2 Peter 2:17

FRom many things doth the word of God draw comparisons, that it might speake according to our capacities. Every creature hath this emergent use, to teach us. Psal. 19.1. The heavens declare the glory of God: how can we looke upon them, and forget their maker? The starres not being pure in his sight, may put us in mind of our uncleannesse, which reached so farre as even to blemish their glory. The Sunne gives us beames of obedience, while he keeps his course, knowes his rising and going downe. Ioh. 3.8. The wind breaths upon us a similitude of the Holy Ghost; which comes and goes, and no man knowes whence, or whither. The dewes drop upon us the memory of that dew of Hermon which fell upon the hill of Sion. The henne gathering her chickens doth (as it were) clocke us under the wings of Christ. Esa. 38.14. The Crane chatters to us how poorely we shall speake in death. The lilies and ravens forbid our sollicitousnesse for apparell or food. The Camell at the needles eye, is an Image of the Covetous man at heaven-gates. In the last verse, a Beast taught a Prophet to obey: a wondrous one; some have assigned her a place in the Zodiacke, in the Signe of Cancer. Whereat other astronomers storming, they were asked, whether they would have Noahs Raven, or Samsons Foxes, or Davids Lion, or Elisha’s Beares, or Babels Dragon, placed there, rather than Balaams wonderfull Asse? Now we are come to certaine Wels: out of which, if they were full of water, we might draw to quench our thirst: but they are empty, and without comfort: Wells without water &c.

These ungodly deceivers are here described by Their Vnprofitablenesse; Wells without water. Vnstablenesse; Clouds carried with a tempest. Vnhappinesse; To whom the mist of darknesse, &c. Their punishment is proportioned to their wickednes. A well, if it be empty of water, will be full of fogge: a tempestuous Cloud is but a blustring mist: heere is all mist and darknesse; therfore the Penaltie is the mist of darknesse. They have shadowed the light in this world, therfore no light but an uncomfortable shadow belongs to them in the world to come.

Wells without water.] A fountaine to a thirsty traveller is expectatum Spectaculum, a welcome sight; but if it be without water, ‘tis Infelix mendacium, a grievous mokerie. Pastors are like to Wells in diverse regards.

1 Fontes immobiles, they are wells for constancie: they keepe their residence, men know where to find them. Passengers may abuse the fountaines, they cannot remove them. You fetch water at these wells every Sabbath, yea even on common dayes when your thirst cals for it: we teach you on the Lords day; there is no day wherein we are not ready to comfort you. Indeed you should give us leave to fill our fountaines: if we do perpetually draw, and not suffer the springs to have their time of supplying; we must be empty. You sometimes shut up your conduits on the weeke-dayes, or else they would lacke water: they are so full on Sundayes, that they runne over. Therfore we study all the weeke, and fill our Cisternes, that on the Sabbath you may fill your pitchers. Fishers are allowed time to mend their nettes; mowers to whet their sythes: bees to gather sweetnesse, before we eate their honey. Gods Temples be our Hives; there you are sure of our honey; yet you must not deny us the flowers, the holy Scriptures, Fathers, and other good bookes, together with our owne meditations, out of which we sucke it: and to doe all this, requires time. But still we keepe our orbes, and therfore are called Starres: we have our stations, and therin are Wels. It is true, that our waters doe good as they runne in the chanels; but they are best drawne from the well-head; Dulcius ex ipso fonte bibuntur aquae. They that content themselves with reading at home, and neglect the publicke ministerie in the Church, omit the spring, to quench their thirst at the chanell.

2 Fontes sacri, they are Wells of piety; the water of life, the word of salvation is in them. We must distinguish Gen. 1.7. the Waters that be above the heavens, from the waters that are below the heavens: the well above is Fons gloriae, the fountaine of glory; a spring that multiplies it selfe into a river; Rev. 22.1. that pure river of the water of life, cleare as Chrystall, proceeding out of the Throne of God. The well below is Fons gratiae, the fountaine of Grace; and this is Fons saliens in aeternam vitam, Ioh. 4.14. a well of water springing up into everlasting life. Either of them is Fons vitae, a well of life; the one inchoate, the other consummate: the one preparatory, the other satisfactory: the former a prelibation, the latter a fruition; that a well of comfort, this a Psal. 36.8.9. river of pleasure. Indeed Christ is the well of life; without whom our thirst can never be quenched: Zech. 13.1. that fountaine opened to the house of David, that Ioh. 4.6. well of Iacob; fons irrigans terram, Gen. 2.6. watering the whole face of the ground. A well of infinite depth, without bottome: of everlasting abundance, for it hath eternall springs: of satisfying vertue, for he that drinkes of it shall never thirst more. This is that Fountaine which supplies all the Wells, which fils all our cisternes: Ioh. 1.16. of whose fulnesse we have all received. It never failed the thirsty passenger, never offended an humble receiver, never was shut up or denyed to the faithfull seeker. We are His Wells; and the water he puts into us, is the word of the Gospell. With joy shall they draw water out of the wells of salvation. We are earthen vessels, yet do hold an heavenly treasure; Wells of clay, yet full of the water of life. He that refuseth the water for the wells sake, shall perish for that contempt sake.

3 Fontes puri, puti; they are wells of Sanctity, and therefore must bee cleane. Indeed their uncleannesse cannot defile the water; it is of it owne nature so pure, that it will worke it selfe from all infection. Yet may the foulenesse of the glasse cause men to dislike the good liquor. 1 Sam. 2.17. For the sinne of Eli’s sonnes men abhorred the the offering of the Lord. If they had not beene sonnes of Eli, yet being Priests of God, their very calling (one would thinke) should have infused some holinesse into them. Yet may the white Ephod cover blacke sinnes: and vices, like those Spyes, may be hid in the well, while there is wheate spread over the mouth of it. Who are devils, but they that were once glorious Angels? If the lanthorne bee broken, an easie wind will blow out the light. There be commonly two buckets belonging to a Well: the one bucket drawes doctrine, the other example; and this latter is more imployed. Dum negligunt quod dicimus, imitantur quod agemus. I have heard of here and there a Pastor, that hath out-lived all the people of his parish: I never heard of any that hath out-lived all the sinnes of his parish. Yet must not the infirmities of the Wells bring the water into contempt: let none dislike the service of God for the sinne of man. This were to make holy things guilty of our profanenesse; and to offend God because hee hath beene offended.

4 Fontes profundi; they are Wells of knowledge; and of sufficient depth; skilled in the Mysteries of salvation. Shallow pits are full of mudde and frogges: they may make a noise in the pulpit; but it is a harsh sound, which rather offends the eare, than profits the soule: nothing but frothy stuffe comes from them. Welles are deepe: the Priests lips preserve knowledge: they can tell how to resolve the doubtfull, to hearten the fearefull, to convince the wilfull, to comfort the sorrowfull. They are good Physicians, and have medicines for all diseases. They are able to cleare difficulties, to reconcile antilogies, to answere objections, to confute errors, to apply their discourse to all occasions. So Saint Augustine professeth of Saint Ambrose, who went from Affricke to Milan to heare him; that Dum intravit quàm disertè diceret, simul & intravit quàm verè diceret. He is no babbler; neither Spermologus, qui mera vox est; nor Mataeologus, qui mera nox est. But he hath a key to fit every locke, a gracious faculty to take every eare, to pierce every soule. Deut. 34.10. Moses was a Prophet learned, and that with a Non sicut; none like him in Israel. Indeed I doe not like the welles that are so deepe, that we can draw no water out of them: men that have excellent talents, but they lye buried; that know much themselves, and impart little to others. A man of meaner gifts by his assiduity of preaching, shall doe more good, than he that breeds a Sermon, like Elephanti partum, a yeeres conception, which being borne, onely amazeth the hearers, and makes them at their wits end with admiration. Wee put downe the bucket into these wels, hoping to draw water, and bring up nothing but aire. Conceal’d learning is but like a candle in a darke lanthorne, or the fowlers light, to see which way his game lies. The good Pastor is light in a Chrystall glasse, that shines every way, to the good of men and glory of God.

5 Fontes misericordes; they are wels of pity, full of compassion; bowels that yearne for the danger of mens soules. Ieremy had such a well in his head, or at least he wish’d such a well in his heart. Ier. 9.1. Oh that my head were waters, and mine eyes a fountaine of teares. The Prophet before him, is not in this behinde him; Esai. 22.4. I will weepe bitterly, labour not to comfort mee. David contends with them both, who shall weepe most; Psal. 119.136. Rivers of waters runne downe mine eyes, because they keepe not thy Law. Among all, our Lord Iesus is the chiefe mourner; who having no sinne of his owne, wept and bled for the sinnes of others. Obstinate offenders are dry pits: nothing can pumpe the water of repentance out of their eyes. For their wickednesse GOD plagues the land; that thousands cry in paine, our bowels, our heads, our hearts: thus they give others cause to mourne, while their owne mouthes are filled with laughter. All that tempest was for Ionas, yet Ionas alone is fast asleepe: that unspeakeable agony of Christ was for the sinnes of his Disciples and chosen; yet even then the Disciples were asleepe. The destroying Angels sword layes heapes upon heapes, and multiplieth his deadly wounds, and are we still dry welles, that have no teares to spend for our sinnes? The fire is kindled, and what shall quench it, if these fountaines bee without water? If there were not some Ezra’s, and Ioshuah’s, Esay’s, Ioel’s, and Ieremie’s among us, powring out their soules before God in cries and lamentations for our iniquities, what should become of us? Ezek. 7. The Lord hath mark d the houses where these mourning welles bee: and if wee would not onely scape the judgement our selves, but even turne away wrath from others; let our heads be fountaines, and our eyes conduits, sending out flouds of teares, not so much for the punishments wee feele, as for the cause of those punishments which too many feele not. The crowne of Preachers is the teares of their hearers: when we finde you with moist eyes, we then hope there is good wrought on your soules.

6 Fontes pacifici; they are wels of peace and amity, such as reconcile feuds, and appease discords; as the water of a well serves to quench flames. In such a combustion, for want of rivers, wee runne to welles and conduits: yet alas, for the quieting of jarres and controversies, you seldome appeale to your Pastors. Cor. 6.7. A fault which St. Paul long agoe condemned in his Corinthians; that they were too apt to consult Lawyers. And yet many of them, like Lachesis, winde off more in one turne, than they span in five. Were your welles full to the brimme, there be buckets enough belonging to the law, to drench you. There is an holy water able to put out the fire of contention; the Gospell of peace: or of the Covenant: so was the Well of Bersheba called, the Well of an oath. Indeede when this water is offered to a peevish and perverse stomach, it turnes into bitternesse; and makes him swell yet more against his neighbour, yea against his Teacher. If the suspected wife were guilty, Numb. 5. she would swell after a draught of those waters of triall: so dissolute soules swell against their reprehender. Our message is the message of peace, our Doctrine is the Gospell of peace, our office is to make peace; wee are all for reconciliation; 2 Cor. 5.19. Reconciling God to you, you to God, one with another, all with every one, every one with all. We speake peace, we speak for peace, we wish you peace; peace with your neighbours, peace in your houses, peace in your hearts, peace in your consciences, and above all, that peace which passeth all understanding.

7. Fontes Benefici; they are Wells of charitie; that do not only give good counsell with their lippes, but good reliefe with their hands. The Loines of the poore blesse them: they are fountaines where the beasts of the forrest drinke, and the wilde Asses quench their thirst. Charitie becomes all men, but above all, the men of God. Yet alas, in these times, non habemus unde, we want wherewithall. What quantitie of spiritual water soever be in us, there is little enough of temporall. Our springs be cut off: Sacriledge hath besieged us; as Holofernes did Betulia, and taken away our springs. While you had Wells that yeelded you nothing but foule puddle-waters superstitious ceremonies in stead of pure doctrines, al your channels ran into those pooles, and swelled them to the brinkes. Now you confesse in your consciences that you draw from us the water of life, yet you deny us the water of livelyhood, whereby we may subsist. Wee sit like disconsolate 1 King. 17.7. Elias, by the Brooke Cherith; and if we have sustenance, it must be by miracle, and for want of your just supply the brooke is dryed up. 1 Cor. 9.11. If we have sowne unto you spirituall things, is it any great matter to reape your carnall things? Will you not give the water of your Wells, for the water of Life? The tenth of your encrease is Gods portion; doe you looke he shold give you the cup of salvation, that deny him the cup of retribution? Doe you live in him, and yet feare not to defraud him? The Priest was wont to give almes, now he must be glad to receive it. If all his meanes can reach above necessity, to buy but one booke to his study, one spring to his Well; when that failes, hee must sell it to buy another: his cloth is ever too short for two coates, the world will not allow him two springs. If the poore doe not finde our charity, it is because we are sicke of their owne disease, Poverty. Quomodo sint benefici qui coguntur esse egeni? Yet howsoever our temporall waters faile, God grant our springs of grace to hold, that you may be saved.

Sine aqua. Thus Pastors should be like Wels, but these false teachers are wells without water. A blinde guide, an ignorant Physician, a candlesticke without light a penuary without provision, a well without water, is a miserable privation. When the thirsty traveller, after much labour and griefe, spies a fountaine, he rejoyceth but comming to it, and finding it dry, his joy is turned into sorrow, and he is ready to curse it for such a mockery; as our Saviour did the fruitlesse fig-tree, when he was hungry. Suppose, we are thirsty and would drinke, foule and would wash, hot and would bee cooled, our houses are on fire, and wee would have them quenched; if we come to the well with our buckets, and finde it empty, we know not whither our griefe or indignation be greater. When we are to build a house, we first looke to the conveniencie of water, and refuse to dwell in a dry land. Yet whether the Pastor that should moisten our soules, be a wel without water, a formal fountaine with never a spring to feede it, we examine not. Wee love a Physician with abundance of medicines, a Lawyer with variety of trickes, a Merchant with choice of wares, a rich man full of moneys: we affect abundance in all perishable things. But for the water of life, so little serves us, that we do not minde whether the Well be full or empty. But indeed, while the clouds above are restrained, the Wells below will be soone dryed. Vnlesse the Spirit of grace distill downe his holy dewes into the hearts of his ministers, all will turne to barrennesse, and the visible Church appeare like a wildernesse.

1. Let all this teach us to thirst for the water of these Wells, as the Hart pants for the river when he is embost: Or as David longed 2 Sam. 23.15. , O that one would give mee drinke of the water of the Well of Bethlehem: or as the woman of Samaria did, for the water not of Iacobs Well, but of Iesus Well, Ioh. 4.15. Lord give me this water, that I thirst not. There is no corporall appetite so violent as thirst; when the extremity of heate hath wrought upon the radicall moisture. Victorious Samson complaines of it; Ioel 1.20. yea even that almighty Samson, Christ himselfe on the crosse cryes, Sitio, I thirst. How sensible are we of this want in our bodies: yet our soules are dry, and wee neither moisten them, nor pittie their thirst. He is a rare man that never drinkes till he be thirsty: nay, it is too common a fault, not to stay for any such occasion. Men drinke before they are dry, they drinke untill they become dry: and thirst overtakes drunkennesse; as fooles runne into the river to avoid a showre of raine. But for this living water, a little draught on the Sabbath is enough for all the weeke. My soule longeth for thee, saith David, as the thirsty land; that opens it selfe in rifts and crannies, as if it would devoure the clouds. Tot linguae, quot fissurae so many chops, so many mouthes, as it were crying to heaven for moisture. Blessed are they that thirst after righteousnesse, for they shall be satisfied.

2. Let us duely prize and esteeme the water of these Wels: It is an unhappy way of learning, when we will not know the worth of a benefit, but onely by the want of it. 2 King. 3.9. Three kings were confederated to make warre upon Moab; and they were not sooner come into the parching wildes of Edom, than they are ready to die for thirst. If there were channels, yet no waters: the scorching beames of the Sunne had dryed them up, and left them rather ditches than rivers. How precious now had a cup of cold water been? There is a season, when so poore a benefit will not bee poorely valued. Even with this may a soule be comforted, even for this shall a soule be rewarded. We read of a king, Mat. 10.4•. that sold himselfe and his City for a draught of water. This caused three kings to walke downe and visit one poore Prophet. Religion and necessity are (either of them) able to humble the stoutest heart: either zeale or need will make a Prophet honoured. O what are the greatest monarchs of the world, if they want but water to their mouthes? What can their crownes, and plumes, and rich armes availe them, when they are abridged of that which is but the drinke of beasts? Therefore with dry tongues and lips doe these three Princes conferre of their common miserie. So highly is water esteemed, that some Philosophers have thought it a kind of Seminale Principium: Aqua, quasi, A qua omnia.

Now what is elementall water to the water of life? What is a corporall thirst to the soules necessity? The Iewes smarted for vilepending it, when they were driven to wander from sea to sea, and from north to east, to seeke it; Am. 8.12.13. their young men and fairest virgins fainting for thirst. Our forefathers would have beene glad of a concealed fountaine, some few drops of this water; we have full Wells, yea, rivers and streames, yet let it runne at wast. We come to Ioh 4.11. Iacobs well, but bring no pitchers with us: our eares are at Church, our hearts are at home. Ezek. 47. The waters of the Sanctuary grow and flow, from the ankles to the knees, from the knees to the loynes, from the loynes up to the necke: but we have not vessels to receive it. Either to this Well you come not, or come and drink not, Cic. Tusc. or drinke and digest not: but ἢ πίθι, ἢ ἄπιθι, aut bibendum, aut abeundum. This fountaine is the word of comfort; but many can finde no sweetnesse in it, because their palates bee made so out of tast by the world. Christ refused the vinegar, because it was vinegar: these men tast the powers of the world to come, and will none of it, though it bee the water of life. As Hannibal leading his army through the desarts of Affrica, came to a fountaine; Exercetque sitim, & spectato fonte recedit. Or as David would not drinke the water of Bethlehem, because it was the price of blood: and yet this did cost no blood, but the blood of Iesus Christ.

3. Do not abuse these Wells, nor defile the waters: a troubled fountaine cannot looke cleare. Of all men, the Minister should be suffered to lead a quiet life, undisturbed, free from vexations. Vae illi qui minxerit in fontem: there is a woe due to him that polluteth the fountaine, that shall cast aspersions on his Pastor, to disable him in the hearts of his hearers. When Homer had spent many lines in dispraising the body of Thirsytes, he briefely describes his soule thus, that he was an enemie to Vlysses. We need say no more of a bad man; He is an enemie to his Pastor; that is enough to brand him. While thy Preacher is studying to apply the warme blood of Christ to thy heart, thou art studying to vexe the best blood in his heart. We take care to save your soules, and many of you take care to molest our soules. While you deny us due maintenance, respect, and peace, you put us to spend that time in temporall provision for our bodies, which we should and would spend in spirituall comfort for your consciences. Supply us with springs, hearten us with encouragements, trouble not our waters, and we shall be to you the wells of salvation.

Clouds that are carried with a tempest.] In this comparison is shadowed out their variablenesse; where we have three considerations. First, the fitnesse of the metaphore or similitude. Secondly, the levitie of these hypocrites, that are carried with a puffe. Thirdly, the event of their dealing, which is to promise a showre, and yeeld nothing but a Tempest.

For the metaphore, it is frequent in holy Scripture. Ezek. 20.46. Drop thy word toward the South. Deut. 32.2. My doctrine shall drop as the raine upon the tender herbe, my speech distill as the deaw and showres upon the grasse. First, Clouds are made to containe water, and Preachers should be fitted and filled with wholesome doctrine. Secondly, Clouds are drawen up by the Sunne, and Teachers called to that holy profession by the Sunne of righteousnesse. Thirdly, Clouds are nearer to heaven than common waters, and Ministers are advanced neerer to the secrets of God than other men. Fourthly, Clouds hang in the aire after a strange maner, and Preachers live in the world, in a wondrous sort: all the winds of the earth, and furies of hell, band against them, yet still they are supported by their ordainer. Fifthly, Clouds are set to distill raine upon the dry places of earth, and Preachers to satisfie the thirsty soule. To give drinke to the thirsty, is in other men Debitum Charitatis in us Debitum justitiae. A necessitie is laid upon us, and woe unto us, if we yeeld not the former and the latter raine; that Gods ground may fructifie. Esa. 55.10. The raine coming downe, returneth not againe, but watereth the earth, that it may give seed to the sower, and bread to the eater. So the word of God shall never returne void, but accomplish the thing whereto it is sent: not a drop from these Clouds shall be lost: but will either worke to the confusion of them that resist it, or to the conversion of them that imbrace it. The ground where these showres fall, must yeeld either flowers, or weeds; and so be either Heb. •.7. blessed, or nigh unto cursing. If they fall upon a proud heart, like some great mountaine, off they glide, and leave it barren: if in the valley, an humble heart, they dwell there, and make it fruitfull. As that royall Prophet sings; Thy waters stand in the valleys, and they grow thicke with corne.

But how can it be conceived, that the clouds above, being heavy with water should not fall to the earth suddenly, seeing every heavy thing descendeth? It cannot be denyed, Iob 26.8. but the clouds are heavy: yea the very Iob. 28.25. windes, which are lighter than clouds, have their weight. Philosophy is heere too defective; all the humane learning in the world cannot give a sufficient reason for this. Onely the word of God decides it: Gen. 1.6. Let there be a firmament in the midst of the waters; and let it divide the waters from the waters. This was Gods ordinance in the creation; and such is his providence in the disposition of the clouds. He bindeth up the waters in his thicke clouds, and the cloud is not rent under them. There he bad them hang, till he that called them up, sent them downe. There are those bottels of raine, as it were in orbe non suo, thinne as the liquor they containe: there they move up and downe; and when his finger crusheth them, they drop againe to their owne place. By vertue of this command, the waters hang in the clouds, and the clouds in the aire, and need no supporters. He can as easily hang water in the aire, as he can hang the earth upon nothing. Some by that firmamentary division of the waters, have dreamt of a watry heaven above the starres, for the better mitigation of their heat. But the celestiall bodyes are of no firy or elementall nature: nor have they such heate in them, as needs to be refrigerated. By the firmament is meant the Aire: the waters below it are seas and floods: the waters above it are the Clouds. Which helpes us to understand that of the Psalme; Psal. 148.4. Praise the Lord, ye waters that be above the heavens: that is, above the lower region of the aire. So, Psal. 18.13. the Lord thundered in the heavens, with hailestones and coales of fire. Now thunder, lightning, and haile, come not properly from heaven, but from the aire.

In summe; Priests are Clouds; this is no ignoble Title. How often did the Lord appeare to Moses in a Cloud? How long did he walke with Israel in the pillar of a Cloud? I will Levit. 16.2. appeare in the cloud before the mercie-seat. The Cloud was a figure of Christ; without whom we should never have seene God appeare in the mercie seat. Exod. 40.34. When the glory of the Lord filled the Tabernacle, the Tent was covered with a Cloud. Rev. 14.14. Our glorious Saviour sits upon a white cloud: Saint Paul speakes of a Cloud of witnesses. It is a happy Church that is encompassed with a cloud of Preachers. Mans heart is a plot of ground; which before it be fruitfull, must suffer a spirituall husbandry. First, It must bee plowed, and broken up: it is so cold and stiffe a clay, that it needs undergoe the coulter. God was faine to shake the earth before he could move the Iailors heart. When the terror of sinne and Iudgment workes upon the naturall conscience, then the plow-share reacheth the quicke. Secondly, once plowing is not sufficient; for it will quickely harden againe of it selfe; there must be a second stirring. In prosperitie it will never tell truth; but rather flatter that it may be flattered. But when the ground is softened, then put in the plough: the heart broken by affliction is fit to be tilled with it the word. Thirdly, cast in the seed with joy and hope of a blessed harvest: sow it with the precious promises of Iesus Christ. Fourthly, then come the clouds and they doe their seasonable office, in powring downe kindly showres, both to raise and ripen the fruits of grace. Fifthly, after all this, weeds will grow: therfore we must fall to weeding, and hooke out our lusts with the sickle of repentance. Psal. 65.13. Thus the valleys shall stand thicke with corne, till we rejoyce and sing.

The next point is their levitie; Carried with a wind. Some are not stable in the truth, but it is not possible for any man to be constant in errors; for the next fancie will take him off from the former. As wanton children are wonne to be quiet with change of toyes; so the devill is faine to please such men with varietie of crotchets. He forgets what he hath been, understands not what he is, and knowes not what he will be. But like a banished man, when his backe is upon his owne covntrey, all the world is his way. He is fled, with Ionas, from the word of God, and now it matters not whither he makes his voyage. From a Brownist to Anabaptisme, from an Anabaptist to Arrianisme, from an Arrian to the Familie of love: still he is carried with a tempest; and does not more eagerly embrace the aire where he is first a Cloud gendred, than he railes on it when he is removed. He is water, and water hath ever beene an embleme of Inconstancie. So Iacob called his sonne Reuben, Gen. 49.4. unstable as water. Whether it be a cloud above, or a billow below, it is carried with the wind. There is a racke-wind, and that drives the clouds: there is a ground-wind, and that tosseth the waves. So Saint Iames compares the inconstant to a Iam. 1.6. wave driven and tossed with the wind.

To exemplifie this unstablenesse. First, Water is continually running from coast to coast, and as it changeth currents, it changeth name and colours. Names according to the countreys it saluteth. Colours; for in puddles it is blacke, against rockes foamy, in the sea greene, in sweet rivers cleare. Such a cloud as here is meant, is at Rome a Papist, at Munster an Anabaptist, in England a Protestant. Indeed he tarries no where; for his heart is but an Inne, and all his thoughts travellers: if they lodge for a night, they are gone in the morning, and leave him without taking leave of him. Secondly, water runs to the lowest parts, seeking out holes and receptacles where to hide it selfe. So these wavering clouds love corners and private conventicles, and leave the beaten way, though it lead directly to heaven. They scorne with every common understanding to goe through the gate, and therfore will climbe over the wall. Thirdly, water powred out leaves nothing behind in the vessell: oile and wine will leave their favour, and milke the colour: but there is no remaining signe of water that it was there. So their steps be fluide, and no more stable is their memory; i either buried in oblivion, or famous for infamie. A cloud both alters the shape with the wind, now appearing like a house, then like a camell: and the seate with the wind, now hovering over this climate, then over that. They are waxe ready temperd, that soone taketh a new impression. Psal. 1.4. Or chaffe, which when the good graine sinkes downe and is saved, becomes the sport of the wind. Their plague is answerable, Esai. 17.13. They shall be chased as chaffe of the mountaines before the wind, or the thistle-downe before the whirlewind. The tempest hath driven them to and fro upon earth, at last it shall blow them to hell. They are like loose teeth in the mandible, of more trouble than use. They set themselves for so many things, that they are good for nothing. A Pluralist in religion is indeed a neutralist; and seekes the truth by all wayes but that where he is sure to find it. The moone spake to her mother to get her a coate made; but no tayler could fit her: for if he made it fit for her in the change, it would be too little in the full: if it were fit for the full, it would be too large for the wane: so we must have for every day a new coate, or none. The inconstant soule is as hard to sute: onely, after the change of many places, there is one that will hold, the place of darknesse: after the change of many fashions, there is one that will last, a coate of torment. But for us, let us stand fast in the faith, and bold that we have, that we may never lose our Crowne.

Carried with a Tempest.] They promise a showre, and bring a storme. This is their mockery: they have foure inconveniences of the Clouds.

1 They hinder the Sunne from so clearely extending his beames to comfort the earth. An Antichristian Priest is a cloud gotten before the Sunne; whose very doctrine tends to darken the light. That Ignorance makes Saints; how much is hell beholding to them for such an opinion? They call that the mother of devotion, which was indeed the daughter of transgression. Wee use to say for the body; If nature lose some vigour or vertue in one sense, shee recompenceth and mends it in another: they that see ill, heare the better: and he that wants his smelling, hath the better tast. But if the soule lose her eyes, she will hardly finde the way to heaven: nor can we say, any faculty is improved, any grace advanced in her, for being blind. There is a woe to them that Rom. 1.18. withhold the truth in unrighteousnesse. Not sanctitie, but Iniquity is the childe of darkenesse. Sinne was begot in secret, betwixt Satan and Eve: and Vice is the brood of Nox and Acheron, say the Poets.

2 Clouds are unthankefull: for they are drawne up by the Sunne, and set in the lower region of the aire: there being placed, they not seldome dishonour that Sunne which exhaled them, by darkening his refulgent beames. I doe not say that false Teachers are called by Christ: they rather preferre themselves without invitation; making the Church a market, and buying their places; and those too often, of eminencie: which they fill, like clouds, with a blustring and stormy presence. But in the meane time they obscure that light, which the Sunne of righteousnesse would give to his Church by better instruments. Thus they have Loca Christi, and Arma Antichristi: and most ingratefully dishonour that Name by which they would be called.

3 Clouds doe harme when they vent themselves in a Tempest: their moisture is not so profitable, as their violence is hurtfull. They that never preach but in thunder, whose words be flashes of lightning; hell and damnation being almost the period of every sentence, are lurida, turbida, horrifica nubila, blacke, pitchy, and pernicious clouds; presenting the face of God tempestuous, and the brow of heaven cloudy: for so wee call the frowning, a cloudy forehead. These are Nubigenae, engendred of clouds, as Poets write of the Centautes. They that hang their faith on such mens lippes, doe but like Ixion, imbrace a cloud in stead of Iuno. Fabius Maximus resolving to prolong the warre, waited on Hannibals progresse, and encamped himselfe on the high grounds. Terentius gave Hannibal battle, and was put to the worst: but then Fabius came downe the high grounds, and got the day. Whereupon Hannibal said, he ever thought, that same cloud which hanged on the hils, would at one time or other give a Tempest. So these Clouds never spend themselves, but with a storme to the Church of God.

4 They are unprofitable clouds; Iud. 12. Nubes sine aqua, as Iude cals them; empty bottles, which promise the thirsty earth reliefe, and have never a drop in them. Or if they have any water, they let it fall where it can doe no good. As sometimes wee have seene dry pastures and chopped grounds, as it were with open mouths calling upon the clouds for raine: anon a cloud gathers, and comes downe; but where? It misseth the needy fields, and fals in a dirty lane: balking the place where it is expected, and fouling the way where it might bee spared. This the naturall clouds doe by Gods disposing: but I speake of rationall, wilfull, spightful clouds: Many rich men are such condition’d clouds: they have store of wealth, and some they will part with: but it shall bee to such as have no need of it; and that either for feare, or favour, or in hope of honour: which is in the proverbe, powring water into the sea. But to the poore, distressed, and thirsty soules, they will not afford a droppe. While they live, they will empty a bagge to the Lawyer; which is to fall in a dirty lane. When they dye, they make rich men their heires and executors; not in imitation of God, To him that hath shall be given: but to witnesse their deare regard of money; which when they can keepe no longer, they bequeath to them that will keepe it: as if they durst trust any thing sooner than their Maker. So doe they love the world, that they love all them that love it: and when the hand of death crusheth these Clouds, they fall into a quagmire.

You see by this time what clouds they are, against which our Apostle inveighs. Nubila procellosa, tempestuous clouds; that raise stormes and factions, and trouble the peace of the aire. Nubila picea, blacke clouds; that turne day into night by their errors. Nubila coelivaga, wandring clouds; that never keepe any station. Nubila fictitia, dissembling clouds; that promise moisture, and have none. Nubila liventia, malicious clouds; that intend nothing but mischiefe. Nubila fatna, foolish clouds; that make mire, rather than cause fertility.

But withall, there bee commendable clouds: there is difference betweene Nubes umbrifera, a shadowing cloud; and Nubes Imbrifera, a showring cloud. There is Nubes carulea, a bright, azure, skie-coloured cloud; like that heaven to which it is neere; whose Phil. 3.20. life is in heaven. Nubes frugifera, a fruitfull cloud, Hos. 2.•0. that causeth the earth to fructifie. The Lord fils these clouds with his holy deawes, which they let fall in due time and place. Psal. 72 6, 7. They water the earth, and come downe like showres upon the mowne grasse. In their daies shall the righteous flourish, and abundance of peace so long as the Moone endureth.

Besides the former resemblances; Preachers are Clouds in spending themselves upon the dry earth. When a cloud hath emptied it selfe of water, it ceaseth to be: so we consume our selves to doe you good. Love turnes us into lampes, that we wast our selves to give light unto others: into silkewormes, that we spinne out our owne bowels, to make you garments. The Olive would not leave her fatnesse, nor the Figtree her sweetnesse, nor the Vine her cheerefull liquour: we refuse not to part with our fatnesse and sweetnesse, our bloud and marrow, our rest and quiet for your sakes. Yea, like clouds, wee willingly consume our selves in showers, that you may bring forth fruit unto Iesus Christ. This riseth to the conviction of them that will not be bettered by the good clouds.

1 Some refuse to come under the clouds, and of all places love not the Orbe of the Church. The fruitfull grounds are covered with clouds; they that shunne this raine for feare of being wet, shall have barren soules. There is Daplex Coelum; Gerson. Gloriae & Ecclesiae: the Church is a heaven upon earth; her Priests be the clouds of heaven: she denies not her showers to them that seeke it; the rest must remaine a wildernesse. The Iewes, while the Church of God was nationall, were commanded in their devotions to looke toward the Temple, when they could not come to it. We have those that may come to it, but will not looke toward it. Hag. 2.9. In this place wil I give peace, saith the Lord. Not any where, not every where, but in his own house: as if this blessing were confined to his holy wals, In this place will I give peace. I know not whether the blessing doth more honour the place, or the place the blessing: both grace each other, and make Gods people happy; In this place I will give peace. This flower growes not in every garden, but onely in that which these clouds have watered. If ever wee would have peace; outward, inward, private, publicke, secular, spirituall; peace in our Land, peace in our Church, peace in our State, peace in our owne Soules; we must pray for it: and if ever we will pray for it, wee must pray here; for In this place will I give peace, saith the Lord. It is true indeed, that wee are bidden every where to lift up pure hands unto God: but those hands cannot bee pure that are profane; and they cannot be other than profane, that contemne the Church, the clouds, and showers, and ordinances of God. If ever men would have their prayers heard at home, let them pray at Church: else their devotion is but the sacrifice of fooles. For hee hath said it, who hath good reason to appoint the circumstances of his owne beneficence; In this place, where those holy clouds are, I will give peace.

2 Some bring forth no fruite at all, though they dwell under the clouds. They are barren and beaten grounds, like the streets or high wayes, over which such a throng of lusts fetch their continuall walke, that nothing can rise or prosper. The more raine fals, the more dirt. Or if they produce any fruit, it is weeds in stead of herbes; stinking weeds; yea even bryers and thornes, to scratch and wound the husbandman that tils them. If a displeasing drop fals from the clouds, they rage and swel; as Pharaoh did when he received a command of Israels dismission. The showres and monitions of God make ill men worse. Corruption, when it is checked, growes franticke: as the waves do not beat or roare any where so much, as at the banke that restraines them. Or as the vapour in a cloud would not make that fearfull report, if it met not with opposition. A good heart yeelds at the stillest voice of God; but his most gracious motions harden the wicked. Some wold not have been so desperatly settled in their sins, if the word had not controlled them. But that ground is reserved for the fire, which would not be bettered with the water. What the element of mercie could not mollifie, the element of wrath shall cruciate. For the earths sake which we beare, the earth that beares us, is often cursed therfore our works are weeds, because we concoct the moisture of the clouds into venime. So Mat. 3.10. Spinas & tribulos, velut ignis escam, ferimus: bryers and thornes are fit fewell for the fire: Secundum ea quae mali proferunt, ipsi efficientur. If the lustfull limbs burne in flames, it was lust that made them fit matter for those flames.

3 Others looke after the infirmities of the clouds, and never mind their vertue or benefits. They will follow their Teachers owne way, not that which God teacheth by him. Israel indeed did follow the cloud in the wildernesse: when it stood still two yeares together, they moved not: onely then they went on, when that went before them. And we doe well to follow the patterne of those holy clouds, that direct us the way to Canaan. Yet this, not absolutely, but with limitation. The Cloud that guided them had two parts; a light part, and a darke one. The Egyptians who were Gods enemies, had onely the darke part; which following, they rushed into the red Sea, and were drowned. The Israelites had the light part, the direction whereof safely delivered them. Wicked eyes see onely the darke part, the infirmities of these clouds; that example they follow, and perish. Faithfull soules looke upon the light part, the graces of God in them; this doctrine they follow, and are saved.

To conclude. Be thankfull to these clouds, in returning answerable fruits. If showres fall on a dunghill, they make but dirt: if in a kennell, they make but stinke: if in desolate places, they spring up weeds: but in the garden, they raise up herbes and flowers: in the tilled field, corne: in the medowes, grasse: in the groves and orchyards, plants and fruites. If the ground of your hearts be foule with uncleannesse, ranke with covetousnesse, or sowen with lusts, our raine will cause the appearance of weeds. But the mind that comes hither like a well tilled field, receives these showres with comfort, and recompenceth them with encrease. Psal. 57.6. Then shall the earth bring forth her encrease, and God, even our owne God shall give us his blessing.

This Heart of ours is the best or the worst ground that lies betweene heaven and earth. The worst, if it be thorny, weedy, mirie: but if faire, pleasant, fruitfull, it is the best. There be two that lay claime to it: and howsoever the proprietie be Gods, for he made it; yet Satan will trie his title, and sues to have it. First, let us weed this ground, and that betimes, for old weeds will hardly be destroyed. Sinnes are weeds, the weeding-hooke is Repentance: let not a weed appeare, but presently by contrition cut it downe. God indeed said of another field, and in another sense; Mat. 13.30. Let them both grow together untill the harvest: but it must not be so here, for then the weeds will eate out the corne. Secondly, keepe it in heart; for if the soule have not her chearings, she will grow faint and barren. The way to keepe thy heart in heart, is by devout prayers, meditation, hearing the word, and receiving that which is Pabulum animae, the blessed Sacrament. Thirdly, looke to the expiration of thy farme, and be sure to leave it in good case: that when the great Landlord shall call the Tenant out of the Tenement, the soule from the body, it may be entertained into his owne house, the glorious Court of heaven. Fourthly and lastly be, sure to pay thy rent alwayes, and that is Thankfulnesse. For temporall farmes we pay our rents by quarters and halfe yeares: but this rent is due every moneth, weeke, day, houre. Seven times a day, yea seven times an houre, will I praise thee. We forfeit many of Gods favours, for not paying the rent of Thankfulnesse. It is an easy rent, it costs us no labour. It is a cheape rent, we are not out of purse for it. It is a ready rent, never to seeke. If it be easy, ready, cheape, why do we grudge it? We can doe little, if we cannot thanke God for his goodnesse. Yet for the ground it selfe, for the seeds that sow the ground, for the clouds that water the seeds, for the Sun that drawes up the clouds, for the influences of heavenly grace that blesse all, God requires no rent but our thankes. Hoc nil dici brevius, nec audiri laetius, Aug. ep. as. Marcellinū nec gratius intelligi, nec agi fructuostus potest. Nothing is more easy to be spoken, or more comfortable to be heard, or more acceptable to be understood, or more fruitful to be done, than thankfulnesse. If we cannot requite gifts, yet let us returne thankes. Debitam Deo nunquam referre gratiam potero: tamen hoc non desinam, ubique confiteri me referre non posse: I can never give unto God sufficient thankes; Sen. 2. de Benef. yet I will ever acknowledge that I cannot give him thankes sufficient. He that returnes this to man, makes halfe the amends: to God, it is all the amends we can make.

But the least gratitude lies in the tongue; when the hart, when the life is thankfull, this is better than the sacrifice that hath hornes and hoofes. Then is the earth thankfull to the clouds, when it returnes answerable fruits; when it does confesse and recompence the good it hath received, when the valleys stand thicke with corne, the medowes yeeld fat pasture, the trees flourish with fruits, that the birds sit and sing in the branches. We call a barren earth, an unthankfull earth. What is the worst fruit that the earth beares? I finde a great complaint of Mat. 13.27. Tares, of Hebr. 6.8. Thornes, of Gen. 3.18. Weeds, of venemous creatures, noxious, and banefull plants: yet all these are good in their kinds, and usefull to the wise. But the worst things that the groning earth beares, be our selves, our sinfull and unprofitable selves: Telluris inutile pondus. Therfore God more than threatned, Gen. 6.7. to destroy both man and beast from the face of the earth. The earth as a good mother, rejoyceth in good children: but she mourneth for them that dishonour their Father, and are a shame to their mother. Non laetatur super bestiis & rapidis feris: but in men, tame and gentle creatures. So long as there is pride in us, contention among us: while covetousnesse and crueltie in our hands: unmercifulnesse in our hearts, and lust in our loines remaines unweeded out; we are those wild beasts. Is this our thankfulnesse to the clouds? Is this our requitall for all their showres? Do we raine downe holy deawes, and find you springing up profane weeds? Alas, for the sinnes of the Land! for this cause the clouds melt themselves into teares. As all our Sermons be publike showres, to refresh your thirsty soules: so we have also our private showres, dissolving our selves into teares for the obstinacie of your hearts. Ier. 13.17. We weepe in secret for your pride, and are still dropping Act. 20.31. this raine from our eyes, together with the exhortation of our lippes. Remember that God who gives you the former and the latter raine: showres to soften the earth before the seed be cast in; showres when it is cast in, to bring it forth: showres to eare it, and showres to ripen it. If all this will not make you fructifie, the clouds weepe againe, because Esa. 49.4. they have laboured in vaine, and spent their strength for nought. Mortales quoniam nolunt sua crimina flere, Coelum pro nobis solvitur in lacrymas. O that it would fall out by you, as the Bishop comforted Monica concerning her sonne Augustine; Fieri non potest ut populus istorum nimborum pereat: the children of so many showres and teares shall never perish.

Open therfore your brests to receive these holy deawes: lest with that rich Churle, you cry hereafter for some of Luke 16.24. this water, when you cannot have it. How many showres and buckets of grace had he despised in his jollitie? now he cals out pitifully, for one drop to coole his tongue. Doe not neglect the least drop of grace when it fals, lest you be driven to beg one drop of mercie when it must not fall for ever. Now God drawes neare unto you, draw you neare unto God, and be enlighten’d: so shall you no more bee tellus arida, but terra florida, bearing fruit for the Lords harvest. Thus you shall restore the golden age, and make the place you live in, were it worse than it is, a very earthly paradise. Earth shall returne to earth; but such fruitfull earth shall possesse the earth, and be possessed of heaven. Now the grace of God make us the one, and the glory of God crowne us with the other.

To whom the mist of darknesse is reserved for ever.] Private offenders are not so much plagued, as publike. Bis peccat, qui exemplo peccat: for he teacheth evill by doing it, and so againe does evill by teaching it. Exemplare malum, capitale malum: the exemplary sin is a mischievous sinne: he that gives bad example, shall be made an example himselfe. A sinner, by his true contrition and hearty repentance, may get pardon for his owne sinne; but how shall he procure it for them whom he hath taught to sinne? Nothing more troubles the mind of a good man, than his tempting of others to offend God. Thou hast been a blasphemer, and art converted: but how shall this medicine cure the infection which thy foule breath hath conveyed to others? Thy excesses may be forgiven thee, but how art thou sure of those Vriahs, whom thou hast inebriated? The adulterer, after the fact may repent of his owne wickednesse, yet it cannot but trouble him to thinke what may become of his harlot. So grievous and dangerous it is to be guilty of others sinnes. An eminent offender drawes many with him into evill. When David fell in with Bathsheba, many of her servants and his courtiers must needs be conscious of that adulterie. When Vriah must die, Ioab must bee fetch’d in as accessary to the murder: how did that example harden his heart against the conscience of Abners blood? He might well thinke, how can my master revenge that on me, which he acts himselfe? Great mens sinnes are seldome secret, and no lesse secret shall be their shame. These hereticall Teachers have brought on mens soules a mist of darknes, and done what in them lies, to send them blindfold to hell: now therfore such a lot abides them, even a mist of darknes for ever. In which punishment observe three things.

The 1. Qualitie of it; Caligo tenebrarum, the mist of darknesse. 2. Congruitie of it; It is prepared or Reserved for them; and they were such as loved darknes more than light. 3. Eternitie or duration of it, For ever.

First, the nature or qualitie of it; a mist of darknesse. If hell had no other anguish in it but the very darknesse, it were a formidable place. How uncomfortable would that night be, which had no hope or possibilitie of day? But as it is said of heaven, Rev. 21.25. the gate, of it are not shut by day, and there shall be no night there: so it is contrary of hell the gates of it are not open by night, and there shall be no day there. Night is feined to be Terrae filia, the daughter of the Earth; and that is darke enough: so Iob calls the Grave, Iob. 10.22. a Land of darknesse, and the shadow of death. If our bodies had any sense when they lie in that darke bed, how tedious, how odious would it bee unto them? But there is that which Christ cals [τὸ σκότος τὸ ἐξώτερον], Mat. 8 12. utter [darknesse;* uncomfortable, unlightable]: The Hebrewes by *Light, understand joy and felicitie: by darknesse, sorow and confusion. Luk. 1.79. To give light to them that sit in darknesse. Such a mist shall be on their soules, as comes upon a swouning man: who cannot see though his eyes be open: the organs being (for the time) uncapable of illumination. So lie the damned, as dying men in the very pangs of death, with a mist of darknesse over their understandings, yet cannot die.

But there is fire in hell; shall not this give light? No, it differs from elementall fire; First, for violence, it is more subtile and searching. Secondly, for durance it is a wildfire that cannot be quenched. Thirdly, for operation, it consumes not what it burnes. Fourthly, for obscuritie, though it sl•ine terribly to the vexation of the wicked, yet it shines not to their comfort. •••g. 〈◊〉 . Cremationem habet, lumen non habet. 〈…〉 Iohn was a burning and a shining light. There is a fire that shines without burning, and a fire that burnes without shining. It is as easy for God to make fire without light, as light without fire. All the prisons and dungeons devised by man are palaces in respect of hell: as all paines mortall are 〈…〉 Vmbra ad haec tormenta, a meere shadow to these torments. The darknesse of Egypt was wonderfull, and fearefull: wonderfull, in that it was so thicke that it might be felt: fearefull, therfore reserved for the ninth of the ten plagues. But this farre exceeds; ζόφος τοῦ σκότους, Iud. ver. 13. the blacknesse of darknesse: so doth the Hebrew Idiotisme expresse it in the uttermost extract of darknesse. If thou couldst see in a dark prison some looking pale and ghastly, others bound in chaines and fetters, others tormented with famine, all shut up in a lothsome dungeon, howling with lamentation how would it fright thee from such a course, as might endanger thee to such a place? Thus let us meditate of this darknesse heere, that we may never feele it hereafter. The body that is surfeted with repletion of pleasant meates, must be purged with bitter pils. Let the due consideration of those insufferable horrors cleanse our hearts from all filthy lust: and let us follow the way which the light of grace leades us, that the light of glory may crowne us.

Reserved for them: this is the proportionablenesse of it. The punishments which Gods justice inflicts upon sinners, have alwayes a respect of condignitie, not seldome of congruitie: so that we may read the matter of the offence in the characters of the penalty. These blacke clouds did wholly endeavour to superinduce darknesse on the Church, therefore the mist of darkenes is reserved for them for ever. Some read, Paratur, is Prepared: and this referres us to Gods decree, who had preordained the darknesse of hell for such cloudy soules. Not Paranda, nor in Parando, but Parata. As a king prepares a prison for such of his subjects, as shall prove rebellious. But God made not darknesse; and whereas in the beginning of the creation it is said. Gen. 1.2. Darkenesse was on the deepe; this was not a thing created, but a meere privation or absence, or not being of that light which was made afterward. Nor doe we thinke this mist of darkenesse a positive thing; but as when the Sunne is hidden, darkenesse necessarily followes. Not a beame of Gods countenance, not a sparke of his light comes into hell, and thereupon followes this intolerable darkenesse.

Esa. 30.33. Tophet is ordained of old: non casu, non subito, sed deliberante judicio. For the antiquitie of hell, I referre you to the fourth verse of this chapter; where the lost Angels are said to bee cast downe into hell: now they could not bee cast into that which was not. God hath ordained but two places to receive all, whether Angels or men. For those Fustian-weavers of Rome with their intermedia loca, they make but Chimaera’s, and imagine places without a foundation. As Limbus Patrum where (they tell us) there is Poena damni, non sensus; and Limbus Infantum, for children dying without Baptisme; where they likewise say is, Poena, non sensus, sed damni. The former whereof they would have dissolved by Christs descension into hell; the other to last for ever. And their Purgatory, where is both Poena damni, and Sensus; which shall cease at Christs comming to Iudgement; unlesse some better informed and more mercifull Pope unlocke the doores, and let them out for money beforehand. These be pretty tales for a winters night, and not unlike their legends. The holy Scripture hath this plaine truth: There is but election and reprobation, grace and sinne, the narrow gate and the broad way: but two places, Light and darknesse, Ioy and paine: but two ends, heaven and hell, to one of these must all flesh come. They that tell you otherwise, flatter you with error: we tell you the truth, though it be with terror; and testifie to you our brethren, (albeit with another mind) Luk. 16.28. that you come not into that place of torment. And howsoever you may storme against us, for disquieting your security with such menaces; yet we had rather you should be offended with us for preaching hell to you heere, than that for not preaching it, you should curse us in hell heereafter.

But I rather reade it, Is Reserved; and then it denotes the fitnesse of the plague to their sinne: darkenesse to darkenesse, inward to outward, temporall to eternall darkenesse. The Egyptians drowned the males of Israel, themselves were drowned for it. They had bloudied the waters from those innocent veines, their waters are turned into blood. That law of Retaliation which God will not allow us, because we are fellow-creatures, he justly practiseth on us. Hee would have us read our sinnes in our Iudgements, that we might both repent of our sins and give glory to his Iustice. Cham sinned against his father, and therefore is punished in his children: whereas Iaphet was dutifull to his father, and findes it in his posterity. Because Cham was an ill sonne to his father, therefore his children shall be servants to his brethren. But because Iaphet joyned himselfe with Sem in bearing the cloake of shame, therfore he shall dwell in the tents of Sem, and partake of the blessing. Samson abuseth his strength among women, therefore he lost his strength by a woman. Saul divides himselfe from God, God divides the kingdom from Saul. David committed three sinnes in the businesse of Vriah, adultery, murder, and dissimulation; for all these he receives just payment: for adultery, in the deflouring of his daughter Thamar: for murder, in the stabbing of his son Amnon: for dissimulation, in the contriving of both, Iudg. 11.7. Did you not hate mee, and expell me out of my Fathers house? and why are you come to mee now when you are in distresse? saith Iepthah to the elders of Gilead. The sutes of necessity are justly upbraided with the errors of prosperitie. The same expostulation that Iephtah makes with Gilead, God at the same time makes with Israel; Iudg. 10.13. You have forsaken me, and served other gods, wherefore should I deliver you? Goe and cry unto the gods yee have chosen. God tells his children of their faults, while he is whipping them. It is a wise and safe course, to make much of those in our peace, whom wee must make use of in our extremity: otherwise it is but just, that we should be rejected of those whom we have rejected. Wee call upon God in our trouble, and are not heard: Why? because he was not heard, when he called to us in our jollitie. He wil say, Did you not drive me out of your houses, out of your hearts, in time of health? Did ye not plead the strictnesse of my charge, the weight of my yoke? Did not your willfull sinnes expell me from your soules? what doe you now crouching and creeping to me in the evil day? It is but justice, if God be not found of those that were content to lose him.

Thus he once plagued the inundation of sinnes with an inundation of waters: Ioh. 3.19. Sodomes unnaturall lust with unnaturall fire. He proceeds stil in the same course; the dearth of charitie he punisheth with the dearth of plenty: the surfets of peace, with the sharpe physicke of warre: malice and wrath, those burning sins, with burning fevers: the languishing of piety, with consumptions of body: whoredome and uncleannesse, with lothsome diseases: ryot and profusenesse, with fluxes: drunkennesse and excesse, with dropsies: pride and swelling, with tumours: curses and blasphemies with the plague and pestilence. That which men have so many yeares toss’d in their mouthes, is now falne upon their loynes the plague hath been their imprecation, the plague is become their common destruction. What is it that infects the aire, but the contagious breath of oathes and curses, vented every moment from the lips of men and children? Every sinner teacheth God how to punish him, ex ore suo, out of his owne mouth. And there is no particular wickednesse, but God hath a particular rod to scourge it on earth, and a particular torment to vexe it in hell. Onely they escape, that have answered all the variety of their sinnes, in the variety of the sufferings of Iesus Christ.

For ever. Such is the perpetuitie of this darkenesse. And this is also a just recompence, that they which might have found life, and would not seeke it, should at last seeke for death, and not finde it. There is a shame never covered, a worme never dying, a cry never ceasing, a fire never wasting, an intolerable paine, an interminable time. Rev. 9.6. They shall desire to die, and death shall flee from them. A good day makes amends for a bad night; but to this night belongs no day; it is everlasting darkenesse. The roughest tempest, the weariest journey is not without comfort, because there is hope of an end: but these paines be as endlesse in quantity, as they are easelesse in quality. Iosh. 10.13. Ioshua had a long day, when the Sunne stood still; yet that day had an end; the Sunne did goe on his course againe, and set: but heere the Sunne and Moone shal utterly cease to measure time by their motion. That is a long sentence that hath no period, a dolefull night which shall have no morning; a wofull darkenesse, where no starre shall give a glimpse, no taper burne for the damps and foggy mists. Thus they lie like a malefactour pressing to death, calling for more weight to dispatch them, even Rev. 6.16. rockes and mountaines, and cannot get it. They are those Ier. 8.17. serpents that will not be charmed, those tormentors that wil never be entreated. It is to no end, to compare them with piles of grasse, sands or starres: if a million of yeares should stand for every dust of the earth, there might be an end: but this is mors sine morte, finis sine fine: Greg. time shall bee no more; and after time, it is as possible for that damnation to be temporall, as it is for God not to be eternall.

Sinnes greedily heare that the mercie of God endures for ever: but they shall as sensibly feele, that the wrath of God also endure for ever. It was a pitifull complaint, Psal. 77.7. Will the Lord cast off for ever, is his mercy cleane gone for evermore? God did not deale so with David, he will deale so with the damned. Let this meditation touch thee now, that the matter it selfe may never hurt thee hereafter. That heart is hard frozen, which nothing can thaw but hell-fire. If a rebellious city were threatned by the king to bee tythed for their conspiracie; that one of tenne should dye in justice, though nine were spared in mercy; would not every one tremble, lest the lot should fall upon himselfe? If among tenne passing over a bridge, one were assured to fall in, would not every one looke to his feet? The Supreme Iudge in his last great Assises, will execute his wrath upon many: not one of tenne, but rather nine of tenne are in danger; Rom. 3.23. for all have sinned, and come short of the glory of God, deserving ever-burning fire in everlasting darkenesse; shall wee not make sure our Advocate to plead for us; even Him alone whose plea is unanswerable, because he dyed for us? He that is For ever, suffered that we might not suffer for ever. But will he plead for those above, that care not to bee his below? Shall they challenge his covenant then, and trample on it now? Doe they not abuse that Covenant, while they breake the conditions, Faith and Obedience? Let not men flatter themselves, that they may sinne in aeterno suo, so long as they can: and yet that God will not punish them aterno suo, so long as he can: Hell was not made for nothing: there be two fatall engins, the devill and sinne, that will supply and furnish it, and keepe it from being empty.

Thou art sicke, thinke how uncomfortable it would bee, to be confined to that bed and that paine: if no worse, for a thousand yeeres: where thy friends are fiends, and thy Physicians tormentors. Consider them that are shut up for the plague; how irkesome it is to want helpe and society, to lye fearefully expecting death every houre; when as yet there is a Lord have mercy on us upon the doore, and the prayers of thousands sent up to heaven for their comfort. Who would for the pleasure of an houre, bee rack’d a whole yeare? Or for a masse of gold, lye burning in the fire one day? Yet how many for the satisfaction of a lust, hazard themselves, soules and bodies, to more exquisite tortures, and endlesse flames? Let us not passe over this meditation superficially, but in time make an end of sinning; otherwise beyond all time there will be no end of our suffering. For our Creators sake that made us, for our Redeemers sake that with his owne bloud bought us, for that Comforters sake who would heale us, for the Angels sake that guard us, for the Churches sake, our mother that mournes for us, for our owne Soules sake, that should be deare unto us; let us breake off our sinnes by repentance, and live the life of grace and obedience, that we perish not in this mist of darkenesse for ever.