2 Peter 2:10 (part 3 of 3)

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

Thus presumptuous are they in their deeds, but how desperate in their writings? They mingle them with heresies, as Hannibal to entrap his enemies, mixed their wine with mandrakes whose operation is betwixt sleepe and poyson. Or as Avicen was made away, Averroes. by annointing the booke with poyson, which he was to read. If they wrot nothing but lies, all would reject them: if nothing but truth, Greg. they could not deceive us. All their blasphemies and falsehoods are in the vulgar tongue, 2 King. 18.26. like Rabshakehs: but the Gospell of salvation they locke up safe enough from the people. Let the best learned use their writings, as Christ did his potion of gall; Gustavit & respuit. Gentle writings are not so dangerous, for they be but mortui errores; and a living Curre will doe more harme than a dead Lion. What trust should be given to those men, that will presume to cast away themselves, to doe us a mischiefe?

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

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

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

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

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

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

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

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

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

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

His feet carry his heart, and his tongue carries his feet, and both leave out the head in their project. Non curat prodesse, sed gloriatur praesse: praesumit se meliorem, Innocent. quis ceruit se superiorem. Hee forgets those to day, to whom hee was yesterday beholding. In his opinion, Bonum non facit virtus, sed gradus. Bern. Hee comes to counsell uncalled, gives his opinion unasked. If the Prince motion, who shall doe such businesse; 1 King. 22.21. the devill could not answer more roundly, I am ready. Facta reficit, reordinat ordinata: judicat judicantes, praejudicat judicaturis; Hee censures that man ignorant; and calls him (though it bee his owne name) audacious, that undertakes a businesse without his direction. If his advice be not consulted, the designe is given for lost. He is the worst Iesuites client in the world, for he will never bee brought to confession. Yet pardon the silence of his tongue, for his life speakes him. When hee offers to shoote, hee calls for no bow but Robin Hoods.

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

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

What clouds so ever wee be wrapped in; Lord, keepe thy servants from presumptuous sinne.

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

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

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

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

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

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

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

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

Leo. It is wicked enough, to presume upon sinne by the example of others: sanctified humilitie argues against it. Because David fell into adulterie and was forgiven, therefore may I commit the same sinne on hope of the same successe? Pious feare concludes, He was plagued, though he was pardoned: if I sinne by his president, I may well be plagued with him, not pardoned with him. The unthrift left his Fathers house, yet at last returned, and was received: but if I wilfully forsake God, it is doubtfull whether I shall ever returne; and if I would, whether I be ever received. Peter denied Christ, and it cost him many bitter teares: but should I deny him, what rivers were able to wash me cleane? To presume, is bad: but being fallen, to despaire of rising againe, is worse. Others have been recovered, why not I? Is not Christ the same? It comforts a diseased man, to know that his Physician hath cured others more dangerously sicke of the same disease. How should it comfort us, to remember that God hath forgiven sinners as grievous? Non tanta mundi totius miseria, quanta Dei untus misericordia. His bountie is not shut, but our hand of faith is not open. Therefore men are not cured, Non quia deficit medicus, sed quia fastidit aegrotus; not because God is not mercifull nor skilfull, but because the patient is wilfull. As therefore it is a good rule in all our undertakings; Deut. 1.28. ver. 43. Nec temerè, nec timidè; to be neither too bold, nor too cold: Not too backward, like those timorous Israelites, There be the sonnes of Anak: nor too forward, like those over-venturous Israelites, that went against their enemies without asking leave. So in all our fallings; not to weigh our errors in the balance of contempt, lest they appeare too small, and not worth our sorrow: nor yet in the balance of despaire, lest they seeme too great, and beyond pardon. But let us sorrow in hope, and hope in sorrow, and we shall finde mercy in both.

Hos. 8.12. 3 Contemners of the Word. I have written to them the great things of my law, and they were counted a strange thing. They were not strange or hard to be understood, but men were wilfull, and would not understand them. Preaching, of all professions, hath the least hope to prevaile, for it deales with the will of man. The Lawyer hath onely to doe with reason, convincing by arguments: the Physician onely workes upon the body, by proper medicines: the Tradesman goes no farther than the eye, the Musitian takes the eare: there is no difficultie in prevailing with any of these, because there is in them a naturall propension to receive that is good. Sound reason, fit medicine, faire metals, sweet musicke, every man likes. But Divinitie deales with the will; and that such a will, as hath naturally no disposition to goodnesse, yea an opposition against it; an aversenesse, a perversenesse in evill: yet to worke this will to goodnesse, is her office. Durus hic labor, for men are selfe-willed; stubburne fishes, which when wee seeke to catch, they catch us.

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

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

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

5 Lyars, that speake against their owne conscience. Every lie is bad enough, yet some are of infirmity. So Abraham dissembled his wife, to save his life: Isaak was taken with his fathers feare, and lyed to Abimelech: David to Abimelech, being hard driven seekes to succour himselfe with an unwarrantable shift: the midwives of Egypt, Rahab of Iericho, lyed. All these were weaknesses, they are not imputations. Aug. Aliud tacere quod est, aliud simulare quod non est. Omnis homo, qua homo, mendax: qua verax, non per se, sed per Deum verax. Necessitated, officicious, or jocular lies, make not liars. But to lie, with a set purpose and malicious intent, 2 Sam. 16.3. is this selfe-willed sinne. A liar is one practised in the trade; as was Ziba. So Paul calls the Cretians, liars: and as much hath been said of the Grecians; Graecia mendax. Tacitus and Herodotus are called the great liars. The spawne of Rome hath the Primacie for lying: truth or falsehood is all one to them, so it may make for their turne. The Iesuite seemes to be ambitious of the divels prerogative, and faine would be the Father of lies. Among the Indians, he that told a lie thrice, was condemned to perpetuall silence; take it on Aelians credit. Happy were it for the Church, if such Ecclesiasticall liars were so silenced. Now a simple lie is so evill, that it can be made good by no circumstance; no, not by the glory of God, in the conversion of a world. Whatsoever the Schoole speaks from Saint Augustine, of their Peccata compensativa; as for a man to tell a lie, to prevent a rape or murder: Iosh. 2.5. 2 Sam. 17.20. as the two women hid the Spies of Israel, and intelligencers of David; denying them whom they had concealed; to save their bloods: these they call sinnes that make amends, or recompense themselves. But shall a man speake wickedly for God? Iob 13.7. Is he ever driven to such a pinch, that be stands in need of our lie? Even this is evill; but to lie with a meretricious forehead, steeled with impudence; this is that selfe-willed sinne, which shall be shut out of heaven among the dogges. Rev. 22.15. The whelpes of that Romane litter have thus barked against all the professors of the Gospell, cast frontlesse imputations upon them; traduced the living, belied the dead; against the Truth, against the evident Truth, against the Truth that themselves knew; so grossely, that some of their owne blushing pennes have confuted their shamelesse calumniations. Let them have the meed of noted liars, not to be beleeved speaking true.

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

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

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

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

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

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

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

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

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

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

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

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

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

The selfe-willed is a slave to the worst part of himselfe, Character. that which is beast in him, governes that which is man: Appetite is his lord, Reason his servant, Religion his drudge. His five senses are all the articles of his faith; and he had rather be a famous man upon earth, than a Saint in heaven. He likes nothing, for any goodnesse, but because he will like it: and he will like it because others doe not. If an unseasonable shower crosse his recreation, he is ready to fall out with heaven, and to quarrell with God himselfe: as if hee were wronged, because God did not take his times, when to raine, and when to shine. He is a querulous curre that barkes at every horse; and in the silent night, the very moonshine opens his clamorous throat. All his proceedings are so many precipices, and his attempts peremptory. He hath not the patience to consult with reason, but determines all meerely by affection and fancy. There is no part about him, but often smarts for his will. His sides before with stripes, and thanke his will for it. His bowels are empty, and complaine that his will robbes them of sustinance. Yea, not seldome, his will breakes the covenant, and his necke payes the forfeit. He is the Lawyers best client, his owne Sycophant, and the devils waxe, to take what impression he will give him. To have his will upon his neighbour in a suite of law, 1 Sam. 28.6.7. he will hazard his salvation. Saul enquires of the Lord, and he answered him not: he seekes to a witch, and she answers him. He must have his will: if God will not answer him, Satan shall. Flectere cum nequeat Superos, Acheronia movebit. Wilfulnesse hath no hope to prevaile with the Lord, therefore sollicites the devill.

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

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

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

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

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

They are not afraid to speake evill of dignities. Induction. There is no one absolute king among men, but he that is the king of all gods. Therefore earthly monarchs must walke by a rule; which if they transgresse, they shall be as surely accountable to him, as they are accountable to none but him, that ordained them. Aug. If they command unlawfull things, Contemne potestatem, timendo majorem potestatem. The devill hath power, and power from God; but it is Potestas Permissionis, non Commissionis: therefore to be resisted. The magistrate hath Power; which if he abuse, that is by permission: but the Power it selfe is by the Commission of God. Therefore it pleaseth the Lord to officiate his Ministers in this imployment: with due reverence to instruct the Prince in governing; as by divine authority to conforme the subjects to obedience. When Saul was chosen, 1 Sam. 10.25. because the observance of a king was uncouth, Samuel is set to informe them: otherwise, novelty might have beene a warrant for ignorance, and ignorance for neglect. There be reciprocall respects betweene the Prince and his subjects; which not being observed, Government languisheth into confusion; these Samuel teacheth them. He was their Iudge, he is still their Prophet: he must instruct, though he may not rule, yea, he will instruct him that shall rule. Conscience bindes every Samuels endeavour, to keepe even termes betwixt the king and people: prescribing to the one moderation and equity, to the other humblenesse and loyalty. Divinity is a mistresse for the highest masters of men; and the Scripture is the best man of counsell for the greatest States-man in the world.

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

There must bee therefore Counsellours of State, and Captaines of warre; Peeres, Iudges, Magistrates, yea and inferiour officers: Rulers of thousands, of hundreds, Exod. 1•.21. of fifties, and of tennes: as we have Chancelour, chiefe Iustice, Iudges of Assise, Iustices of peace, Customers, Cunstables. That Instrument is not in tune, Gen. 41.43. where any of these strings be false. Ioseph was Pharaohs right-hand, Abrech, Pater Patriae. Though the Prince, like the Sunne, yeeld his light and comfort to the State; yet bad Magistrates under him, aiming at their owne private ends; like clouds or malignant starres, may hinder the influence: yea, they are like bad winds, 2 King. 12.2. that wither that part of the State. Whereas the errours and distempers of Princes have been qualified by vertuous deputies. Now, because there is no power but from God, therefore not the least of these subordinate and ministeriall Governours must be despised, without perill of his displeasure.

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

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

2 Murmurers, though they disperse not written scandals of the Magistracy, yet mutter out repining exceptions against their actions. Such were in Israel: the people want water, and in stead of praying to God, Exod. 17.3. they murmure against Moses. Alas, what hath the righteous done? Hee made not the wildernesse dry, nor the waters bitter. But he was their Conductor! yet, as he led them, so God led him: the Pillar guided Moses; as Moses guided the people: yet they murmure at Moses. How mad is impatient man, when he wants his naturall desire, and spirituall grace withall. If men cannot have their wills, to invade the inheritance which the right heire keepes from them; or suppose they bee injured, and may not have redresse in that manner and measure themselves prescribe; presently maledicunt Principi, they murmure against the Magistrate. And what Prince can hope to be free, when Moses could not escape? Never Prince so merited of a people: he indangered himselfe to Pharaohs utmost cruelty; hee brought them from a bondage worse than death; hee interposed himselfe betwixt Gods anger and them: one would thinke, that no death could have opened their mouths to speake evill of Moses. Yet such is the hard condition of authority; that if men fare well, they applaud themselves: if ill, they repine against their Rulers. Moses wanted water as well as they, yet they aske Moses for water; What shall we drinke? The body cannot be distempered, and the head at ease: the King must needs feele the peoples misery. If they had seene him furnished with full vessels of sweet water, while they were turned over to the bitter, there had been some colour for murmuring: but the Ruler wants water no lesse than themselves. Murmure not ye, as they did, lest ye be destroyed of the destroyer, 1 Cor. 10.10. Psal. 37.7. as they were: let their vengeance make us tremble. Be silent unto the Lord, lest he answer you againe in fury.

3 Mutiners so speake evill of dignities, that they raise up evill against Dignities. Corah stirres up a faction against Moses; Why dost thou make thy selfe a Prince over us? Numb. 16.3. A man could not thinke of an honour lesse worth his emulation, than the Principalitie of Israel. They were a people that could give nothing, a people that had nothing, a people whom their Leader was faine to feed with bread and water: they payed him no tribute, but ill words: his command was only a burden to him; yet was it an eye-sore to them; Ye take too much upon you. Nothing can be more pleasing to the vulgar, than to heare their Governours taxed, and themselves flattered. This mutinie soone brought in a rout of rebels. Hee that poisons the people with a mal-opinion of their Prince, is the most dangerous traitor. To rip up the faults of kings, is bold impietie: but to charge them with faults they have not, is shamelesse blasphemy. So Absalom spoke evill of his owne Father. 2 Sam. 15.3.

No musicke is so sweet to the eares of the giddy multitude, as to heare well of themselves, ill of their Princes. Absalom need not wish himselfe on the Bench: every man saies, O what a courteous Prince is Absalom? What a just Ruler would Absalom be? How happy were we, if we might be judged by Absalom? Thy matters are good! It might be some monopolie, some pestilent Patent of engrossing, some malicious accusation; yet all is good matter with Absalom. There is none to heare! their owne eyes saw this to be false: daily were causes heard and judged, offences heard and punished. If some officer were so corrupt, that an appeale was just; shall the King be blamed? must the Prince answer for every act that his subject does? David had more of such blasphemers; 2 Sam. 16.7. Shimei curseth him to his face. Durst he doe thus among his armed troopes? yes, it is the marke which our Apostle sets on these reprobate blasphemers; They are not afraid to speake evill of Dignities. Doubtlesse, that clamorous tongue had secretly traduced the good king long before: therefore is now given up to the rage of frenzy; that the mischiefe it did owe his heart, might now be paid home. What can they looke for, that slander the footsteps of Gods Anointed, but the name and doome of Shimei.

The greater the Persons, the more censurable be all their actions. What can a Prince doe so acceptable to the good, but lewd men will mis-interpret it? Every tongue is ready to speake partially, according to the interest he hath in the cause or patient. If a Statesman have done a private person some but imagin’d wrong; how doth he clap, leape, and rejoyce at his downefall? It is not possible that Dignities should be free from imputations: their innocence can no more protect them, than their power. This shot flies not at randome, like the Syrians arrow at a venture; 1 King. 22.34. but is charged and discharged on set purpose to dishonour God, in wounding the honour of his Anointed.

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

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

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

This is that murderous shot, forged in the fornace of hell, and charged in the bellies of popish Emissaries, to be discharged against the honour of worthy Magistrates, yea glorious Princes. Who cannot but know, that their tongues are full of this virulency, when their bookes are stuffed with little else? As if they would proclaime to the world, how villanous that Religion makes them; and that they are bound to traduce Kings. Instead of proposing the lives of Saints to imitation, they are still exposing the lives of Princes to suspition, yea to conspiracy. Doe they this without authority? No, but in the name of the Pope, as that Philistine cursed David by his gods. Yea, 1 Sam. 17.43. hath not the Pope in his owne name, cursed them? His excommunications, execrations, rejection of Princes; what is this but to speake evill of Dignities? Indeed this hellish zeale hath beene so hissed at, that some of them are now somewhat ashamed: therefore like the devill in the Serpent, the Pope makes use of anothers tongue: the Iesuite undertakes it for him; that large spoone which the Romane Hierarchy devised to eate with the devill: who though he were found out since the invention of gun-powder, hath not done lesse mischiefe. The whole trade, study, and profession of that Order, is maledicere Principibus. But Lord, though they curse, blesse thou: Psal. 109.28. thy blessing shall doe us good, when their curses hurt none but themselves. Let Dignities comfort themselves against these evill speakings, as David did in the persecution of Shimei; It may be the Lord will requite me good for his cursing this day. 2 Sam. 16.12. It may be, yea it hath beene, and we trust it shall be, that God will blesse us the more for their cursing. It may hitherto bee written as a Motto on the Kings Crowne: Videntis & Viventis: hee sees and lives; his enemies perish, himselfe prospers.

The Buts at which all this pestilent ordnance lets flie, The Marke. the Apostle cals Dignities, δόξας, Glorias. They are also called Gods, not by nature, but by office; κατὰ τὴν κλῆσιν, for their calling: κατὰ τὴν τάξιν, for their order and place: κατὰ τὴν τιμὴν, for their honour and respect. God hath not onely set them as Vicegerents in his owne roome, but also enabled them with gifts for so great a designement. Though not many noble and great be called to the grace of Sanctification, yet they are to the grace of Administration. When God called Saul to be a King, 1 Sam. 10.9. he gave him another heart: he lifted up his thoughts to the disposition and pitch of a king. The calling of God never leaves a man unchanged: nor does he imploy any in his service, whom he does not enable to the worke he sets them about. Especially, when he makes Dignities, sets them to supply his owne place, and to the representation of himselfe. It is no wonder, if Princes excell the vulgar in gifts, no lesse than in honours: their Crownes and hearts are both in one hand: and if that did not adde to their spirits, as well as to their states, Numb. 11.17. there were no equality.

Yet when Saul was chosen, and all the people shouted, God save the King, 1 Sam. 10.27. there were some Sonnes of Belial, that despised him. It is a vaine ambition that seekes to be loved of all. When God commands us to have peace with all men, he addes, Rom. 12.18. if it be possible. Favour is more hard to attaine than peace: many forbeare to trouble us, that yet doe not love us. Goodnesse cannot be without exceptions; therefore is not to be sought abroad, but in our selves, and the conscience of our well deservings. But what shall we say to those men, that will be scanning of kings, and censuring all their actions, yea charging their innocence with aberrations? How plainely hath God interdicted it? How doth Saint Paul disclaime it? Exod. 22.27. Act. 23.5. Eccl. 10.20. How did Salomon threaten it? Rulers were no Christians in Pauls time; yet how earnestly doth he perswade to obedience? With what reverence did he appeale to Caesar? With what humility and apprecation of happinesse, Vivat Rex; with what deprecation of evill, This dreame be to thine enemies; Dan. 4.19. did Daniel speake to the king of Babel, a king that served not God.

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

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

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

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

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

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

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

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

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

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

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

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