this sacred monitor will speak in bad mens eares , though against their wills ; a tender conscience scrupleth at the least sinne , and obdurate mindes have some kinde of remorse at great sinnes . it is true , they lull their consciences asleep , at last , as being resolved to goe through with their designes in despite of law , conscience , yea god himself . thus herod , when disappointed of his plot , maliciously murdered all the innocents in bethlehem ; but such mischievous attempts are seldome brought forth without some throws of conscience , and pangs of terrour , these it is likely this bloody monster felt , which made him desire so particular a search , that sparing the rest , he might single out christ , as the prime object of his envy . 2. and bring me word againe , the word here used is applyed to ambassadors returning back with their message . about this imployment herod pretended to send these magi , with a command to return with an account of their journey , and it is observable that he saith not bring word onely , but bring me word , he would not have them divulge it among the people , but first come and acquaint him with the newes ; for this reason doubtlesse , that the childe might be slain before it should be certainly known that he was borne . and now before i close up this part of the text , i cannot but present you with a double observation . 1. see how exquisitely herod layeth his plot , he desireth them to enquire of the childe throughly , and then to informe him privately ; which desire of his , had it been fulfilled by them , his enterprize had in a short time been accomplished without any hinderance ; by their diligent search , mistake would have been avoided , in regard of the childe , by bringing word first to him , all opposition would have been prevented , in regard of the people . how fitly may that terme be applyed to him , which christ gave another of that name , goe tell that foxe . thus witty and cunning are wicked men to doe mischiefe , hence it is , their plots are called devices , a word in the originall very significant , noting not onely cogitation , but excogitation , naturall but artificiall thoughts , it s elsewhere used to expresse the skill and curiosity of water workes , so some translate it pooles artificially made , and the exquisite embroyderies of the priests girdle , so that it signifieth the very spirits and quintessence of sinfull wit , drawn out for the devising of evill : and as their plots are called devices , so themselves are stiled crafty , being the seed of the serpent , the most subtill of all the beasts of the field ; for this reason they are resembled to fowlers , who use both secrecy and subtilty in catching the birds , and oft-times the snare is so closely laid , that there is no escape , but by breaking through . it is the expression of jeremies enemies , come let us devise devices against jeremiah , a significant expression , noting more then ordinary skill in the black art , as to worke a worke intimateth exceeding industry , so to devise a device , surpassing subtilty ; the venemous spider spins not a finer thred out of her bowels , then malicious men doe out of their braines . but oh let such remember , that to be wise in doing evill , is the worst wisdome , it is better to be a meer fool then so wise ; every sinfull act , the more skill there is in it , the more sinne ; and wit , which sets off other things , maketh sinne the more ugly . 2. see how dangerously the wise men were ensnared , how cunningly herod had almost drawn them into his designe , so that in all probability , had not a gracious warning by a dream diverted them , these friends of christ had betrayed him into his enemies hands . observe what a piece of service the wise men were to have done for herod , they should have been his spies , in searching out , and his informers in bringing word ; they should have taken a great deale of paines in going , seeking , returning , and thereby ( though ignorantly ) have furthered herods bloudy intent , and hazarded the childes life . thus are the good sometimes abused by the crafty , and pious men apt to be ensnared by specious pretences , into desperately wicked designes . credulity is the fault of honest hearts , because they are single themselves , they look to find all so too ; nay , the best men are soonest deceived , being apt to think all gold that glistereth . it is not seldome seen that over-much charity betrayeth well-meaning men into a good opinion of others , and so by being too charitable to others , foolishly ensnare themselves . though charity be not with bartimaeus starke blind , yet many times with leah she is bleare-eyed , st. paul saith of her she beareth all things , believeth all things , hopeth all things , and in this she sometimes erreth on the right hand , believing and hoping too much of them , who indeed deserve little credit . these wise men might very well have suspected herod in the secrecy of his dealing , in his negligence to goe himselfe , in the mean title he gave the messiah , but their charity too much eclipsed their wisdome , and so not misdoubting his intentions , they purpose to fulfill his charge . nor was this like to have been their unhappy fate alone , it is too often seen , that through too much familiarity with , credulity of , charity towards dissembling hypocrites , persons really well affected , are not onely brought into an high conceit of their persons , but partnership in their designes . we need not goe farre for instances , the sad experience of these times may produce many , and those not onely simple but knowing , whom the faire words of herodians , and their own facile beliefe hath involved in mischievous undertakings . 1. to end this , censure not , as all to be hereticall , who may be seduced to erroneous opinions , so neither all as rebellious , who may be accessary to traiterous practices . hast thou been preserved from the inchantments of seditious korahs ? blesse god , but be not too unchariable towards those that have been deluded ; some of them may possibly ( with these in the text ) be both good and wise men . nothing more easie then for those who can make religion , oathes and lawes , the covers of oppression and rebellion , to deceive , and that the best of men , and therefore while we abborre those , let us pitty these , whom not w●lsuinesse but weaknesse hath betrayed ; not badnesse of intention , but want of consideration hath made contributary to , and assistant in violent and virulent designes . 2. learne we all that admonition of our saviour , to be wise as serpents , and innocent as doves . let us earnestly beg of god , that wisdome from above , whereby we may discerne of things that differ . let us not be so simple as to believe every word , and let us walke circumspectly , that we be not entangled with specious wickednesse , and so much the rather let us feare and beware , considering how good men have been caught in such snares . prophane story tells us of theodorus , a godly and learned bishop , whom andronicus a wicked usurper won by faire shewes to be of his party , and the text of wise men , who receive a commission from herod , and ( had not god prevented it ) would have executed it , to the ruine of christ eventually , though not intentionally , and all because of their inconsideration , and his faire promise , which leads to his ample promission , that i may come and worship him also . in which part of the text , we have two considerables : 1. a racile insinuation of the wise mens piety . 2. a plain demonstration of herods hypocrisie . 1. the kind of the argument here used by herod , is very observable . how doth he wo●e the magi to a returne , not by promise of ample rewards upon the faithfull discharge of their commission , nor by threats of punishment upon their neglect , either of them might have begot a strong suspicion of the plot , but mentitus pietatem , captat magorum benevolentiam , promising imitation of their vertues , he winneth upon their affections , this being that which would more rejayce them , then any gifts , to see herod with them a worshiper of christ. it is indeed , next to gods glory , and his own felicity the singular desire of a pious soule , that he may draw others to christ. sinne is infectious , and grace is communicative , wicked men would have others as bad , the saints others as good as themselves ; paul wished that all were like him in his piety , though not in his sufferings : the pharisees compasse sea and land to make a proselyte , the wise men would willingly goe to bethlehem , and returne to jerusalem to make herod a christian. the saints account it their honour , know it their duty to gaine soules , and therefore cause the light of their good workes to shine before others , that their feet may be directed into the way of peace . 2. but to let this goe , that which in this kinde of argument chiefly presents it selfe to us , is not the wise mens piety , but herods hypocrisie . that i may come and worship him , who could have said better ? what could the wise men desire more ? words smooth as oyle , sweet as butter , if you please we will enlarge them in this paraphrase ; welcome you devout strangers , whom piety towards christ hath brought from a farre countrey to my territories , your devation is worthy not onely of commendation , but imitation ; acceptance , but resemblance ; and as for my selfe , i am resolved to tread in your steps , and write after your copy , onely i would not be mistaken in my homage , and worship i know not whom . in what place to finde the childe i have been instructed by my learned counsell , it is bethlehem ; which of the children in bethlehem is he , let it be your care to know , throughly informe your selves , and then acquaint me , and i shall readily follow your pattern , and though my selfe a king , become with you a fellow subject to this childe . these were his words , but what was his aime ? cast your eyes on the thirteenth verse , and you shall finde the angel declaring it to joseph , herod will seek the young childe to destroy him , nascenti mortem , scelus pio , nudo gladium , soli milites , vagienti necem praeparat , he intends death to this new-borne infant , and prepareth a sword for this innocent childe : the words which came from his mouth , never entred into his heart ; yea , while butter is in the one , gall is in the other . cogitabat jesulum non colere , sed tollere , non adorare , sed necare , his purpose was not as a saint , to worship him , but like a wolfe to worry him , devotionem promittebat , gladium acu●bat , whilst he promiseth devotion , he purposeth destruction ; praetendit cultum , praeparat cultrum , he pretends homage , and yet prepareth a knife , his aime being not servire , but saevire , service , but slaughter . dissembling herod , hew grosse was thy lie , odious thy hypocrisie , and divellish thy deceit ? thou sayest thou wilt come , thou meanest to send ; thou sayest thou wilt worship , thou meanest to murder ; thy pretence is adoring , thy thought abhorring ; thy promise is to give him honour , thy purpose is to take away his life ; thy pretext amity , thy designe cruelty ; thy expression religious , thy intention impious ; thy profession to feare him as a king , thy resolution to execute him as a traitor . thy device was incomparably foule , thy pretence speciously faire , thy deceit must needs be unmeasurably great , in saying , bring me word that i may come and worship him also . to draw it forth in a three-fold observation : 1. in generall , observe how seldome hypocrites tongues and hearts goe together , aliud corde tegit , aliud ore simulat , saith one upon the text ; herod meaneth one thing , faineth another : so doe all hypocrites , sapientia hujus mundi , cor machinationibus tegere , sensum verb is velare , quae falsa , vera ostendere , quae vera , falsa demonstrare ; it is esteemed by wicked men as a piece of policy to use hypocrisie , and ever to keep a distance between intima cordis , and extima oris , their inward thoughts and outward speeches ; so that whereas our saviour saith , out of the abundance of the heart , the mouth speaketh : hypocrites speak not out of , but contrary to the abundance of their hearts . it was the brand set upon alexander the sixth , and the duke of valentia his son , that the one never spake what he meant , and the other never did what he spake , so truly did they , & all dissemblers do , deserve the psalmists epithetes , of lying flattering , and deceitfull lips . there are some indeed who tell us of piae fraudes , a godly dissimulation , i like well the christian , but not the sir name , and i wonder how any dare joyne them together , when the parties are not agreed . it was not rebeccahs aime , though pious , to obtain the blessing for jacob , nor jehues pretence , though zealous , to doe execution on baals priests , will excuse either of them in their lyes , and make the meanes they used for accomplishing their designes to be lawfull ; and surely if officious lyes be not warrantable , pernicious must be abhominable , such as hypocrites usually are , and herods was . indeed we must distinguish between concealing truth , & speaking falshood , it is one thing cum silendo absconditur verum , to keep in a truth , another , cum loquendo , promittitur falsum , to belch out a lye . i am not bound to say all i thinke , and yet i must thinke all i say ; the tongue is but the hearts herauld , and must proclaime the senders message ; he that speaketh all he knowes is not wise , but he that speaketh what he doth not meane is not honest . i would not have my heart too near my mouth , lest i speak rashly , nor yet too farre from my tongue , lest i speak falsely . indeed were there no god to search the heart , he were a foole that would not dissemble ; but seeing there is , he is a fool that will. oh let us take heed of committing this folly with our lips , rather let them be like the spouses in the canticles , which are resembled to a scarlet thread , in allusion ( say some ) to the thread which rahab hung out at the window , as a token of her fidelity in keeping promise with the spies , such let our words and promises be . it was good advice which fredrick gave the senate , that simulation and dissimulation should be left at the door when they entred into the senat house ; far be it from religion to allow of either . let good david be our president , whose minde was the secretary , and tongue the pen , or if you will , the virgins that follow the lambe , who have no guile in their mouths , or rather the lambe it selfe , the young childe in the text , of whom the prophet saith , there was no deceit in his mouth , not herod whose expressions are not onely besides , but contrary to his intentions . 2. more particularly observe , the matter of his promise is a courteous friendly visit , that i may come , whereas the intent of his minde is a cruell bloudy act to destroy . such is the usuall practice of wicked men , to v●ile their enmity with a shew of amity , to put goodly paint on a rotten post , to hide then sharp teeth with soft gums , and deadly poison in a gaudy box ; pacis verba ferunt & caedibus omnia miscent . their pretences are a lasting peace , whilst their designe is a lingring warre , like absolom , whose name signifieth a father of peace , and yet his endeavour was to be a fautor of rebellion against his owne father . thus joab takeing abner aside , in dolo to talke with him , pulls out dol●nem a dagger to kill him , and maketh a kisse the preface to his stab of amasa : thus judas , dum mulcet , mordet , by a courteous salute betrayeth his master , and nero kisses his mother with his lips , when he intends to wash his hands in her blood ; so true is that of all hypocriticall friends , mel in ore , verba lactis fel in corde , fraus in factis , whilst honey is in their mouth , gall is in their hearts , and venome in their hands . indeed it is the policy of the wicked , though malice boyl in their hearts , to let no scumme run over their mouth , nay to have lips burning with affectionate expressions , and wicked hearts full of evious cogitations , mens atra , lingua alba , their tongues flame as the fire in charitable words , whilst their mindes are black as the coale with mischievous plots : what a friendly proffer was that which saul made to david of his daughter , upon the slaughter of an 100 philistims , and yet his aime and hope was by that means ●o have dispatched him , and instead of a marriage , solemnized a funerall . herod in the text was used to this dissembling art , he caused aristobulus to be drowned , after a courteous invitation to a banquet : and nicanor whom he received peaceably , to be slain secretly ; indeed in all ages there have been , and will be ravenous wolves in sheeps cloathing , such as are neroes within , and catoes without , such as according to the morall note , on that of wearing linsey wolsey garments , under expressions of civility , hide intentions of cruelty . what counsell therefore can be more fit in this case , then that of our saviour , beware of men , a duty not more needfull then difficult , it being hard to discerne an enemy masked with friendship : a dog that barketh may be prevented before he bites , the serpent that ●●sseth before he stings , and the fire that smoaketh before it burn ; it is easie to avoid a known enemy , but difficult to discover a seeming friend . learne therefore the advice of solomon concerning such , when they speak faire , believe them not , for there are seven abominations in their heart ; faire speech is oft times a strumpet , and maketh belief as light as her self ; but remember that as too much suspicion is a badge of feare , so over-much credulity is a signe of folly . many there are whose words speak them viros , men , affable men , who in their thoughts harbour virus , deadly poyson ; and believe it that hatred is most venemous , which is covered with deceit , aperta malitia is hurtfull , but operta most dangerous ; no malice so cutting as that which is smiling . pessimum inimicitiae genus ( saith cassiodorus ) it is the worst kinde of enmity to be an adversary in heart , and a friend in word , nothing so much to be abhorred , as inimica amicicia , this envious amity , and therefore when such say ave , thinke on cave , when their salute is domine , remember it is but nomine ; fistula dulce canit , volucrem dum decipit auceps , if the fowler play sweetly , it is but to deceive the silly bird ; the panthers skin is fair , but his breath infects ; & the friendship of hypocrites is fatall . i shut up this with that short and fit prayer ; a joabi eloqui● , thyestis convivio , iscariotis ave , herodis redite , libera nos domine , from joabs conference , thyestes his banquet , iscariots salute , and herods promises , good lord deliver us . 3. most especially observe , this worship which herod here promiseth , was not onely a civill reverence , but a religious adoration : it cannot be imagined , herod would have gone to worship another king of the jewes , whilst himselfe sate upon the throne , unlesse as apprehending him more than a king. the worship which here he professeth , is probably the same with that which the magi practised , and that was no lesse then divine . and herein was the height of his hypocrisie , that while mischiefe was his errand , religion is his messenger , and piety is made the mask of his cruelty . the act he intends is bloudy , no lesse then the babes life will cure his jealousie , and bloudshed is a crying sinne , it was plotted against no other then a king , and that highly aggravateth the offence ; and that there might be nothing wanting to compleat his wickednesse , religion shall be the cover , and under the shew of worshipping , he resolveth to destroy him . as spiders suck poyson out of the sweetest flowers , so wicked men abuse the best things to the worst ends . salus populi , the publique good , then that , what more fit to be indeavoured ? and yet caiaphas the high priest , made this a pretence for murdering the prince of life , it is expedient that one should dye for the people . execution of justice on offenders , then this , what work more acceptable to god and good men ? yet under this colour jezabel falsely accuseth and condemneth innocent naboth to death . liberty of the people , a pleasing pretext , and then just liberties , what more desirable ? but under this vizard a family in florence raised a mutiny against their lawfull governour . charity towards the poor , then this , what more commendable ? and yet under this mask , judas hides his covetous desire of that oyntment , which the woman poured on christs feet . piety towards god , then this , what more amiable ? and yet luther tells us of the anabaptists in germany , that abusing the name of god , and pretending the sincere doctrine of the gospell , they conspired the overthrow of magistracy . this last , is doubtlesse of all others the most odious , and yet no lesse usuall then the rest , to make religion a pander to all vices . consult either sacred or prophane stories , and you shall finde pride and ambition , covetousnesse and oppression , malice and revenge , bloudshed and murder , conspiracy and sedition , have still shrouded themselves under a religious babit . how oft hath ambition caught hold of religion , and made it a stirrup whereby to mount into the saddle of honour ? absalon hath a great minde to graspe the scepter , maketh himselfe strong by popular insinuations , assuring the people of justice , if he were ruler ; and finding it expedient to retire for a while from court , that he might look better at a distance , he calls in a religious pretext to his aide , the performance of a vow at hebron . anastasius being suspected of heresie by euphemius , patriarch of constantinople , seemingly turneth catholick , through which meanes he advanced himselfe ; and afterward cast out the orthodoxe patriarch ; and it is a known story of the monke , who being a fisher-mans son , had a net still spread over his table , in a pious remembrance of his meane originall , till at last hereby advancing to the highest dignity , he threw away his net , saying , the fish was caught ; the morall is verified by too many , who onely spread the net of religion , to catch the fish of preferment . and as ambition hath advanced , so hath covetousnesse advantaged it self by a seeming religion ; demetrius the silver-smith becomes zealous for diana , but it was to prevent the decay of his trade ; and simon magus , though he seem very desirous of the gift of the holy ghost , by the imposition of hands , that rather then misse , he will give money for it , yet it was but that he might make money of it . nor hath covetousnesse onely , but oppression , marched under the banner of religion . jezabel maketh use of a fast to feed her husbands humor , of getting naboths v●neyeard : the pharisees under pretence of long prayers , devoure widdowes houses : and salvian tells us of an oppressor , who scrupled the restitution of ill-gotten goods , because of the obligation of an oath . will you see rebellion weare the livery of religion ? observe corah , datha● and abiram , murmuring against moses his dignity , under pretext of pleading for the peoples sanctity . will you see revenge in a religious habit ? view simeon and levi , who upon condition of circumcision , offered the marriage of their sister to hamor , when they intended a bloudy sacrament , and a deceitfull marriage , hiding their cruelty with policy , and their policy with piety . finally , will you see murder the extremity of malice , and bloudshed the height of oppression , washed over with a zealous paint ? call to minde jezabels taking away naboths life , under the shew of vindicating gods honour ; horod making john baptists head pay for the liberty of his tongue , with a pretence of keeping his oath , and this herod endeavouring through the fained promise of worship , to make this young childe a bloudy sacryfice . thus hath this grave matron been made prostitute to all villany , as if she were a common strumpet , this beautifull virgin been defloured , and made to serve every base designe ; so true is that common saying , in nomine domini incipit omne malum . what sin hath not been masked with religion ? and what part of religion hath not been used as a cover for sinne ? let jezabels fast , herods oath , absaloms vow , simeon and levies sacrament , the pharisees prayers , and herods worship here abundantly testifie . and truly no wonder they are such proficients in these black arts , who have the devill to be their teacher ; satans best trading is by metamorphoses , and mutations , he once changed himselfe from an angel of light to a devill , ●nd now many times he transformeth himselfe from a devill to an angel of light , it was the course he took with christ , endeavouring to make him tempt and dishonour god , under pretence of manifesting himselfe to be god , if thou be the son of god , cast thy selfe downe , and no wonder if wicked men being of the devill , both learne his skill , and fulfill his lusts . besides hypocrites well know , that this is the surest way to speed their designes , g●liah his sword lyeth wrapt up in an ephod , no sword to that , no cruelty to an hypocrites , whose sword lurketh in an holy garment , and malice is cloathed with seeming devotion ; indeed this is that which both renders them in accomplishing more successefull , and when fulfilled the more plausible . sedition , oppression , murder , are so foul faced and ugly in themselves , that every one who seeth them , would cast a stone at the actors of them , and therefore they never appeare but in the borrowed shapes of religion , and a seeming zeal of reformation . but surely no devill to the white devill , and if it be possible for him to be worse then himselfe , it is when he cometh in samuels mantle . and let all such complexion-makers who daub over , not withered faces , but deformed vices with false colours , know that jezabels paint maketh her the more ugly : sinne the better it sheweth , the worse it is , and so much the more odious in gods sight , by how much the more it is adorned . and however vain men may thinke by these pretences to cozen the purblind world , yet they can never stop the mouth of conscience , when god wak●neth it , no● blind the eyes of heaven before whom all things are naked , and the day is coming when all these vizard , shall be pulled off , this paint melt away at the fire of that great day , and all their villanies be laid open to the view of men and angels . to winde up this discourse with this three-fold consectary : 1. let not religion be despised , because she is thus abused , nor all that professe it , contemned , because some have perverted it . it is a bad consequence , many professours are hypocrites , therefore i will be prophane ; i confesse it is a sad stumbling block in wicked mens way to heaven , when they see men seemingly religious , abhominably vile , and under the pretence of reformation , contemne all divine and humane lawes ; but oh remember it is not religion , but the shew of it , which such men take up , since true religion would learn them better lessons . let this therefore be the conclusion thou makest from such praemises , abhor to be pious onely in appearance , hate to make a shew without reality , let thy actions and thy profession accord , and ( as paulinus told severus , when he sent for his picture , erubesco pingere quod sum , non audeo pingere quod non sum ) be ashamed to appeare what thou art not . it was an excellent reply of livius drusius to the architect , who said he would build him an house free from all mens sight , nay rather , saith he , make it such as every man may see into it : oh let us so order our words , according to our thoughts , our professions suitable to our intentions , and conversation answerable to our religion , that we need not care though all men see , as being sure that god seeth into our inmost thoughts . 2. what christ had found from herod , but that god prevented it , persecution under the shew of adoration , let the church expect from her adversaries , both on the right and left hand ; it is the note of musculus upon the text , speaking of the wicked one , cupit nocere ecclesiae , simulat profectum ecclesiae , cupit extinctam gloriam dei , & simulat studium gloriae , cupit è medio sublatum cultum dei , & simulat promotionem cultus . the devill and his instruments are so politique , that when they endeavour the ruine , they pretend the purging of the church , and when abolition is aimed at , reformation is professed . indeed as pyrates hang out their colours whom they intend to surprize , so hereticks and schismaticks , when they would destroy , lay the greatest claime to religion . the adversaries of judah and benjamin , say , come let us build the house of god with you , when as their designe was to pull down . celsus and amtiphon writing against the truth , set forth their treatise cum titulo veritatis , and conradus vorstius entituleth his book de deo , which is full of atheisme and blasphemy against god. the papists under the name of the church , fight against the church ; the brownists , whilst they gather churches into a seemingly purer communion , spoyl the church of its union , and scatter it with division . it is a sad complaint of dr●go hostiensis , how many are there that say they are of the house of christ , and the church , and yet are of caiphas ! quod petrus negando , hoc illi faci●nt affirmando , they dishonour christ , by professing him , god is in their mouths , and the devil in their hearts ; under the name of christs spouse , they act the part of a filthy harlot , and herod like , they pretend to advance religion , that they may more closely and effectually destroy it . 3. what herod promised , let us performe , what he said deceitfully , let us act really , come and worship christ. oh let us have high thoughts of this little childe , accounting him a great god , and therefore to be honoured and adored by us . we reade of a childe an 100 yeares old , this childe is as old as eternity , born in time , but begotten before all time . oh let us all reverence in our thoughts , embrace with our affections , serve with our soules , and adore with our bodies this holy childe jesus . let us worship him , not as herod , but as the wise men , goe we with them to bethlehem , the temple where the bread of life is distributed , follow we the star of gods word , and finding him let us fall downe before him . let us offer with them the gold of charity , frankinsence of devotion , myrrhe of contrition , in auro regem , in thure deum , in myrrhâ hominem confitentes , gold as to a king , frankinsence as to a god , mirrhe as to god-man . let our care be adorare corporibus , venerari officiis , honorare muner●bus , to honour him in our gifts , serve him in our worship , adore him with our bodies , glorifie him with all ; so shall we demonstrate our selves , not foxes but sheep , not subtill herodians , but wise men , not verball , but reall servants of christ , every one of us saying from the bottom of our hearts , to this childe of mary , yet son of god , little babe , but great jehovah , together with the father and the holy ghost , be honour , glory , praise , service and obedience yeilded of us , and the whole church throughout all generations . amen . finis . notes, typically marginal, from the original text notes for div a45570-e340 prov. 3. 14 , 15. notes for div a45570-e1440 eccles. 10. 19. 1 kings 3. 19. psal. 2. 10. deut. 5. 29. prov. 3. 8. rev. 22. 2. gen. 1. chap. 1. 17. ver. 15 , 16. lact. de fal●a relig. l. 1. c. 18. isa. 54. 16. chap. 28. 26. dan. 2. 11. col. 3. 16. colos. 1. 9. dauen . in coloss . job 32. 8. james 1. 5. cl. alpoed . l. 2. c 3. prov. 2. 6 , 7. 2. gen. judg. 20. 6. prov 7. 7. chrysest . hom . 29. ●dpop . camana , quafi costae mentes . prov. 7. 45. brockm . in loc . 1 tim. 3. 9. chap. 4. 8. cane . 1. 15. bed. cum . 〈◊〉 . iuven. greg ▪ m ▪ greg. n●● . orat. 15. mark. 9 50 ▪ greg. naz. orat. 17. cic. de finib . l. 1. prov. 16. 12. rom. 1● . 18. greg. naz. orat. cap. 21. mat. 18. 27. numb . 12. 3. ovid. prov. 27. 3. 17. 12. james 3. 17. prov. 15. 1. greg. naz. ora● . 21. gen. 13. 3. lor. i● 〈◊〉 . ovid. greg. m. prov. 14. 15. prov. 11. 2. hogo victor . l. 3. didose . hier ! apol. adv . ruff. terent. job 11. 12. 〈◊〉 . prov. 27. 12. erga non tam egenos quam errantes . brockm . in loc . ver. 18. luk. 13. 10. math. 10. 6. james 1. 6. psal. 119. 30. 31. vide bern. de assumpt . b. v. serm. 5. et verè ●i te vigilanter homo a●ten●as ●●●um est s● ad 〈◊〉 um unq●●m in ●nd● b●●● . ●e g●●d ●umil & de in●er : ●omo cap. 33. bern lib. de vita solitar . 1 tim. 5. 21. vide bern. serm. 66 supe● : g●nt . vér . 13. is. 5. 6. jam●s 2 16. prov. 2. 3 , 4. videgr●g . naz. orat. 15. notes for div a45570-e24570 magnifica coeli lingua . aug. de temp. serm. 30. ver. 1. apparuit stella non volens , sed jussa ; on coeli 〈◊〉 , sed divini tatis impulsu ; non lege syderum sed novitate fignorum . ch ysol . serm. 156. ver. 2. psal. 116. 10. ver. 3. joh. 18. 36. granat . iu loc . non cripit mortalia qui regna dat coelestia . chemnit . ibid. ubi leonina pellis non sufficia assuenda est vulpina . lysand. ver. 4. ver. 5 , 6. ver. 7. i. gen. luk. 2. 11. psal. 132. 6. mich. 5. 2. isa. 53. 3. vulg. en rex impius pio magorum studio licet aliud agat bactenus inservit , ut lo●ū illis nati regis indicet . musc ; gullia : in loc . musc. ibid. greg. mat. 23. 13. novar . in loc . par. in loc . par. ibid. cajet . in loc . non omnia mali●iosa pe●●i●ie deus diabolo . nat. com. in loc . 1 r●g . 19 , 23. job 5. 13. exod. 19. 11. 1 cor. 1. 25. 2. gen. isa 9. 6. ch●yse theoph cy●●ll . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . leigh . crit. mat. 6. 22. aug. de serm. dom. in mons. musc. in loc . ibid. renun●iate mibi . luk. 13. 31. job 5. 12. cant. 7. 4. ainsw . exod. 28. 8. psal. 124. 6. jer. 18. 18. vide chrysost. i● loc . 1 cor. 13. 7. mat 10. 16. 3 gen. guiliaud . in loc . ver. 13. chrysol . guill . in loc . chrysol . psal. 12. 2. 1●0 . 3. greg m. cant. 4. 3. josh. 2. 18. psal. 45. 1. apoc. 14. 5. isa 53. 9. m●litiose cogitabat ut ad consequendum hoc matrimonium david audaciùs se periculis expon●●et & si● periret . lyr. vestem ex lino la●áque ●oni●xunt , qui sub locutione innocentiae , intus sublimitatem celant . malitiae . bed. mat. 10. 17. prov. 26. 25. joh. 11. 4● . king. 21. 15. john. 12. 〈◊〉 2 sam. 15. 7. acts 19. 34. acts. 8. 18. audit a religio sis●imi sceler●● ratione discessi . salv. mark. 12. 40. numb . 16. 1. gen. 34. 15. mark. 6. 26. math. 4. 5. musc. in loc . ezra . 4. 2. ecclesiae nomine armamini & contra ecclesiam dimicatis . aug. hil●● . aug. thankfulness in grain: or a good life the best return. delivered in another sermon on the same occasion in st. dionis, back-church, aug. 14. 1653. by nath. hardy, master of arts, and preacher to that parish. hardy, nathaniel, 1618-1670. this text is an enriched version of the tcp digital transcription a87104 of text r207247 in the english short title catalog (thomason e723_6). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 185 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87104 wing h749 thomason e723_6 estc r12852 estc r207247 99866312 99866312 118582 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87104) transcribed from: (early english books online ; image set 118582) images scanned from microfilm: (thomason tracts ; 111:e723[6]) thankfulness in grain: or a good life the best return. delivered in another sermon on the same occasion in st. dionis, back-church, aug. 14. 1653. by nath. hardy, master of arts, and preacher to that parish. hardy, nathaniel, 1618-1670. [4], 52 p. printed by t.w. for nath. webb and will. grantham, at the sign of the black bear in st. paul's church-yard, near the little north-door, london, : 1654. [i.e. 1653] thomason received his copy in december 1653. annotation on thomason copy: "dec. 5."; imprint date crossed out and "1653" written in. reproduction of the original in the british library. eng bible. -o.t. -psalms cxvi, 9 -sermons. christian life -early works to 1800. sermons, english -17th century. a87104 r207247 (thomason e723_6). civilwar no thankfulness in grain: or a good life the best return.: delivered in another sermon on the same occasion in st. dionis, back-church, aug. 1 hardy, nathaniel 1654 28358 97 355 0 0 0 0 159 f the rate of 159 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-07 john latta sampled and proofread 2007-07 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion thankfulness in grain : or , a good life the best return . delivered in another sermon on the same occasion in st. dionis , back-church , aug. 14. 1653. by nath. hardy , master of arts , and preacher to that parish . deut. 10. 12 , 13. and now israel , what doth the lord thy god require of thee , but to fear the lord thy god , to walk in all his waies , and to love him , and to serve the lord thy god with all thy heart , and with all thy soul ? to keep the commandments of the lord , and his statutes which i command thee this day for thy good . aug. meditat. oportet me domine tantò magis tibi gratiosum & devotum ad serviendum promptiorem existere , quanto me de tantis beneficiis obligatiorem conspicio in reddendâ ratione . bern. serm. cont. ingratitud . non verbo tantum , vel linguâ , sed opere & veritate exhibeamus nos gratos ei qui dator gratiarum dominus deus noster , qui est benedictus in secula . london , printed by t. w. for nath. webb , and will . grantham , at the sign of the black bear in st. paul's church-yard , near the little north-door . 165● sermons preached by nathanael hardy , m. a. and preacher to the parish of st. dionis back-church . jvstice triumphing , or , the spoylers spoyled , a sermon preached on the 5th of november in the cathedral church of st. pauls . the arraignment of licencious liberty , and oppressing tyrannie , in a sermon at a fast before the lords in parliament , in the abbey-church at westminster . faiths victory over nature , a sermon preached at the funerals of mr. john rushout junior . the safest convoy , or , the strongest helper , a valedictory sermon before the right honourable sir thomas bendish baronet , his majesties embassadour to the grand seigniour at constantinople . a divine prospective representing the just man's peacefull end , a sermon at the funeral of the right vvorshipfull sir john gayr knight . love and fear the inseparable twins of a blest matrimony , a sermon occasioned by the nuptials between mr. william christmas , and mrs elizabeth adams . divinity in mortality , or , the gospels excellency , and the preachers frailty , a sermon at the funerals of mr. richard goddard , minister of the parish of st. gregories by st. pauls . two mites , or , a gratefull acknowledgement of god's singular goodness : in two sermons , occasioned by the author's late unexpected recovery from a desperate sickness . printed and are to be sold by nath. web , and will . grantham , at the black bear in st. paul's church-yard , near the little north-door . to the right worthy , and his much honoured lady , the lady mary saltingstall , present prosperity , and future felicity . good madam , i have now fulfilled your desire in publishing these weak notions . i hope you will pardon me that withall i fulfill my own desire , which is by these lines to let the world know my singular obligations to your ladyship . among those many graces which adorn your truly christian life , your cordial love to the orthodox dispensers of the gospel , is not the least ; and it is so much the more amiable , because in this apostatizing age , wherein the love of many waxeth cold towards , and the rage of some groweth hot against them . indeed as for my own particular i have far less reason to complain than many others of my brethren , and those far more deserving than my self ; it having pleased almighty god both to restrain my enemies , and multiply my friends beyond expectation . and truly , next to the infinite goodness of my god ( which i desire for ever to celebrate ) and the no less faithfull than skilfull endeavours of my worthy physicians ( which i shall alwaies acknowledge ) i must attribute my late ( almost miraculous ) recovery , to the fervent intercessions of my affectionate friends at the throne of grace on my behalf . to them all i return my hearty thanks , and promise my daily prayers for them , and more especially for you ( my honoured lady ) whom i have reason to esteem as none of the meanest among them , that your health may be prolonged , and your troubles ended , your children blessed , and your comforts enlarged ; finally , that you may sparkle as a diamond here in grace , and hereafter shine as a star in glory , shall be the uncessant prayer of your ladyships real friend , and servant in the lord , nath. hardy . psal. 116. v. 9. i will walk before the lord in the land of the living . mans present condition is subject to frequent alterations ; our life , like the sea , ebbeth & floweth ; as the moon , waxeth and waineth , and , with the air , is now cloudie and anon cleer , nulla sors longa est , dolor ac volupt as invicem cedunt , saith the tragedian truly , we continue not long in one state : the day hath the vicisitude of an evening and morning , the year , of winter and summer : health and sickness , adversity and prosperity , interchangeably succeed each other in this our earthly pilgrimage . and now what more fit ? then that as our condition is mutable , so our disposition should be answerable ; and our spirituall frame be suitable to our temporal estate ; to hope in adversity , and to fear in prosperity ; for health to be thankfull , and under sickness to be patient : finally in afflictions to seek god with tears , and after deliverance to walk before him with joy , is a truly religious temper . thus was it with this holy man david , whom we find in this psalm , expressing this behaviour under both conditions ; when he found trouble and sorrow , he called upon the name of the lord ; and when his soul is delivered from death , he resolveth upon walking before the lord in the words of the text now read , i will walk , &c. at the mentioning of this scripture , i doubt not but you conjecture the reason of my choosing it : and i hope ( beloved ) you will pardon me that as yet i preach to my self , i shall be the fitter to preach to you ; nay , let me tell you , as in teaching you i speak to my self , so in admonishing my self i speak to you : what lately was , and now is my condition , either formerly hath been , or shortly may be any of yours : besides the duty of the text is such as concerneth , not only me but all here present to put in practise , as being that , without the performance of which no man can order his conversation aright . finally , if you look back on the former subject , that calleth for this , and this answereth to that , that is as the foundation , this , as the superstructure , both required to a perfect fabrick ; that , as the doctrine , this , as the use , both requisite to a compleat sermon ; and therefore having from the former scripture commemorated the mercy ; i conceived it very fit to mind both my self and you of the duty from these words , i will walk , &c. indeed with little adoe we may find both in this text . according to a different reading of the first words i shall , and i will , the clause puts on a severall sense ; if we read i shall walk , they are words of confident expectation , if i will , they are words of obedient resolution . according to the former , the psalmist promiseth somewhat to himself from god , according to the latter he promiseth somewhat of himself to god . both these constructions are probable and profitable ; so that i shall omit neither : but yet having already drunk deep to you in the cup of gods salvation , i shall now onely give you a tast of that , and hasten to take the other cup into my hand , to wit of gratulation : and as i shall desire to begin my self , so i hope you will all pledge me , that so this saving health may go round , every one of us resolving , some for health continued , others for health restored , in the psalmists words , i will walk , &c. begin we then with that sense which represents the words as a confident expectation of future preservation : i shall walk before the lord in the land of the living . amplificat beneficium ab effectu liberationis , saith a judicious expositor , the benefit of deliverance mentioned in the former , is amplified in this verse from the effect he hoped would follow upon it : that having escaped so great danger , his days on earth should now be prolonged . so that in the words thus interpreted , there are these two things observable : the matter , and the ground of his hope ; in that , he looketh forward to what is to come , in this , backward to what was past ; that which he hopeth for , is , to walk before the lord in the land of the living , that whence this hope did arise , was a singular deliverance already vouchfed from death , teares , and falling ; and of each of these with all possible brevity and perspicuity . that which the psalmist here promiseth to himself is double , to wit walking in the land of the living , and that before the lord , and so his hope appeareth to be both of a longer and a comfortable life . 1. i shall walk in land of the living . it is generally acknowledged by interpreters , that this present world is here called the land of the living , and it is so phrased in opposition to the grave , which is the land of dead carkasses . silence oblivion , darkness , death and corruption , are the dolefull attendants on those subterraneous parts ; but this earth is the land of commerce , and light , and life . from this land of the living , the messiah is said to be cut off , and in this it is that here david saith , he should walk . walking is a continued progressive motion , wherein step is added to step , and so fitly resembleth prolongation of life , wherein dayes are added to dayes . the confidence david had of this , is that which here he mentioneth with joy , thereby intimating what esteem and account he had of this life , to wit as a blessing to be hoped for and rejoyced in . this will the more appear , if we observe how earnestly , when in danger , he deprecateth death . so in this psalme : oh lord , i beseech thee deliver my soule , and in another psalme , oh my god , take me not away in the midst of my dayes , and againe , return , o lord , deliver my soul , oh save me for thy mercies sake ; all which plainly insinuate how pretious life was in his sight . the like temper is observable in hezechiah , to whom when the message of death came , it fetched tears from his eyes , sighes from his heart , and prayers from his lips ; nor was he less joyfull at the reversing ; than mournful upon the denouncing of the sentence , witness the writing he pend upon his recovery . nor is this onely an old testament spirit , consult the practice of christians under the new testament , and you shall finde them looking upon life and death with the same aspect : witness s. paul , who speaketh of deliverance from death , as a thing which he did trust and hope for , and to that end desireth the concurrence of the corinthians prayers . saint peter , concerning whose death christ foretelling saith , another should lead him whither he would not , thereby signifying how unwelcome death would be to him . what speak i of saints ? when our lord himself prayeth in the garden : let this cup pass , and before that , father save me from this houre . the truth is , desire of life is naturall to all men , and though grace do moderate , yet it doth not extinguish naturall desire in good men : besides life , saith the philosopher , is in its own nature good , and being good in it self , must needs be so to a good man , yea to him most good , and therefore most desirable . it is a meditation which seemeth to check the folly of those men who fancy a kinde of perfection in wishing , hoping and praying for an untimely death , and a speedy dissolution . that this is but a dream will the better appear if you consider , that 1. in some persons this is an argument of wickednes , when men either through discontent at their present condition , or impatiency under affliction or dispair of gods mercy , wish themselves cut off from the land of the living ; such desires are so far from manifesting strength of grace , that they argue corruption to be prevayling . to such persons that is very sutable which chremes said to his son clitipho , who , being cross'd in his desire , would needs dye : disce prius vivere , let them first learn to live , ere they desire to dy . 2. in the best of gods saints it is many times an argument of weakness , as being an act of passion and frowardnes ; such was jobs expostulation , when he saith , wherefore is light given to him that is in misery , and life to the bitter in soule ? and jonahs prayer , now o lord i beseech thee , take my life from me ; nor are those good men to be commended but condemned for those passions . 3. those desires which are the fruits of strong grace and argue full assurance of gods love are , 1. not so much of death , as of that bliss which attendeth upon it : indeed , saint paul saith of himself , he had a desire to depart , but he presently addeth , and to be with christ ; the dissolution of his person , departure of his soul from his body was not , could not be gratefull to him in it self , but onely in order to that intimate union of his soul with christ : and yet more plainly , when he speaketh of himself and his fellow saints , he expresseth it negatively as well as affirmatively , not for that we would be unclothed , but clothed upon , that mortality might be swallowed up of life : hence it is , that these praeceding words , in this we groan earnestly , are by some expounded , because of this , to wit the dissolving of our earthly tabernacle , we groane , as being contrary to nature , though we desire to be clothed upon wih our house which is from heaven , this being suitable to grace . the truth is , it is not this death , but the other life which a godly man wisheth for , or if he may be said to desire death , it is not because his will chooseth , but necessit , enforceth it . thus the case stands , that eternall life cannot be enjoyed till death he passed thorough , nor can the robes of glory be put on , till those rags of mortality be put off , and on upon this account is death acceptable to a godly man . 2. not absolute and illimited , but conditionall and submissive . when good men in a right way desire to dy , it is with this proviso , if it may stand with gods will , and tend to his glory : a godly man , though he be willing to dy , he is neither weary of the troubles , nor doth he undervalue the comforts of life , and whilest he is desirous to dy for his own sake , he is ready to live for gods and the churches . indeed if you would know wherein the perfection of grace in order to life and death consists , it is in an indifferency to either , as god shall determine ; to live and dy are acts of nature , but to be willing to live or dy as god will , is an act of grace , and that in strength . so that indeed both these declare a great measure of grace , on the one hand when gods determination appeareth to be for death , to rejoyce in hope of the glory of god , and to be so far from fearing , as in order to that glory to desire it : on the other hand , when gods pleasure is manifest for life , to rejoyce in hope of bringing glory to god , and not onely to be well contented , but well pleased with the continuation of our life , as david here expresseth himself to be in saying , i shall walk in the land of the living . 2. but what is it that rendreth this life the matter of david's desire and hope ? is it because ( as the papists imagine ) the souls of the old testament saints ascended not to heaven presently after death , but were detained in limbo , til christ by descending thither freed them thence , and carryed them with him to heaven ? no , beloved , this opinion is raysed upon a rotten foundation , as if the gate of paradise were not open to believers before the comming and death of christ ; whereas the death of christ , profuit antequam fuit , was effectuall as to its merit , before it was in time : in which respect among others he is called , the lambe slaine from the beginning of the world : nay , besides our saviour expressely confuteth it , when speaking of abraham , isaac , jacob , he saith , they live to god , the sense whereof can be no other , but that in their soules they ( though dead ) live with god in bliss ; and againe , when he supposeth abraham , and isaac , and jacob , to be in the kingdom of heaven , where he promiseth that many from the east and west shall sit down with them . or is it as some among our selves have fancyed , that the saints of those times had not a cleere revelation of that other world , nor attained any full assurance of their future happines ? no , neither , the author to the hebrews plainly affirmeth concerning abraham , that he looked for a city which hath foundations , whose builder and maker is god : of moses , that he had respect to the recompence of reward , yea , of all those patriarchs , that they dyed in faith , and this of an heavenly countrey , and this so strong , that it begat in them an earnest desire after it . if you would know the true reason , it is intimated in those words , before the lord , which are interpreted as noting either a duty or a mercy , and though the former acception belong properly to the other construction , yet both may be fitly made use of in this . before god , that is , in his service , or before god , that is , under his care . 1. i shall walk before the lord in the land of the living , that is , by continuing in this world , i shall have opportunity of doing god service : it was not because those holy men had less assurance of gods love than we , but because they had greater affections to gods service then we , that this life was so amiable in their eyes . to this purpose the reasonings of david and hezechiah concerning death , and the grave , are very observable , shall the dust prayse thee ? shall it declare thy truth , so david . the grave cannot prayse , death cannot celebrate thee , so hezechiah ; they saw death would render them useless for gods honour , and therefore principally they prayed against it . it lets us see , what is the frame of a religious man , to rejoyce in life , that he may walk before the lord , and minister to him in the place wherein he hath set him . indeed that joy , hope , desire of life which is founded upon this consideration , is not onely lawfull but commendable : and truly herein is a vast difference manifest between the wicked and the godly . to walk in the land of the living is the wicked mans desire , yea were it possible he would walk here for ever , but for what end ? only to enjoy his lusts , have his fill of pleasure , and increase his wealth : whereas the godly mans aime in desiring to live is that he may walk before god , advance his glory , and perform his service . upon this account it is that one hath fitly taken notice how david doth not say , i shall now satiate my self with delights in my royall citty , but , i shall walk before the lord in the land of the living . 2. and most suitably to this interpretation this before the lord , is as much as under his carefull eye . the words according to the hebrew may be read before the face of the lord , by which is meant his presence , and that not generall before which all men walk , but speciall , before which onely good men walk . indeed in this sense god face is as much as his favour , and as to be cast out of his sight or face is to be under his anger , so to walk before his face is to be in favour with him : so that the meaning is , as if the psalmist had said , i shall live secure and safe in this world under the carefull protection of the almighty . it is not then barely living with which david was so much in love , but living under gods tuition . and this is the confidence which he here seemeth to utter with so much joy , that gods gratious providence should watch over him the remainder of his dayes . it is that which this holy man elswhere expresseth , when he saith , in the secret of his tabernacle he shall hide me , he shall set me upon a rock ; a rock is a place of strength and defence , the tabernacle a place of safety and refuge ; this was gods mercifull presence to david , securing him from all dangers . this is that which not he alone , but all godly men may assure themselves of . it is the positive assertion of the psalmist , the eyes of the lord are upon the righteous , nay , in the preceding psalm he ushereth it in with an ecce , behold the eye of the lord is upon them that fear him : there is an observing eye , the eye of his knowledge which is upon all men , so much is affirmed at the 13. verse of that psalm , the lord looketh from heaven , and beholdeth all the sons of men : but his preserving eye the eye , of his care , is onely upon his righteous ones who fear him . their eye is upon him in duty , as the eye of the handmaid is upon her mistris to serve her , his eye is upon them in mercy , as the eye of the owner is upon his cattell to feed them . one upon the text conceiveth in this expression of walking before god an allusion to the practice of tender parents , especially towards their little children : omnis enim in nat is chari stat cura parent is such is for the most part , the love of parents to their children ( especially when young ) that they cannot endure them out of their sight , but would always have their own eye upon them , in which respect the children may be said to walk before their parents : no less is the fatherly , yea motherly affection of god towards his people , whom he adopts for his children , and keepeth ever in his sight . hence is that sweet expression of god to the church , behold , i have graven thee upon the palmes of my hands , thy walls are continually before me . it is the command given to israel concerning the commandements ; thou shalt bind them for a signe upon thine hand , and they shall be as frontlets between thine eyes , whereby is intimated a sedulous care both in perusing and performing them ; not much unlike is this of gods graving israel upon his hands , and setting his walls before his eyes , the intent thereof being to express the singular care and mindfull regard of god to his church , and which would not be past by , it is not a writing ( that may be blotted out ) but an ingraving , and this ingraving is not upon the back ( then it might be the sooner rubd off or worn out ) but upon the palms of his hands ; so firm and permanent is the almighty's care of his people . to this purpose are those choice metaphors which moses useth concerning gods care of jacob ( meaning his posterity ) he led him about , to wit in the wilderness , or as the septuagint translate , and the hebrew will beare it , he compassed him about , to wit with his love , he kept him as the apple of his eye ; no part of mans body so strongly guarded by nature , nor which men are so tender of , as the apple of the eye , so singular was gods providence towards israel , yea that he might most fully represent it , he compareth god to an eagle bearing her young ones ( not as her prey in her talents , but ) on her wings , wherby they are safe from all danger . finally , upon this account it is that the godly man is said not only to walk before , but to dwell in god , and abide under his shadow ; and surely as there must needs be safety in those walls where salvation is appointed for walls , so there cannot but be security in his dwelling , to whom the most high 's secret becommeth an habitation . how happy is the condition of a saint ? whereas the lord is far from the wicked , he is nigh to the good ; cain goeth out from the presence of the lord , david continually walketh before the lord ; the ungodly are like stragling chickens often snatch'd up by the devouring kite , whilest the godly are close under the hens wings ; those like stray sheep wander up and down , exposed to variety of dangers , whilest these being under the shepheards care feed securely . indeed no felicity like to that which is to be found in gods affection ; nor safety to that of his protection , behold he that keepeth israel shall neither slumber nor sleep , saith the psalmist ; that which cain refused to be to his brother , god is to his servants , their keeper , yea so watchfull a keeper , that his eye is never off them day nor night , it closeth not , no not so much as winketh , it sleepeth not by night , nor slumbreth by day , and therefore well may they lye down and sleep in peace , yea rise up and walk without fear ; it is saint paul's challenge , if god be for us , who can be against us ? let it be the comfort of every saint , none can be so against him as to prevail , because he walketh before god ; and so much shall suffice for the matter pass we on to the ground of his hope , which will the better appear by the connexion of the former verse with this , because thou hast delivered i shall walk ; his confidence for the future is strengthened by his former experience . it is that way of arguing ; which david often useth . thus in the 61. psalm , i will trust in the covert of thy wings , is his resolution , v. 3. for thou hast been a shelter for me , so he reasoneth , v. 2. and again psal. 63. 7. because thou hast been my help , therefore under the shadow of thy wings will i reioyce , and once more in the 1 sam. 17. 37. the lord that delivered me out of the paw of the lion , and the paw of the bear , he will deliver me out of the hand of this philistin ; nor is he alone in this kind of argumentation . jacob being pursued by his brother esau in his prayer for deliverance pleadeth with god that prosperity he vouchsafed him under laban , by which means he that passed over jordan with his staff , was now become two bands . josuah having beheld one miracle in the discomfiture of the amorites from the ayri● heaven , to wit great stones cast down upon them , is bold to expect another from the starry heaven , and therefore calleth upon the sun to stand still in gibeon , and the moon in the valley of ascalon . for this reason it was that daniel wrestling with god for the peoples liberation out of babylon , maketh mention of his bringing them out of aegypt , and thence emphatically inferreth a therfore , now therefore , oh lord , heare the prayer of thy servant , and from the same praemises s. paul draweth a like conclusion , who delivered as from so great death , and in whom we trust he will yet deliver , and again , the lord stood by me , and strengthened me , i was delivered out of the mouth of the lyon , and the lord shall deliver me from every evill work . and ( to name no more ) the whole church upon this consideration addresseth her self to god with confidence , lord , thou wilt ordain peace for us , for thou hast wrought all our works for us ; and which is not unfitly taken notice of , upon gods suspending of his wonted favours she expostulateth with him : where is thy zeal and thy strength ? the sounding of thy bowells , and of thy mercyes towards me ? are they restrained ? as if it were a strange and unwonted thing for god not to renew his mercyes where he had formerly conferd them . indeed with god the collation of one blessing is a sufficient reason of bestowing more . as saint gregory speaking of the signes of the last day , saith , sequentium rerum certitudo est praet●ritorum exhibitio , the accomplishment of some assureth the fulfilling of all : so it is no less true of divine benefits , the donation of former is a foundation for the superstructure of future gifts ; true it is , this kind of ratiocination prevaileth not with men , they have done for us , therefore they must still ; nay , it is accounted impudence to expect or desire they should ; some mens ability is cut short , they cannot do as they have done , other mens minds are mutable , their affection cooleth , and they grow weary of doing what they have done ; but neither of these are in god who changeth not . queen elizabeth's motto , semper eadem , though in some sense true of her religious constancy , yet is most properly due to god who is , semper idem , with whom is no variablenes nor shadow of change . there is no abbreviation of his hand nor alteration of his heart , both the fountaine of his power and treasure of his love are inexhaustible , and the everlasting god , the lord , the creatour of the ends of the earth fainteth not , neither is weary , to wit of doing good to his people . let it therefore be the wisedom of saints to treasure up experiences of gods goodnes to others , chiefly to themselves , that they may be both incouragements of faith , and arguments in prayer ; that which may make us blush in our requests to men , let it rather embolden us in our adresses to god , namely the bounty we have already received from his hand . we many times cannot find in our hearts to petition those whom we have often troubled before , but david considering what god had done for him & his house , & withall what he had promised to do , therfore findes in his heart to pray a prayer to him . indeed promises and experiences are strong supports of our confidence when we go to god , and plead ; lord , thou sayedst , thou wilt do me good , nay lord , thou hast been favourable to me , he knoweth not how to deny our supplications . this is the confidence , saith s. john , that if we ask any thing according to his will , he heareth us , and we may have confidence that what we ask is according to his will , when it is no more but what he hath spoken , yea formerly vouchsafed . and therefore as saul when david had mercifully spared him his life , taketh courage to implore favour for his seed : so let us upon the grant of one request be emboldned to put up another , and upon the receipt of former mercyes incourage our selves to believe , hope , and desire future ; as here david in the text , because thou hast delivered i shall walk ▪ and so much be spoken of the first interpretation of the words , proceed we now to a larger insisting , on that which ( as i conceive ) is most genuine to the text and was chiefe in my intention of handling . and that i may in this sense handle the words according to their just and fu●l latitude i shall consider them both 1. absolutely in themselves , and 2. relatively in their connexion . in the former , we shall see what was david's resolution , in the latter , what was the reason of that resolution : the better to dispatch the first consideration of the words , observe in them 1. his resolving upon a duty , i will , and 2. the duty he resolves upon , namely to walk before the lord in the land of the living . i will . saint bernards comment upon those words of the psalmist elswhere , in thee will i trust , may very well serve as a paraphrase on these words , i will walk , that is this is my desire , my purpose , and the intention of my heart to walk before him , in reference to this it is that david saith elswhere of himself , i have said that i will keep thy word , nay more then so , i have sworne and i will performe it , that i will keep thy righteous ●udgment , intimating that this was not barely his resolve , but his oath , and that which he had not onely promised but sworn to do . the like we shall find to have been the practice of other saints in scripture , namely to consecrate themselves to god by promise , thus jacob voweth a vow , and what is the matter of it ? but that the lord should be his god , not onely on whom to trust , but whom to obey . joshuah taketh up a resolution , both for himself and his family to worship the true god , i and my house will serve the lord ; moses after hee had given the law to the people , causeth them to enter into covenant for the performance of it . and to name no more asah gathereth all judah together to swear unto the lord , that they would seek him , with an execration of him to death who did not keep it . nor is it without singular reason that godly men have taken this course , that hereby both they might be the more , strongly obliged to god , and god to them . 1. these promises bind us the closer to god . to illustrate this , you must know that religious promises are distinguished according to the objects about which they are conversant ; some are of things in their own nature ind●fferent , and are called ceremoniall , others are of things in themselves necessary , and termed morall ; those , though after promise we are bound to observe exactly , yet before , we were free to do or not to do ; these , we were before tyed to observe , but by this meanes a further bond is layed upon us . there is indeed a sufficient obligation in gods precepts to require our obedience , but when to his precepts we add our own promise , it is so much the more ingaging . true it is , the creatures naturall obligation to its creators command is so great that in it self it is not capable of addition , but yet our voluntary promises serve to inflame our lukewarmenes and stir up our backwardnes to obedience . indeed a religious resolution is as the putting of a new rowell into the spurr which maketh it the sharper , the twisting of another threed into the rope whereby it is the stronger , or tying of a new knot whereby it is made the faster . and hence it is that as god in condescension to our weaknes hath annexed an oath to his promises , not to make them firmer in themselves , but to confirm us the more : so godly men in consideration of their own dulnes adjoyne their promises to gods precepts , not to strengthen their force in injoyning , but to quicken themselves the more in observing . 2. these serious resolutions of serving god , bind him to us ; when * solomon dedicated a temple to god , god engageth himself to be there present in a special manner , and from thence to heare the prayers of his people : when we promise to be gods servants , what do we but consecrate our selves to be his living temples , and may not we then expect the like privilege ? when the servant had by the boaring of his eare disclaimed the benefit of the jubilee and engaged himself to his master for ever , the master could not but account himself obliged to take care of , and provide for such a servant ; nor hath almighty god less respect to those who cordially devote themselves to the observance of his lawes . when the campanians could not get any ayd from the romans against a potent enemy , they came and solemnly surrendred themselves to the romans , that by policy they might oblige them to their assistance ; and certainly this resigning our selves into gods hands , this serious resolution of , i will walk before the lord , is the best way to obtain his vigilant protection over us . but it may be here objected , what meaneth david to say thus peremptorily ? i will ? saint paul saith , it is god who worketh in us to will and to do , and doth david attribute it to himself , i will ? what men resolve and promise must be what they are able to performe , and is not walking before god more than he had ability to do ? so that this act of devotion seemeth to be an act of presumption , since whilest he declareth his will , he may be thought to presume too much upon his power . to answer this briefly , you must know , 1. that which here david did , and the saints in such resolves do promis , is but only to do their indeavor . the conjugation of the verbe is hith pael , and may well be rendred conabor incedere , i will strive to walk , what lyeth in me shall not be awanting . though he might faile in the full execution , yet this was his real intention . it is the temper of a good man even when the flesh is weak , his spirit is willing ; so paul saith of himself , to will is present with me , but how to perform that which is good i find not ; some mens minds are larger than their purses , a saints heart is greater than his strength ; he would do far more than he can , yea , what he wants in the can , he maketh up in the will ; god gratiously accepting the will for the deed . 2. besides , it is not to be doubted but that david in taking up this resolution , had an eye to divine assistance . what a good man promiseth in civill things is with respect to gods will , and what in divine matters with regard to gods grace . i will do this or that ( god permitting ) is either implyed , or expressed in secular ; i will walk ( god assisting ) is alwayes to be understood in sacred purposes . hence it is that prayers still attend such promises , and sincere resolutions are alwayes backed with earnest supplication . therfore you may observe him who here maketh this promise , i will walk , elswhere breathing forth that sigh , oh that my wayes were so directed to keep thy statutes , and putting up that request , lead me in thy truth ; yea you may observe the spouse in the canticles joyning both a petition and a promise together , we will run after thee , there is the promise , but first she praemiseth a petition draw me , thus pious souls only resolve in the might of god , whose exciting grace puts them upon purposing & assisting grace , strengthens them in performing what is good , and their confident promises arise not from any trust in their own but a dependance on his strength , & assurauce of his assistance . nor herein do they promise to doe more than what god hath promised ; it is the tenure of the new covenant , i will put my spirit within you , and cause you to walk in my statutes ; well may he stedfastly resolve who hath gods spirit powerfully to enable him ; it was no pride nor presumption in saint paul to say , i can do all things through christ that strengthneth me ; the spirit of christ in a christian maketh him after a sort almighty ; this spirit is promised and assured to every saint , in the strength of which he may boldly say , i can , and therefore resolutely , i will . let this practice be our pattern seriously and firmly to resolve upon obedience . this was that to which barnabas perswades the antiochians , that with purpose of heart they would cleave to the lord . indeed the foot will move but slowly , or not at all , if the will be not resolved nor can it be expected , he should cleave to the lord , whose heart is not steeled with a deliberate purpose . alas beloved , we no sooner begin to tread in this path but many impediments will be layd to discourage us in our way , many sollicitations used to draw us out of the way , and if we be not resolved on the jourtey , we shall soon be perswaded to desist or turn aside . as a man pulling at a tree , if he find it yeelding , plucketh with the more violence , and a suter being but faintly denyed commeth on with the stronger force , so will the devill if he find us faint in our purposes , wavering in our minds , the more earnestly tempt , and not rest till he hath vanquished us . oh therefore let us not content our selves with a sigh that we have been so bad , with a wish that we might be better , but let it be our will , yea let that will be voluntas firma & rata , solid and fixed in good . what the schooles say in the point of repentance , distinguishing between attrition and contrition , that the former non proponit peccare , doth not purpose to sin ; but the latter , proponit non peccare , purpose to sin , but the latter proponit non peccare , purposeth not to sin ; the like may be made use of in point of obedience , to distinguish between velle it as and voluntas , or wishing and a willing , the one doth not resolve against , but the other is resolved for walking in the wayes of god . let this be our temper , and to that end , let deliberation precede our resolution , and consideration usher in determination . david did so , and therefore he saith , i have chosen the way of truth , thy judgments have i layd before me . indeed , he cannot but resolve upon , and make choyce of the way of piety , who layeth before him the goodness , the rectitude , and the pleasantness of that way . when the prodigall considered with himself how wel his fathers servants fared , he thinketh of , yea determineth to go home ; i will arise and go to my father . oh then , let every one of us deliberately set before our eyes the necessity , the utiliry , the excellency of walking before god , that so we may come , to the psalmists , i will . but withall let us remember we must not stay here : the son in the gospell , when his father bad him goe work in the vinyard , said , i will go sir , but he went not ; those d●ssembling israelites promise faire , all that the lord hath spoken we will do , but they performed not faithfully what they pretended so speciously . oh far be this from us , that our good purposes should prove abortive , and our promises dye for want of execution . when god appeared to jacob upon his return from laban , he tels him , i am the god of bethel , by which expression he no doubt intends to mind jacob of the promise , not onely made there by god to him , but likewise by him to god ; for so it followeth , where thou vowedst a vow to me . god is the god of pious resolutions , as to approve of them , when made , so to look after them how they are made good ; and let me tell you , to prophane that heart which is once consecrated to god ; to faulter in the execution of what is solemnly resolved in gods service , is a fetching the sacrifice from the altar , and will certainly bring the coal of fire along with it . hadst thou never put in for the title of a friend and votary , with an oh god , my heart is ready to do thy will , thou hadst not been perfidious , though prophane ; but by breaking thy promise , thou addest the guilt of unfaithness to that of disobedience , and thy sin becommeth beyond measure sinfull ; and therefore look on david once again , who as he saith here , i will walk , so elsewhere , i have walked in thy truth , there professing he had done what here he resolveth he will do . to this end , let us speedily performe what we have once deliberatly resolved . as we do by a fickle and inconstant man , take him at his word , whilst we have him in a good vein , lest in a short space he alter his mind : so let us deale by our deceitfull hearts . when thou vowest a vow to god defer not to pay ; it is the wise mans counsell , and indeed it is very wise counsell , defer not to put in action what gods spirit hath put into thy intention . nor let any man think to excuse himself by pleading inability , and saying , i would , but i cannot fulfill my religious purposes : rather let him joyne earnest supplications with his serious resolutions , and not doubt but he that hath begun to work in him the will , will also strengthen him to do . oh my god , i would do what i ought , oh that i could do what i would ; thou hast in some measure wrought my will to thy command , oh work my power to thy will , that i may not onely will to desire but do thy will ; thou hast been pleased to put , oh keep it for ever in the imagination of the thought of the heart of thy servant , to walk before thee ; and so i am fallen on the duty which here david resolves upon , namely to walk before the lord in the land of the living . for the more methodicall discussing of which , be pleased to observe these three particulars . the matter , the manner , and the season or place of performing this duty . so that here we have an answer to three or foure questions ; if you would know , what he resolveth , it is to walk . how he would walk , before the lord . when and where , in the land of the living , namely in this world , which is the place ; or whilest he should be living in this land , and so it notes the time of his walking before the lord . of each of these in their order , beginning with the matter of this resolve , which is to 1. walk , in the handling of this both the verbe , and the conjugation are considerable . the verbe in its proper acception signifieth a motion of the body , which we call walking , but , per metaphoram de vita , moribus , actionibus usurpatur , metaphorically it is applyed to the manners and conversations of men , and that not without just reason . men sit at home , but commonly when they walk , it is abroad ; fitly therefore are our externall actions represented by walking . so that that which here david resolveth upon , is the same with what elswhere he calleth an ordering the conversation aright , and this i will walk , is as much as if he had said , i will indeavour to lead a regular and orderly life . it would not here be passed by , the seeming contradiction in the psalmists expressions ; at the seventh verse he saith , return to thy rest , oh my soul ; and here he presently saith , i will walk ; how can these two stand together ? motus & quies privativè opponuntur , saith the philosopher , motion & rest are opposite ; now walking is a motion , as being an act of the locomotive faculty ; how then could david return to his rest , and yet walk ? an objection somewhat specious , but the strength of it is easily enervated , and the difference quickly reconciled . to which end , you must know , that the walking and rest here mentioned , being of a divine nature , do not oppose each other ; spirituall rest maketh no man idle , and therefore it is no enemy to walking ; spirituall walking maketh no man weary , and therefore it is no enemy to rest . indeed , they are so far from being opposite against , that they are subservient to each other , and it is hard to say , whether that rest be the cause of this walking , or this walking a cause of that rest . indeed both are true , since he that rests in god cannot but walk before him , and by walking before , we come to rest in god . returning to rest , is an act of confidence , since there is no rest to be had but in god , nor in god but by a believing assiance in , & reliance on him . walking before god , is an act of obedience ; when we disobey , we wander and go astray , onely by obedience we walk . now these two are so far from being enemies , that they are companions and ever go together , confidence being a means to quicken obedience , and obedience to strengthen confidence ; that confidence is not a spirituall rest , but a carnall security , which hopes in the promise , and yet obeyeth not the precept ; very observable therefore is both david's assertion and exhortation elswhere ; his assertion concernes himself , i am like a green olive-tree , i trust the more in god , intimating that the lamp of his confidence was fed with the oyl of good works ; his exhortation is to others , trust in the lord and do good , implying , that a right trust in god puts upon doing good , and a sedulous doing good emboldneth to trust in god , so that these two not only may , but must meet together in every saint , return he ought to his rest , but withall he must walk . to let this go , and return to what hath been already hinted . that which is here especially considerable is , that david resolveth to look to the regulating of his life , and the well ordering his externall actions . if you cast your eyes on the first verse of his psalme , you find a profession of love , i love the lord , if on the second , a promise of prayer , i will call on the lord , if on this verse , a resolve of walking , i will walk before the lord . there are three things should be the object of a saints care , the devotion of the soul , profession of the mouth , and conversation of the life ; that is the sweetest melody in gods eares , when not onely the voyce sings , but the heart-strings keep tune , and the hand keepeth time ; all of these are observable in good david , with his heart he loveth god , with his lips he calleth upon god , in his life he walketh before god ; and truly , this last ought not to be the least of our care , and that in respect of god , others , our selves . 1. it is our walking that glorifieth god . so much our blessed saviour expresseth , when he calleth upon his disciples , and in them all christians , to let their light shine before men , to wit the light of grace within , shine in the actions of their lives without , that men seeing their good works might glorify their father which is in heaven ; a good heart delighteth god , but it a good life honoureth him . it is the fruitfulnes of the vineyard which credits the husbandman ; when we bring forth much fruit then is our father glorified . 2. it is our walking that edifyeth others . it is not fire in the embers , but fire that flameth forth which warmeth ; it is not grace in the heart ; but in the life that profiteth ; if the believing husband would gain the unbelieving wife , or wife the husband , s. pauls advise is , so let him walk ; if we would be exemplary to others , it must be in walking before others ; it is not our inward disposition , but our outward conversation which hath an influence on them with whom we converse . 3. it is our walking that in some sense justifieth our selves . nothing so truly speaketh a man as his conversation ; a man is not alwayes what he seemeth or saith , but he is what he doth . 1. this justifieth the reality of our inward disposition to man . god indeed judgeth the actions by the affections , but men judge of our affections by our actions . show me thy faith , saith saint james by thy works ; so say men , show us your faith , your love , by your works ; every tree is known by its fruits , saith our blessed saviour , by what we do men know what we are . 2. yea this justifieth the truth of our good affections in themselves . indeed an heart enlarged will not onely walk , but run the way of gods commandements ; and therefore saith s. gregory , where love is present there will be a proportionable acting , and if there be a refusing to act , it argueth love to be absent . the truth is , love is neither idle , nor weary , it is willing to walk , and the walk seemeth easy ; so much s. john expresseth , when he saith , this is the love of god , that we keep his commandements , and his commandements are not grievous . 3. nay , yet once more , this justifieth the sincerity of our intentions in the sight of god . they are christs express words : if any man love me , he will keep my commandements ; onely the obedient , is an acceptable lover in christs account ; yea his judiciall proceeding at the last day will not be according to what is within , but what is without , nor will god onely , or so much enquire at that day , what thy thoughts or thy desires have been , as what thy actions have been . let none therefore flatter themselves in their good meanings , devout affections , pious intentions , whilest yet their lives are barren and fruitless ; as men do not gather grapes of thornes , nor figs of thistles , so neither can thorns be gathered from grapes , nor thistles from figs ; and as we cannot expect a clean thing from an unclean , so neither an unclean thing from a clean . it is a meere delusion to think that an holy heart can consist with a prophane life , nay to allude to saint johns expression , if any may say he love god , and walketh not before him , he is a lyar : since his practise giveth the lye to his pros●ssion , and the dissonancie of his life proclaimeth a no to what he saith with his lips . and therefore let us all think we heare christ speaking to us as he did to his spouse , let me see thy countenance , to wit in good works , so the chaldoes paraphrase , as well as heare thy voyce ; and again , set me as a seal upon thy heart , as a signet upon thy arm , not onely upon thy heart by a pious affection , but on thy arm by a religious conversation ; this is that which david here purposed , when he saith , i will walk . 2. the conjugation is no less observable than the verb , as giving to it the signification of a frequentative ; hence the same word is rendred elswhere a going on , and here by vatablus , continenter ambulabo , i will continually walk ; so that we have hereby some thing further expressed concerning the matter of davids resolve , namely a progressive constancy in a religious conversation . that you may discern what plain footing this truth hath in this scripture be pleased to trace it in these three steps : 1. the metaphor it self of walking , intimateth so much . to walk is not to take a step or two , in a path , but to continue going , till we come to our journeys end ; nor is it only a continued , but a progressive motion , every step a man taketh , he gaineth more ground , and is so much neerer the term of his motion . 2. the conjugation carieth in it an addition to the verbe ; walking implieth a repetition of steps , and this a frequency of walking ; indeed the most proper signification of it , is reciprocall , but sometimes it is frequentative , and in this verbe , it is most suitably so to be construed , assiduè , continuò ambulare , to walk on daily and constantly . 3. the meaning of those words , in the land of the living , may be understood in the same sense , with those at the second verse , as long as i live ; and so they confirm this truth ; davids purpose is , to serve god , not only for a day or a year , but always , during the whole time of his abode in this world . this then is the pattern here set before us , as not to be good onely within , but without ; so not onely to be good , but better , yea to hold fast our goodnes to the end . indeed as the moralist saith , una actio non denominat , it is not one action that denominateth a man , either , vertuous , or vitious ; no man so evill but may do some good , nor so good but may do some evill ; on the one hand we find cain sacrificing , saul prophecying , jezabel fasting , ahab humbling , and the pharisees praying ; on the other hand we may observe , a noah overtaken with wine , a lot committing incest , a david falling into adultery , and a peter guilty of perjury : it is not then particular acts , but the generall course of the life , by which we must judge , either our selves or others . apposite to this purpose is saint basils note on these words of the psalmist ; he that walketh uprightly : it is not he that hath walked , but he that doth walk : for one action doth not speak a man good , but his frequent practice . indeed this is that which differenceth a godly from a wicked man , the wicked man like the thief may sometimes cross the kings high way , but still his walk is in by-paths ; the godly man may sometimes be drawn aside into a by-path , but still religion is his road ; and therefore if thou wouldst passe a right censure , observe these two things , the constant bent of thy heart , and course of thy life ; ask thy self , what is my love , whither tends my walk ? and accordingly judge righteous judgment . and as this must be the rule of thy censure , so let it be the scope of thy endeavour to walk constantly in the way of righteousness . we read concerning henoch , that it is twice said , he walked with god ; once about the beginning of his age after he begat methuselah , and againe before his translation , to intimate his continuance in that walk , till the end of his life ; it is that which the scripture calleth for , under the metaphor of standing , as well as walking ; so the apostle paul adviseth the ephesians , having done all , to stand , as a pillar in the building : ( perseverance being the pillar of obedience ) or rather as a souldier in the field who keepeth his ground . it is the desire of david that the lifting up of his hands might be as an evening sacrifice ; saint chrysostome asketh the question , why not as a morning sacrifice ? and he answereth it aptly to this present purpose , because the morning sacrifice expects the evening , but when the evening is done , the service of the day is finished : such would david have his service to be , not onely begun , but compleated . very fitly is this expressed by that phrase of supping with christ ; it is not enough to break our fast with him by good beginnings , nor yet to dine with him by some forward progress , but we must sup with him by constant perseverance , till at last we lye down in the bed of the grave , and sleep the sleep of death . the truth is , non tam initia sunt in bonis studiis spectanda quam finis , it is not so much to get as to keep the faith , to have done well , as to continue doing to the end ; and he must carry his goodness to the grave , who will have it carry him to heaven . the sacrifice which we offer to god must have a tayl as well as an head , and the coat of piety must be not only particoloured , for variety of graces , but down to the heels by perseverance . nor yet is this all , having begun , we must continue , and in continuing we must move forward from step to step , grace to grace . it is said of aarons rod , that it brought forth buds and bloomed blossoms , and yeelded almonds : whereby is shadowed forth the daily progress of a saint , from the buds of thoughts to the blossoms of words , from the blossoms of words to the almonds of works , or ( as origen ) from the buds of beginnings , to the blossoms of increase , yea the almonds of perfection . as god in the creation proceeded , from imperfect , to more perfect creatures , plants to beasts , beasts to man : so must we , from one degree of goodness to another . nor must we onely hold out till we come to the end , but as we draw nearer the end , run the faster : and ( to use st. chrysostome's comparison ) as pilots , having pass'd many storms , are exceeding solicitous , lest they should miscarry in their approach to the haven ; or as runners put themselves forth the most , when they approach nearest the goal : so should we , as every day we are nearer the grave , draw nearer heaven . our goodness must not be like the morning-cloud , that quickly vanisheth , but like the rising sun , that shineth brighter ; not like the early dew , that is soon dried up , but like the green olive-tree , which flourisheth more and more : and as the last wine of the feast was the best , so our last works be better than our first . though then we must stand as it is opposed to going backward , or running away , yet we must not stand as it is opposed to going forward , or walking on : we are not at the end of our race , till the end of our life ; and therefore must not think of staying in the way , but of hastning to the end . the man cured of his palsie must not onely rise , but take up his bed , and go to his house , math. 9. 6. christ calls upon his love not onely to rise , but come away ; and that not once , but again , cant. 2. 10. 13. non operis boni , sed mali feriae sunt , saith st. ambrose ; we must cease from sin , but not from good ; a saint keepeth every day as an holy-day in respect of peace of conscience , and yet every day as a work-day in respect of the actings of grace . christ healed them that were sick on the sabbath-day , as well as on any other ; to intimate , that there is no day , no not the day of rest , wherein we may cease from religious actions ; vera virius finem nescit , grace , like fire , is of a restless nature , still ascending . thou must never say with the rich fool , soul take thy ease , but still resolve with david , i will walk . and that thou mayst not erre in thy walking , be sure to perform it in the right manner ; and that is , 2. before the lord ; the particular that cometh next to be handled . if you please to observe the scripture-phrase , you shall find three several expressions frequently used ; to wit , walking with god , after god , and before god ; postures which in a literal sense are inconsistent : it is impossible for a man at the same time to walk before and after another ; and if he walk with , he is neither before nor after . but all of these in a spiritual sense may well agree together ; nay the truth is , they are all one in substance , though yet each hath its particular and emphatical signification . 1. it is said of enoch , that he walked with god , gen. 5. 22. and that implyeth an heavenly , holy , and humble , yet familiar enjoyment of god in our way . can two walk together and not be agreed ? amos , 3. 3. is the prophets question , thereby intending a negation ; god and a saint are agreed and acquainted , because they walk together . 2. it is said of josiah , that he made a covenant to walk after the lord , 2 king. 23. 3. in opposition to which is the phrase of walking after other gods , and the imaginations of their own hearts , jer. 16. 11. and it imports as much as a following those directions god hath given us in his word , especially in matters of his worship . he goeth before us , as it were with the light of his word in his hand , and we are to follow after . finally , it is god's prescript to abraham , walk before me , and be perfect , gen. 17. 1. and that is , when ( as to allude to that known expression ) manus ad clavum , oculus ad coelum , as our hand is upon the work , so our eye upon god in every thing we do ; which is the ground of that uprightness call'd in the scripture-dialect , perfection . in sum , we walk with god , as a sweet companion ; after god , as a commanding lord ; before . god , as an observing judge ; we walk with him , as his friends ; after him , as his servants ; before him , as his children ; finally , we walk with him , by an humble familiarity ; after him , by a regular conformity ; before him , by a cordial integrity ; and this is david's resolve , i will walk before the lord . to give you the full meaning of this phrase , be pleased to consider three things in reference to a saint's walk which these words , before the lord , may instruct us in ; namely , the right way wherein he must go ; the special motive to incite him to his walk ; and the principal end whereat he ought to aim : of each a word . 1. before the lord , intimateth the way ; and that either in particular , or in general . 1. in particular ; the way of god's worship , and so to walk before the lord , is , occupatum esse in cultu dei , to be frequently conversant in religious performances ; so that this ambulare may be interpreted by adorare coram domino , will walk , as much as , i will worship before the lord . coram domino intelligo de tabernaculo domini , before the lord is as much as in the tabernacle of the lord ; where was the ark , a sign of his special presence ; whither david resorted , that he might give god the worship due to him , psal. 75. 6. so that we may expound this walking before god by that which he saith elswhere , i will dwell in the house of the lord for ever , psal. 23. 6. indeed in respect of this constant residence in god's house to offer sacrifice , the priests are said to walk before him , 1 sam. 2. 30. for though god be everywhere , yet he is more peculiarly present in his house : the whole world is his court , but the church his chamber of presence . well then may they who serve at his altar be said to walk before him . nor is it onely true of them , but of all who frequent god's house , since then they come before his presence , and draw nigh to him in a more special manner . that then which according to this exposition we may observe , is , the temper of a godly man , what he taketh most delight in , giveth himself to , and desireth to imploy himself about , to wit , god's immediate worship and service , and that especially in the publick assemblyes . vvhat pleasure is to the voluptuous , honour to the ambitious , wealth to the covetous , applause to the vain-glorious , that is god's worship to the religious , the chief , nay the all he delights in . and therefore this holy prophet elswhere maketh this his one , nay onely request to god ( which being granted , it matters not what else is denied him , and which he would not cease seeking after till it were granted him ) that he might dwell in the house of the lord all the daies of his life , to behold the beauty of the lord , and enquire in his temple , psal. 27. 4. indeed as a mole in the earth , a fish in the sea , a bird in the air , so is a saint in the house of god , to wit , as in his proper place : no wonder if david desire to dwell in it all his daies . in god's house it is that god manifesteth himself to his servants , and his servants behold his beauty , ask his counsel , and sweetly converse with him ; well may the psalmist not onely desire , but seek after it . so amiable is communion with god to a pious man , that even in earthly businesses he hath heavenly thoughts ; and whil'st he walketh before men in civil conversation , he is still with god in spiritual affections . surely then , he cannot but be in love with religious duties , wherein he so immediatly converseth with , and walketh before god . 2. in general ; the way of god's commandments , and so to walk before god , is , to walk ad nutum & voluntatem dei , in that way which god is pleased to set before us : ex ejusdem praecepto velle omnia facere & vivere , to resign up our selves to the guidance of god's word and will in all things . it is said of zachary and elizabeth , that they were righteous before god , * walking in all the commandments of the lord blameless : where one phrase explaineth another . so that if you would know what it is to be righteous before god , it is to walk in all the lord's commandments . vvhat other exposition need we , or better can we have of this phrase , than god himself giveth in that speech of his to salomon ; if thou walk before me as david thy father walked , to do according to all that i have commanded thee , 1 chron. 7. 14. vvherein is plainly intimated , that to do according to all god's commands , is , to walk before him . so that this phrase of walking before ( in this sense ) is much like that of standing before : and as servants stand before their lord ready to perform his injunctions , or scholars before their master to receive his instructions , so do holy men before god to sulfill his prescriptions . it informeth us in the character of a true saint ; he is one who walketh before god , avoyding what he forbiddeth , performing what he commandeth , and so making his law the rule and square of all his actions . this is that which elswhere this holy man more expresly professeth , when he saith , * thy word is a lamp unto my feet , and a light unto my paths , namely , to guide him in all his actions both inward and outward , of heart , and tongue , and hand . a true saint dareth not go a step further than this light goeth before him ; nor will he refuse to go whithersoever this lamp leadeth him ; speak lord , for thy servant heareth , said samuel , 1 sam. 3. 9. when god appeared to him . lord , what wilt thou have me to do ? act. 9. 6. was paul's voyce when christ manifested himself unto him . this is a truly pious temper , when our heart ecchoeth to god's voyce , and we are willing to obey whatsoever he is pleased to command . o , my brethren , often ask your selves these questions , before whom do i walk ? at whose command am i ? what are my waies ? doth the spirit or the flesh govern me ? is carnal reason , or god's word , my rule ? believe it , onely they who walk before god now , shall with joy appear before him hereafter ; and onely they who walk in the way of his precepts , do in a religious sense walk before him . 2. before the lord may very fitly be construed by subejus oculis , to walk , as remembring that we are under his eye , and all our actions obvious to his inspection : in which sense they carry in them a singular motive to , and help in the right ordering our conversation , namely , a serious consideration of god's presence . it is the counsel of the wise man to his son , in all thy waies acknowledge him , and he shall direct thy path : the vulgar latine readeth it , cogita deum , in every thing thou takest in hand think on god : and truly the very thought of god ( if serious ) would be an excellent means to direct our paths . he must needs walk right who doth nothing to which he dare not crave god's assistance , or from which he would desire god's absence . thus did that pious father acknowledge god , which made him say , lord , whatsoever i do , i do it before thee ; and whatsoever it is i do , thou knowest it better than i who do it . the same , david elswhere expresseth to have been his temper , when he saith , all my waies are before thee , psal. 119. 168. and again , i set the lord alwaies before me , psal. 16. 8. indeed we are before god even when we will not set him before us . to perswade our selves god doth not see us , is but to shut our eyes whilest the sun-beams shine upon us : vve may by this means hide god from our selves , but we cannot hide our selves from god : how much better therefore is it for us all to make a virtue of necessity , by keeping our eyes on him whose eye is alwaies upon us ! vvere this duty of walking ( in this sense ) before god well practised , how would it teach us to walk before our selves ! and the thought of divine inspection put us upon diligent circumspection . the truth is , look we never so narrowly into , watch we never so carefully over our selves , god will see those faults in us which we see not in our selves . no marvel if the consideration of a divine aspect make us to say , we will take heed to our waies , psal. 39. 1. indeed this it is which will be both a bridle to our sins , and a spur to our graces , keep us from wandring , and inoite us to walking . 1. he that walketh before god cannot but stand in awe of his presence , and therefore dare not wander into by-paths . a conjurer being brought before that holy man , mr. tindall , professed he could not do any of his feats in his presence : much less would we dare to act any wickedness , did we walk in god's sight . plutarch adviseth men to live as if their enemies were their continual overseers . seneca , as if cato , laelius , or some grave man were their supervizor . if the imagination of their presence would lay upon men a great restraint , how much more would the meditation of gods , who is really and continually present . vvhat man would be so impudent as to steal before the judges face ? or act any thing unseemly in his princes sight ? vvould it not then be a great curb to our licenciousness , did we consider that the king of kings , and judge of all the world looketh on ? and in as much as god's presence is universal , this restraint will be general , not onely from open , but secret wandrings , in the closet as well as in the street , of the heart as well as of the life . ecclesiastical historie tels us of some notorious strumpets whom this argument hath converted , that god seeth in the dark , when the doors are fast , windows shut , and curtains close : surely he dare not sin anywhere , who pondereth this duly , that god is every where . 2. nor will this walking before god onely bridle sin , but quicken grace , by the fear of god not onely filthiness is clensed , but holiness is persecuted . a noble , and much more a royal spectator , puts any one upon much diligence in the execution of any action : he that remembreth god beholds him , cannot but be very exact and sedulous in his performances , that though they cannot be worthy of , yet they may be some way meet for so glorious a majestie . o therefore let that of salomon be often in our minds , the eyes of the lord are in every place , beholding the evil and the good , prov. 15. 3. or that of the apostle , all things are naked and open to his eyes with whom we have to do , heb. 4. 12. or that of st. augustin , god is all eye , which therefore cannot be deceived , because it is never closed ; or , if you will , that of the poet , verily there is a god who seeth and judgeth all our actions : so shall our whole life be a continual walking before god . 3. lastly , before the lord , may very rationally be referred to that which ought to be our chief aim and end in all we do , namely , the approving our selves to god . both the septuagint and the vulgar latine read these words thus , i will do that which is pleasing in the sight of the lord . yea that synonimous phrase of walking with god , is so rendred by the author to the hebrews concerning enoch , that he pleased god . it is a truly pious disposition to grieve at nothing more than offending , and delight in nothing more than the pleasing of god ; to fear lest any thing we do should be distastfull , and indeavour that all our actions may be acceptable in gods sight ; finally , to be displeased with nothing that god doth , and ( as near as we can ) to do nothing which may displease god . for this the apostle prayed in behalf of the hebrews , that the god of peace would work in them that which is well-pleasing in his sight . to this st. paul exhorteth the thessalonians by the lord jesus , that as they had received of him how they ought to walk , and please god , so they would abound more and more . the defect of this was matter of sorrow to pambo and carino , who seeing an harlot to spend a great deal of time and pains in decking her self to please her lovers , wept that they had been less carefull to please god . in fine , this is that which here david resolveth upon ▪ i will please the lord . it is very observable , that this phrase of walking before god , in scripture is frequently joyned with integrity of heart and righteousness , with truth and a perfect heart : so that this walking before god is to be taken in opposition to hypocrisie , which is onely a walking before man . this indeed is a special difference between a sincere hearted man , and an hypocrite : the hypocrites praise is not of god , but of men ; the upright mans praise is not of men , but of god : the one in his services to god looketh at man ; the other in all his actions , even towards man , looketh at god : the one onely desireth to seem good that he may please men ; the other to be good that he may please god . o let us take heed of contenting our selves with a pharisaical righteousness , whose desire was to be seen , and care onely to be approved of men ; of whom therefore christ saith , they have their reward , to wit , humane applause ; and they have no reward , to wit , from god . indeed how can it be expected that those services which are onely rented forth to mens eyes , should have any payment at god's hands ? the truth is , no folly to that of hypocrisie . vvhat madness is it to regard the fellow-servants eye , and not the masters ? vvhat foolishness is it to desire that one should be a spectator , and expect another to be a rewarder of thy actions ? yet thus doth the hypocrite who coveteth glory from man , but seeketh not god's approbation , who aimeth at pleasing man , and hopes a recompence from god . let it then , o let it be our wisdome , to endeavour that with noah we may find grace in the eyes of the lord ; of whom , from those words st. chrysostom excellently observeth , that divine commendation was his onely scope , not weighing either the applause or reproach of the old world . let that character which was given of uzziah , be ours , of whom it is said , he did that which was right in the sight of the lord ; upon which that same father affirmeth , it is not onely said he did what was right , but it is emphatically added , in the sight of the lord , as opposite to ostentation before men . finally , let zachary and elizabeth be our patterns , of whom it is said , they were both righteous before god ; truly no righteousness will stand us in any stead but that which is so before god ; god seeth not as man seeth ; and hence it is , that many are just in the eyes of men , who are wicked in god's sight ; and those whom men prize as silver , god rejecteth as dross . whatever then others do , let our eyes be upon god , and our care , that as we are beheld by , so we may be accepted of him , that so we now pleasing him , he may one day please us ; and we here delighting him with the sight of our integrity in heart , and uprightness in life , he may hereafter delight us with the sight of his resplendent glory to all eternity . to sum up this part ; if you will have in few words the extent of this walking before god comprized , i cannot do it better than in words much like those of lapide concerning walking with god : to walk before , or with god , is to be frequent in drawing nigh unto him ; to set him ever in our sight , and our selves in his , according to our ability to fulfill his will , and obey his precepts ; in all things to endeavour that we may please him , approving our selves in sincerity of heart to him . so that in this phrase we have as it were a brief dclineation of the saint's walk ; the path it self is divine command ; the hedge to keep him in this path , is divine presence ; the end which he proposeth to himself , is divine acceptance ; and the foot whereby he walketh in this way , to this end , is an even and upright heart : all which david resolveth upon , when he saith here , i will walk before the lord . i have done with the second , pass we on to the last particular considerable in the duty , to wit , the place , or time of performance . 3. in the land of the living . these words admit of a three-fold interpretation , being understood by some , especially for the land of judea . by others , eminently for the jerusalem which is above . by the most , and most probably , for this habitable earth , the present world . 1. that exposition which cajetan , lorinus , with others , give of the words , would not be rejected , who conceive that by the land of the living , david here meaneth judea , in which , or rather over which being constituted king , he resolveth to walk before god , and do him service . this is not improbably that land of the living in which the psalmist , when an exile , believed to see the goodness of the lord , this is certainly that land of the living wherein god promiseth to set his glory : nor was this title without just reason applyed , yea appropriated to that countrey . 1. partly , because it was a land which afforded the most plentifull supports and comforts of natural life , in regard of the wholesomness of the climate , the goodness of the soyl , the overflowing of milk and honey , with other conveniences both for food and delight . 2. chiefly , because it was the land in which the living god was worshipped , and where he vouchsafed to place his name ; whereas the other parts of the world worshipped liveless things , of which the psalmist saith , they have mouths , and speak not ; eyes , and see not ; ears , and hear not . and though in this sense the words seem especially to concern david , or , at the furthest , onely the jews , yet by way of analogie it concerneth us ; in as much as this appellation upon the same reasons no less justly belongeth to our land wherein our lines are fallen , a land enriched with all manner of abundance , enamelled with variety of delights ; and , which is far beyond all the rest , blessed with the dew of heaven as well as fatness of the earth , god having been pleased for many years to vouchsafe the enjoyment of his ordinances to this land . o my brethren , how great is our shame , how sad will be our doom , who are as barren trees in so fruitfull a soyl ! sit in darkness , notwithstanding so glorious a light ! yea remain in the congregation of the dead , whilst in the land of the living ? no wonder if god have suffered so thick a cloud to obscure the lustre of his gospel among us , and our land seem at this day as it were dying , and ready to give up the ghost . 2. the land of the living is construed by the antients to be that heavenly countrey , the place of the blessed . indeed this appellation doth most fitly agree to heaven ; this world is desertum mortuorum , a desart of dead , at least dying men ; that onely is regio vivorum , a region of living saints . he who is our life , is in heaven , yea , our life is hid with him in god ; and therefore we cannot be said to live till we come thither . in comparison of that , the natural life is not worthy of the name of life ; yea , as saints , we may be rather said to dye to sin , than to live to god on earth ; in heaven it is we shall possess that which is the truly vital and perfect life . that is the land of the living , as gregory nyssen elegantly , where is no sin , and therefore can be no death : not this earth , which , though it bring forth living creatures , yet such as must dye , and return to this earth whence they came . and as heaven best deserveth this appellation , so in heaven it is that we are most justly said to walk before the face of the lord , the beatifical vision being reserved for that countrey . now we see , saith st. paul , in a glass , but then face to face ; here being at home in the body , we are absent from the lord ; but when absent from the body , we shall be present with the lord : so the same apostle . sweetly to this purpose st. augustin and st. hierom upon this text , according to the vulgar reading , observe , that it is not placeo , but placebo ; we do not in a strict sense please god here , but we shall hereafter ; we do not now walk before his face of glory , but we shall one day ; so that the very life of this mortal life consists in the hope of that immortal ; and in a certain expectation of that future vision is all our present exultation . in this sense no doubt that devout bishop and martyr , babilas , used the words , who being condemned by numerianus the emperour to an unjust death , a little before his execution , repeated this , and the two preceding verses , with a loud voyce . nor is it unfit for any dying saint to comfort himself with the like application of these words , and say in a confident hope of that blessed sight , i shall walk before the lord in the land of the living . 3. but doubtless the literal and proper meaning of these words ( as hath been already declared ) is of david's abode in this world ; during which time , wheresoever he should be , he would walk before god ; for that seems to be the emphasis of the plural number , lands , according to the original . the world consists of many countreys , several lands , and it is possible for men either by force , or willingly , to remove from one countrey to another : but a good man when he changeth his countrey , yet altereth not his religion , yea wherever he is , he resolveth to serve his god . the better to illustrate this interpretation , give me leave to proceed by these three steps . 1. this present world is justly called the land of the living , or as it is in the hebrew , a land of lives . in this land it is that every man enjoyeth a natural life , and every saint leadeth a spiritual life : in this land it is , that as we enjoy a temporal , so we lay hold on eternal life . indeed that life which the saints lead in heaven , must be begun on earth ; there it shall be manifested , but here it 's conferred ; then is the consummation , but now must be the inchoation of that life which shall never end . and surely since this is the land wherein not onely the life of nature , but the life of grace is vouchsafed , yea that life of glory is obtained , assured , and after a sort begun , it may very well deserve this appellation of the land of the living . 2. in this world it is that we are most properly said to walk ; in heaven we shall be comprehensores , possessors , as in our countrey ; on earth we are viatores , travellers , as in the way ; there we shall be on thrones as conquerors , here it is we march as souldiers ; finally , there we shall sit down , resting from all our labours , here it is we must work and walk . the temple , a type of heaven , was fixed , and so a place of rest , where the people did settle and enjoy god's presence : but the tabernacle , a type of this world , was ambulatory , removed from place to place ; after death we shall lye in abraham's bosome , but in this life it is we walk in abraham's steps . 3. lastly and chiefly , this present world is the place , and this life the onely time wherein this duty of walking before the lord is to be performed . the term to which a saint walketh is that other land of the living , the heavenly mansion : but the ground whereon he must walk , is this earthly desart . that which is here called the land , is in that parallel scripture stiled the light of the living . indeed , as our blessed saviour saith , when the night ( to wit , of death ) cometh , no man can work ; the light , the day ( namely of life ) is the time allotted us for working . not much unlike is that of salomon , there is no work , nor device , nor knowledge● , nor wisdome in the grave whither thou goest : onely this time , whilst we are going to the grave , is the season as of conversing with men , so walking before god . oh therefore let the prophet's counsel be acceptable , seek the lord whilst he may be found , and call upon him whilst he is near ; that is , according to the caldee version , whilst we live , since as s. bernard both wittily and piously , after death there will be no time of calling upon god ; when god shall be so present to the godly , that there will be no need ; and so remote from the wicked , that there will be no possibility of calling on him . remember the advice which our blessed saviour gave the jewes , walk whilst you have the light ; which though there it be meant principally of the gospel , yet it may be secondarily referred to this life ; and whilst we have this light of life , let it be our care to walk with god . to this end be pleased to consider seriously these two things . 1. this present is the onely time . whether we read the words , i will please , or , i will walk , both are to be performed here , or not at all ; after death there is no place either for prayers or tears , in the grave there is neither ability nor opportunity of walking . it is said of enoch , that before his translation he had this testimony ( and so must we , if at all ) that he pleased god , to wit ▪ by walking before him . it will be too late to begin this spiritual , when we are at the end of our natural journey ; in vain is that salvation hoped for in the midst of hell , which was wrought in the midst of the earth . behold now is the accepted time , behold now is the day of salvation ; the prize of glory must be won , and the race of piety run now , or never . 2. the present time is but short , very short . though the inhabitants of this land be onely living men , yet they are not long lived ; it is called by the apostle , and most ap●ly , a time of sojourning , and therefore our stay cannot be long ; this whole world is but as a common inne , wherein some stay but a few hours , the most but a few daies , none can dwell alwaies . o then , as we must go on constantly , so let us begin presently ; the way is long , the day is short , the work great , the time little ; we need not grudge to hold out till evening , we had need to set forth in the morning ; and whilst we have opportunity , let us seriously resolve , and speedily practice this duty of walking before the lord . and thus i have considered the words distinctly and absolutely in themselves , representing to you both david's resolving upon a duty , and the duty upon which he resolveth , in the matter , manner , and season of performance ; it now remaineth that i proceed more briefly to a conjunctive and relative discussion of them , as depending on the precedent verse , that you may see what was the impulsive cause , obliging reason , inducing motive to put him upon this duty towards god , namely , god's mercy towards him . because thou hast delivered , &c. i will walk , &c. the sense of which connexion , if you please , take in this larger paraphrase ; as if david had said , oh my god , thou hast wiped away tears from my eyes , to thee therefore i will lift them up in thankfulness ; thou hast kept my feet from falling , how can i imploy them better than in walking before thee ? thou hast delivered my soul from death , to whom but thee should i dedicate my life ? it is thy free gift to me , it is my due debt to thee : i can give thee little , if not thy own ; i have received as it were a new life from thee , surely i will return it to thee , by walking before thee in the land of the living . 1. it lets us see in general , that beneficium postulat officium , mercy calls for duty , and beneficence obligeth to obedience ; not onely the rod of god's correction , but the staff of his protection , hath a voyce , and that double ; the one is that of christ to the criple , sin no more ; the other that of god to abraham , walk before me and be upright . for this reason no doubt it is that god compareth the benefits which he conferred on israel to the cords of a man , and the bonds of love ; stripes are the cords of a slave , a beast , and the bonds of justice ; favours are the cords of a man , and the bonds of love : but these as well as , nay rather than the other , are cords and bonds , bonds to keep us from sin , cords to draw us nearer , and bind us faster to god . indeed this is the end at which god aimeth in bestowing the riches of his goodness , that it might lead us , as to repentance , so obedience . it was the saying of fulvius to his son , patriae te genui , non catilinae ; i begat thee to be a servant of thy countrey , not an associate of a traitor . in like manner god saith to us , i have brought you up that you might serve me , not your lusts . so much he expresseth concerning his vineyard , when having elegantly delineated the care he took for its flourishing , he saith , wherefore i looked it should bring forth grapes . nor is it any more than reason that he should expect , and we should return service to him for his favours to us . what man plants an orchard , and looketh not to eat of the fruit ? builds an house , and hopeth not to enjoy the comfort thereof ? feedeth a flock , and expecteth not to eat of the milk of the flock ? well then may god call for obedient fruitfulness , when he hath afforded his mercifull goodness . the philosopher could say , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , prosperity engageth a man to love god ; supposing men to have so much humanity in them as to love him from whom they have received so many curtesies ; and the poet 's reasoning was very valid , had it been pitched upon a right object , to wit , jehovah , not caesar . — — deus nobis haec otia fecit , namque erit ille mihi semper deus . he shall be my god from whom i receive security , plenty , and tranquillity . hence it is that st. paul beseeching the romans to offer up their bodies a sacrifice , useth no other obtestation to back his obsecration , but this , i beseech you by the mercies of god ; and zachary in his song asserteth this to be the end of our deliverance from the hands of our enemies , that we might serve god without fear in holiness and righteousness all the daies of our lives : and the psalmist plainly insinuateth as much in that parallel text , thou hast delivered my soul from death , that i might walk before thee in the land of the living . 2. for the clearer illustrating , and fuller opening of this truth , be pleased to view in particular on the one hand to what david conceiveth himself obliged , and on the other hand what it was obliged him . 1. the duty which the psalmist here expresseth as the obligation of mercy , is observable in each parcel . 1. because , &c. i will . promises of obedience are seasonably made , or rather renewed , after mercy received . indeed there are three special seasons of taking up pious resolutions . 1. before we are to perform our solemn services to god . 2. vnder any straight , danger , distress inflicted on us by god . 3. after any deliverance , blessing , mercy vouchsafed to us from god . an instance of each of these we have in this holy man david . before he will compass god's altar , he resolveth , i will wash my hands in innocency ; when he was in trouble , his mouth uttered vows to god ; and here being delivered from danger , he promiseth , i will walk . the first sort of promises are preparatory , none being fit to draw nigh to god but such as at least seriously purpose to clense their hands , and purifie their hearts . the second are impetratory , those prayers being most effectual which are accompanied with religious promises ; faith and repentance are the two wings of prayer , since faith is that which pleadeth with god his own promises , and repentance engageth the soul to god by promise . the last are gratulatory , holy vows being choyce testifications of our thankfulness . at the twelfth verse of this psalm we find david putting a question , what shall i render ? in this and other verses we find him making resolutions , i will call , i will pay , i will offer , i will walk . a gratefull heart studyeth nothing more than a proportionable return ; and if it cannot do what it would , it will do what it can . 2. walk . the rich fool having his barns filled , calleth upon his soul to take its ease ; but good david , being mercifully delivered , calleth upon himself to walk . that servant is branded as evil and wicked , who having received a talent , laid it up in a napkin . mercies , as they are received , so they must be imployed for the donor's glory . god sends men into , and continueth their daies in this world , not that they should stand idle in the market-place , but work in the vineyard , and do him service . again , the thankfulness which here david resolveth , is not verbal but real , talking but walking . indeed elsewhere he saith , i will talk of thy doings ; that being one part of our gratitude , to declare what god doth for us . but that is not all ; as there i will talk , so here i will walk , is his thankfull resolve ; we must offer to god the calves of our lips : but if nothing else , they will prove but the lips of calves . whoso offereth praise ( saith god ) glorifieth me : but then it must be , by ordering his conversation aright . many with peter's fish have money in their mouths , thanks in their lips ; but whilst they honour god with their lips , they blaspheme him in their lives . oh remember , he praiseth god most who serveth him best ; the life of thankfulness consists in the thankfulness of the life ; yea , a good conversation is both the most effectual prayer , and real praise . 3. before the lord . thankfulness is a spirit still upon the wing rising to heaven , and conversing with god ; it is an eagle-grace , whose game lyeth all in soaring and mounting towards the sun ; the gratefull man is still ascending ; it is a low mercy cannot raise him up as high as heaven ; with the bird , he drinketh and looketh up ; with the beast , he lyeth down , and riseth kneeling ; he taketh every blessing as from god's hand , and therefore his eye is still upon god . 4. not to neglect the septuagints version , i will please the lord , is a suitable resolve to a thankfull heart . whom should a man labour to please if not his benefactor ? it is lex talionis , that which the law of retaliation calls for , to return kindness for kindness , love for love , pleasing for pleasing ; it is but fit , that as god fulfilleth our desires , so we should ( at least strive to ) fulfill his precepts ; and as by his mercies he pleaseth us , so we should by our service endeavour to please him . 5. lastly , in the land of the living , to wit , so long as he should be among the living thankfull david resolveth to walk before god , so runs zacharies song , all the daies of our life ; so st. ambrose readeth the second verse of this psalm , in omnibus diebus meis ; indeed no day , no hour , no moment , which carrieth not with it a new obligation ; and besides , even particular favours oblige to continued service ; it is not to be devout and zealous for a time , whilst the deliverance is fresh and new , but to set upon a constant course of obedience , which true gratitude calls for ; that thankfulness is of the right dye and colour which is lasting ; nor must our obedience expire but with our life . 2. you have seen the extent of the duty , now take a short view of the mercy which doth thus oblige , and that in this three-fold consideration . 1. thou hast delivered . of all mercies deliverances are the most engaging ; every deliverance supposeth a danger , and the danger sweetneth the mercy ; the truth is , we never so highly prize a blessing as when we either are deprived of ; or in danger to lose it . how welcome was the spacious land to jonah , when he had been prisoner in the whales belly ? vvhat kind greeting think you was there between lazarus and his sisters , when he was returned from the dead ? it is not to be imagined with what readiness those hands of abraham embraced his isaac , which were even now unwillingly stretched forth to kill him . health preserved and continued , is a mercy ; but when restored and renewed , it is far more acceptable . no wonder if david being delivered , resolveth to walk before the lord . 2. my soul from death . every deliverance is a bond ; but when from death ( the worst of outward evils ) it maketh our debt the greater . every mercy hath a voyce , but the greater the mercy , the louder the call to obedience . to this purpose both st. bernard and parisiensis , it is no doubt but that every benefit obligeth the receiver to the giver ; and by how much the larger the gift , by so much the stronger the tye ; and therefore in the service of god we ought to be so much the more solicitous , by how much his love towards , and care over us , hath been the more gracious . thus st. paul , having obtained mercy more eminently , laboured more abundantly than the rest ; mary magdalen loved much , because much was forgiven her ; jehosaphat being lifted up with riches and honour in abundance , his heart was lifted up in the waies of the lord ; and david having received a deliverance from so great danger as death , promiseth to walk before the lord in the land of the living . 3. lastly , mine eyes from tears , and my feet from falling . lo here a deliverance , not from one , but many dangers , to wit , death , tears , and falling : single deliverances are as threds , but when multiplyed , they become as a cord twisted of many threds , more potent to draw us to god . any one mercy is as a link , but many favours are as a chain consisting of several links , to bind us the closer to our duty ; vis unita fortior . frequent droppings of the rain cannot but make an impression even on the stone , and renewed mercies may well prevail with the stony heart . parisiensis relateth a story of a man , whom ( notwithstanding his luxurious and vicious courses ) god was pleased to accumulate favours upon , so that at last he cryed out , vicisti , benignissime deus , indefatigabili tua bonitate , most gracious god , thy unwearied goodness hath overcome my obstinate wickedness ; and from that time devoted himself to god's service . no wonder then if david upon deliverance from such numerous and grievous afflictions , maketh this his resolve , to walk before the lord in the land of the living . to apply this . vvhich of us ( my brethren ) here before god this day have not experienced variety of mercies , positive and privitive , in our persons and relations ? yea , which of us at some time , in some kind or other , hath not been blessed with deliverances , and that from various , yea desperate dangers ? and now , compensare credo domino deo nostro cultu , honore , reverentia , beneficia quae ab eo accepimus adnitimur ( as salvian of those in his time ) one would think , having received so much love and kindness from god , we should repay him in love and service , worship and reverence ; being graciously delivered , we should go to his house with praises , renounce the sins of our former life , vow to god new obedience , and offer up our selves a sacrifice to him . thus indeed we ought to do ; but what do we ? are we not like the high-way side , which returneth no crop , though you cast never so much seed upon it ? yea , like the vineyard , which though fenced and planted , instead of grapes brought forth wild grapes ? nay yet worse , like the earth that drinketh in the rain , and instead of herbs meet for the dresser , bringeth forth thorns and briars ? whilst we either sit still living in idleness , or else instead of walking before , wander far from god by prophaneness , nay walk contrary to god by rebellious wickedness . it may be in the day of our distress we go to god , but in the day of our deliverance we run from him . as antigonus his souldier , when sickly , was valiant ; but when recovered , turned coward ; and as aesop's snake , which lay still in the frost , but stung him who warmed it in his bosome . so it is with the most of us in adversity , we seem dovout , but in prosperity we prove licencious and rebellious . in the tomb of terrentia were certain lamps which burned under ground for many ages , but so soon as they were brought into the air , they went out , never to be kindled again . a fit embleme of our practice ; whiles we are kept in a cave of darkness , confined to a vault of misery , we are burning and shining lamps : but when god hath lifted us up from the gates of death , and carrieth us as it were abroad into the open air , that we enjoy this worlds allurements , the light of our piety goeth out , and we practice the works of darkness . so that what lactantius complained of concerning many in his daies , who under pressing exigencies would call upon the true god ; but when the danger was over , would return to their former idolatries : the like may be charged upon many of us , who in affliction remember , but after restauration forget , yea dishonour the god of our mercies . that acknowledgement of the psalmist we have all reason to make concerning god , he crowneth thee with loving-kindness , and tender mercies , or he compasseth , to wit , round about with variety of compassions ( as a general doth begirt a rebellious city with a numerous army of souldiers ) but tell me , do we yet yield to this gracious siege ? these gentle batteries ? nay rather , do we not stand out the more rebelliously against him ? yea , our unthankfulness striveth with gods goodness for the victory , as absolom did with david , whether the father should be more kind , or the son more unkind . sad , though just , were those accusations of god against israel , by moses , jesurun waxed fat and kicked ; by isaiah , i have nourished and brought up children , and they have rebelled against me ; by hosea , though i have bound and strengthened their arms , yet do they imagin mischief against me . and may they not as truly be charged upon us ? we are fatted with god's blessings , and spurn at his precepts ; the beams of his goodness have shone hot upon us , and our vicious lives have sent up the more noysome stench into his nostrils ; he hath magnified his mercies , and we multiply our iniquity . very apposite to this purpose are those complaints of salvian and lactantius , god giveth us good things that we might be good , we on the contrary abuse those good things to increase our evils ; he calls us by his benefits to repentance , and we become the more dissolute : then most unthankfully forgetting , and injuriously dishonouring god , when we have the most reason to remember and glorifie him . but do we thus requite the lord , oh foolish people , and unwise ? consider , i beseech you , 1. is not this the most odious ingratitude to retaliate injuries for curtesies ? that we should receive good at the hands of god , and not evil , is unreasonable to expect : but to receive good , and return evil , is very injurious to act . there is a retaliation of good for evil , this is admirable ; of good for good , this is laudable ; of evil for evil , this is blameable ; of evil for good , this is abominable . 2. doth not the law of nature teach us to do as we would be done to ? and would we have others deal by us as we do by god ? i appeal ( in salvian's words ) to you that are the great and rich men of this world ; how great were the guilt of that servant who should cast reproach upon , endeavour mischief against an indulgent and bountifull master ? and shall we our selves practice that towards god which we would abhorr and condemn in a servant towards us ? 3. vvhat shall we answer to god in that day of account , when he shall plead with us for our ungratefull disobedience . oh thou rebellious wretch ! had god instead of restoring destroyed , sparing thee in , cut thee off from the land of the living , thou mightest have pleaded , lord , if thou hadst lengthened my daies , i would have reformed my life : but now that patience hath tried thee , and goodness waited on thee , what excuse canst thou make for thine impenitency ? the sense of this made ezra to blush in behalf of the people , crying out , and now , oh our god , what shall we say after this ? for we have forsaken thy commandments . in the apprehension of this , devout bernard exclaimeth against himself , with what face can i , so stubborn a child , lift up my eyes to so gracious a father ? i am ashamed of my ingratitude in returning hatred for love . imagine thy self ( oh ingratefull sinner ) standing at god's tribunal , his mercies and thy iniquities set in order before thy face , and think thou hearest god upbraiding thee in words much like those by nathan to david , i have many a time delivered thee from great dangers , i have given thee wife and children , with many other blessings ; and if this had been too little , i would have given thee such and such things : wherefore hast thou despised my commandments , dishonoured my name , abused my mercies ? and surely thou canst not but cover thy self with a cloud of shame , yea pour out a shower of tears . 4. finally , do we not think that god is highly provoked with , and therefore will surely and sorely avenge himself upon such ingratefull rebels ? was not david greatly inraged against nabal , when he said , in vain have i kept all that this fellow hath in the wilderness , he hath requited me evil for good ? vvas not god incensed bitterly against the old world , when he said , it repented me that i made man upon earth ? he saith no less of all unthankfull sinners , in vain have i both given and kept all that they enjoy , it repenteth me that i ever made them , or conferred the least mercy on them . and will you know what followeth upon such provocations ? hear what god saith concerning his people , she did not know that i gave her corn , and wine , and oil , and multiplyed her silver and gold which they prepared for baal : therefore will i return , and take away my corn in the time thereof , and my wine in the season thereof , and will recover my wool and my flax given to cover her nakedness . hear what joshua saith from god to israel , if ye forsake the lord , and serve strange gods , then he will turn and do you hurt , and consume you after that he hath done you good . believe it , brethren , if mercy induce not to obedience , disobedience will ruine our mercy ; nor are either life , or health , or any other blessing so entail'd upon any person , but that ingratitude may , yea will cut it off : nay let me adde , ingratia beneficia , ingentia flagitia , ingentia supplicia , if as mercy hath abounded , iniquity superabounds ; as iniquity abounds , so calamity shall much more ; and by how much the oil of god's compassion hath been the more plentifully poured upon us , by so much shall the flame of his judgements burn the hotter against us : and therefore ezra pronounceth this as a most just sentence against himself and the people , in case of their disobedience , seeing that thou our god hast punished us less than our iniquities deserve , and hast given us such deliverance as this , should we again break thy commandments , and joyn in affinity with the people of these abominations , wouldst thou not be angry with us till thou hadst consumed ( us ) so that there should be no remnant nor escaping . oh therefore yet at last let the bounty of god lead us to repentance and obedience ; give unto the lord the glory due to his name , and serve him according to his great goodness . to which , that we may be the better enabled , observe and practice these following directions . 1. keep god's mercies fresh in thy memory , and often ponder , especially upon eminent deliverances . this remembrance of divine benefits is that which st. bernard commendeth as fit to be a pillar in the spiritual house of our souls ; and this is that which thankfulness taketh care of ; it is god's faithfull register , she is never forgotten , and she never forgetteth ; she writeth god's love , as he doth his beloved , on the palms of her hands ; she hath still new thoughts of the daies of old , and maketh a deliverance live , as god doth , for ever : and surely this duty well performed , would be a singular means of exciting and enabling us to walk worthy of mercy . when ahasuerus on the night he could not sleep , commanded the records to be brought unto him , and read before him , and therein found how instrumental mordecai had been in delivering him from the treason of his chamberlains , he presently asketh , what honour and dignity hath been done to mordecai for this ? so will the soul that faithfully and seriously meditateth on god's deliverances and benefits , ( whereof he is not onely an instrument , but a principal efficient ) often ask it self the like question , what honour have i brought , what service have i done to my god for this ? and such questions are the ready way to pious resolutions . vvhen joseph , being sollicited by his mistris to uncleanness , remembred the kindness his master had shewed him , yea the gracious providence of god towards him , he returneth her that excellent answer , behold , my master woteth not what is with me in the house , and he hath committed all that he hath to my hand ; there is none greater in this house than i , neither hath he kept back any thing from me but thee , because thou art his wife : how then can i do this great wickedness , and sin against god ? observable to this purpose is that connexion which david maketh between these t●●o , thy loving kindness is before mine eyes , and i have walked in thy truth . these were two things this holy man had ever before him , his own sins , so elswhere , my sin is ever before me ; god's goodness , so here , thy loving kindness is before me : they are both very imitable patterns . vvell were it if we would every one keep a catalogue both of the sins we commit , and blessings we receive , especially notorious sins , and glorious deliverances , that the remembrance of the one might keep us from wandring , and of the other excite us to walk before god in truth . 2. often recollect the promises thou madest to god in thy distress , and that will put thee on renewing and performing them after deliverance . vvhen sigismund asked theodoricus , what a man should do to walk in the right way that leadeth to bliss ? he answered , si vitam tuam ita enstitueris ut te facturum promisisti dum calculus aut podagra sive alia valetudo adversa acrius to oppressit , if a man did so lead his life as he resolveth to do when the stone , or gout , or some other sore disease is upon him . call then to mind ( oh sinner ) those dark and cloudy daies in which the guilt of thy sins affrighted thee , the pain of thy disease tormented thee , the fears of death surprized thee , and the sorrows of hell caught hold of thee ; remember how then thou didst pray and promise , beg and vow , that if the lord would remove his rod , thou wouldst forsake thy sins ; if he would spare thee , thou wouldst serve him ; and if he would renew thy daies , thou wouldst lead a new course of life . oh be not so perfidious as now that god hath upon thy promise granted thy desire , thou shouldst by non-performance frustrate his expectation . be the same to god in thy health , that thou wert in sickness , else it will appear thou didst onely vow to amend thy life that thou mightest amend in health ; nor didst thou desire to recover that thou mightest glorifie god , but onely promisedst to glorifie god that thou mightest recover . 3. frequently ponder thy own unworthiness , acknowledge with jacob , i am less than the least of all the mercies , and of all the truth that thou hast shewed to thy servant ; say with david , what am i , o lord god , and what is my house that thou hast brought me hitherto ? and in the sense of thy vileness thus reason with thy self , i am unworthy to receive , shall i be unwilling to requite the goodness of god ? i am not able to requite , shall i not endeavour to return something to him for all his love ? i have deserved nothing but death , and tears , and falling , shall i not be thankfull for deliverance from all these ? my former wandrings called for judgement instead of mercy , destruction instead of preservation , and shall i not answer so undeserved a recovery by future walking before god ? thus would the consideration of thy antecedent demerit put thee upon an endeavour of subsequent obedience . 4. lastly , be much in prayer after , as well as before thy deliverance ; not onely praise but prayer must wait upon mercy . hast thou then obtained health , pray for that which is better than health , grace to improve it in god's service : why shouldst thou be blessed to thy cost , nay thy curse ? say in this case , as abraham in another , lord , what wilt thou give me seeing i go childless ? lord , what wilt thou give me if i go graceless ? it were better not to be delivered , than not to have spiritual enablement with thy temporal deliverance to walk before god . let this therfore be thy own prayer for thy self , yea for this desire the prayers of others . to end all ; this is that request ( my dearly beloved in the lord ) which i must now make unto you : in the time of my sickness you were pleased to wrestle with god for my recovery , oh cease not to pray for me still , i need your prayers , i beg your prayers , it will be your good as well as mine : oh therefore pray for me , that i may lay out this health and strength which god hath restored to me , in his service ; and that being delivered from death , and tears , and falling into the grave , i may be enabled both to resolve and perform that of which david here hath set both me and you a pattern in the words of the text , i will walk before the lord in the land of the living . finis . errata , in the first sermon . pag. 1. lin. 25. for un r. in . 2. 30. after less d. the comma . in the marg. for lu r. tu . 3. 25. for warmness r. weariness . 4. 16. for ●● r. 〈◊〉 . 5. in marg. for saer r. ser. 6. 36. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in marg. for vo r. no . 7. in marg. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 8. 27. for and r. both . in marg. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 11. 8. for and r. are . in the marg. after de r. triplici . 12. 10. put christ before est timos . 14. in marg. for care r. cant. 17. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 18. 25. d. but nisi . l. 26. after but put in nisi . 20. 3. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 21. 34. for ut r. et . and for tur r. tor . 24. 33. r. christian . 25. 22. d. to . in marg. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 26. 8. after to insert be . 31. 12. put the comma before so . in marg. after bibl. r. e. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 32. in marg. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 30. r. then to . l. 30. d. ing . 35. in marg. set the comma before illa . in the second sermon . pag. 4. in marg. before {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is omitted {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . after {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and joyn the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 5. in marg. for intee r. intervenire , after ut r. à vuâ hâc . 8. in marg. joyn {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , r. gestiunt . 17. 3. for or r. a. 20. 8. for the more in r. in the mercy of . l. 19. for his r. this . 21. 37. r. devota . 22. in marg. for at r. as . 24. in marg. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 25. 37. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 38. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 30. in marg. for sanio r. facio . 32. in marg. for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 33. in marg. r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 39. in the end of the marg. for & r. ut . 45. 22. r. terentia . 46. in marg. for du r. da . notes, typically marginal, from the original text notes for div a87104e-1460 sen. thyest . habet has vices conditio mortalium ut adversa ex secundis & secunda ex adversisnascantur . pli. paneg. interpr . 1. moller . in loc. part. 1. in his terris ubi mortalem vitam agimus . muis in loc. isa. 53. 8. verse 4. psal. 102. 24. 6. 4. quis enim vult mori● prorsus nemo , & ita nemo ut beato petro diceretur alter te cinget & feret quò tu non vis . aug. de verb . apost. ser. 33. joh. 10. 18. matth. 26. 39. joh. 12. 27. neque enim hanc humanae naturae legem sancit ut turbidis animi motibus omnino vacet , sed quod virtute perfici potest ut eos in potestate teneat . dam. paral . l. 3. c. 27. hac autem vitae appetitio ut naturalis cum suis se limitibus continet honesta est & in optimo quoque cernitur . chresol . mystagog . l. 4. c. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arist. eth. l. 9. c. 9. philip . 1. 23. ridiculum est ad mortem currere ●aedio vitae . ep●cur . apud sen. episto . 24. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . doroth . doctr. 12. in b. p. t. 1. gr. lat. job 3. 20. john 4. 3. 2 cor. 5. 4. 2. in hoc i. e. propter hec scilicet mortem & dissolutionem quae inteevenire debet ut vita hac transeamus ad aeternam ingemiscimus , lapid. ibid. ad regnum quippe non potest nisi interposit â morte transire , & idcirco confidendo quasi ambigit & quasi ambigendo confidit , & gaudens metuit & metuens gaudet greg. l. 31. mor. cap. 16. confirmandus est animus vel ad mortis vel ad vitae patientiam . sen. ep. 24. limbus patrum est sinus inferni intra terrae viscera , in quo anima patriarcharum poenam damni sustinuerint , ac liberationem per christi ad inferos discensum cupide expectaverint . bellarm. 2. de purgat . cap. 7. rev. 13. 8. luc. 20. 38. matth. 8. 11. agnus dei dicitur occisus ab origine mundi , non tantum ratione decreti promissionis ac typorum in sacrifici●s sed etiam ratione fructus & efficaciae . gerard . de morte par . 172. hebr. 11. 10 , 13 , 16 , 26. psal. 30. 9. is . 38. 18. observa , quod non dicit versabor in deliciis in urbe mea regia , sed versabor coram domino ●n terris viventium . musc. in loc. coram facie jehovae . moll . ibidem . abjici à facie dei est esse in indignatione dei sic dicebat alibi projectus sum à facie oculorum tuorum , nam it a solent abj●ci à facie principum quibus i●li indignantur . musc. in psal. 56. tutus degam inter vivos sub favore domini . vatabl. in loc. psal. 27. 5. tantundem mihi valet atque agere sub ejus cura . calv. ibid. psal. 33. 14. 34. 18. verse 13. aspectus divinitatis propriae munus est conservationis humanae salo. de gub. dei . l. 2. psal. 123. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bas. in psal. 32. respicit enim propheta ad hominum consuetudinem & praesertim parentum nam qui liberos suos vehementur amant cos habent perpetuo & gest●ant in oculis suis liberi igitur dicuntur ambulare coram facie & in oculis parentum quos habent excubitores pro sua incolumitate & salute . moller . in loc. isa. 49. 16. deut. 6. 8. deur . 32. 10. 11. tutum auxilium postulans propheta , ait , custodi me domine ut pupillam oculi , ut protectionis divinae fieret eitàm sollicita & tuta custodia quàm pupillam oculi tutissimo quondam naturae v●llo munere dignatus est . ambros. 〈…〉 hexam. l. 6. psal. 91. 1. prov. 15. 29. psal. 34. 18. gen , 4. 16. psal. 121. 1. ● rom. 32. part 2. gen. 32. 10. josu . 10. 11 , 12. videns primum signum datum de coelo aērio ex hoc confidens petivit secundum de caelo sydereo . lyr. ibid. dan. 9. 15. 17. 2 cor. 1. 10. 2 tim. 4. 17 , 18. isa. 26. 11. 63. 15. quasi diceret rem novam agis & insolentem cum enim soleas ex uno beneficio alia atque aliaseriatim ducere , quid modo hanc telam interrūp● ? cur non pergis nectere hanc catenam ? quersum ver● cessas tu●● me beneficiis cumulare ? mend . t. a. apud deum collatio unius beneficii est ratio alterius conferendi . mend . ibid. greg. mag. hom 1. in evang. 1 sam. 7. 18. 28. 1 joh. 5. 14. 1 sam. 24. 22. james 1. 17. isa. 40. 28. videns ●um pronum ad misericordiam , habita pro se misericordia una● , petit aliam prosemine suo . lyr. ib●d . int. 2. consid. 1. part. 1. attende ; quod non dixerit speravi aut spero , sed sperabo , hoc inquit est votum meum hoc propositum meum , haec intentio cordis mei . be●n . in psal. qui habit . serm. 2. psal. 119. 57. 106. gen. 28 ▪ 20. josuah 24. 15. obligat , se ad constantiam in obedientia & cultu v●ri dei par. in gen. de●● . 29. 10. 2 chro. 15. 12. 13. sunt etiam quaedam quae non voventes debemus , quaedam etiam quae nisi voverimus non debemus , sed postquam ea domino promittimus necessario reddere const●ingimur . aug. si non vovisses quid aliud tibi suadendum suit aut quid melius ab homine fieri potest , quam ut ei se restituat à quo institutus est ? id . ep. 45. * 1 king. 9. 3. fil major vel arctior obligatio non per se quia creaturae summa est obligatio deo , sed per accidens seu ratione nostrae infirmita tis . par. in gen. quid ergo vovemus deo nisi ut simus templum dei ? nihil gratius ei possumus offerre , quaem ut dicamus ei quod dicitur in esaia posside nos . aug. in psal. 128. si nostra tueri non vultis & vestrae defēdetis quicquid passuri sumus dedititii vestri patientur , phil. 2. 13. seber . itiner . in psalm . matth. 26. 41. rom. 7. 18. volo sed ▪ non valeo . ans. in rom. mens boni studii ac pii voti etiamsi effectum non invenerit c●pti operis , habet tamen praemium voluntatis . salv : do gub. dei . l. 4. psal. 119. 5. 25. 5. cant. 1. 4. nos dulciter & confidenter voveamus , ille dabit possibilitatem ut reddere possimus , nos tamen quicquid illi promittimus de illo speremus . aug de temp. serm. 5. ezeck. 36. 27. philip . 4. 13. act. 11 : 22. contritio semper est ex voluntate efficaci destruendi culpam commissam attritio ●onsemper cum possit s●pe esse conjuncta cum peccato mortali . filiuc . tract. 6. de contrit . c. 7. psal. 119. 30. qui deo non vult reddere bona quae vovit ei , quomodo vult à deo accipere bona quae ei deus promisit ? non sis in verbis facilis & in operibus difficilis . bern. de mod . bene viv . serm. 62. luk. 15. 17. 18. matth. 21. 30. exod. 19. 8. gen. 31. 13. prima voti gratia est celeritas solutionis . ambros. de abel . & cain . l. 1. c. 8. nemo presumat viribus suis se reddere quod voverit , qui te hortatur ut voveas ipse adjuvat ut reddas . aug. in psal. 128. psal. 26. 3. eccles. 5. 4. 1. chro. 26. 18. part. 2. buxt . lex . l●r . in loc. psal. 50. 23. psal. 37. 3. 52. 8. quasi diceret , non otiosus , neque desidiosus , neque infructuosus in deo sperabam , sed oleo charitatis delibutus , & bonorum operum fructibus locupletatus , instar oliv● fructiferae meam in deo fiduciam reponebam . mend . t. 2. qui spem in deo sixam habet & per illam laborare & laboriosos virtutis fructus producere non recusat theod. in psal. 51. magnificatur deus in nobis apud incredulos & infideles , si secundum praecepta domini vivamus , si bonis operibus luceamus . chromat . in matth. cap. 5. matth. 5. 16. john 15. 8. 1 cor. 7. 16. de dilectione conditoris lingua mens & vita requirantur nunquam est dei amor oliosus , operatur etenim magna si est : si vero operar● renuit amor non est . greg. in evang. hom 30. signum amoris non est in affectione ani●●i , sed in sludio bonae operationis . id. lib. 1. reg. c. 4. james 2. 16. luk. 6. 44. psal. 119. 32. vbi est ignis divinae dilectionis flammas immittit per senestras oculorum , or●● , manuum & pedum . guadalupe in luc. 1 john 5. 3. john 14. 13. nam sicut nihil est tam leve quod ei non grave sit qui invitus facit : sic nihil est tam grave quod non ●i qui id libenter exsequitur leve esse videatur . sal. de gub . dei l. 1. ●vota intentio ac commendanda spes si facta respondissent intentioni ac spei . cajet. in reg. l. 1. oslende mihi , id est ut placeat mihi , & ellam ut mihi sis honori , faciem tuam , id est operationem tuam . ans. in cant. oslende mihi aspectum tuum & opera tua bona . par. cald. in ghist . super cant. matth. 17 16. 1 john . 4. 20. c●nt . 2. 14. 〈◊〉 me ut sig●aculum in corde tuo quo fides t●a pl●no fulgeat sacrament● , ut signaculum super br●chium tuum quo opera 〈◊〉 luce●nt . amb. de in it . ● lib. signaculum christus in f●onte est , signaculum in corde ; in fronte , ut semper 〈◊〉 ; in co●de , ut semper diligamus ; signaculum in brachi● , ut semper operemur . id. de isaac & an. verhum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in qu●rta conjugatione habet significationem , verborum frequent ativorum ●●ud l●tinos . moll . in pasl . vatabl. in lo● . buxt . lex . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c. bas. in psal. 14. ad explicandum quod ab ineunte aetate profecit in viz dei & perseveravit proficiendo in ea samper . cajet. in gen. quae loquendi ratio constantiam animi significat & invictum robur , sive ittam ducat exquisita cognitione praeditus apostolus à gladiatorio ludo & castris , nam gladiator & miles stare in gradu dicuntur , sive à columnis quae {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} stare in hasi dicuntur symbolo filmitudinis & solidae coustantiae . cresol . de virtur . t. 2. cap. 1. sect. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. chryfost . in psal. 140. hieron in galat. ephes. 13. 14. rev. 3. 20. numb. 17. 8. est ergo primum germen prima hominis in christo confessio , secundò frondescit ubi renatus donum gratiae dei ex spiritus sancti purisicatione susceperit , inde affert flores ubi proficere coeperit & morum suaevitate decorari ac fragrantiam misericordiae & benignitatis effundere , &c. orig. hom 9. in num . parum est adipisci aliquid potuisse plus est quod adeptus es posse servare . cypr. epist 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. chrysost. in gen. orat . 30. semper adde , semper ambula , semper profice , noli in via remancre . aug. serm. 15. de verb . apost. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. nyss . in cant. ambros. in luc. 13. bern. epist. lorin. in loc. i musc. ibid. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in cor. ep. 1. serm. 36. psal. 95. 2. non divitias quaero & potentiam , nec regnum & gloriam verùm divino templo continuò assidere , &c. theodor . in psalm . lorin. in loc. ambulare coram deo est semper esse paratum , expeditumque atque intentum ad id quodcunque velle ac ●ubere deum noverit prompte & alacriter exequendum ut solent esse ministri ac seni in conspectu dominorum suorum . perer. in gen. 17. * luk. 1. 6. hac lucerna accensa est in omni verbo , & omni opere , ad hanc lucernam gressus noster forensis internusque moveatur . ambros. in psalm . 118. oct. 14. * ps. 119. 105. ambulare coram deo est semper intueri deum quasi praesentem sibi & idcirco cautissimum moderatissimum & devotissimum deo semper incedere . perer. in gen. prov. 3. 6. ● quicquid facio ante te facio , & illud quicquid est quod facio melius vides quam ego qui sanio . aug. solil . cum nos videri non credimus in sole clausos oculos tenemus . illum videlicet nobis abscondimus , non nos illi . greg. moral. l. 25. c. 4. qui vitam suam sollicitus aspicit quia se ante se ponit , coram se ambulat . id. in ezek. l. 1. hom 5. sancti viri tanto se subtilius in cogitatione constringunt quanto à superno judice districtiùs considerari conspiciunt , &c. id. mor. l. 21. c. 4. plut. de util. cap. ab hoste . sen. epist. 11. nullum majus fraenum , nulla efficacior ratio componendi mores quam ambulare ante fociem principis . cajet. magna nobis indicta est necessita● rectè vivendi , qui omnia facimus ante oculos judicis cuncta cernentis . boe● , de consol. antonin . hist. part . 2. c. 15. agens propheta sub judice & scrutatore cordium deo in custodiâ mandatorum dei permanet . non vias seculi , neque vias vitiorum inc●dit , &c. hilar. in psal. 118. deus totus oculus est quia omnia videt , totus manus est quia omnia operatur , totus pes est quia ubique est . aug. epist. 111. est prosecto deus qui cuncta quae facis videt & judicat . horat. capt. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . septuag . placebo domino . vulg. gen. 5. 24. heb. 11. 5. heb. 13. 21. 1 thess. 4. 1. socrat. eccles. hist. l. 4. c. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . geom . parad. in b. p. t. 1. gr. lat. 1. king. 8. 23. 9. 4. 2 king. 20. 3. isa. 38. 3. rom. 2. 29. matth. 6. 1 , 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. hom 3. de uzz. gen. 6. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . id. hom 23. in gen. 2 chron. 26. 4 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . id. hom 3. de uzz. non omnis qui justus est ante homines , justus est ante deum , aliter vident homines aliter videt deus . ambros. in luc. cogita sub oculis dei nos stare spectante ac judicante ipso conversationis ac vitae nostrae curricula decurrere , pervenire nos tunc demum posse ut cum videre contingat si ipsum nunc videntem delectemus actibus nostris , si nos dignos gratia ejus praebeamus , si placituri sen per in regno in hoc mundo antè plateamus . cypr. de zelo. ambulare cum deo tuo , i. e. per omnia deo adhaerere , eum ubique prae oculis habere , illius jussa voluntatem & nutum exactè observare & explere , illi per omnia placere & satisfacere . lapid. in mic. 6. psal. 27. 13. ezek. 26. 20. illam se vivorum astimare regionem asserit , ubi colitur verus ac vivus deus , non mortua simulacra : ubi etiam suppetunt vitae corporali transigendae subsidia opportuna , coeli ac soli bonitas , victus abundantia , copia rerum ad honestam voluptatem consetentium . lorin. in psalm . psal. 115. 5 , 6. aug. epist. 121. illa vita est vitalis , dulcis , & amabilis , ubi certa securitas , & secura tranquillitas , & tranquilla jucunditas , & jucunda falicitas , & faelix aeternitas , & aeterna beatitudo . id. de spec. tract. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} greg. nyss . de beat. orat. 2. col. 3. 3 , 4. 1 cor. 13. 12. 2 cor. 5. 6 , 8. vbi placebo ? in regione vivorum . haec enim regio mortuorum est , alia est terra vivorum . hieron , in psal. 114. illam animarum requiem dicit terrom esse viventium quò p●ccata non penetrant , ubi virtutum vivit gloria . amb● . de bono mortis , cap. 9. tunc crimus in regione vivorum ex omni parte placentes in conspectu do mini , ex nullâ ab eo parte peregrini . aug. in psal. 114. illud hoc loco praeterire non possum quod de babyla antiochena episcopo scribit suidas , &c. moller . in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} revel. 3. 21. luc. 16 23. rom. 4. 12. psal. 56. 13. quamdiu . vivis , quia post-mortem nullum gratificandi tempus . euthym . in ps. 55. joh. 9. 4. eccles. 9. 10. isa. 55. 6. neque enim tunc erit invocandi tempus quando nemini propè erit deus , aliis quidem praesens , aliis vero nimis val●è ●emotus . bern. de quadrages . ser. 3. joh. 12. 35. heb. 11. 5. i ergo tu & medio gehenne expectato salutem qua jam facta est in medio terrae . bern. in cant. serm. 75. nunc rapiendum est regnum dei , nunc spiritu vivendum , nunc sinistris abrenuntiandum ut ibi à dextris locus reperiatur . hug. eter . de regress . anim . ab inf . 2 cor. 6. 2. 1 pet. 1. 17. per {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , voces tum fluxa & instabilia , tum firma & sempiterna significavit . incolatus enim est brevis commoratio &c. elias cretens . not , in greg. naz. orat. 10. gal. 6. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hipp. aphor. m●c . 6. 5. j●h. 5. 19. gen. 17. 1. hos. 11. 4. vincula hominum opponuntur vincula bruterum & mancipiorum duris loris & ferre●● catenis . zanch. in hos. beneficia vocat funicula & vincula atque pereleg●●ter , nihil enim magis homin●m devincit alteri quam collatio officiorum . guadulup . in hos. is● . 5. 4. clamat invicta ratio & quisque se illi subjiciat à quo habet ut sit , &c. laur. justin . l. de obed. . c. 5. aristot . e●h . virgil . eclog. rom. 12. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theoph. in luc. luc. 1. 74 , 75. hoc deus certè per sua intendit beneficia , ut ei scilicet placeam cum colam , quae sunt illi grata saciam , &c. lorin. in ps. 55. psal. 56. ult. psal. 26. 6. psal. 66. 14. jam. 4. 8. anna samuelem impetravit , & acceptum deo reddidit , quia cum posecret , vovit . aug. epist. 121. v. 13 , 14 , 17. luc. 12. 19. 19. 20. math. 20. 3. non verbis sol● sed etiam factis laudare oportet , & hanc laudem ut symphoniam graliosam , & coelo dignam requirit maxime deus . cresol . de virtu● . psal. 77. 12 : hos. 14. 3. psal. 50. 23. ocationem veram dixeris csse actionem , sed religiosam , actio bona oratio est , sed operosa & practica , benè orat qui benè ●git . dre●el . rhetor . coel . quid enim rectius , aut quid dignius , quam ●t quibus per munera sua do●inus quasi specialiter videbatur placere voluisse iidem quoque specialius domino cultu ac religione placuissent . salv. de gub. dei , l. 7. significat velle se deo placere uhivis , quoad fuerint in vivis , quamdiu vixerit , dum spiritum traxerit . genebrard . in psalm . quia semper a●cipis , semper invoca , & quia quod habes , à domino est , debitorem ●e semper esse cognosce . amb orat fun . de obita theodos. imp. luc. 1. 75. scuet nullum est momentum quo homo non utatur vel fruatur dei bonitate , & misericordia , sic nullum debet esse momentum , quo eum praesentem non habeat in memoriâ . bern. meditat . devot . cap. 6. non dubium est omne beneficium obligare receptorem erga datorem , & quanto majus fuerit , tantò magis obligare . paris . de legib. cap. 21. tanto quis amplius timerè deum , & magis solicitus esse debuerat quanto majora ejus munera percepit . bern. in ps. qui hab. 1 cor. 15. 10. luc. 7. 47. 2 chron. 17. 5 , 6. parisiens . de univers. partes primae , pars tertia , cap. 9. salvian . de gubern . dei , lib. 6. matth. 13. isa. 5. 4. hebr. 6. 7 , 8. si qua necessatas gravis presserit , tunc deum recordantur , si belli terror infremuit , si morborum pestifera vis incubuit , ad deum confugitur à deo pelitur auxilium , nunquam dei meminerunt , nisi dum in malis funt , postquam met●is deseruit & pericula recesserunt tum alacres ad deorum templa concurrunt , his liba it , his sacrificant . lact. instit. divin. lib. 2. psal. 103. 4. his miserationibus nos coronat deus , ut solent duces urbem militibus cingere quam rebellem adjungere cupiunt ad suum dominatum , proh duras hominum mentes quae beneficiis divinis obsessae , non se dedunt . cresol . mystag . l. 3. c. 11. deut. 32. 15. isa. 1. 2. hos. 7. 15. ille nobis ad hoc bona praestat , ut boni stmus , nos è diverso quoties hona accepimus mala nostra cumulamus , ille beneficiis suis provocat ad compunctionem , nos ruimus in dissolutionem , &c. salv. de gub. l. 6. tum maximè deus ex memoriâ hominum elabitur quum beneficiis ejus fruentes honorem dure divinae indulgentiae deberent . lactan. instit. divin. lib. 2. cap. 1. deut. 32. 6. job 2. 19. interrogo omnes potentes ac divites mundi hujus , cujus piaculi reus sit servus ille , qu● bono ac pio domino malum cogitet , qui bene merenti convitium faciat , & pro l●bertate quam accepit contumeliam reddat , &c. salvian . de gub. l. 6. ezra , 9. 10. quanam fronte attollo jam oculos ad oultum patris , tam boni , tam malus filius . pudet ingratitudinis quanquam ad confusionis cumulum arguar etiam reddidisse mala pro bonis , & odium pro dilectione . bern. in cant. ser. 16. 2 sam. 7. 8 , 9. 1 sam. 25. 21. gen. 6. 7. hos. 2. 8 , 9. ingratitudo ventus urens , siccans sibifontem pietatis , rorem misericordiae , ●luenta gratiae . bern. in cant. ser. 51. josh. 24. 20. tantò gravius de ingratitudine judicabimur quanto magis accumulatis beneficiis ingrati probabimur extitisse . id. in serm. cont. ingrat . ezra , 9. 13 , 14. recordemur misericordiarum dei ut sic accendamus in ejus amorem revocemus ad memoriam bona quae tribuit nobis . id. de int. dom. c. 9. esth. 6 , 1 , 2 , 3. quia bona quae assecutus fuerat , repentè memoriae intulit malum , quod se pulsabat , evicit , quia perceptae gratiae meminerit vim culp● : imminentis fregit . greg. mo● l. 30. c. 9. gen. 39. 8 , 9. psal. 26. 3. psal. 51. 3. aeneas sylv. l. 2. com de reb. alphons. votum est postulatio bonorum à deo cum solvendi muneris promissione . et ideo cum impetraveris quod petisti ingrati est tardare promissum . ambr. l. 1. de abel & cain , c. 7. gen. 32. 10. erubiscau●us prava c●mmittere quò nos à deo meminimus gratuitò bona percepisse . greg. mor. l. 30. c. 9. 2 sam. 7. 18. magno debo obligata e● anima mea , multum accep●st● , & nihil à te habuisti . aug. meditat . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. chrysost , in ps. 9.