2 Peter 2:12

WHen sinne growes insolent, it is time for Preachers to be fervent: sinners must not live like beasts, and be flattered like men. If the Princes of Israel pamper their flesh with the food of riot, the Prophet will not sticke to call them the fat Buls of Bashan. The Apostle is not afraid to put the deserved title of Bruits upon these gracelesse deceivers. Never was that man meale-mouthed, that was full of the Lords errand. Doe we herein displease any? Should we please men, we were not the seruants of God: should we please beasts in the shapes of men, we were the servants of Satan. Mic. 2.11. Shall wee walke in the spirit of falshood, and prophecie of Wine and strong drinke? This were to be a beast for company. But, as we hope, you have no will to be such hearers: so blessed be God, we have no skill to be such Preachers. Bishop Latimer in his ultimum vale to the Court, protested that if he should say nothing the whole houre together, but the very words of his Text, Beware of covetousnesse; his Sermon might be thought witlesse, not needlesse. We may say the like of the vice in my Text, Intemperance; it were not lost labour, nor mispent time, to say nothing else, till we had all amended that. But as some seed is sowne among thornes, which prick the sides of the sower: so much, by the high way, which for want of mould and root, the fowles of the aire, boone companions pecke up. The bellowes are burnt, but the wicked are not turned. It seemes, Ier. 6.26. the Prophet had burnt a hole in his bellowes, gotten the consumption of the lungs, spent his spirits, and lost his labours. This is our unhappinesse, but more yours. Ministers (as Christ did to the Iewes) offer the world wine: and the world (as the Iewes did to Christ) returne them vineger. What we give with the right hand, they take with the left: wee are borne for the good of many, few are borne for the good of us. But howsoever we speed, Gods message must be delivered: we dare not but call sinners by their names; unnaturall men, naturall beasts.

These damnable seducers are here described further, by their Resemblance, As naturall bruit beasts. Ordinance, Made to be taken and destroied. Ignorance, Speake evill of things they understand not. Vengeance, Shall perish in their owne corruption.

First, for their Resemblance; wherein I consider two things: Quibus, and In quibus: What they are like, Beasts: wherein they are like them, In Sensuality.

1 What they are like; Beasts. Quibus. The wicked have many homely comparisons in the Scipture. Sometimes to reprobate silver, which will buy no commoditie: Ier. 6.30. sometime to doated trees, good for nothing but the fire. To dung and excrements; Iud. vers. 12. yea they are not so usefull: for these serve to manure the ground, the other to infect it. Often to Beasts; wherein the Divine Iustice shames them, flinging filth in the faces of this degenerate creatures. Pejus ita comparari, quàm esse: it is better to be a beast, than a man compared with beasts. The spirit of beasts is made of the aire, and into aire it resolveth: it knowes nothing but the present, makes no reckoning of hereafter, nor shall hereafter bee called to a reckoning for it. They have groveling faces, earth is their Vltimum. Mans body is of a nobler fabricke, his very constitution naturally erects him to a higher aime. Besides, his soule, a particle of the Divine breath, is able to discourse, argue, conclude, inferre; conceives by reason a future life, to which this but prepares, and which it begins.

Let a beast doe a mischiefe; suppose a Lion kils his prey, he retires to his den, and quietly feeds, without feare of answering for this fact. When man hath done a murder, there is a fury within him, lowder than cracks of thunder, sharper than stings of Scorpions; a Conscience awaked by the cry of blood: no beast ever knew what Conscience was. Thus man, having more noble endowments, shames his Creation, by living like beasts. You have read many fables and Apologues, wherein beasts are fained to speake like men: but who would endure that Theater, where men be seene to play the beasts. Such is the power of sinne, it can transforme men into beasts: so in a mortall sense, are all those Metamorphoses to be understood, wherein the Poets trans-shaped men into beasts. While Idolaters turne beasts into gods, they turne themselves into beasts.

In Quibus. 2 They want not their resemblances, and the similitude holds both generally and specially. Generally, in three things:

The whole intendment of the beast is the belly and groine; so wicked men are wholly led by sensualitie. Their soule is made a slave to their sense; and while this rebels, she that worst may, must hold the candle. She thinkes of praying; but if the flesh will have it so, there must be singing and dancing: she perswades to fasting, but the flesh hales on to rioting. All her morning care must be to provide the body a dinner: nor is shee onely made the bodies Cater, but even too often his Pandar.

Beasts cannot praevidere futura, nor providere futuris; they have no providence; but the expectation of the day ends with it: they count not of weekes and yeeres; but only rise and roost with the Sunne. So these bruitish animals make no other provision. If you say, they can lay up victuals for to morrow; so doe divers beasts: the little Ant fils her granaries in harvest, for the Winter-store. In this they are but even with beasts; and for the fore-sight of vengeance to come, they are no better. Yea, some beasts can prognosticate a storme, and run to shelter: these men provide no refuge, but thinke to beare off the Iudgements of God with head and shoulders. Hares have their muses, and Foxes fore-acquaint themselves with boroughs, whither being hunted they run for succour: these have not a hole to hide their heads. Therefore when conscience begins to thunder, and the torrent rores with an inundation of sorrowes; they flie to the fiddle, to the Taverne: which is as if when it raines, a man should run into the Thames to keepe him dry. They know no more how their time passeth away, than a beast is able to tell the Clocke. Therefore commonly their departure is so sudden, that when they looke for a pleasant Peale, behold it is their Passing-bell.

Beasts are not ashamed of their deeds: where is no reason, there is no sinne: and where is no sinne, there can be no shame. These have reason, yet are not ashamed of their abominations; Ier. 8.12. and therein are beasts, or worse. Yea, the very dogge, though he cannot blush, will goe away as if he were ashamed, when hee hath done a shrewd turne, and is taken in the manner. But these have a meretricious fore-head, stupid and steeled with impudence; shame-proofe: there is not so much blood of grace in their hearts, as will serve to make halfe a blush in their cheekes. Their end will be worse than frontlesse Gehezi’s: for want of red, his skinne was spotted with white: he strove to out-face Elisha, let him trie to out-face the leprosie.

Specially, for some particulars; there is a neere similitude of their conditions. As they have match’d themselves, so take them by couples.

1 The Goat and the Whore-lover; a paire of uncleane beasts; fit for no place but the ragged mountaines and desarts. They thinke wantonnesse nothing else but the meere appetite of nature. But who bee they that shall be set on the left hand, with a Goe ye cursed? Goates.

2 The Hog & the Covetous, a paire of odious beasts. They are both rooting in the earth, that’s their felicitie: both rooting up the earth, that’s their mischiefe: both love to wallow in the mire; none so sordid as the avarous: both will breake through all fences, if they be not yok’d: both are hoinish, grunting, and insatiate; neither of thē can endure a partner in their comessation: neither of them both do good while they live, some good may be got from thē both when they are dead.

3 The Wolfe and the Oppressor, a paire of ravenous beasts. Both love to sucke the warme blood of innocent Lambes, both to fill their holes with rapine: both barke at the Moone, any light that may discover their mischiefes: both are greedy to swallow more than they can digest: both howle when their hopes are disappointed: both live by the spoile, the wolfe of other beasts, the Oppressor of his owne kind: both doe so well match together, that it was good for the land, if they were both hang’d together.

4 The Palfrey and the Swaggerer, a paire of unbridled beasts. Psal. 32.9. The horse will cast his rider, and being downe, give him a farewell with his heeles. For men being reproved, to kicke at the Messengers of God, is a gallant yet but a Iadish qualitie. When a bridle of prohibition is put into his jawes, fraena ferox spumantia mandit, he frets and fumes, as if he were so great, that God must not crosse him. But all he gets by it is, that when a snafflle cannot rule him, a stronger bit shall be put into his mouth. As we have seene a stomackfull horse, that will not be stopp’d in his carrier with the sharpest bit; but runs on headily till hee comes to some wall or ditch, and then stands still and trembles. Death is that terrible ditch which will stay his fury; he is a headstrong beast, whom that gastly foe cannot breake.

5 The Foxe and the Cheater, a paire of crafty beasts. Both love to doe mischiefe, neither loves to owne it: coozenage is both their trades; they live by it, neither indeed can they live without it. The Foxe will stand by the river, and let his taile play in the water, till the fishes come flocking about it; and then with a jerke he swoopes them out. His hole is his studie, and the fold his stage, where he playes his part. Herod was such a Foxe, but Christ could hunt him out. The Iesuites are such foxes; they will not looke towards the bootie they aime at: yet all their labour about your conscience is but to get a benison to their owne Colledge. There should be no robbing of the living, to give the dead: Chrys. in Luk. 11. but these foxes will allow you no rest, till you give something for Requiems: if a rich Papist doe not buy some soules out of purgatory, they doome him to hell. This with them is Pia fraus, but by the same reason, the foxe is a pious beast. Would many of our shops were not the boroughs of such foxes: Aquin. there is no subtletie like that, which deceives a man, and hath thankes for the labour.

6 The Beare and the Whore, a paire of cruell beasts. Both lie at stake, both are to be baited, by all dogs of the game: both their flesh is sold for money, by the Beareherd, or by the Bawd: these gaine all; the poore beasts have but abused bodies, the one withall a torne conscience, for their paines. A Strumpet in her malice, is worse than a she-beare robbed of her whelpes. She is a theefe in her pleasure, but a devill in her anger. She sets a price on her body, shee sets no price on her soule: that she sels, this she gives away for nought. Vtrumque animat rabidum, omnivorum: both seldome have any issue: both these beasts stand in feare of the whippe.

7 The Viper and the Traitor, a paire of pestilent beasts. Wee may say of either of them, It is not so much Animal, as Malum naturae. The Female in copulation bites off the head of the Male, prae voluptate: and the brood, Indignam chari mortem ulciscentia Patris, Nicander. Erosa miser aenascuntur matris ab alvo; revenging the death of their Father, gnaw out the belly of their mother. Such a generation of Vipers were the Pharises; who wounded the Church with their stings, wherein they were bred. Iesuited Emissaries had first their birth and breeding in the indulgent bosome of England; yet most unnaturally, they betray their owne mother to miserie and ruine. Virgil. Pectis acerba boum, pecorique aspergere virus. They are infectious plagues to the families that harbour them; the bane of many poore soules, beside their owne.

8 The Aspe and the Slanderer, a paire of stinging beasts. So the Psalme matcheth them, The poison of Aspes is under their lips. The Aspe suckes not her cacochymicall poison from her food, but hath it bred in her owne nature. The Calumner derives not his railing venome from the object, for that is commonly good; Aelian. but makes it in his owne bosome. Slanderers are also compared to Scorpions: to avoid whom, men use to place their beds in water; yet the politike serpents have a device to reach them. They get up to the top of the house, where one takes hold, the next hangs at the end of him, a third upon a second, a fourth upon the third; and so making a rope of Scorpions, they at last wound the man. Among scandalizers, one begins a whisper, another makes it a report, a third enlargeth it to a dangerous calumnie, a fourth divulges it for truth. So the innocent mans credit is maimed, and he cannot finde out the villaine that did it.

9 The Frog and the Murmurer, a paire of croaking things. Both of them are bred of the mud, they come from no noble matter. Semina limus habet, virides generentia ranas. Ovid. Some write, that it raineth frogs; we might thinke so too by the number of our malcontents; men that will finde fault with everything; whom God himselfe scarce knowes how to please. His nec sicca placent, nec quae stagnata palude: no faire weather, nor raine; peace nor warre, can satisfie them. There is no worke of God, but opens their clamorous throats. In rauco querelae semper sunt murmure ranae. When Bacchus was sent to fetch the Worthier of Euripedes or Aesculus out of hell, as he passed in Charons wherry, hee heard nothing but the croaking of frogs: whereby the Poets insinuate what a number of querulous and litigious persons be in hell.

I might adde many more; as, First, the Spaniell and the Flatterer, a paire of dissembling beasts: both feed their Masters humour, that he may feed their hunger: both bemire a man with fawning on him. But let the great one use his Sycophant, as he does his Spaniell, and try if he will love him the better for beating him. Secondly, the Squirrell and the Busibody, a paire of nimble and pragmaticall beasts: but the Squirrell is the nimbler and wittier: some write of her, that because she cannot swimme well, when she would crosse a brooke, shee gets a piece of the barke of a tree, puts it into the water, and her selfe into it as in a boat; and then holds up her bushy taile in stead of a saile, that so the winde may drive her over. Per varios usus artem experientia fecit, Exemplo monstrante [viam]. The pragmaticall hath an oare in every mans boat, an eye in every mans window; is here, and there, and every where, but where he should be: is still busie, yet never hath thankes for his labour. Thirdly, the Civet-cat and perfumed Gull, a paire of sweet beasts: onely this sent is naturall in the one, in the other artificiall: and what the one beast disburdens in scorne, the other takes up in pride.

I might couple the Tyger and the Persecutor; the Boare and the Church-robber; or tell you of Tumblers, beasts that have brought up their bodies to shew trickes; of Lurchers, that live by pilfering: of Setters, that will bring the bootie to the theeves hand; Pandars of filthinesse. There bee Moales, blinde earthy Muckwormes: Weasels and vermine, and innumerable humane beasts, or beastiall men. But who would dwell long among beasts? I am weary of this bruitish Comparison. Only there is one among men, for whom I can finde no sample among beasts; the Drunkard. I know not with what beast to match him; he is such a beast, that no beast will keepe him company. The neerest to him is the Swine, let them two be yoked together.

Now if men thinke scorne thus to be compared, let them forbeare to deserve such a comparison. Yea, let me further aggravate their shame: there bee men that exceed even beasts in sensualitie. Beasts drinke not but when they are dry: the drunkard never tarries till he be athirst. What beast, but he, powres in more, when he hath already too much? Beasts have their times of copulation, and they keepe their naturall seasons: incontinent man knowes no limits, but is infinite in his desires. In many things men are so much worse than beasts, as they ought to bee better.

How well soever we thinke of our selves, the Scripture sends us to divers beasts for our learning. The very Ants are our schoolemasters, to teach us providence. The Dog is loving to his master, and watchfull for his safety. The Horse is valiant, startlesse at the drumme, neighs at the trumpet, is forward to the battell; to shame our cowardice. The Lion is a president of temperance; after a full meale hee tyes himselfe to a three dayes abstinence: hee is liberall, and leaves part of his prey for inferiour beasts; condemning those churlish men that eat their morsels alone, and put the reversion in their cupbords. Hee is full of noblenesse, hee scornes to seise upon the yeelding; whereas men prey on prostrate fortunes. So moderate in his revenge, that hee will doe a man no more injury, than he receives from him; as some write. The Ape is quicke of apprehension, apt for imitation: lewd men will not learne to doe good either by precept or president. The Elephant is kinde; if he meet a man that hath lost his way; Plin. he will both guide him, and defend him. The Oxe knowes his feeder, to teach us thankfulnesse. Thus if they may not be Indices, to direct us; they shall be after a sort, Indices, to condemne us; as the Dogs condemned that rich man, Luk. 16. who were lesse costive of their kindenesse than their master.

Sensuality is the vice heere condemned; a brutish conversation of men; The Summe who onely desire to live, that they may eat and drinke: which is indeed to live more belluino. Hee that hoords corne in the time of dearth, shall be cursed, and he deserves it: yet his winnowed store shall at last breake forth: but drunken engrossers diminish our plenty, and stow it where it shall never doe good. How many thousands, hard driven with poverty, or by the exigent of warre, might bee releeved with that these spend like beasts? How just a punishment is famine after such a satiety, and pestilence after famine; Lam. 4.10. turning the sanctuary of life into the shambles of death? Licurgus, to cure the peoples drunkennesse, caused all the vines to be cut downe; he might better have made a well in every vineyard, and marryed in every cup a watry nymph to fiery Bacchus. In cratere meo Thetis est conjuncta Lyaeo: Est dea juncta deo, sed dea major eo. Immoderation makes vina venena; Ambr. yea worse: for the worst poyson helpes some, but the drunkards potion hurts all. Some plead that they are able to beare it out: but to be a strong drinker is but to be a strong beast. The excesse is a sin, whatsoever the successe be. Whatever be the purpose before, or the event after; yet not the strength in bearing it, but the abstinence from taking it is praise-worthy. How foolish is it, for a little tickling of the palate, for a running banquet, to hazard eternall comfort.

Made to be taken and destroyed.] A fearefull saying! what, Their Ordinance. Conditus ut sit perditus? If we understand it onely of beasts, the matter’s not great; for they can perish but once, and from their destruction ariseth our preservation. If they be noxious, wee are preserved from their mischiefe: if edible, by their nourishment. When they spend their lives in our service, this was but their end; they were made for the purpose. But that man should bee made, to bee marred, created for destruction; this is terrible, and (if not warily understood) uncomfortable. Some beasts are made to be taken, not destroyed: some to be destroyed, and not taken: some both to bee taken and destroyed. 1 Wee take the Horse and Asse, wee destroy them not; but teach them to carry us, or provision for us. Wee put their backes to the burden, not their throats to the knife. 2 There bee ravenous beasts and venemous serpents, hostile to man, malicious dangers of our life: wee seeke to destroy them, not to take them. Wee send our bullets and arrowes, the messengers of death, into their bowels; we abhorre their carcases. 3 There be beasts ad esum & usum, as sheepe and kine; these we take and kill; the pasture fats and fits them for the table; wee feed them, to feed on them. Reprobates are ordained for both: when they have done the devill speciall service, drawne in his yoke, wrought out their owne perdition; then that mercilesse butcher cuts their throats, and makes himselfe a meale of their soules.

But let us hold this conclusion; as God made no man for sinne, so not immediately for hell. Deus hominem condit, homo se perdit. But how then is it said here, made to be taken and destroyed? This is a point that I did not willingly seeke, nor unwillingly finde: it stands in my way, and I durst not praeterire insalutatum. For method, first I will lay downe some infallible grounds. 2 Answer the objections that quarrell them. 3 Give the summe or cleere conclusion. 4 Lastly, apply it to our selves.

Grounds. 1 God is an absolute Lord over his creatures, and hath as just right of their disposition, as he had power of their creation. Is it not lawfull for him to doe what he will with his owne? Mat. 20.15. Man challengeth authority over his goods, and hee may set this vessell on his cupboord, that other on the dunghill. Wee are Gods vessels, hee made us, hee owes us, hath an incomparable right over us; may hee not then dispose us? Man in his family, takes in this servant, turnes that out of doores; and this, because he will doe so: it were then desperate boldnesse to deny God the same faculty in his owne house. In the world, man kils this beasts, lets alone the other; yet is not counted unjust: now a flye is more worth in respect of us, than we can be in respect of God. In an heape of clay, the Potter sits working, and makes of the same lumpe in his hand, one part a cup for wine, the other a pot for urine. Farre greater is the liberty of Gods perfection, and the perfection of his liberty.

2 God is alwayes most just, nor can he doe other than what is perfectly good. Goodnesse is not the Rule of his will, but his will is the Rule of goodnesse. Non ideò vult quia bonum est, sed ideò bonum est quia vult. His judgements are sometimes manifest, often secret, alwayes wonderfull, never unjust.

3 The Will of God is the cause of all causes, in which we must make a stand; and neither beyond it, nor without it, seeke for any reason. It is so; why? because he would have it so: why would he so have it? there is no cause of the first cause. The sea, be it never so deepe, hath a bottome: the heavens, be they never so high, have a top: but of the will of God there are no limits, no confines. God in all his workes seekes for no cause out of himselfe. The rich man chuseth the object of his charitie at his owne pleasure: this beggar he makes his heire, not that; and without injurie. Yet here may be some cause out of himselfe: the person whom he adopts, may be more pleasing to his eye, or obsequious to his commands. But the Lords chusing hath no impulsive cause out of himselfe; he did not elect men, because he foresaw they would be good; but they are made good by his Election. Nor did he reject others, without respect to their sinnes.

4 The Lord hath purposed to passe by some men, for the manifestation of his Iustice in their deserved ruine: 1 Pet. 2.8. it is his will to suffer some to fall into sinne, and for their sinne to condemne them. That which is against the Will of God, comes not to passe without the Will of God: he willeth that to be, which hee willeth not to doe: and though he esteeme not evill to bee good, yet he esteemeth it good that there should be evill.

5 He hath not ordained any to destruction without the respect of sinne: for looke what condemneth men in the world, for that did God purpose to condemne them before the world. Not that sinne is the cause of this decree, but that this decree is not separated from the regard of sinne. Hee doth not simply and absolutely ordaine his creature to hell, but he decreeth punishment with relation unto sinne. So then this conclusion is firme; Homo non damnatur propter Decretum, sed propter peccatum.

1 If the Will of God be the energeticall operative beginning of all things, Objection. then also the beginning of sinne. Answ. Gods Will is the cause of all things being and existent: a thing is not first, and afterwards God wils it; Eph. 1.11. but hee decrees it first, and therefore it is. Now sinne is not properly an existence, being, or action; but a defect. There is Ens reale, really and positively: and Ens rationale, in reason onely; under which are contained not onely notions and relations, but also privations. Sinne hath not a positive being, yet is it not nothing; but necessarily followes the absence of righteousnesse. God made not sinne, yet he justly condemneth for sinne.

2 But if God suffers man to doe evill, is hee not the Author of that evill? Answ. No, for he is not bound to hinder it. He doth not give Grace, who can challenge him? Is it not his owne? He doth not infuse corruption, he doth not with-hold the occasion. The rider gives his firy horse the reines, we say he puts him on: the hunter lets slip his dog, we say hee puts him on the game. A house is ready to fall, leanes on some outward supporters; take away these, the house fals of it selfe. God forbids sinne, the wicked are the more eager on it. As in the middle region of the aire, the heate growes stronger by the Antiparistasis or revulsion on every part, and from hence proceed the thunder and lightnings; the clouds being condensated, by the heat round encompassed. So the wicked heart, struggling with the good law, becomes more turbulent and firy in sinne.

3 If God have decreed some to destruction, it must follow of necessity, and so man is damned against his will. Answ. No, for Gods decree doth not impose a necessitie upon the Will of man. Indeed there is an hypotheticall necessity, of consequence: if God deny men his grace, they will sinne and perish; but this is their owne will: Those whom he hath chosen, shall never be damned; yet with their owne will they are saved. The elect Angels doe necessarily obey God, yet not by constraint, but willingly. It is one thing to throw a sheepe into the river, another thing to shew her grasse on the other side, and allure her to swimme to it. Deus non fieri cogit, quod factum damnat. Gaudent. Gods decree doth altogether order every event; by inclining the Will gently in things that be good, and forsaking it in things that be evill. If men will offend, hee is just to punish: if they will returne, he is mercifull to forgive. As he saves none but in respect of Christ, so he condemneth none but in regard of sinne. That all mankinde was lost, we may thanke our selves; blessed be the goodnesse of God, that any be saved in Iesus Christ.

4 The Scripture speakes of the Salvation of all men; how then are some made to be destroied? they urge these places, Ioh. 1.29. Ioh. 3.17. 2 Cor. 5.19. 1 Ioh. 2.2. To which wee oppose, 1 Ioh. 5.19. Ioh. 17.9. These wee reconcile out of S. August. Totus mundus est Ecclesia, and Totus mundus odit Ecclesiam. The world hateth the world, the malignant world hates the reconciled world; the damned world, the saved world. But God will have all men to be saved. 1 Tim. 2.4. Answ. All is taken either Distributivè; then it signifies every particular person. 2 Thess. 1.3. All, that is, every one. Or Collectivè, and then it signifies Any one, not Every one. Christ healed every disease, that is, any disease, or every kinde of disease. Mat. 9.35. Every man is a liar, saith the Prophet: now if every man be a liar, then is he a liar that speakes it; and if he be a liar that speakes it, then is it not true which he speakes; so, Hieron. in Eph. 1. Cont. in that sense, to say that every man is a liar, must be a lie it selfe. Or, God wils All to be saved, that is, of those that are saved; Aug. Ep. 107. ad Vital. Enchi. ad Laur. ad. 103. for none are saved but by his willing it. Or Paul in this, and such other places, speakes according to his owne affection, and charitable judgement; Tit. 2.14. as he cals them in divers Churches, men elected; which was his charity, not his certaintie. But still God hath his Peculiar people; therefore the rest are common: and at the last day many shall be turned backe with a Nescio vos. Perditus est qui natus est, Mat. 7.23. Aug. Ser. de verb. Apost. 44. nemo liberatur nisi qui renatus est. Hell was not made for nothing; some must perish.

Conclusion. This then be the summe; God did not make any man for the onely purpose to destroy him; but these speeches must be understood by way of consequence, and effect. Mat. 10.34. I came not to send peace, but a sword, and fire, upon earth; saith Christ, and to set men at variance. Luk. 12.49. Yet certainely, this was not the end of his comming; neither sword, nor fire was his intent, but peace: these are produced by accident, and through the malice of Satan and men, doe necessarily follow it; therefore he saith, I came to send fire. So the Apostle seeing men so desperately wicked, speakes of their making, according to their present being: as when wee see a man perishing, we say, he was borne to this fortune; yet his mother did not beare him to such a purpose. This ordinance hee setteth downe either by revelation, the Spirit of God so informing him; or by probable conclusion, reason so leading him; Gal. 5.21. they that doe such things, shall not inherit the kingdome of God. But for us, wee must not peremptorily conclude the destruction of any man, though obstinately wicked: because God is so indulgent to the intervention of repentance. In those dreadfull thunders of the Law, where every sentence sounds like the sentence of death, every line is an axe laid to the root of the tree, every word able to affright the Reader: even there, Repentance creepes into the Text, and makes roome for her selfe among all those terrours. In the midst of all those astonishing curses, she findes a mercifull place. She turnes the streame of anger, the torrent of plagues; and like a strong East winde divides the red sea of Gods wrath; till his Iudgements, like those waters, stand on heapes, while repentance walkes through the midst, and escapes. This is that secret reservation, which the divine mercie hath wrapped up in his menaces; an exception to the generall Rule of his Iustice. This suspended Ninive’s doome, Ier. 18.8. and stretched out her respite of forty dayes, to the allowance of forty yeeres. Esai. 38.1. A Prophet tells a king, Thou shalt die, and not live; an Hebrew Pleonasme, for surenesse sake; who could conceive a more absolute speech? yet was there a condition involved, and his dayes were lengthened. God said to Abimelech, Gen. 20.3. Behold, thou art but a dead man, for the woman which thou hast taken. Yet the event was otherwise, to shew that there was an exception inclosed, Vnlesse thou restore her undefiled. To apply all to our selves:

1 We were never admitted into Gods Registerie, to turne over his Rols, and to see what Names he hath written for death, and what for life. Therefore because we know the doome of none, let us pray for all. And (to shew how mercifully our Maker meanes to comfort our hearts) we may bee sure of our owne Election, sure of others Salvation; we can be sure of no mans reprobation. We cannot say, This man is ordained to be destroied: we may say of him that brings forth good fruits, This man is ordained to be saved. We may be sure of others Salvation by charitie, of our owne by Faith: of others by their fruits, of our owne by the witnesse of the holy Spirit. It is true indeed, that neither can apostasie or turning unto sinne, alter Gods decree for evill; as the Papists make Gods Election to depend on mans worke; as if hee should say; Indeed I determined you to Salvation, but had I knowne you would have proved so wicked, I would never have done it; now I reverse it. Nor can repentance or turning from sinne alter his decree for good: I meant you lost men, but now I see you returne, I will accept you to mercie. Farre be both these thoughts from us. True conversion may change his sentence, it can never change his purpose.

2 Let this humble our proud hearts, and teach us to passe the time of our sojourning here in feare. They were broken off because of unbeleefe, thou standest by faith: Rom. 11.20. be not high-minded, but feare. Thou speedest well, insult not over him that speeds otherwise. Vterque merüere vindictam, tu non merüicti gloriam: both have deserved punishment, if either be spared, it is altogether of mercie, Col. 3.12▪ without merit. Charitie is the fruit that growes on the tree of Election. Put on, as the Elect of God, holy and beloved, bowels of mercies. We are adjured by our Election, Selection, Dilection to be mercifull: Elect before time, Holy in time, Beloved at all times. God hath chosen the humble: He regarded the law estate of his 〈…〉 . Luk. 1.4• ▪ Humilitie was not the cause of this choice, but this choice comes not without humilitie. I will mistrust that heart, which in a haughty contempt of others, magnifies himselfe: it is likely, that man hath chosen himselfe, not that God hath chosen him. When the lots were cast for a kingdome, many an Israelite stood faire, and flattered himselfe. Why not I? Modest Saul hid himselfe, yet God gave him the Crowne. It ill becomes a man, even that hath merited honour, to be proud of either his honour or merit. But when an undeserving beggar is pick’d out, and graced above his fellowes, if hee be proud, his honour will sit unhandsomely on him, because his beggarly heart is still in him. Generally, hee that presumes most, speeds worst.

Worke out your Salvation with feare and trembling: not with pride and insulting, Phil. 2.1•. nor with horrour and despairing; but with feare and trembling. By humilitie in good deeds, and feare of evill deeds, a man may worke out Salvation: the other will worke him out of Salvation. It is the divels most dangerous assault; You are sure of your Election, know your owne name to be written in heaven; and by that title are better than Princes: why doe you not take it more upon you, and beare up your head higher? No, Satan, Pride cast thee downe from heaven, it will never lift me up to heaven. Blessed are the poore in spirit, Mat. 5.3▪ for theirs is the kingdome of heaven: the proud in spirit have no such interest; yea, theirs is the kingdome of hell, I am not as other men are, saith the Pharisie; and the clocke of his tongue went truer than the diall of his heart: not like other men indeed, Luk. 18.11. for hee was like none that should be saved. 1 Cor. 1.27. God hath chosen the weake to confound the mighty, not the mighty to dominere over the weake. Luk. 1.26. An Angell was sent to a citie of Galile: this is Gods fashion, to seeke out the most despised, on whom to bestow his favours and honours: the cottages of Galile are preferred to the Palaces of Ierusalem. Pride hatcheth the owne ruine; there is never any danger in humility. A tall man comes in at an high doore, and he stoopes: Bern. the doore is farre higher than the man, yet he stoopes: you will say, hee needs not stoope: but I hope, there is no harme in his stooping. A man may easily beare himselfe too high upon Gods favour, but his humilitie shall never hurt him. 2 Tim. 2.19. The foundation of God is certaine, having this seale, The Lord knoweth them that are his: and upon this foundation thou standest; yet let him that thinkes he standeth take heed lest he fall. 1 Cor. 10.12.

3 Let us shunne the meanes that may bring us to condemnation. Let God alone with his counsels, looke we to his Oracles. What he wills us to doe, let us doe it: what he wils us not to know, let us not seeke it. There be three courses which may bring a man to the sentence of reprobation. I speake not so much of Gods purpose (sic decrevit) before the world began; as of his sentence (sic judicabit) when the world shall end. First, Infidelitie; he that will not beleeve, deprives himselfe of all possibilitie to be saved. Nor is it enough to beleeve that God sent Christ to save the world, but also to save mee. Historicall faith may overcome Ignorance, but it is Applying faith that can deliver us from vengeance. Every one that saies he beleeveth, is not sure to be saved: but he that never will beleeve, is sure to be damned. Secondly, Impenitencie: even beleevers doe sinne, but repentance is alwaies blest with forgivenesse. But they that live in knowne sinnes, without relenting hearts, cut themselves off from the hope of mercie. He that plaies on purpose to lose, is not likely to winne. Be resolved against transgression, as you would be resolved of your Salvation. We are chosen to be holy, they that never come to be holy, were not chosen. Thirdly, Apostasie; if men turne wholly from God, it is an argument that God did never wholly turne to them. There is a double apostasie; first, of Faith: and this is desperate that man was made to be destroied. Heb. 10.29. There remaines no more sacrifice for his sinnes ; because he hath sacrificed his sacrifice, abandoned his expiation. Secondly, of Obedience; and of this backsliding who is not guilty?

There be three forsakings condemned by the Canons and Councels. When a Souldier forsakes his Captaine, a Wife her Husband, and a Priest his charge. Which made S. Ambrose and Augustine resolve, that they would never commend uxorem viro, nec militem bello. Now we are all these respects to God. Christ is our Captaine, we his sworne souldiers, that have in Baptisme tooke his presse-money: If we forsake his colours, we are perfidious, and worthy of martiall Law. He is our husband, we his Spouse, solemnely betrothed before men and Angels, we have vowed our loves to him, and to him onely: if we breake this Covenant, and admit adulterous embraces, wee have merited a divorce. His Commandements are our charge, he hath made us spirituall Priests to his Father. Now if, in stead of this holy sacrifice, the calves of our lips, the incense of our hearts, the Charitie of our hands; we shall offer to other gods; either idols of the water, sensuall lusts; or idols of the fire, malice and revenge; or idols of the aire, vaine honours and secular glories; or idols of the earth, worldly riches; how fearefull is the end, even to be destroied? But let us hold our colours, keepe our vowes, be faithfull in our charges; so (surely) we are made to be saved.

4 Let us be charitable in all our censures of all Christians, yea even of living Pagans, for they may be called. Paul was guilty of Stephens innocent blood; the Church had then small hope of his conversion. Yet even hee that sent Stephen before, Aug. was ordained to follow after. For this Stephen praied; Lord, lay not this sinne to their charge. Ego patior in carne, isti non pereant in mente. This prayer was heard, that S. Augustine is bold to say; If God had not been so intreated by Stephen, the Church had not been so blessed with Paul. Fulgent. Quô praecessit Stephanus trucidatus lapidibus Pauli, tunc secutus est Paulus adjuvatus orationibus Stephani. Paul holpe to make a martyr, and he was made a martyr: he that consented to anothers blood in zeale against Christ, did after yeeld his owne blood to be shed in zeale for Christ. Of whom then should we despaire? we know not a greater sinner than Paul was by nature, we know not a better Saint than Paul was made by Grace. The foulest rags on the dunghill may be made white-paper. A leprous sinner, more spotted than Naaman, may by washing in the Iordan of penitent teares, become like an innocent childe. The barren fig-tree may be recovered: the wilde Olive, by a new graffing, may beare excellent fruit: the unhappy boy may make a good man: a foure morning may prove a faire day. There is no wound so desperate, but it may be healed, if the Physician of heaven will undertake it. Lord, make them good that are not, and them better that are, through the goodnesse of him that is best of all, and sufficient for all, even Iesus Christ.

5 Let us make sure our owne Election, and we are happy. This wee cannot doe without a gracious life, and the holy fruits of Obedience: other perswasion is but presumption, and all certainty but a stupid securitie without this. Esau hath killed Venison, and now comes in blowing and sweating for his reward: he makes himselfe sure of the blessing, as if he had it before he kneeled for it. What cares he now for selling away his Birth-right, which hee shall doubly redeeme with the blessing? He sold that in hunger, hee shall buy this with pleasure: hee parted with that for pottage, he shall recover this with Venison. But what does all this blustring confidence come to? where is his recompence? His Fathers answere is no more but Who art thou? He lookes for a benediction, and findes nothing but a repulse. Lewd men, when they thinke they have earned God, and come proudly to challenge favour, receive no answere but Who art thou? The hopes of the wicked faile them when they are at the highest: whereas Gods humble Children finde those comforts in extremitie, which they durst not expect. An Esau may come in full of the hope of the blessing; but Iacob goes away full of the joy of the blessing. When Ioseph brought his two sonnes to his Father for a blessing; and set the elder by his right hand, the younger by his left; he wittingly stretched his right hand to the yonger, his left to the elder. Gen 48.14. The wicked, like [Manasses], presse to Gods right hand; but he, like Iacob, crosseth his hands. So God dislikes a peremptory presumption, so he blesseth an humble perswasion. No man can be perfectly confident: as no righteousnesse can be perfect without sinne, so no assurance can be perfect without doubting. Take the evenest balances, and the most equall weights; yet at the first putting in, there will be some inequalitie: though presently after they settle themselves in a just poise. Sinne is a cloud that often hinders the Sunne from our eyes, yet is it still a Sunne: the vision or feeling of this comfort may be sometime suspended, the Union with Christ is never dissolved. God will make us feele that wee have offended him: but after that sense and humiliation, he will shew himselfe pleased with us in Iesus Christ.

They speake evill of the things that they understand not.] Not to understand, Their Ignorance. is the infirmitie of a man: to speake of that he understands not, is the part of a foole: but to speake maliciously evill, is the part of a divell. They will not understand, they will not be silent, they will not speake well. If they will not know, let them hold their peace; nay, they will speake: but then let them give good words, nay they will speake evill. To be ignorant, and to speake evill; these be both bad single, and asunder: but much worse in composition, when they are found together. First, I will consider them apart.

1 Ignorance; what is there that differenceth a man from a beast, but Reason? No wonder then, if these be here called beasts by the Apostle; they were so termed long before by the Prophet. Man that is in honour, and understandeth not, is like the beasts that perish. He had the honour of a man; Psal. 49.20. but by losing his knowledge he becomes like a perishing beast: when his knowledge degenerates from reason to sense, from man to beast. Knowledge is threefold: First, Naturall, which is common to man and beast: this consists in seeing, feeling, and such sensitive apprehensions. By this the beast hath as prudent an election as man: hee skils his owne diet, his owne physicke, builds his owne house, avoids noxious things, alwaies as well, often better than man. Secondly, Rationall, which is proper to man; a light of understanding, joyned with an election of will; by which he is not onely able to chuse or refuse, but also to discerne the civill or uncivill use of things. Thirdly, Spirituall, which hath a higher fountaine, even the Spirit of God. Sense is a meere beasts, Reason a meere mans, divine knowledge is the Christians. This man clearely knowes the Author of his Creation, the meanes of his Redemption, distinguisheth temporall from eternall things; and there sets his heart, where time is no more able to remove it, than the things of time are able to fill it.

Supernaturall things are farre from these mens understanding; and Quia nolunt intelligere quae sunt Gratiae, amittent sapere quae sunt Naturae. A just plague! Hee that refuseth the wisdome of a Christian, shall lose the prudence of a man. These foolish monsters are not rare: often doe wee see Asses, whose backes bee laden with gold, feed upon thistles. A beast (I dare not call him man) hath thousands in his purse, yet stints himselfe to a threepeny meale, and starves his familie; that in stead of their living, they have their dying from him; they are famished. Yet no beast will pine; while his denne is full of meate. How horrible is this curse? because he would not know as a Christian, hee shall become more sottish than a man, yea than a beast. The Philosopher being asked, what was the heaviest part of the earth, answered, That which beares an ignorant person. Better unborne than untaught. Come that ye may heare, heare that ye may learne, learne that yee may practise, and pray that yee may doe all.

2 Evill speaking.] Good words never hurt the tongue; and this is a proverbe even in their mouthes, that have not many more good words to say. Evill speaking discovers an evill heart, as the striking of the clapper doth a broken bell. In multiloquio stultiloquium, a foole can never bee concealed, but by holding his peace. But the dogge that snarles and barkes where he should fawne, is beaten out of doores for a curre. David sent messengers to salute Nabal, and be railed on them; 1 Sam. 25.14. Who is David? Good words Nabal; there is nothing more cheape. But how should Nabal appeare what he was, but by his foule language? He that considers the qualitie of Davids followers, must grant it worthy of a fee, that Nabals flocke lay safe in Carmel; but more, that Davids souldiers were Nabals shepheards. That his sheepe were safe, he might thanke his shepheards; but that his shepheards were safe, he might thanke Davids souldiers. This kindnesse deserved part of the feast; yea, even to be set at the upper end of the Table, as his principall guest. Not to touch his flocks, was a favour: but to keepe them, a merit. Our preservers are a second kinde of Creators; and well may we afford our superfluities, where we owe ourselves. Yet Nabal refuseth to give any thing but what he was wont; bad words. David askes him bread, and hee gives him stones. If he would not part with his riches, yet hee might have yeelded faire speeches, and been never the poorer. But how should hee speake any other language, to whom blasphemie is his mother-tongue? When poore wretches beg of such men, this is all their almes. Yet better fare they that can say, Be warmed, be filled. Iam. 2.16. But if those verball Almoners shall hardly answere for their uncharitablenesse; what shall become of them that curse and rate the needy soules; whose charity is cruelty, trampling upon those that God hath humbled? If they be thus punished that heale onely with good words, how shall they bee tormented that wound with evill?

3 Combined: they are both bad enough asunder, but together most mischievous. Bitter censurers are either proud, or guilty, or fooles. Proud; I am not as this Publican: Luk. 18.11. What had the Pharisie to doe with the Publican? O, his owne Iewell of Sanctitie wanted the due lustre, till such a foile did set it off. Guilty; they that accused the woman deprehended in adultery, Ioh. 8.9. had not beene so hot, had themselves been innocent. But now, their mouthes were full of her iniquitie, and emptie of their owne: till Christ wrote them deeper in their consciences, than his finger did those characters in the dust. Fooles; as here; Culpant quod nesciunt. The truth of God shall never want enemies, while the father of falshood wants not blasphemies. Where did Christs Ministers ever set their feet, but the divell also landed his souldiers to encounter them? Pede pes, & cuspide cuspis. Old Father Simeon might truely thinke; that as all eyes before had not been like his eyes, Waiting for the Consolation of Israel: so nor all armes afterward should be like his armes, readie in the Temple to embrace it. No, Christ was appointed εἰς σημεῖον ἀντιλεγόμενον, for a marke of Contradictions. This was no newes in Stephens time: that noble Protesilaus in the Grecian Fleet, the foremost Champion of the Christian Church, that fought for the Name of Iesus unto blood; told them to their faces; Act. 7.51. that they had alwayes resisted the holy Ghost. The tongue is a sword still unsheathed; and many will speake, that dare not strike. Take here two observations:

1 The nature of truth, and the nature of mans Intellect, are agreeable, if this latter be not fore-staiied with prejudice. But Palato non sano pena est panis, qui [sano] est suavis. Aug. He that is resolved to be ill, refuseth to understand goodnesse: therefore dislikes it, before he knowes it; as one censures a booke before he opens it, or reades a sentence. These deceivers had read the rudiments of licentiousnesse, with the spectacles of selfe-love: and now to heare of authoritie and civill governement; and above all, that the holy Ghost should sit in the Chaire, to crosse and unreach their principles; this makes them fret and chafe. Would they but yet allow it a day of hearing: no law condemnes a man till hee comes to his answere: no, maledicere volunt, nolunt intelligere. These be they that stare upon the Ministers of the Gospell as prodigious, hisse at them as ridiculous, shunne them as infectious, account them piacular, pestilentiall, execrable fellowes: Mat. 11.19. but wisedome is justified of her children. The Lord will shew, with great advantage of glory, through all this reluctation, how little he needs the helpe of his friends, or cares for the malice of his enemies. Insipientes in peccato shall be made Intelligentes in supplicio: the eyes that wilfull malice hath shut, hell-flames shall open: and the tongue that would condemne what it knew not, shall feele what it would not.

2 This is a most unhappy fault, when the tongue over-runnes the eyes, speakes and never takes advice of the heart. 1 Cor. 1.23. The Iewes thought the Gospell a stumbling blocke; the Greekes, foolishnesse: the first, that it did blocke up their way: the other, that it was too poore for their learning: yet neither of them knew what it was. The golden Indies were offered to divers Princes; they vilipended it, and never saw it: yet the wealth was worth their labour that undertooke it. The Gospell is a hidden treasure, the world scornes it: alas, the world never understood it: they that have found it, Mat. 19.29. doe justly scorne the world in comparison of it. Some thinke it will impoverish them: they know not that, beside the kingdome of glory, it even centuples their estate here on earth. Others thinke it makes men melancholy: they know not that it rejoyceth the heart. Prov. 12.25. This was the rashnesse of Rome, and the shame of their Tridentine Councell; that they condemned the Protestants for heretikes, and yet never would heare what they could say for themselves. What is this, but to speake evill of the things they understand not? In the fourth Session it was decreed, that no man should give any other interpretation of the Scriptures, than what was consonant to the doctrine of the Romane Church. Thus in stead of measuring their doctrine by the Rule, they measured the Rule by their doctrine: and condemned they knew not what. When we teach, that it is impossible for man to merit of God, or before him to be justified by his workes: they cry out that we condemne all good workes.

Thus sinne doth not want entertainers: hee that will be sober, when others bezzle; that will pray, when others play; or reprove a swearer, is branded with the name of Puritan: alas, they speake evill of that they understand not. Shall this indignitie cast upon holinesse, make it vile in our eyes? No, but as Tertullian reasoned, That must needs be good which Nero persecutes: so, it must needes be excellent, that such malicious fooles would disgrace. They have sworne to keep the commandements, and to deny the world; yet are not content with their owne disobedience, unlesse they cast aspersions upon them that obey. God either open their eyes, or stop their mouthes, that they may cease to speake evill of the things which they understand not. Let this teach us.

1 To seeke understanding above treasures: indeed Doing makes a man blessed: and though he were able to dispute de quolibet Ente, knew all that is knowable; secrets of State, rules of Policie, mysteries of Science; yet hee might blesse himselfe, without being blessed of God. But still the foundation of obedience must bee laid in knowledge: for if a man take his marke amisse, he may shoot wrong all the actions of his life. Happinesse is like a stake set up in the midst of a field, which blinded men grope after, to make the beholders sport in their wandrings. Knowledge must be the Pilot of devotion: superstitious workes are but the whelpes of ignorant zeale. As Christ said of his murderers, Lord, They know not what they doe: so our Apostle here of the Truths adversaries, Lord, They know not what they say. Hee that knowes what hee does, and does what hee knowes, is likeliest to be accepted with God.

Worldlings cry up practice, to cry downe knowledge: as cunning Papists will extoll Saint Iames, onely to disparage Saint Paul, or as idle Protestants commend Reading, to disgrace Preaching: they talke of a good meaning, when they are the worst doers in a countrey. This is the devils Sophisme: if he can put out our eye of knowledge, the more we doe, the better he likes; as knowing all such workes to bee his owne service. Knowledge indeed covers our earth, as waters the sea: but yet are there no dry rockes in the midst of the sea: The greater number are not unlike the horse in the story; which a man seeing in the market, liked, for his proportion, his pace, his colour: and having bought him, desired to know what fault he had. The cunning Courser told him none but that he was a Darke gray: he meant that he had bad eyes; his colour might be gray, but the horse was blinde: so many men have pace enough, if it were in the right way; their feet are swift, but to shed blood: their proportion is answerable, they are able to doe well; their riches and meanes are sufficient: and they colour for it, having a forme of godlinesse, a shew of devotion: but their eyes be bad, darke and mopish, to understand that should make them truly blessed.

2 Seeing they speake evill of that they know not, let us speake well of that we know. It is a shame, that our zeale should not bee as couragious to defend the truth, as their malice is violent to oppose it. He is a coward, that lets a good cause fall, when he sees another resolute in a bad. A reprobate may sometimes lend the truth his voice; but either he higgles with some hollow reservation, or lispeth with some faltring equivocation; or if his lips bee of his hearts opinion, it is extortum testimonium; God hath wrung it out of him, by some conflict, arrest, racking, and conviction of his conscience. So the Magicians of Egypt were forced to confesse, This is the finger of God: so Iulian was compelled to cry, Galilean, thou hast overcome. They that will speake the evill they should not, shall be driven to speake the good they would not. Caiaphas shall approve that Christ in the Chaire, whom he condemnes on the Bench. Balaam shall blesse those for nothing, whom he was hired to curse. Such transient revelations may glide through them; themselves in meane time as wise as trunkes. But this is Coacta confessio; the Almighties advantage: For their god is not as our God, even our enemies themselves being Iudges. Deut. 32.31. Claudian. Nulla est victoria major, quàm quae confessos animo quoque subjugat hostes. If they speake well of goodnesse, it is against their wils; but naturally they blaspheme it. For old Physicke to finde fault with the new way of Paracelsus; or the old Astronomie to be displeased at the opinions of Copernicus; there was some colour: for the Professors of the former understood the errors of the latter, and could picke just quarrells against them. But for corrupt nature, called the old man, older in every one of our acquaintance than Religion or Reason; to condemne the Doctrine of Salvation, before it be examined; this is that bruitish devilish malice here worthily exposed to contempt.

A free voluntary acknowledgement of the Truth, becomes the mouth of a Christian. Mat. 16.16. Such as Peters was, Thou art the very Christ; the Sonne of the living God; which was the Revelation of God, not of flesh and blood. He that opened Simons heart, to powre in that happy learning; untied Simons mouth, to powre forth that happy language. As no man can see the Sunne, but by the light of the Sunne; 1 Cor. 12.3. Their Vengeance. so no man can call Iesus the Lord, but by the Holy Ghost.

They shall utterly perish in their owne corruption.] This is the common terme of sinne: what compasses and aberrations soever it fetcheth, huc tendit, this is the Center of it; Destruction. There be divers circuits, thwartings, and contrarieties in sinne: yea, all wickednesse is in the extremes. Nothing is more opposite, than gripulous avarice and riotous profusenesse, than cunning hypocrisie and notorious profanenesse, than pride and nastinesse, than presumption and despaire, levitie and obstinacie: yet are all these reconciled in one place; like men that goe about severall businesses in the morning, yet meete together at night. One kingdome is too narrow for them on earth, a little corner of a dungeon confines them together in hell. As severall malefactors have done severall facts, in severall places; one hath stolne, another slaine, a third ravished; one robs by land, another by sea: yet they are all brought to one prison, and executed on one galhouse; the same destruction devoures them all. There is but one, and that a narrow path to heaven; innumerable and those broad wayes, rodewayes to hell. One of these iniquities might have served the turne, to bring these reprobates to perdition, Vncleanesse would have done it, they needed not have beene rebels: presumption would have done it, they needed not uncleanesse: selfe-will was sufficient, without presumption: their ignorance, without their malice: their brutishnesse would have spared all the rest; any one was enough to doe it. Onely the number and measure of torments is according to the multitude and magnitude of offences.

Some goe to hell upon the racke, others on a downe-bed: the former suffer much, that they may suffer more; as Bulls are first baited, that afterward they may be killed. As the godly, Act. 14.22. through many tribulations enter into the kingdome of heaven; so sometime the wicked through many tribulations enter into the kingdome of hell. What a deale of paines doth the covetous man take for his owne damnation? Hee scarce weares a good garment, or eates a liberall meale, or takes a quiet sleepe; but torments himselfe to get that, for getting whereof hee shall bee tormented. Some slide thither on a bed of roses; they will pamper their bodies while they have them, suffer their affections to want no indulgence, will not give their conscience leave to speake, but drowne it with the noise of jollitie. But what benefit is it, to have ones throate cut with diamonds, or to be shot to death with pearles, or smother’d with Cassia? Destruction is too deare a price for any sinne. The condemned man will scarce eate the best dinner with a chearefull stomacke. Yet this is the impenitent sinners dire catastrophe; utterly to perish in their owne corruption.

All I purpose to observe from it, may be reduced to these three conclusions. First, that sinne naturally begets punishment; if they doe these things, they shall be destroied. Secondly, that forbearance is no acquittance; if not presently, yet they shall perish. Thirdly, that wickednesse makes the owne scourge, they shall perish in their owne corruption.

1 No cause doth more necessarily produce the proper effect, than sinne doth naturally beget punishment. This David could easily presuppose, 2 Sam. 21.1. when the Land was plagued with a three yeeres famine: never came Iudgement from God, but some provocation from man went before: therefore seeing the plague, he inquires for the sinne. The hand of Divine Iustice never makes man smart without cause. When we suffer, our question should be, what have we done? Teaching our repentance to examine the foundation of all our evils. When famine is upon our land, one complaines of hoording, another of transporting, the Almanacke talkes of plants and conjunctions; but the Christian complaines of sinne. He lookes higher than the constellations, and sees a just hand scourging rebellious wickednesse; overruling all second causes to be his executioners. Naturall men are Moles to spirituall objects: but the weakest regenerate eyes can pierce the heavens, and espy God in all earthly occurrences. Famine never clensed the teeth, that were not before furr’d and fouled with excesse. The Pestilence never raged, but blasphemie, uncleanenesse, and such noisome sinnes begun the infection. The sword never prevailed, but sinne did set an edge upon it. The fire never consumed, but sinne blew the coales. God indeed is the Iudge of all, but sinne is the cause of all.

The wicked, here, are the beasts to be hunted, sinne is the game; when that game is up, the Takers are ready, and waite but the word, Nunc capite: those blood-hounds are under collar, if God let them slip, they are instantly on.

Temporall miserie is one Taker; in whose terrible armie march feare, disquietnesse, povertie, sicknesse, and innumerable sorrowes. This often takes a man, when it does not destroy him. When it takes an elect vessell in hand, it scowres him like a quarterne ague, shakes every joynt, tames his proud heart; but withall consumes up his surfets and corruption; and restores him a weaker sinner, but a better man. But it takes the wicked, like the stone or the racking gout; and that without both strength of resistance, or provision of patience.

Death is the next Taker, compared to a Horse; a fierce, strong, warlike, and speedy creature; Revel. 6.8. Iob 39.22. whose necke is clothed with thunder, and he swallowes the ground as he goes. Hazael could not outrunne him, Absalom could not outride him; Pharaohs charriot wheeles fell off in the chace. Ionathan and Saul, swift as Eagles, strong as Lions, yet were slaine by this Taker. He takes any man, at any time, in any place: in bed, he takes men before they can rise; abroad, and gives them not leave to come home: hee often takes the drunkard at his cups, the worldling telling his monies: and these he takes with terror; even by the throats, as that unmercifull creditor arrested his fellow, Matth. 18.28. Pay that thou owest. But you say, Death takes also the godly: indeed they rather take him, for Christ hath made him their vassall.

Satan is the last and worst Taker; miserie takes from prosperous sinne, sicknesse takes from miserie, death takes from sicknesse, Satan takes from all. Thou foole, Luk. 12.20. this night shall they take thy soule from thee. O who can tell the horror and astonishment of that soule, which no sooner leaves the body, but is apprehended by this Taker. If we could conceive the least pang of that feaver, how odious would our most pleasing sinnes appeare to us? For a living man to be cast into a nest of vipers, aspes, or scorpions, is terrible enough: yet alas, all their stings be but as gentle ticklings to these dragons. This is that perishing, that utter perishing, which is here the wages of obstinate sinne.

2 Forbearance of punishment is no argument of immunitie; though not presently, they shall perish. The Iudgements of God are sure; if they bee late: and as they are facti ad capturam, so destinati ad horam, which they shall not escape. David made a rode upon the Geshurites and Gerzites, destroying them with such an universall slaughter, 1 Sam. 27.9. that he left none to report what he had done. How many hundred yeeres had that brood of Canaanites lived securely in their countrey, since God had commanded their rooting out? The Israelites had their hands full, and could not meddle with them: the Philistines were their friends and would not meddle with them: and now knowing no grudge betwixt them and their neighbours, they promise themselves a certaine peace. Loe even then, least suspecting it, are they cut off by Davids sword, and none left alive to tell the newes. 2 Sam. 21.2. When the oracle of God was inquired for the reason of that long famine, the answere was, It is for Saul, and his bloody house, because he slew the Gibeonites. Israel was full of sinnes besides those of Sauls house, Sauls house was full of sinnes besides those of blood, much blood was shed by that house besides this of the Gibeonites: where the causes be infinite, God doth justly pitch upon some: it is favour not to punish for all. Ioshua had sworne a league with Gibeon foure hundred yeeres before; Saul breakes this league and oath: Saul dies, and fortie yeeres have passed since this injurie: yet now the Lord calls them to a reckoning for it. That sinne is not yet expiated, and so occasioneth this late vengeance.

How vainely doe men hope to goe away with their sinnes, because wrath is delaied? As if the Ancient of dayes, to whom all times are present, could forget them. No, when wee have forgotten our sinnes, when the world hath forgotten us, he begins the sute for our arrerages. With men, delay weares things out of memorie, and cooles the heate of anger: violent passions, like violent motions, are weakest at the furthest: but with God, there is nothing gained by protraction. Sinners may make a truce with heaven, and a league with hell; but The Lord laugheth at them, for he seeth that their day is comming; Psal. 37.13. and is not the further off, because they doe not looke for it. Sacriledge steales, and goes away merry with it: it never troubles men, that they are privy to this injurie; the law cannot touch them: so they live, so they die. But doth God forget it? If they can blot it out of his sight, there is then safety in prorogation. But as the slaughter of the Gibeonites was the sinne of one generation, yet required in another: so doth God often make the posteritie pay for the iniquitie of their forefathers. Therefore our Church teacheth us to pray; Lord, remember not our iniquities, nor the iniquities of our forefathers. When these God-robbers are dead, rotten, and mouldred to dust, this shall be exacted of their children. Men owe us moneys, they die and leave it unpayed; we sue their heires and executors for those debts, and doe not thinke it injustice so to recover them. Take heed, ye parents, at least you that have Grace enough to love your children; you bequeath them legacies of ruine, while you make up their portions with that unrighteous Mammon, which you have gotten from the poore Minister or neighbour. The torments of hell God will inflict only on the peccant person, but with temporall plagues he visits the succession.

The whole Familie of Eli was threatned with sicknesse, short life, and beggarie. This tooke effect apace; yet Abiathar is left, 1 Sam. 2.36. through the raignes of Saul and David he escapeth: hath God forgotten his sentence? No, 1 King. 2.26. even Abithar shall be deposed by Salomon, and sent to Anathoth, and is well that he scapes so. It was fourescore yeeres since that sentence was denounced; yet now it comes to execution. Abiathar is the last of that line; and hee shall finde that the sinne of his fathers house can neither be purged with sacrifice, nor obliterated with time. Delay of the Iudgement that shall come, is neither any hinderance to Gods Iustice, nor comfort to mens miseries. Shimei had reviled David in the conspiracie of Absalom, yet he payes for this in the raigne of Salomon. Abishai would have requited him while the wound was greene, and might not: Benaiah is commanded to doe it, now after long festering. Still the stones which Shimei threw at David, were to rebound upon Shimei, and split his heart. Hee was an example to these, as these are to us: he railed, so doe they: hee blasphemed the King, these speake evill of dignities: he perished for it, so doe they. And if God so plague the insolencies against his Deputies, how will he revenge blasphemie against himselfe? Tremble ye cursers and swearers, so execrable is your sinne, that God hath vowed not to hold you guiltlesse. If God pay slowly, yet he will pay sure.

Sometimes hee allowes iniquitie a shorter breathing; and even while the viols call to dancing, or the Trumpets to drinking healths, Belshazzar hath his sentence. No sooner were the bellies of Adonijahs guests full of meat, but their eares were full of clangor, their hearts of horrour: the trumpets at once proclaime Salomons triumph, and their confusion. The feasts of the wicked end in terrour; after the meale is done, ever comes the reckoning. No doubt, but many a health was drunke to Adonijah, 1 King. 1.49. many a confident applause of their prosperous designe, many a scorne of the adverse faction. But now the voider that takes all away, is fearefull astonishment, and expectation of just revenge. How suddenly are all their hearts cold, all their faces pale? every man hath but life enough left to runne away. God can as easily prevent the mirth of the wicked, as marre it: but he suffers them to please themselves in the vanitie of their owne courses for the time, that their conclusion may be more grievous. Bravery is but a poore target to beare off judgement.

3 Obstinate sinne would make the owne rod, were there none prepared. He that enters into a Statute, and performes not the defeisance, we say, his owne hand hath undone him. When we looke upon the sinne first, and then on the punishment; we confesse the latter to be but the counterfeit of the former originall. This is such a mans owne childe: why? it is so like him. Pharaoh had groned under plagues enow; he saw his cattell strucke dead with a sudden contagion, he saw his sorcerers (after all their contestation) strucke with a scab in their very faces; yet his heart is not strucke with repentance. Who would thinke it possible, for a heart of flesh not to yeeld at these Iudgements? Wee cannot tell whether to wonder more at the plagues themselves, or their successe. The Grace of God resisted, turnes to desperatenesse; and wicked men, like some beasts, grow mad with baiting. They cannot be quiet, till they have wrought out their full destruction. Therefore the fearefullest plagues God reserves for the upshot; all the former doe but make way for the last. Goliath might have fought in the battell, and escaped; but he must needs challenge his owne ruine, by defying the host of God, yea the God of hosts. His owne sword shall serve to behead the master. What need David load himselfe with an unnecessary weapon? one sword can serve both Goliah and him. Goliah had a man to beare his target, but David had Goliah to beare his sword. So just is God, to turne wicked mens forces against themselves; and to make his enemies carry about with them their owne destructions.

2 Sam. 1.16. The Amalekite, a picke-thanke, thought to curry favour and to insinuate himselfe to the heire apparant, by bringing the newes of Sauls death. His thoughts project thus; to report the fact as done by another, were but to goe away with the recompence of a lucky Post: whereas to take the action upon my selfe, to say, I am the man, must needs endeare me to him; David is beholden to me for the Kingdome: my requitall cannot but be richly honourable. Thus he laid a plot to destroy himselfe: his hand was not guilty, his tongue was; and he dies for it. If he did it, his fact was capitall: if he did it not, his lie was capitall: howsoever, for an unjust practice, he received a just sentence; yea, his owne mouth condemned himselfe. Men thinke it a daintie cunning to beguile others, the fine policie of a pure and cleane wit to doe unsuspected mischiefe: as if this were not to carry brimstone to their owne fire, and to make their owne bed in hell. As the godly worke out their Salvation with feare and trembling, so the wicked worke out their owne confusion with lust and presuming. Yea, naturally all runne on to their owne ruine, unlesse they be supernaturally prevented by the Grace of God.

To conclude; as we tremble at these Iudgements, let us abominate the sinnes. These reprobates are our examples; if we doe as bad, we shall speed worse: and they will welcome their imitators into hell, You come after us, but you shall be preferred before us; and beare so much more torments than we have, as you received more warnings than we had. First, they were Proud; and as pride is the highest sinne, so it shall have the lowest fall: the proud scorne to bee like men, therefore make themselves like the apostate Angels. Chrys. Cùm non erunt homines, fiant daemones. Are there none such among us? Yes, their very habit discovers them: they that have put off modestie, will put on any garbe of apparell. Wee should not lie in our words, but painted Iezabels lie in their very faces. As pride is the first step downeward to hell; so humilitie is the first staire upward to glory. Secondly, they were rebellious to Magistrates; let us be obedient. Even the highest Prelates of the Church must stoope to Him, whom God hath set above all. The Lord hath committed the soules of Princes to his Pastors, but the bodies of Pastors to his Princes. Thirdly, they were drunken and sensuall beasts, let us be civill men at least. But alas, happy Temperance, whither art thou fled? Sobrietie is scarce to bee found in the world, but in bookes. Fourthly, they were uncleane; and what Nitre shall wash us? were every river of our Land a Iordan, they could not clense it from this leprosie. But alas, we can but plow the ground, it is God that must sow the seed: wee doe but soften the wax, it is hee that sets on the seale. We have sinned, what should we doe but repent? If we cannot, like the poore woman at her purification, offer a Lambe, Innocencie of life; Lev. 12.8. yet let us bring at least a paire of Turtle Doves, two mourning eyes. That wee who have grievously erred by multiplied sinne, may be received againe to mercie by unfained sorrow.