The Works of Thomas Adams

Chapter 1

LXV. MAN'S COMFORT, PS. 94:19

EDITORIAL NOTE HAVING undertaken the general editorship of this most important series of works after two volumes of it had been published, I embrace the opportunity afforded by the issue of the first volume of the works

Chapter 2

3. Complete Indices are given, so as to afford perfect facility for

reference. The Index of the original folio is well known to be almost worthless. As one main value of this series, when completed, will consist in the different works being readily available for consultation, complete an

Chapter 3

6. A Memoir containing all the information obtainable regarding

Adams is supplied. The Publisher desires to point to these particulars, as affording an earnest of what the other works will be when completed; as an evidence of his desire to redeem his pledge, and a proof that, irrespe

Chapter 4

1659. The address to the reader is one of the raciest of Adams's

writings, affording a sample of his wit, severity, and tenderness, all combined. This volume and the corresponding one, 'The Black Devil,' have been quoted from John Vicars,* down to our own times. The Sermons named on t

Chapter 5

M. HELING, with other worthy Citizens, my very good Friends.

GENTLEMEN,—Because you have just occasion in your callings to deal often with merchandise, I have been bold to call you a little from your temporal to a spiritual traffic, and have sent you a Christian Navigator, bound f

Chapter 6

4. The Three Divine Sisters, 1 Cor. 13:13; 5. The Taming of the

Tongue, James 3:8. Three of these have separate titles. To the Right Worshipful Sir HENRY MONTAGUE, Knight, the King's Majesty's Servant for the Law, and Recorder of the -- 74 of 2380 -- Honourable City of London. WORT

Chapter 7

Exodus 15:3.

London: Printed by Adam Islip and Edward Blount, and are to be sold in Paul's Churchyard, at the sign of the Black Bear. 1617. -- 81 of 2380 -- This dedication will be found in vol. i., p. 31, as Adams himself printed

Chapter 8

PART I.—The Happiness of the Church, Heb. 12:22; The Rage of

Oppression—The Victory of Patience, Ps. 66:12; God's House, Ps. 66:13; Man's Seed Time and Harvest, Gal. 6:7; Heaven Gate, Rev. 22:14; The Spiritual Eye Salve, Eph. 1:18; The Cosmopolite, Luke 12:20; The Bad Leaven, Gal.

Chapter 9

PART II.—The Saint's Meeting, Eph. 4:13; Presumption Running

into Despair, Rev. 6:16; Majesty in Misery, Mat. 27:51; The Fool and his Sport, Prov. 14:9; The Fire of Contention, Luke 12:49; The Christian's Walk—Love's Copy—A Crucifix, Eph. 5:2; The Good Politician directed, Mat. 10

Chapter 10

1624. By THOMAS ADAMS.

London: Printed by A. Mathewes, for John Grismand, and are to be sold at his shop in Paul's Alley, at the sign of the Gun. 1624. -- 86 of 2380 -- To the Right Honourable SIR HENRY CAREY, Lord Housdon, Viscount Rochford

Chapter 11

3. To exercise the faith, hope, and patience of such as,

notwithstanding a promise, had their issue delayed. But now Isaac prays, God hears, Rebekah conceives. She conceives a double burden, a pair of sons struggling in her womb. Her body is no less disquieted with this plenty

Chapter 12

1. Delight.—Though man, by his rebellion against his Creator,

forfeited the charter which he had in the creatures, and hereon Adam's punishment was, that he should work for that sudore vultus which erst sprung up naturally beneficio Creatoris; yet this lapse was recovered in Christ

Chapter 13

2. Benefit.—Recreations have also their profitable use, if rightly

undertaken. (1.) The health is preserved by a moderate exercise. Sedentariam agentes vitam, they that live a sedentary life, so find it. (2.) The body is prepared and fitted by these sportive to more serious labours, whe

Chapter 14

1. He had a ravenous and intemperate desire. This appears by three

phrases he used:—(1.) 'Feed me, I pray thee,' ver. 30; satisfy, saturate, satiate me; or, let me swallow at once, as some read it. The words of an appetite insufferable of delay. (2.) To shew his eagerness, he doubles th

Chapter 15

2. His folly may be argued from his base estimation of the birthright;

that he would so lightly part from it, and on so easy conditions as pottage. It seems he did measure it only by the pleasures and commodities of this life which were afforded him by it: ver. 32, 'I am ready to die: and w

Chapter 16

3. Another argument of his folly was, ingratitude to God, who had in

mercy vouchsafed him, though but by a few minutes, the privilege of primogeniture; wherewith divines hold that the priesthood was also conveyed. The father of the family exercised it during his life, and after his deceas

Chapter 17

4. His obstinacy taxeth his folly, that, after cold blood, leisure to

think of the treasure he sold, and digestion of his pottage, he repented not of his rashness; but, ver. 34, 'He did eat, and drink, and rose up, and went his way'—filled his belly, rose up to his former customs, and went

Chapter 18

5. Lastly, his perfidious nature appeareth, that though he had made

an absolute conveyance of his birthright to Jacob, and sealed the deed with an oath, yet he seemed to make but a jest of it, and purposed in his heart not to perform it. Therefore, chap. 27:41, 'He said in his heart, The

Chapter 19

1. These two brethren were born together, were brought up together;

yet how great difference was there in their composition of bodies, in their disposition of minds, in their events of life, or, as they say, in their fortunes! (1.) For bodies: one was rough and hairy, the other was smoot

Chapter 20

2. Commend me here to all genethliacs, casters of nativities, star-

worshippers, by this token, that they are all impostors, and here proved fools. Here be twins conceived together, born together; yet of as different natures and qualities as if a vast local distance had sundered their bi

Chapter 21

I. The poor are their prey: any man that either their wit or violence

can practise on. Not so much beggars; yet they would be content to hunt them also out of their coasts; but those that have somewhat worth their gaping after, and whose estates may minister some gobbets to their throats.

Chapter 22

1. For their force, they are robusti latrones, and have a violent,

impetuous, imperious hunting. 'Desolation and destruction are in their paths,' Isa. 59:7. We may say of them as Tertullian said of the Montanists, Non tam laborant ut œdificarent sua, quam ut destruerent aliena,—They see

Chapter 23

2. For their fraud, they are cunning hunters. They are foxes as well as

lions to get their prey. Nay, the fox-head doth them often more stead than the lion's skin. 'They hunt with a net,' Micah 7:2. They have their politic gins to catch men. Gaudy wares and dark shops (and would you have the

Chapter 24

III. Now for their hounds. Besides that they have long noses

themselves, and hands longer than their noses, they have dogs of all sorts. Beagles, cunning intelligencers. Eo laudabilior, quo fraudulentior,— the more crafty they are, the more commendable. Their setters, prowling pro

Chapter 25

1. There is the wild boar, that breaks over God's mounds, and spoils

his vineyard: Ps. 80:13, 'The boar out of the wood doth waste it, and the wild beast of the field doth devour it.' This is the depopulator, that will forage and lay all waste, if he be not restrained. What! do you call h

Chapter 26

2. There is the fox, the crafty cheater, that steals the grapes: Cant.

2:15, 'Take us the foxes,' &c. It is God's charge to hunt him. He turns beasts out of their dens by defiling them. He sold his conscience to the devil for a stock of villanous wit. He hath a stinking breath, corrupted wi

Chapter 27

3. There is the bloody wolf; the professed cut-throat, the usurer.

Hunt him, seize on his den; it is full of poor men's goods. What a golden law would that be which were called a statute of restitution! Such a one as Nehemiah enacted, chap. 5, that land and vineyards, houses and goods,

Chapter 28

4. There is also the badger, a beast of rapine. We have fellows among

us, the engrossers of corn, the raisers of price, sweeping away whole markets; we call these badgers. The poor that comes with a little money cannot speed, but at an unreasonable rate. They engross all. And by their capa

Chapter 29

5. The dromedary would also be better hunted. I mean the vagrant

rogues, whose whole life is nothing but an exorbitant course; the main begging, the byes filching and stealing. Only they are not so serviceable as the dromedary, which is a beast of quick feet and strange speed. The rea

Chapter 30

6. Let the roaring bull be hunted: the bulls of Bashan, the bulls of

Rome, sent over by the Pope ad interitum, either of us or themselves; for their end is not implere ecclesiam, but cœmeterium,—to fill churchyards with dead bodies, not the church with living souls. No service would be so

Chapter 31

1. Jacob is accused for cruel and uncharitable dealing with his

brother. Esau comes hungry from the field; he is ready to die for want of sustenance; he sees his brother, in no such exigent, with food in his hand; he breaks forth into an earnest complaint, entreating his commiseratio

Chapter 32

2. But Jacob cannot be excused of covetousness, that would set no

lower a price on his pottage than the birthright; which comprehended many privileges,—priority, government of the brethren, a double portion to the rest, the priesthood and right to sacrifice, and, what yet further comme

Chapter 33

3. But this birthright was a holy thing, and therefore the Apostle calls

him a profane person, Heb. 12:16, for selling it. Now there is no profaneness in selling a thing not sacred. But if sanctified things cannot be sold without sin, can they be bought without sin? Did not Jacob offend as mu

Chapter 34

1. Chrysostom, with divers others, think that though he did lie, he did

not sin, because he did it by the revelation and counsel of God. So that God, willing to have the prediction fulfilled, dispensing and disposing all things, is brought in as the preordainer of Jacob's lie, that I say not

Chapter 35

2. Some have confessed it a lie, but a guiltless lie, by reason of a

necessity imagined in this exigent; as if God could not have wrought -- 134 of 2380 -- Isaac's heart to bless Jacob in this short interim, whiles Esau was gone a-hunting for venison. Origen says, that necessity may urg

Chapter 36

3. Some take from it all imputation of a lie, and directly justify it.

Augustine* thinks Jacob spoke mystically, and that it is to be referred to Jacob's body, not to Jacob's person; to the Christian church, that should take away the birthright from the elder. But we may better receive that

Chapter 37

2. Jacob apprehends this means to recover his own, due unto him by

a double right:—First, as the wages of twenty years' service, Gen. 31:7, yet unpaid. Secondly, as the dowry for his wives, Gen. 31:15, whom miserable Laban had thrust upon him without any competent portion. Thirdly, espe

Chapter 38

3. Lastly, he is quitted by that saying, Volenti non fit injuria. Laban

sees that he was well blessed by Jacob's service; the increasing his flocks makes him loath to part. But Jacob hath served long enough for a dead pay; somewhat he must have, or be gone. His hard uncle bids him ask a hire

Chapter 39

I. Their contempt of the world. They that dwell in tents intend not a

long dwelling in a place. They are moveables, ever ready to be transferred at the occasion and will of the inhabiter. Heb. 11:9, 'Abraham dwelt in tents with Isaac and Jacob, the heirs with him of the same promise.' The

Chapter 40

2. Their frugality should not pass unregarded. Here is no ambition of

great buildings; a tent will serve. How differ our days and hearts from those! The fashion is now to build great houses to our lands, till we leave no lands to our houses; and the credit of a good house is made, not to c

Chapter 41

1. When a man dissembles to get himself out of danger, without any

prejudice to another. So David feigned himself mad, to escape with life, 1 Sam. 21. So the good physician may deceive his patient, by -- 139 of 2380 -- stealing upon him a potion which he abhorreth, intending his recov

Chapter 42

2. When dissimulation is directly aimed to the instruction and

benefit of another. So Joseph caused the money to be put in his brethren's sacks, thereby to work in them a knowledge of themselves. So Christ, going to Emmaus with the two disciples, made as if he would go further, to t

Chapter 43

3. When some common service is thereby performed to the good of

the church. Such are those stratagems and policies of war, that carry in them a direct intention of honesty and justice, though of hostility; as Joshua's, whereby he discomfited the men of Ai, Josh. 8. Further than these

Chapter 44

1. The principal is to please God, whose displeasure against double-

dealing the sad examples of Saul for the Amalekites, of Gehazi for the bribes, of Ananias for the inheritance, testify in their destruction. -- 141 of 2380 -- Whose delight in plain-dealing himself affirms: 'Behold an

Chapter 45

2. The credit of a good name, which is a most worthy treasure, is thus

preserved. The riches left thee by thy ancestors may miscarry through others' negligence; the name not, save by thy own fault. It is the plain-dealer's reward, his name shall be had in estimation; whereas no faith is giv

Chapter 46

3. It prevents and infatuates all the malicious plots of enemies. God,

in regard to thy simplicity, brings to nought all their machinations. Thou, O Lord, hadst respect to my simple pureness. An innocent fool takes fearless steps, and walks as securely as if it stood girt with a wall of bra

Chapter 47

4. It preserves thy state from ruin. When by subtlety men think to

scrape together much wealth, all is but the spider's web, artificial and weak. What plain-dealing gets, sticks by us, and infallibly derives itself to our posterity. Not only this man's own 'soul shall dwell at ease,' bu

Chapter 48

5. It shall somewhat keep thee from the troubles and vexations of the

world. Others, when their double-dealing breaks out, are more troubled themselves than erst they troubled others; for shame waits at the heels of fraud. But 'blessed are the meek, for they shall inherit the earth,' Matt.

Chapter 49

6. The curses of the poor shall never hurt thee. Though the causeless

curse shall never come, yet it is happy for a man so to live that all may bless him. Now the plain man shall have this at last. Gallant prodigality, like fire in flax, makes a great blaze, a hot show; but plain hospitali

Chapter 50

7. It shall be thy best comfort on thy death-bed: conscientia benè

peractœ vitæ,—the conscience of an innocent life. On this staff leans aged Samuel: 'Whose ox or ass have I taken?' To whom have I by fraud or force done wrong? On this pillow doth sick Hezekiah lay his head: 'Remember, L

Chapter 51

8. Lastly, thou shalt find rest for thy soul. Thou hast dealt plainly; so

will God with thee, multiplying upon thee his promised mercies. If thou hadst been hollow, not holy, fraudulent, not plain, thy portion had been bitter, even with hypocrites. But now of a plain saint on earth, thou shalt

Chapter 52

III. The forlorn hope: 'Was there a shield or spear seen among forty

thousand in Israel?' Here is, (1.) superstitio populi, the apostasy of the people: 'They chose new gods.' This I call the alarm; for impietas ad arma vocat,— ungodliness calls to war. If we fight against God, we provoke

Chapter 53

I. THE ALARM: 'They chose new gods.' Their idolatry may be

aggravated by three circumstances or degrees. They are all declining and downwards: there is malum, pejus, pessimum,—evil, worse, and worst of all. 1. 'They chose.' Here is electio, non compulsio,—a frank choice, no comp

Chapter 54

II. We come now to the BATTLE: 'Then was war in the gates.' If

Israel give God an alarm of wickedness, God will give them a battle of desolation. Idolatry is an extreme impiety; therefore against it the gate of heaven is barred. 'Know ye not, that no idolater shall inherit the kingd

Chapter 55

1. The nature of it; what? 'War.' War is that miserable desolation that

finds a land before it like Eden, and leaves it behind it like Sodom and Gomorrah, a desolate and forsaken wilderness. Let it be sowed with the seed of man and beast, as a field with wheat, war will eat it up. Bellum. qu

Chapter 56

2. The time, or quando? 'Then.' When was this war? Tempore

idololatriæ, in the time of idolatry. 'They chose new gods; then.' When we fight against God, we incense him to fight against us. Indeed we have all stricken him; which of us hath not offered blows to that sacred Deity?

Chapter 57

3. The place, or ubi. 'In the gates.' This is an extreme progress of war,

to come so near as the gates. If it had been in terra inimicorum,—in the land of their enemies, a preparation of war a great way off; sonus hostilitatis,—the noise of war. As Jer. 6, 'Behold, a people cometh from the nor

Chapter 58

III. We now come to the FORLORN HOPE: 'Was there a shield or

spear seen among forty thousand in Israel?' Was there? There was not. This question is a plain negative. Here is defectus remedii,—the want of help; great misery, but no remedy; not a spear to offend, no, not a shield to

Chapter 59

1. That war at some times is just and necessary; indeed, just when it

is necessary: as here. For shall it come to the gates, and shall we not meet it? Yea, shall we not meet it before it come near the gates? There is, then, a season when war is good and lawful. St Augustine observes that w

Chapter 60

2. The other inference that may hence be deduced is this, that

munition and arms should at all times be in readiness. How grievous was it, when Jabin had such a host, and not a 'shield or spear among forty thousand in Israel!' For ourselves, we have not our peace by patent, we know

Chapter 61

1. To the governors of our Israel; that they offer for themselves

willingly to these military designs, not on compulsion. Quoniam probitate coacta, gloria nulla venit,—His brows deserve no wreathed coronet that is enforced. Come with a willing mind. In every good work there must be sol

Chapter 62

2. Now for you that are the materials of all this, let me say to you

without flattery, Go forth with courage in the fear of God, and the Lord be with you. Preserve unity among yourselves, lest as in a town on fire, whilst all good hands are helping to quench it, thieves are most busy to s

Chapter 63

1. Of his majesty, which being so infinite, and beyond the

comprehension of man, he considered by way of comparison, or relation to the creatures; the great behemoth of the land, the greater leviathan of the sea, upon which he hath spent the precedent chapters. Mathematicians wo

Chapter 64

2. Or this was a meditation of his mercy, than which nothing more

humbles a heart of flesh. 'With thee, O Lord, is forgiveness, that thou mightest be feared,' Ps. 130:4. One would think that punishment should procure fear, and forgiveness love; but nemo magis diligit, -- 174 of 2380 -

Chapter 65

1. That salvation may be made sure to a man. David would never

pray for that which could not be. Nor would St Peter charge us with a duty which stood not in possibility to be performed: 2 Pet. 1:10, 'Make your election sure.' And to stop the bawling throats of all cavilling adversar

Chapter 66

2. That the best saints have desired to make their salvation sure.

David that knew it, yet entreats to know it more. Ps. 41:11, 'I know thou favourest me;' yet here still, Dic animæ, 'Say unto my soul, I am thy salvation.' A man can never be too sure of his going to heaven. If -- 189 o

Chapter 67

3. In the next place, observe the means how we may come by this

assurance. This is discovered in the text: Dic animœ, 'Say unto my soul.' Who must speak? God. To whom must he speak? to the soul. So that in this assurance God and the soul must meet. This St Paul demonstrates, Rom. 8:1

Chapter 68

4. Lastly, this is the sweetest comfort that can come to a man in this

life, even a heaven upon earth, to be ascertained of his salvation. There are many mysteries in the world, which curious wits with perplexful studies strive to apprehend. But without this, 'he that increaseth knowledge i

Chapter 69

II. Thus much for the matter of the assurance, let us now come to the

manner: Dic animæ, 'Say unto my soul.' SAY.—But is God a man? Hath he a tongue? How doth David desire him to speak? That God who made the ear, shall not he hear? He that made the eye, shall not he see? He that made the t

Chapter 70

1. God hath spoken to some by his own voice. To Adam: Vocem

audiverunt, Gen. 3:8, 'They heard the voice of God,' &c. To Israel: Deut. 4:15, 'The Lord spake unto you out of the midst of the fire; ye -- 197 of 2380 -- heard the voice of the words, but saw no similitude; only ye h

Chapter 71

2. To omit visions, and dreams, and clouds, and cherubims, and

angels. Urim and Thummim; God speaks also by his works: Ps. 19:1, 'The heavens declare the glory of God, and the firmament sheweth his handywork.' Manus loquuntur,—his works have a tongue. Opera testantur de me, saith Ch

Chapter 72

3. God speaks by his Son: Heb. 1:1, 'God, who at sundry times, and in

divers manners, spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by his Son.' He is therefore called the Word, John 1. The sacred Scriptures, and sayings of the prophets, given

Chapter 73

4. God speaks by his Scriptures: Rom. 15:4, 'Whatsoever things were

written aforetime were written for our learning, that we, through -- 198 of 2380 -- patience and comfort of the scriptures, might have hope.' Scripta sunt,—they are written. Things that go only by tale or tradition mee

Chapter 74

5. God speaks by his ministers, expounding and opening to us those

Scriptures. These are legati à latere,—dispensers of the mysteries of heaven; 'ambassadors for Christ, as if God did beseech you through us: so we pray you in Christ's stead, that you would be reconciled to God,' 2 Cor.

Chapter 75

6. God speaks by his Spirit: this 'Spirit beareth witness with our

spirit,' &c. Perhaps this is that 'voice behind us,' Isa. 30:21, as it were whispering to our thoughts, 'This is the way, walk in it.' This is that speaking Spirit: 'It is not ye that speak, but the Spirit of your Father

Chapter 76

1. He may speak with his own voice: and thus he gave assurance to

Abraham, Gen. 15:1, 'Fear not, I am thy shield, and thy exceeding great reward.' If God speak comfort, let hell roar horror. 2. He may speak by his works: actual mercies to us demonstrate that we are in his favour, and s

Chapter 77

3. He may speak by his Son: Matt. 11:28, 'Come to me, all that labour

and are heavy laden, and I will ease you.' 4. He may speak by his Scripture: this is God's epistle to us, and his letters patent, wherein are granted to us all the privileges of salvation. A universal siquis: 'Whosoever

Chapter 78

I. I will begin with the conditions; for if the same qualities be found

in men that are in serpents, there will follow fitly, too fitly, a comparison of their persons. The first quality here ascribed to the wicked by the Psalmist is— POISON.—There is such a thing as poison; but where to be f

Chapter 79

1. To themselves.—It is an epidemical corruption, dispersing the

venom over all parts of body and soul. It poisons the heart with falsehood, the head with lightness, the eyes with adultery, the tongue with blasphemy, the hands with oppression, the whole body with intemperance. It pois

Chapter 80

2. To others.—You see how fatal the poison of the wicked is to

themselves. It doth not only rumpere se, but corrumpere alios, burst themselves, but corrupt others. It deprives them of their own good, it depraves others' good. The hurt it doth to others consists in correptione et cor

Chapter 81

II. Their poison being thus compared with the poison of serpents, let

us now compare their persons. They are here said to be sicut serpentes, like serpents. But, Matt. 23:33, Christ calls the Pharisees very serpents; and John Baptist, Matt. 3:7 a 'generation of vipers.' And God tells Ezeki

Chapter 82

1. We have the salamander, the troublesome and litigious neighbour,

who ever loves and lives in the fire of contention. Whatsoever they talk that the salamander is nourished by the fire, yet Galen and Dioscorides affirm that if it tarry long in it it will be burned, when the humidity is

Chapter 83

2. We have the dart, and that is the angry man. This is the serpent

that is thought to leap on Paul's hand, Acts 28: Jaculum vocat Africa. -- 218 of 2380 -- It gathers itself into a heap on the top of a tree, and so flies at a man, tanquam sagitta, as a dart. Such a serpent is the hast

Chapter 84

3. There is the dipsas, the drunkard. This serpent lives altogether in

moorish places: the serpent in the fens, the man at the ale-house. Ovid writes of an old drunken woman, Est quædam nomine Dipsas anus: ex re nomen habet. Her name did agree with her nature. It is ever dry, saith Lucan: M

Chapter 85

4. There is the crocodile, the hypocrite. He will sob, and sigh, and

weep, to get a man into his clutches. If his hypocrisy can get him into a good house, he will devour the patron that breeds him, the maintainer that feeds him: he undoes the family where he once sets a foot into their do

Chapter 86

5. The cockatrice, that is said to kill with the eyes. Illius auditos

expectant nulla susurros.* The reason why it kills by sight is thus given, because the beams of a cockatrice's eye corrupt the visible spirits of a man; which corrupted, corrupt the other spirits coming from the brain, a

Chapter 87

6. There is the caterpillar: you all know this to be the covetous. I

confess that other serpents are also fit emblems of the covetous; as the toad, that eats sparingly of the very earth, for fear it should be all wasted, and no food left for her. The German painters, to signify covetousne

Chapter 88

7. We have also the asp, that is the traitorous Seminary. Lucan writes

that the original of asps was Africa, and that merchants translated them into Europe. 'Sed quis erit nobis lucri pudor! Inde petuntur Huc Lybicæ mortes, et fecimus aspida merces;'— But what is our gain? saith he. We have

Chapter 89

8. There is also the lizard, the emblem of the slothful; as is also the

slow-worm, or the serpentine tortoise. They write of the lizard, that -- 221 of 2380 -- having laid eggs, she forgets the very place where she laid them. She will lie still till you cut her in pieces; and then the fore

Chapter 90

9. There is also the sea-serpent, and that is the pirate; a thief cross to

all kind of thieves: for other thieves first fall to robbery, and then are cast into prison; but he first casts himself into a prison, and then falls to robbery. In a little vessel, a very jail, with a large grave round

Chapter 91

10. There is the stellion, and that is the extortioner. Extortion and

cozenage is proverbially called crimen stellionatus, the sin of stellature. When the stellion hath cast his skin, he greedily devours it again; which, saith Theophrastus, he doth in envy, because he understands that it i

Chapter 92

11. The last is the great serpent of all, draco, the devil; who is called

the 'great red dragon,' Rev. 12:3. In idolatrous times and places dragons have been worshipped. The common distinction is, angues aquarum, serpentes terrarum, dracones templorum,—snakes of the water, serpents of the eart

Chapter 93

1. The remedy to draw out this poison, and to cure the soul; which is

only sanguis medici, the blood of our physician. John 3:14, 'As Moses lifted up the serpent in the wilderness,' so was Christ lifted up as a serpent, that what eye of faith soever looks on him, he may be healed of the st

Chapter 94

2. That our next course is repentance for our sins; that as the oil of

scorpions is the best remedy for them that are stung with scorpions, so repentance for sin is the best remedy within us to expel the poison of sin. Think of the wise man's counsel, Ecclesiast. 21:2, 'Fly from sin as from

Chapter 95

1. They ride. What need they mount themselves upon beasts, that

have feet malicious enough to trample on us? They have a 'foot of pride,' Ps. 36:11, from which David prayed to be delivered; a presumptuous heel, which they dare lift up against God; and therefore a tyrannous toe, to sp

Chapter 96

2. Over us. The way is broad enough wherein they travel, for it is the

devil's road. They might well miss the poor: there is room enough besides; they need not ride over us. It were more brave for them to justle with champions that will not give them the way. We never contend for their path

Chapter 97

3. Over our heads. Is it not contentment enough to their pride to

ride, to their malice to ride over us, but must they delight in bloodiness to ride over our heads? Will not the breaking of our arms -- 229 of 2380 -- and legs, and such inferior limbs, satisfy their indignation? Is it

Chapter 98

1. They ride. This phrase describes a vice compounded of two

damnable ingredients, pride and tyranny. It was a part of God's fearful curse to rebellious recidivation, Deut. 28, that their enemies should ride and triumph over them, and they should come down very low under their fee

Chapter 99

2. Over us. This argues their malice. It were a token of wilful spite for

a horseman, in a great road, to refuse all way, and to ride over a poor traveller. Such is the implacable malice of these persecutors. Isa. 59:7, 'Wasting and destruction are in their paths;' yea, wasting and destruction

Chapter 100

3. Over our heads. This notes their bloodiness, unpacifiable but by

our slaughters. The pressing, racking, or breaking of our inferior limbs contents not their malice: they must wound the most sensible and vital part, our heads. The Lord be blessed, that hath now freed us from these bloo

Chapter 101

1. For them. Let all these tyrannous riders know, that there is one

rides after them,—a great one, a just one,—even he that 'rides on the wings of the wind, and the clouds are the dust of his feet:' he that hath a bridle for these Sennacheribs, and strikes a snaffle through their jaws, a

Chapter 102

2. For us. Though passion possess our bodies, let 'patience possess

our souls.' The law of our profession binds us to a warfare; patiendo vincimus, our troubles shall end, our victory is eternal. Hear David's triumph, Ps. 18:38–40, 'I have wounded them, that they were not able to rise; t

Chapter 103

1. From the former, observe, That it may be lawful in time of

persecution to fly. This was granted, yea, in some respects, enjoined by Christ. But must be warily understood; and the rule, in a word, may be this: When our suffering may stand the church of God in better stead than ou

Chapter 104

2. From the latter words, through fire and water, observe, That the

children of God must not expect a gentle and soft entertainment in this world, but hard exigents; when to fly from their enemies they are fain to pass through fire and water. Affliction for the gospel is called by Paul,

Chapter 105

1. Patience. Acts 5:41, the apostles 'departed from the presence of the

council, rejoicing that they were counted worthy to suffer shame for the name of Christ.' A true Christian rejoiceth in his tribulation, especially when it is for his Saviour's sake, and takes greater pleasure in his iro

Chapter 106

2. Prayer. This was the apostles' refuge in the time of affliction, Acts

2:24. Bernard, in a fiction, doth excellently express this necessity, enforce this duty. He supposeth the kings of Babylon and Jerusalem (by whom he means the world and the church) to be at war one against the other. Dur

Chapter 107

3. The delivered; and, 4. Their felicity or blessed advancement. So

there is in the deliverer, aliquid celsitudinis, Thou; in the delivery, certitudinis, brought out; in the delivered, solitudinis, us; in the happiness, plenitudinis, into a wealthy place. There is highness and lowness, s

Chapter 108

1. For the former, we have God here educentem, bringing out of

trouble. Sometimes we find God ducentem, leading, guiding, directing: 'Wilt not thou, O Lord, go forth with our hosts?' And, 'he led them through the wilderness, by the hand of Moses and Aaron.' Sometimes inducentem: ver

Chapter 109

2. For the latter: into a wealthy place. The greatness of our felicity

doth far transcend the grievousness of our past misery. The dimension of our height exceeds that of our depth; neither did affliction ever bring it so low, as our elevation hath advanced us high. Hereon St Paul, Rom. 8:1

Chapter 110

1. An entrance into God's house: 'I will go into thy house.' It is well

that David will bring thither his praises himself. But many enter God's house that have no business there, that both come and return empty-hearted, that neither bring to God devotion, nor carry from God consolation. --

Chapter 111

3. But yet divers have offered sacrifices, and burnt-sacrifices, that

stunk, like Balaam's, in God's nostrils: tendering bullocks and goats, not their own hearts. Therefore the third strain affirms that David will not only offer beasts, but himself: 'I will pay thee my vows.' So that in hi

Chapter 112

1. That David's first care is to visit God's house. It is very likely that

this psalm was written by David either in exile under Saul, or in persecution by Absalom, or in some grievous distress; whereout being delivered, he first resolves to salute God's house. Chrysostom in Opere Imperfecto, o

Chapter 113

2. Observe the reason why David would go into God's house; and this

hath a double degree. To give him, (1.) praise; (2.) public praise. (1.) Praise. Might not David praise God in any place? Yes; David might and must bless the Lord in any place, in every place; but the place that is princ

Chapter 114

1. With reverence. Lev. 19:30, 'Ye shall hallow my sabbaths, and

reverence my sanctuary: I am the Lord.' The very mention of this reverence, methinks, should strike our hearts with our self-known guiltiness. How few look to their feet before they enter these holy -- 266 of 2380 -- d

Chapter 115

2. With joy. None but a free-will offering is welcome to God. It is a

common opinion in the world that religion doth dull a man's wits and deject his spirits, as if mirth and mischief were only sworn brothers. But God's word teacheth, and a good conscience findeth, that no man can be so jo

Chapter 116

3. With holiness. It is holy ground, not by any inherent holiness, but

in regard of the religious use. For that place which was once Bethel, the house of God, proved afterward Bethaven, the house of iniquity. But it is thus God's sanctuary, the habitation of his sanctity: Procul hinc, procu

Chapter 117

1. Refusers or recusants are of two sorts—Papists and separatists, or

schismatics. (1.) Papists; and they have so much recourse ad transmarina judicia, to beyond-sea judgments, that they dare not come into God's house because of the Pope's interdiction. And the Popes have so wrought and br

Chapter 118

2. Well, they are gone, and my discourse shall travel no further after

them, but fall upon others nearer hand. There are some so far from refusers, that they are rather intruders. They will come into God's house, but they will bring no burnt-offerings with them; no preparation of heart to r

Chapter 119

3. There is yet a last sort, that will come into God's house, and bring

with them burnt-offerings, a show of external devotion; but they will not pay their vows. Distress, war, captivity, calamity, famine, sickness, brings down the most elate and lofty spirits. It turns the proud gallant's f

Chapter 120

1. GOD AND GOOD.—Lo, I begin with him that hath no beginning,

but is the beginning of all other beings—God; and would only tell you, (for I must not lose myself in this mystery,) that this God is good. In himself goodness; good to us. Ps. 100:5, 'The Lord is good: his mercy is ever

Chapter 121

2. THE BLESSING.—We see the author; let us look on his blessing,

light. 'He hath shewed us light.' We are come into the light, and therefore have light enough of an ample discourse. But my purpose is only to shew you this light, as the word is in my text, not to dwell on it, though I

Chapter 122

1. Rejoice in this light: ver. 24, 'This is the light-day that the Lord

hath made: let us rejoice and be glad in it.' Not for a spurt, as the stony ground, Matt. 13:20, that with joy receives the sermon, but goes home as stony-hearted as Judas after the sop. Nor as the Jews, to whom John Bap

Chapter 123

2. Walk worthy of this light. This was St Paul's request to his

Ephesians, that they would 'walk worthy of the vocation wherewith they are called,' Eph. 4:1. The night is past, the light is come; let us 'therefore cast off the works of darkness, and put on the armour of light,' Rom.

Chapter 124

3. Take heed of sore eyes. Pleasures, lusts, and vanities make the eyes

sore that are dotingly fastened on them. The usurer with telling his gold; the haughty with contemplating his greatness; the drunkard with looking at the wine laughing in the cup; the lustful with gazing on his painted d

Chapter 125

4. Take benefit of this light whiles it shines. It may be clouded, as it

was in the days of Popery. Either this light may be set to thee, or thou be set to it. That to thee, by removing the candlestick; thou to that, by the hand of death, which shall send thee to the land of forgetful darknes

Chapter 126

5. Lastly, help to maintain this light, that it go not out. If you would

have the lamps of the sanctuary shine, pour in your oil. Grudge not a little cost to keep this light clear. The Papists have their Candlemass; they bestow great cost in lights about a service of darkness. Repine not you

Chapter 127

II. WHEREWITH.—I must now step from heaven to earth; I pass

from the for what to the with what God is to be praised. He hath shewed you his light, shew him yours. He hath given us an inestimable blessing, what shall we return him? What? 'Bind the sacrifice with cords, even to the

Chapter 128

5. This sacrifice must be, (1.) bound; (2.) with cords; (3.) to the altar;

(4.) yea, even to the horns of the altar. Ye see the totum is thankfulness; and the bill hath five particulars:— (1.) The sacrifice is devotion. (2.) Binding the sacrifice, constant devotion. (3.) With cords, fervent dev

Chapter 129

4. Confidence. Even to the horns of the altar.

Sacrifice is the act of our devout thankfulness. I might here (to no great purpose) travel a large field of discourse for sacrifices. But it were no other but where the Scripture offereth us the company a mile, to compel

Chapter 130

2. Mystically and symbolically to prefigure the killing of the 'Lamb of

God, that taketh away the sins of the world.' So Calvin: Semper illis ante oculos symbola proponi oportuit,—They had ever need of signs, and types, and figurative demonstrations before their eyes. But those sacrifices ar

Chapter 131

1. Exclusively. It must be sine pelle, sine melle, sine felle, sine

macula. (1.) Sine pelle, without the skin of ostentation; which indeed makes them not sacrificia but sacrilegia, not sacrifices but sacrileges. They are so opera muta, dumb deeds; nay, rather, opera mendacii, loud- lying

Chapter 132

2. Affirmatively. It must be cum thure, cum sale, cum sanguine, cum

integritate. (1.) Cum thure. The frankincense is prayer and invocation: Ps. 141:2, 'Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.' These the prophet calls vit

Chapter 133

1. Some will not bind; nay, they will not be bound. There are so many

religions in the world, that they will be tied to none of them. Such a one is like a loose tooth in the head, of little use, of much trouble. Their trepidations are more shaking than cold ague-fits; their staggers worse

Chapter 134

2. Some will bind, but not with cords. They will take on them an

outward profession, but not be fervent in it: they will not bind themselves to devotion, as the Philistines bound Samson with new withs or with new ropes, Judg. 16; but only with a rush, or a hair, or a twine-thread of c

Chapter 135

3. Some will bind, and with cords, but not the sacrifice. Such are the

utterly irreligious, the openly profane. They have their cords to bind, but they will not meddle with the sacrifice, devotion. The prophet Isaiah gives them a Væ for their labour, chap. 5:18, 'Woe unto them that draw ini

Chapter 136

4. Some will bind with cords, yea, and the sacrifice, but not to the

altar. There are many of these in our land: they bind the sacrifice exceeding fast to themselves, not to the altar. All the altaragia, the dues that belong to them that serve at God's altar, and which the laws of God and

Chapter 137

5. Lastly, some bind the sacrifice with cords to the altar, but not to

the horns of the altar. These are deficient in a special degree of devotion—faith. They have many good moral virtues; but they want that which should make both their virtues and themselves acceptable to God, faith in his

Chapter 138

I. Riches and honour are God's gifts, therefore in themselves not evil:

Sunt Dei dona, ergo in se bona. Saith Augustine,* Ne putentur mala, dantur et bonis; ne putentur summa bona, dantur et malis,—That they may not be thought evil, they are given to good men; that they may not be thought th

Chapter 139

1. In his birth. He sanctified poverty, when his chamber of presence

was a stable, his cradle a manger, his royal robes coarse rags. He sanctified riches, when he received of the wise men precious gifts, Matt. 2:11, 'Gold, frankincense, and myrrh,'—quæ si fuissent ipsissima mala, dedignat

Chapter 140

2. In his life. He sanctified poverty, when he was maintained

eleemosynarily, having no garment to put on; and the good women -- 323 of 2380 -- kept him by their contributions. He was glad to borrow an ass-colt when he was to ride; and to angle for money in the sea when he paid t

Chapter 141

3. In his death. He sanctified poverty, when he had not a grave of his

own, but was buried in another man's sepulchre, Luke 23:53; nay, not a sheet to wrap him in, but was beholden to another for his linen; and even dying, converted a poor malefactor on the cross by him. He sanctified riche

Chapter 142

II. But it may here be objected, that if riches and honour be God's

gifts, then is he the giver of Judas's wealth and Haman's honour. Perhaps you would here learn whether your riches and honours come from God or no: your demand is requisite, and I will strive to give you satisfaction. Fi

Chapter 143

1. They are well gotten: for God is not the patron of unjust gains. He

can bless a man well enough without the help of the devil. There are many that will have wealth, though they go a-fishing for it, either with Habakkuk's net, chap. 1:15, or Hophni's hooks, 1 Sam. 2:13. They do not only t

Chapter 144

2. These riches are well disposed or used. Piety, not lust, rules them.

He whom God's blessing hath made rich, gives God his part, man his part, and keeps the thirds to himself. He returns part— (1.) To God. It is reason that he who gives all should have part of all. And because thou shoulde

Chapter 145

3. Patiently lost. When God gives riches to the good, he gives them

also a heart to trust in himself; in himself, I say, not in them. 1 Tim. 6:17, 'Trust not in uncertain riches, but in the living God, who giveth us abundantly all things to enjoy.' He gives abundantly, but he forbiddeth

Chapter 146

1. Take it when God sends it, but be not ambitious of it. Indigni est

arripere, non accipere honorem. It is an argument of unworthiness to snatch it denied, not to accept it offered. 1 Pet. 5:5, 'God resisteth the proud,'—opposeth himself in a professed war against him, as if he held a swo

Chapter 147

2. Live worthy of that honour thou hast. Greatness not gooded with

grace is like a beacon upon a high hill: qui conspiciunt, dispiciunt,— they that behold it hate it, though perhaps they dare not censure it. The knee may be forced to reverence, but the mind cannot but abhor so unworthy

Chapter 148

3. Forget not your original, ye whose brows the wreaths of honour

have, above hopes, engirt. If the Lord hath 'raised you out of the dust, and lifted you up out of the dunghill, and set you among the princes of the people,' Ps. 113:7, 8; yet forget not your father's house, nor the plac

Chapter 149

4. If thou have honour, keep it, but trust it not. Nothing is more

inconstant; for it depends upon inconstancy itself, the vulgar breath, which is bellua multorum capitum,—a beast of many heads, and as many tongues, which never keep long in one tune. As they never agree one with another

Chapter 150

5. Lastly, if God gives to some men honour, it is then manifest that

God allows difference of persons. He ordains some to rule and others to obey; some masters, others servants; he setteth some up on high, and placeth others in a low degree. To repine at others' greatness and our own mean

Chapter 151

III. Observe that Solomon, in the donation of the left hand, couples

together riches and honour, as if these two were for the most part inseparable companions. Eccles. 6:2, 'God gives to a man riches and honour.' First riches and then honour, for it is lightly found,—so much riches, so mu

Chapter 152

IV. Lastly, observe, that though riches and honour be God's gifts, yet

they are but the gifts of his left hand: therefore it necessarily follows, that every wise man will first seek the blessings of the right. Matt. 6:33, 'First seek the kingdom of God, and his righteousness; and these thin

Chapter 153

1. That both God's hands are giving: it is enough if man give with one

hand, but the Lord sets both his hands a-doling his alms of mercy. Nemo tuarum unam vincet utraque manu. No man can do so much with both hands as God with one hand, with one finger. He hath manum plenam, extensam, expans

Chapter 154

2. Though hands be here attributed to God, yet it is but by way of

metaphor; not literally, and in a true propriety of speech. To conceive God to be as man, with human dimensions, was the heresy of the Anthropomorphites; and he that thus grossly thinks of God, saith Jerome, makes an ido

Chapter 155

3. Observe that in the left hand there is a double benefit, riches and

honour; in the right but a single one, length of days; yet this one far transcends both the other. For if we should restrain it to this world, long life is a great blessing, and more valuable than wealth or worship. But

Chapter 156

4. I conclude. Since the Lord out of both his hands pours and

showers upon us these mercies, what should we do but be thankful? Shall we receive benefits by heaps, and is the incense of our gratitude of so thin a smoke? Et capitur minimo thuris honore Deus? All these blessings seem

Chapter 157

1. The preachers are two. The first hath a double name: literally here,

the harlot; metaphorically, sin, the mind's harlot; for between them is all spiritual adultery committed. Some understand it more synecdochically, the temptation to sin; but (omne majus includit minus) their interpretati

Chapter 158

2. Their texts. (1.) Sin's text is from hell's Scriptum est: taken out of

the devil's spell; either Lucian's old testament, or Machiavel's new; laws made in the court of damnation, enacted in the vault of darkness, like those under the Parliament-house; gunpowder-laws, fit for the justices of

Chapter 159

3. The sermons differ as well as the texts. (1.) The harlot's dixit, ver.

16, is thus amplified: 'Stolen waters are sweet, and the bread of secrecies is pleasant.' Tullius, nor Tertullus, nor Hermes, the speaker in the parliament of the heathen gods, never moved so eloquent a tongue. She preac

Chapter 160

4. Their pulpits have local and ceremonial difference. (1.) The

harlot's is described ver. 14, 'She sits at the door of her house, on a seat in the high places of the city.' [1.] Sedet, 'she sits;' she is got into -- 354 of 2380 -- that enchanted chair, Ps. 1: [2.] 'at her house;'

Chapter 161

5. Their commissions. (1.) The devil gave sin her errand; gilded her

tongue, and poisoned her heart; put a cup of damnation into her hand, and the sugar of temptation to sweeten it; allowed her for his city-recorder, or his town-clerk; and sealed her a commission from hell, as Saul had fr

Chapter 162

1. The inviter. It is a woman, 'She saith to him;' but that name is too

good, for she hath recovered her credit: a woman, as she brought woe to man, so she brought forth a weal for man: causa delicti, solatium relicti,—an instrumental cause of transgression, 1 Tim. 2:14, and no less of salva

Chapter 163

2. Do not think, because I have held you long with the bidders, that I

mean to forestall you of the banquet. Behold, I have brought you now to the feast, such as it is. 'Stolen waters are sweet, and the bread of secrecies is pleasant.' Thus it is in gross; to cut it up and serve it in, in s

Chapter 164

25. These are like vultures, ad male olentia feruntur,—they pass over

meadows and flowers to fall upon carrions; like flies, they leap over all a man's good parts and virtues to light upon his sores. If Noah had not been once drunk, Ham had lost his sport. There are many of -- 400 of 2380

Chapter 165

II. The place. Where their misery is amplified, 1. In part personally;

per infirmitatem, by their weakness to resist; soon in. 2. In part locally—(1.) Per infernitatem, in hell; (2.) Per profunditatem, in the depth of hell. I. 1. The person tempting, or the harlot, is vice; ugly and deforme

Chapter 166

2. Thus have we described the temptress. The tempted follows, who

are here called the dead. There be three kinds of death—corporal, spiritual, eternal: corporal, when the body leaves this life; spiritual, when the soul forsakes and is forsaken of grace; eternal, when both shall be thro

Chapter 167

3. The third person here inserted is the attempted, the new guest

whom she strives to bring in to the rest. He is described by his ignorance: Nescit,—'He knoweth not' what company is in the house, 'that the dead are there.' It is the devil's policy, when he would ransack and rob the ho

Chapter 168

II. Solomon hath described the persons feasting and feasted. The

place remains, 'the depths of hell.' This is the banqueting-house. It -- 485 of 2380 -- amplifies the misery of the guests in three circumstances:—1. Their weakness; they are soon in. 2. The place; hell. 3. The unrecov

Chapter 169

1. Per infirmitatem,—In regard of their weakness. No sooner come to

the banquet, but presently in the pit; they are in, they are soon in. They would not resist the temptation when it was offered; they cannot resist the tribulation when it is to be suffered: they are in. No wrestling, no

Chapter 170

2. Per infernitatem,—In regard of the place, it is hell. The prophet

Isaiah, chap. 30:33, thus describes it: 'Tophet is prepared of old; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a flame of brimstone, doth kindle it.' Tophet was a

Chapter 171

3. Per profunditatem,—The depth of hell. The Scripture is frequent to

testify hell a deep place, and beneath us. Luke 10:15, Capernaum 'shall be cast down to hell.' Solomon so speaks, Prov. 15:24, 'The way of life is above to the wise, that he may depart from hell beneath.' And of this har

Chapter 172

I. FOOLS.—The fool is the wicked. An ignorant heart is always a

sinful heart, and a man without knowledge is a man without grace. So Tamar to Amnon under his ravishing hands: 2 Sam. 13:13, 'Do not this folly;' if thou doest it, 'thou shalt be as one of the fools in Israel.' Ignorance

Chapter 173

1. By knowing too little: when he knoweth not those things whereof

he cannot be ignorant, and do well. 1 Cor. 2:2, 'I determined not to know anything among you, save Jesus Christ, and him crucified.' But every man saith he knows Christ. If men knew Christ's love in dying for them, they

Chapter 174

2. By knowing too much. When a man presumes to know more than

he ought, his knowledge is apt to be pursy and gross, and must be kept low. Rom. 12:16, 'Mind not high things,' saith the Apostle. Festus slandered Paul, Acts 26:24, that 'much learning had made him mad.' Indeed, it migh

Chapter 175

1. Not to 'follow a multitude in evil.' In civil actions it is good to do as

the most; in religious, to do as the best. It shall be but poor comfort in hell, socios habuisse doloris. Thou pleadest to the judge, I have done as others; the judge answers, And thou shalt speed as others.

Chapter 176

2. To bless God that we are none of the many; as much for our grace,

whereby we differ from the fools of the world, as for our reason, -- 503 of 2380 -- whereby we differ from the fools of nature. Now as these fools are many, so of many kinds. There is the sad fool and the glad fool; th

Chapter 177

1. The sad or melancholy fool is the envious, that repines at his

brother's good. An enemy to all God's favours, if they fall besides himself. A man of the worst diet; for he consumes himself, and delights in pining, in repining. He is ready to quarrel with God because his neighbour's

Chapter 178

2. The glad fool—I might say the mad fool—is the dissolute; who,

rather than he will want sport, makes goodness itself his minstrel. His mirth is to sully every virtue with some slander, and with a jest to laugh it out of fashion. His usual discourse is filled up with boasting parenth

Chapter 179

3. The haughty fool is the ambitious; who is ever climbing high

towers, and never forecasting how to come down. Up he will, though he fall down headlong. He is weary of peace in the country, and therefore comes to seek trouble at court, where he haunts great men, as his great spirit

Chapter 180

4. The naughty fool is the covetous. This is the folly that Solomon

'saw under the sun.' You heard before of a merry fool, but the very fool of all is the avarous; for he will lose his friends, starve his body, damn his soul, and have no pleasure for it. So saith the prophet, Jer. 17:11,

Chapter 181

II. We have anatomised the fool; let us behold his sport: 'He maketh

a mock at sin.' The fathers call this infimum gradum, and limen inferni,—the lowest degree of sin, and the very threshold of hell. It is sedes pestilentiæ, —'the scorner's chair,' Ps. 1:1, wherein the ungodly sits, blasp

Chapter 182

1. Sin, which is so contrary to goodness; and though to man's corrupt

nature pleasing, yet even abhorred of those sparks and cinders which the rust of sin hath not quite eaten out of our nature as the creation left it. The lewdest man, that loves wickedness as heartily as the devil loves h

Chapter 183

2. Sin, which sensibly brings on present judgments. 'Thou art made

whole: sin no more, lest a worse thing come unto thee,' John 5:14. Sin procured the former, and that was grievous—thirty-eight years bedrid: sin is able to draw on a greater punishment; 'Lest a worse thing come unto thee

Chapter 184

3. But if it bring not present judgment, it is the more fearful. The less

punishment wickedness receives here, the more is behind. God strikes those here whom he means to spare hereafter; and corrects that son which he purposeth to save. But he scarce meddles with them at all whom he intends t

Chapter 185

4. Sin, that shall at last be laid heavy on the conscience: the lighter

the burden was at first, it shall be at last the more ponderous. The wicked conscience may for a while lie asleep; but tranquillitas ista tempestas est, † —this calm is the greatest storm. The mortalest enemies are not e

Chapter 186

5. Sin, which hath another direful effect of greater latitude, and

comprehensive of all the rest: divinam incitat iram,—it provokes God to anger. The 'wrath of a king is a messenger of death;' what is the wrath of the King of kings! 'For our God is a consuming fire,' Heb. 12:29. If the

Chapter 187

6. Sin, which was punished even in heaven. Angeli detruduntur

propter peccatum,—2 Pet. 2:4, 'God spared not the angels that sinned, but cast them down to hell.' It could bring down angels from heaven to hell; how much more men from earth to hell? If it could corrupt such glorious n

Chapter 188

7. Sin, which God so loathed that he could not save his own elect

because of it, but by killing his own Son. It is such a disease that nothing but the blood of the Son of God could cure it. He cured us by taking the receipts himself which we should have taken. He is first cast into a s

Chapter 189

8. Lastly, Sin shall be punished with death. You know what death is

the wages of it, Rom. 6:23; not only the first, but 'the second death,' Rev. 20:6. Inexpressible are those torments, when a reprobate would give all the pleasures that he ever enjoyed for one drop of water to cool his to

Chapter 190

I. His comma begins so harshly, that it promiseth no good

consequence in the colon. II. The colon is so mad and inordinate, that there is small hope of the period. III. When both the premises are so faulty, the conclusion can never be handsome. Wickedness in the first propositi

Chapter 191

4. The measure of this vessel's pollution with evil liquor. It is not said

sprinkled, not seasoned, with a moderate and sparing quantity; it hath not an aspersion, nor imbution, but impletion; it is filled to the brim, 'full of evil.' Thus, at first putting forth, we have man in his best member

Chapter 192

1. The owners or possessors—sons of men. Adam was called the son

of God, Luke 3:38, 'Enos was the son of Seth, Seth the son of Adam, Adam the son of God:' but all his posterity the sons of men; we receiving from him both flesh and the corruption of flesh, yea, and of soul too; though

Chapter 193

2. The vessel itself is the heart. The heart is man's principal vessel.

We desire to have all the implements in our house good; but the vessel of chiefest honour, principally good. Quam male de te ipse meruisti, &c., saith St Augustine,—How mad is that man that would have all his vessels goo

Chapter 194

3. The liquor this vessel holds is evil. Evil is double, either of sin or of

punishment; the deserving and retribution; the one of man's own affecting, the other of God's just inflicting. The former is simpliciter malum, simply evil of its own nature; the latter but secundum quid, in respect of t

Chapter 195

4. The measure of this vessel's infection—full. It hath not aspersion,

nor imbution, but impletion. It is not a moderate contamination, which, admitted into comparison with other turpitudes, might be exceeded; but a transcendent, egregious, superlative matter, to which there can be no acces

Chapter 196

1. There is, first, a necessity that the heart, which is full of evil by

nature, must be emptied by conversion, and replenished with grace, or not saved with glory; what scuppet have we then to free the heart of this muddy pollution? Lo, how happily we fall upon repentance: God grant repentan

Chapter 197

2. The heart thus emptied of that inveterate corruption, should fitly

be washed before it be replenished. The old poison sticks so fast in the grain of it, that there is only one thing of validity to make it clean —the blood of Jesus Christ. It is this that hath bathed all hearts that ever

Chapter 198

3. All is not done with this vessel when washed. Shall we empty it,

cleanse it, and so leave it? Did not Satan re-enter to the 'house swept and garnished, with seven worse spirits,' Matt. 12:44, whiles it was empty? Behold then, when it is emptied, and washed, and sweetened, it must be f

Chapter 199

4. We have now done, if, when our hearts be thus emptied, cleansed,

supplied, we so keep them. Non minor est virtus, &c.; nay, let me say, Non minor est gratia. For it was God's preventing grace that cleansed our hearts, and it is his subsequent grace that so preserves them; that we may

Chapter 200

II. Man's sentence is yet but begun, and you will say a comma doth

not make a perfect sense. We are now got to his COLON. Having left his heart full of evil, we come to his madness. No marvel if, when the stomach is full of strong wines, the head grow drunken. The heart being so filled

Chapter 201

1. The TENANT, madness. There is a double madness, corporal and

spiritual. The object of the former is reason; of the latter, religion. That obsesseth the brain, this the heart. That expects the help of the natural physician, this of the mystical. The difference is, this spiritual ma

Chapter 202

8. They that wander from the mounds and bounds of faith, madly

invite dangers to salute them. Sub clypeo fidei, et subsidio virtutis vir tutus,—But where faith is not our proctor, nor is providence our protector, what shall shield us in the absence of faith? Not Solon, not Solomon,

Chapter 203

2. The TENEMENT, the heart. The heart is a mansion for God, not

for madness. God made it, and meant to reserve it to himself: he never placed such a tenant in it as the frenzy of sin. Christ is said to have a fourfold house—anagogical, allegorical, corporal, moral. (1.) The first is

Chapter 204

3. The TENURE, while they live. Alas! what gain we by searching

further into this evidence? The more we look into it, the worse we like it. 'While they live.' The tenure of madness in the heart is for term of life. Too long a time for so bad a tenant. But you will say unto me, as the

Chapter 205

III. THE PERIOD.—We have ended man's comma and his colon, but

not his sentence; the period continues and concludes it. We found his heart full of evil; we left it full of madness. Let us observe at the shutting up what will become of it: 'After that, they go to the dead.' Here is t

Chapter 206

1. Consequently, After that; 2. Discessively, they go; 3. Descensively,

down to the dead. The sum is, 'Death is the wages of sin,' Rom. 6:23. 1. After that they have nourished evil and madness in their hearts, this is the successive, not successful, event and consequence: 2. They go, they sh

Chapter 207

2. A description. In the inscription: (1.) The name of the country; (2.)

The nature of the prophecy. The description rests itself on three objects: (1.) A mountain; (2.) A watchman; (3.) An Edomite: where is shadowed, (1.) under the mountain, security; (2.) under the watchman, vigilance; (3.)

Chapter 208

2. We have perused the map to the end of the inscription: the

description stands next to our speech; where we have an Edomite standing on Mount Seir, and calling to the watchman, with the voice of derision, 'what he saw in the night,' &c. A proud Edomite, securing himself in the st

Chapter 209

2. We have gone the better half of our journey, let not your attentions

fail to the end. We have seen the nature of Edom and Mount Seir— atheism, scorn, abomination; we are now entering another mountain, the hill of Zion, the city of God. The question of the Edomite was not more perverse tha

Chapter 210

1. It puts into the sick man a sense of mortality; and though many

other objects should do no less, yet this seasonably performs it, If any particular flatterer, or other carnal friends, should use to him the susurration that Peter did once to Christ, 'Master, favour thyself: this shall

Chapter 211

2. It excites the hearers to pray for the sick; and when can prayers be

more acceptable, more comfortable? The faithful devotions of so many Christian neighbours, sent up as incense to heaven for thee, are very available to pacify an offended justice. This is St James's physic for the sick:

Chapter 212

3. As the bell hath often rung thee into the temple on earth, so now it

rings thee unto the church in heaven; from the militant to the triumphant place; from thy pilgrimage to thy home; from thy peregrination to the standing court of God. To omit many other significant helps, enough to justi

Chapter 213

13. All which implied not his own ignorance, but helped their

knowledge. He knew all things, and hereof he could no less be -- 658 of 2380 -- ignorant than of himself. Only he spake in a catechising form, as the minister's question succours the catechist's understanding. His repr

Chapter 214

I. The balsam tree is a little shrub, never growing past the height of

two cubits, and spreading like a vine. The tree is of an ash-colour, the boughs small and tender, the leaves are like to rue. Isidore thus distinguisheth it: The tree is called balsamum, the root orilo-balsamum, the bran

Chapter 215

1. It spreads. No sharp frosts, nor nipping blasts, nor chilling airs,

nor drizzling sleet can mar the beauty or enervate the virtue of this spiritual tree. The more it is stopped, the further it groweth. Many interdictions rung peals of menaces in the apostles' ears, that they 'should spea

Chapter 216

2. As it gives boughs spaciously, so fruit pregnantly, plentifully. The

graces of God hang upon this tree in clusters. 'My beloved is unto me as a cluster of camphire in the vineyards of Engedi,' Cant. 1:14. No hungry soul shall go away from this tree unsatisfied. It is an effectual word, ne

Chapter 217

3. As this balm spreads patently for shadow, potently for fruit, so all

this ariseth from a little seed. God's smallest springs prove at length main oceans. His least beginnings grow into great works, great wonders. How stately the world begins, how lame it is at last! The tower of Babel is

Chapter 218

1. The leaves of the balsam are white; the word of God is pure and

spotless. Peter saith there is sincerity in it, 1 Pet. 2:2. Perfection itself was the finger that wrote it: neither could the instrumental pens blot it with any corruption; the Spirit of grace giving inspiration, instruc

Chapter 219

2. The balsam, say the physicians, is gustu mordax et acre,—sharp

and biting in the taste, but wholesome in digestion. The holy word is no otherwise to the unregenerate palate, but to the sanctified soul it is sweeter than the honeycomb. The church saith, 'His fruit is sweet unto my ta

Chapter 220

3. They write of the balsamum, that the manner of getting out the

juice is by wounding the tree: Sauciata arbor præbet opobalsamum. Provided that they cut no further than the rind; for if the wound extends to the body of the tree, it bleeds to death. I have read no less of vines that a

Chapter 221

4. When the balsam is cut, they use to set vials in the dens, to receive

the juice or sap; when the word is divided by preaching, the people should bring vials with them, to gather this saving balm. These vials are our ears, which should couch close to the pulpit, that this intrinsic balm may

Chapter 222

5. The balsam tree was granted sometimes to one only people—

Judea, as Pliny* testifies. It was thence derived to other nations. Who that is a Christian doth not know and confess the appropriation of this spiritual balm once to that only nation? 'He sheweth his word -- 703 of 238

Chapter 223

6. Pliny affirms, that even when the balsam tree grew only in Jewry,

yet it was not growing commonly in the land, as other trees, either for timber, fruit, or medicine; but only in the king's garden. The prepared juice, or opobalsamum, was communicated to their wants; but the trees stood

Chapter 224

7. They write of the balsam tree, that though it spread spaciously as a

vine, yet the boughs bear up themselves; and as you heard before that they must not be pruned, so now here, that they need not be supported: God's word needs no undersetting. It is firmly rooted in heaven, and all the co

Chapter 225

8. Physicians write of balsamum, that it is paratu facile et optimum,

—easy and excellent to be prepared. This spiritual balm is prepared to our hands: it is but the administration that is required of us, and the application of you. Not that we should slubber it over, as the sons of Eli, i

Chapter 226

9. Balm is utilis ad omnium morborum expugnationem,—good

against all diseases. The receipt that Linus, Hercules's schoolmaster, gave him, when he taught him wrestling, was only a balm. Darius, saith Renodæus, so esteemed it, that non modo inter pretiosissimam supellectilem rep

Chapter 227

1. They say that balm, taken fasting, asthmaticis valde confert, is very

good against short-windedness. Truly, God's word lengthens and strengthens the breath of grace; which otherwise would be short, the conscience, as the lungs, being soon obstructed with iniquities. For goodness soon faint

Chapter 228

2. They say that balm, taken inwardly, dissolves and breaks the stone

in the reins. But Jeremiah, in God's physic-book, saith that our balm is as 'a hammer to break the stone in the heart,' chap. 23:29. The stone in the reins is dangerous, in the bladder painful, but none so deadly as the

Chapter 229

3. They commend their balm for a special ease to the anger of a

venomous biting. But our balm is more excellent in aculeum -- 714 of 2380 -- draconis, imo mortis,—against the sting of that great red dragon, nay, of death itself: 'O death, where is thy sting?' 1 Cor. 15:55. Three se

Chapter 230

4. Others say of this balm, that it is good against the obstructions of

the liver. I have heard the liver in the body compared with zeal in the soul. The liver, according to the physicians, is the third principal member wherein rest the animal spirits. In the soul two graces precede zeal—fai

Chapter 231

1. This earthly balm cannot preserve the body of itself, but by the

accession of the spiritual balm. Even angels' food (so called, not because they made it, but because they ministered it) cannot nourish without God's word of blessing. For 'every creature of God is good, and nothing to b

Chapter 232

2. So this natural balm, when the blessing of the word is even added

to it, can at utmost but keep the body living till the life's taper be burnt out; or after death, give a short and insensible preservation to it in the sarcophagal grave. But this balm gives life after death, life agains

Chapter 233

II. You have heard the balm; the next subject that offers itself to our

speech is the physicians. 'Is there no balm at Gilead; is there no physician there?' The prophets are allegorically called physicians, as the word is balm. So are the ministers of the gospel in due measure, in their plac

Chapter 234

1. No physician can heal the body without him. The woman with the

bloody issue was not bettered by her physicians, Mark 5:26, though she had emptied all her substance into their purses, till Christ undertook her cure. The leper in the 8th of Matthew, ver. 3, was as hopeless, as hapless

Chapter 235

2. No minister can heal the conscience where Christ hath not given a

blessing to it. Otherwise he may lament with the prophet, 'I have laboured in vain, I have spent my strength for nought,' Isa. 49:4; or, as the Apostle, 'I have fished all night, and caught nothing; yet at thy command,'

Chapter 236

1. The first box is mentioned Ecclus. 38, 'The Lord hath created

medicines out of the earth, and he that is wise will not abhor them.' God hath not scanted earth of drugs and minerals, the simples of physic, for such as tread on it. And howsoever our vanity in health transport our tho

Chapter 237

2. The other box is grace; whence the divine draweth out sundry

remedies for our diseases of soul. This is not so common as that of nature. Once one nation had it of all the world, now all the world rather than that nation. But it is certain they have it only to whom the gospel is pr

Chapter 238

1. The physician must apply himself to the nature of his patient: so

the minister to the disposition of his hearer; leading the gentle, and drawing the refractory; winning some with love, and 'pulling others out of the fire; having compassion on some, and saving others with fear,' Jude 22

Chapter 239

22. We must vary our speech to their weak understandings;

'judgment to whom judgment, mercy to whom mercy belongs.' And you, beloved, must also apply yourselves to us; not scorning your own preacher, and running with itching ears to others, delighting rather in the variety of t

Chapter 240

2. The physician must not commit his patient's health to the

apothecary. God hath trusted thee with his people's welfare, whom 'he hath purchased with his own blood:' thou must not be at thy man, and impose all on him. It was the reason that the Roman's horse was so ill tended, hi

Chapter 241

3. Physicians must not deal too much with that they call blandum

medicamentum, which physicians thus describe: Blandum dicitur, quod mediocri tantum quantitate sumptum, alvum pigre et benigne movendo, pauca dejicit. Spiritual physicians must beware how they give these soothing and sup

Chapter 242

4. Spiritual physicians, no less than the secretaries of nature, must

have knowledge and art. Empirics endanger not more bodies than idiotish priests souls. He that cannot pour healthful moisture and juice of life into the gasping spirit, and fill the veins that affliction hath emptied, de

Chapter 243

5. Good physicians must not aim more at their own wealth than their

patients' health. Indeed the spiritual 'labourer is worthy of his hire;' but if he labour for hire only, he may make himself merry with his reward on earth, heaven hath none for him. That good is well done that is done o

Chapter 244

III. These are the physicians. It remains that I should shew who are

the sick; for whose cause God hath prepared balm, and inspired physicians with skill to minister it. But the time runs away so fast, and you are as hasty to be gone as it; and this subject is fitter for a whole sermon th

Chapter 245

1. We must administer the means of your redress which our God hath

taught us, doing it in dilectione, with love, with alacrity. Though it be true that the thing which perisheth shall perish, John 17:11, and they which are ordained to perdition cannot by us be rescued out of the wolf's j

Chapter 246

2. The physician that lives among many patients, if he would have

them tenderly and carefully preserve their healths, must himself keep a good diet among them. It is a strong argument to persuade the goodness of that he administers. The clergyman's strict diet of abstinence from enormi

Chapter 247

1. Despise not your physicians. You forbear indeed (as the Pagans at

first, and the Papists since) to kill, burn, torture us—whether it be your good-will, or the law you live under, that prevails with you, God knows,—yet you proceed to persecute us with your tongues, as Ishmael smote Isaa

Chapter 248

2. If your physician be worthy blame, yet sport not, with cursed Ham,

at your father's nakedness. Our life, our life is the derision that sticks in our jaws, till you spet it out against us. I would to God our lives were no less pure than are—even these our enemies being judges— our doctri

Chapter 249

3. Lastly, let this teach you to get yourselves familiar acquaintance

with the Scriptures, that if you be put to it, in the absence of your physician, you may yet help yourselves. We store our memories, and (perhaps not trusting them) our books, with divers receipts for ordinary diseases.

Chapter 250

I. The patient, whom we must visit, is described, 1. Quæ sit; 2. Cujus

sit. God speaks of her, 1. Positively; 2. Possessively: positively, what she is of herself, 'the daughter of the people;' possessively, what she is by relation, in regard of her owner, populi mei, God's people.

Chapter 251

1. Daughter. This title is usual according to Hebraism. 'Daughter of

Israel,' for Israel; 'Daughter of Zion,' for Zion, Isa. 62:11, 'Say ye to the daughter of Zion, Behold, thy salvation cometh,' &c.; 'Daughter of Judah,' for Judah, Lam. 1:15, 'The Lord hath trodden the daughter of Judah

Chapter 252

2. We have heard the daughter of Zion described quæ sit; let us now

hear cujus sit, 'the daughter of my people,' saith the Lord. God was pleased with that title, 'the God of Israel.' His own Scriptures frequently give it him: Jer. 32:36, 'Thus saith the Lord, the God of Israel,' &c. The

Chapter 253

II. WE have described the person, the church of Israel, as she is her

own, as she is her owner's; what in regard of herself, what in respect of her God. It remains now only to inquire how she is affected. She is sick; which is necessarily implied from God's complaint: 'Why is not the healt

Chapter 254

numbers evince the contrary; we are in our peace, and who knows

not that an easy occasion of wantonness? I deny not that we have grievous offenders; we mourn and pray for them. Do the Papists rejoice at this? Woe to him that is glad of God's dishonour! Let them brag their perversion

Chapter 255

1. Health is precious: chara est cuique salus. Every man's health is

dear to him. Exclude from this comparison the gifts of the mind, which are truly of a more pure and changeless condition, and then what earthly benefit will not give place to health? It is one of the positive virtues, gr

Chapter 256

2. Thus having inquired what health is, leaving a while the

consideration thereof as it is in itself, let us descend into it as respectively; casting an oblique eye on that which is diverse from it or adverse to it. This is a significant and delightful demonstration or commentary

Chapter 257

18. This Elihu grounds against Job, that sin causeth sickness: 'So that

his life abhorreth bread, and his soul dainty meat. His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out,' chap. 33:20, 21. Weakness proceedeth from wickedness; if the soul had n

Chapter 258

3. Thus we have heard the malignancy of spiritual sicknesses,

whether in sin or for sin. Now let us take a short consideration how far spiritual sicknesses are more dangerous than corporal. The soul is at all parts more precious than the body. It is that principal, most divine, and

Chapter 259

4. I should now, lastly, inquire who are the sick, wherein, as the

philosopher said of men, Non ubi sunt, sed ubi non sunt, facile demonstratur—I can easily shew you where they are not, not where they are.* It is a small matter to find out the sick, the difficulty is to find any sound.

Chapter 260

I. We ministers on earth are not unfitly compared to logical

copulatives, that must join together a subject and a predicate. 1. The subject we work on is men, many men. 2. The predicate we work them to is righteousness. 3. Ministers are the copulative, that unite these, convertent

Chapter 261

II. Our heaven follows; and there is nothing but joy in it. 1. 'We shall

shine;' no more be counted dross and offscouring of the world, as Paul says; no more be like low hedges, which every Nimrod, hunter, persecutor, treads down for his sport; no more be like rejected and unthought-of things

Chapter 262

2. The Predicate.—The predicate we work men to is righteousness.

Righteousness is so fair an object, that a man would think there needs no great solicitation to it. What heart would not be enamoured on the beauty of righteousness if we saw it? Even the most unrighteous men have been c

Chapter 263

3. The Copulatives.—This for the predicate. The persons whom God

hath deputed to at-one these two contrary natures, sinful men and righteousness, are the ministers. There is no weak contentation between these, and the labour is hard to reconcile them: 'To us is committed this ministry

Chapter 264

II. We should now come to our reward, our bliss, our heaven: 'shall

shine as stars for ever and ever.' But I find it, Rev. 1, 'The seven stars are the angels of the seven churches.' Ministers shall be stars hereafter, saith the prophet Daniel; they shall be stars here too, saith St John.

Chapter 265

1. In name. Stella à stando dicitur,—A star, quasi not stir, further

than the orb carries it. God hath fixed them in their spheres, and confined them to stations. Like good soldiers, they know their ranks and their orders, and observe their non ultra. 'The sun knows his rising and his goi

Chapter 266

2. In substance. Stella est solida et pellucida materies, non vetustate,

non putredine corrumpenda, non casu ullo dissipanda,—A star is a more solid part of his orb, every way round, light, simple, and most pure. A minister must for substance be a star, possess a star-like and substantial lig

Chapter 267

3. In situation, the stars are placed in their orb, and thereof being

circularly and regularly carried, do finish their course in a determinate space of time. Philosophy saith, that the sun doth partly enlighten the stars of heaven. But divinity saith, the Sun of righteousness, Mal. 4, dot

Chapter 268

4. The motion is fourfold—circular, incessant, swift, orderly.

(1.) Circular. The stars move roundly, according to their orbs. Our motion, that are ministers, is not unlike: à Deo cæpimus, in Deo claudimus,—we begin from God, in God we end; Jehovah called us, and we strive to bring

Chapter 269

5. The last circumstance of our similitude to the stars consists in the

effects. These are three: influendi, illuminandi, ornatu delectandi,— our influence, our light, our delight. First, Influence. Philosophy teacheth us, that the stars in elements, and elemental bodies, do stir up the firs

Chapter 270

1. To speak much of patrons you will hold it frivolous: they hear not,

being absent; neither would they believe, being present. But let not sin be balked, though it be not by to answer for itself. Many of them care not whom they present, if his purse can speak learnedly, though his tongue i

Chapter 271

2. Let me speak yet more particularly to you, over whom God hath

placed a minister as a star, 'despise him not' at your peril; you despise God himself, and shall not go scot-free: on your souls be it, that hear me this day, whose table-talk is furnished up with jests, with invectives

Chapter 272

3. Let me end with ourselves, and all to comfort: Ploramus nostris

non respondere favorem speratum meritis,—We lament on earth the ill success and worse reward of our labours; but, sat erit meruisse, it is enough that we have deserved. As dark as the world keeps us and thinks us, 'we sh

Chapter 273

2. Theophania; because there was a declaration of the whole

Trinity, Matt. 3:16: of God the Father, whose voice was heard from heaven; of God the Son to be baptized, of whom was the testimony given, 'This is my beloved Son, in whom I am well pleased;' of God the Holy Ghost, who,

Chapter 274

4. Some have added a fourth name, from a fourth wonder that

they say was wrought on this day: Phaginphania; because Christ relieved famem triduanam, the three days' hunger of five thousand, with five barley loaves and two little fishes. I confess, this history hath many observabl

Chapter 275

1. God's leading was by a star. They that delight to cast clouds upon

the clear sun have here mooted many questions about this star. (1.) Whether this star were singular, or a heap of stars. Our Roman adversaries, to bring wilful trouble on themselves and us, have conjured a fiction from o

Chapter 276

2. I am loath to part with this star; but other observations call me

from it. You hear God's leading; mark their following. This is described—(1.) Ex adventu, by their access; (2.) Ex eventu, by their success. Veniunt, inveniunt,—They come, they find. (1.) Their access. Some have thought

Chapter 277

II. You see their access, and the event, or success; which points

determine their direction. Let us come to their devotion. Herein we shall find a triplicity; to follow the method of Augustine's gloss, Adorant corporibus, venerantur officiis, honorant muneribus,— Christ hath bestowed o

Chapter 278

3. In presenting to him gifts,—gold, frankincense, and myrrh,—with

the goods of the world. 1. and 2. The body and mind I will knit together, 'They fall down and worship him.' It is fit they should be partners in repentance that have been confederates in sin. It is questioned, whether in

Chapter 279

3. Men are especially taken with three things—submission, honour,

gifts. These wise men therefore having fallen down and worshipped him, do now 'open their treasures, and present him gifts; gold, frankincense, and myrrh.' Divers of the fathers have diversely glossed these wise men's gi

Chapter 280

1. The persons to whom God gave this admonition are expressly

called wise men. Some say they were also great men. If so, then was -- 959 of 2380 -- this revelation made, (1.) Potentibus; (2.) Petentibus:— (1.) To great men. It is the opinion of some that these magi were kings; an

Chapter 281

2. You hear the persons to whom this admonition was given: the next

circumstance is the manner: in a dream. I might here enter into a cloudy and confused discourse of dreams, till I had brought you all asleep. But I love not to fetch any bouts, where there is a nearer way. Herein I may s

Chapter 282

3. The matter: that they should not return to Herod. Why not to

Herod? Because the Lord now lets them see his hypocrisy. For howsoever he pretended, ver. 8, 'to come and worship him;' yet he intended not servire, but sævire,—not to honour him, but to murder him. He calls the wise men

Chapter 283

II. You see the informance; let us look upon their performance: 'They

departed into their own country another way.' All which (wanting time to prosecute the history) I will apply to ourselves. Their course home shall teach us a course to our home, even to heaven and glory; wherein I desire

Chapter 284

1. Let it be granted that we have all wandered from the way of life:

Isa. 53:6, 'All we like sheep have gone astray; we have turned every one to his own way.' I would to God every one would sentire, feel this -- 969 of 2380 -- in particular; and not only consentire, consent to it in gen

Chapter 285

2. Christ calls us; but how shall we come? Behold, he sends us a star

for direction, his holy word: John 6:68, 'Lord, to whom shall we go? Thou hast the words of eternal life.' Would you come to him that is vita, the life? You must come by him that is via, the way. It is he quo eundum, whi

Chapter 286

3. We must not return back to Herod. Why not to Herod? He was a

fit type of the devil; and they that are recovered and escaped from him should not fall back into his clutches. The devil is like Herod, both for his subtlety and cruelty. The Herods were all dissemblers, all cruel. Ther

Chapter 287

4. We must go to our own country. In this world we are but

strangers: though perhaps we think too well of these vanities, yet they are but foreign things; we have another home. We may be ravished with this earth, as Peter with Tabor,—Bonum hic, It is good -- 973 of 2380 -- bei

Chapter 288

5. The last circumstance shews us how: 'another way.' We must

change the whole course of our inordinate conversation, and walk another way—even the King's highway to Paradise. Immutatio viæ emendatio vitæ,*—The changing of the way is the amending of our life. Repentance must teach

Chapter 289

1. Their first policy is by all possible means to defend their head. If

they must encounter with danger, they expose their whole body to it; but howsoever they will safeguard their head. They write of them, that although all a serpent's body be mangled, unless his head be cut off, (which he

Chapter 290

2. The next policy in serpents is to stop their ears against the noise of

the charmers. This is one of the similitudes which the Psalmist gives between the wicked and serpents: Ps. 58:4, 5, 'Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear; which

Chapter 291

3. Their third policy. They fly men's society as known enemies; and

rather choose a wilderness, seeking peace among briars and thorns. And may they not herein teach us with Moses, 'rather to choose affliction' in a wilderness 'with the people of God,—than to enjoy the pleasures of sin fo

Chapter 292

4. Their next policy. When they swim, though their bodies be

plunged down, yet they still keep their head above the water. And this lesson of their wisdom I would direct to the riotous, as I did the former to the covetous. Which vicious affections, though in themselves opposite,—f

Chapter 293

5. The fifth instance of their wisdom propounded to our imitation is

vigilancy. They sleep little; and then least when they suspect the vicinity of danger. A precedent worth our following. 'See that ye walk circumspectly; not as fools, but as wise,' Eph. 5:15. Carry your eyes in your head

Chapter 294

6. The last general point of wisdom we will learn from them is this:

as they once a year slip off their old coat and renew themselves, so let us cast off the old man, and 'the garment spotted of the flesh,' Jude 13,—more speckled with lusts than the skin of any serpent,—and 'be renewed in

Chapter 295

1. The serpent, though creeping in the dust, hath a lofty spirit;

reaching not only at men, but even at the birds of the air. And here is the ambitious man's emblem. He was bred out of the dust, yet he catcheth at lordships and honours; ransacks the city, forages the country, scours it

Chapter 296

2. Their flattery or treachery: they embrace, whiles they sting. They

lie in the green grass, and under sweet flowers, that they may wound the suspectless passenger. Here I will couple the serpent with the flatterer—a human beast, and of the two the most dangerous. And that fitly; for they

Chapter 297

3. Their ingratitude: they kill those that nourished them. And here I

rank with serpents those prodigies of nature, unthankful persons. Seneca says they are worse. Venenum quod serpentes in alienam perniciem proferunt, sine sua continent. Non ita vitium ingratitudinis continetur,*—The pois

Chapter 298

4. Their voracity: they kill more than they can eat. And here they

would be commended to the engrossers, who hoard more than they can spend, that the poor might starve for lack of bread. Such a man (if he be not rather a serpent, a devil, than man) makes his almanac his Bible; if it pro

Chapter 299

5. Their hostility and murderous minds: they destroy all to multiply

their own kind. And for this I will bring the depopulator to shake hands with serpents. For he cannot abide neighbours. If any man dwells in the town besides himself, how should he do for elbow- room? There are too many

Chapter 300

6. Lastly, their enmity against man, whom they should reverence:

which we sorely found, and cannot but think of, quoties meminerimus illius inauspicati pomi,—as often as we remember that unlucky apple. Ælianus and Pliny report, that when a serpent hath killed a man, he can never more

Chapter 301

II. I have given you the reins at large: let me give but one pull at the

curb, and you shall go. The cohibition is, 'Be harmless as doves.' In doves there be some things to be eschewed, many things to be commended, one thing to be followed. The dove is a timorous and faint-hearted creature: '

Chapter 302

1. Beauty. By that name Christ praiseth the beauty of his spouse:

'Thou art fair, my love, my dove,' &c. 'Thou hast doves' eyes within thy locks, Cant. 4:1. And the church praiseth her Saviour: 'His eyes are as the eyes of doves by the rivers of water, washed with milk, and fitly set,'

Chapter 303

2. Chastity. Nescit adulterii flammam intemerata columba. The dove

knows not the luxurious pollution of an adulterate bed. Who ever saw dove sick of that lustful disease? Happy body, that hath such continency! and blessed soul, which shall be 'presented a pure virgin to Jesus Christ!' 2

Chapter 304

4. Amity. They love their own mates; not changing till death give one

of them a bill of divorce. Gemit turtur: the turtle groans when he hath lost his mate. Nature teacheth them, what reason above nature, and grace above reason, teacheth us, to 'rejoice with the wives of our youth.'

Chapter 305

5. Unity. They live, feed, fly by companies. Many of them can agree

quietly in one house: even teaching us 'how good and pleasant it is for brethren to dwell together in unity,' Ps. 133:1; that as we have 'one hope,' Eph. 4:4, so have 'one heart,' Acts 4:32. Therefore the Holy Ghost came

Chapter 306

1. It might serve for a charge to the cured, to prevent recidivation. He

was dumb, behold he speaks; he was blind, behold he sees; he was possessed, behold he is enfranchised. He hath recovered his eyes, his tongue, his heart; he is rid of the devil. Now he that is quit of so bad a guest, sha

Chapter 307

2. He that did speak life, and to the life, doth especially mean it to the

Jews. Cast your eyes upon the text, and your minds upon the renegade Jews; and observe how respectively they look one upon another: running together without alienation, till they come to the end. (1.) The unclean spirit,

Chapter 308

1. Man to a fort. Not that he is like stupid and dead walls, without

sense, without science; of no ability, either to offend his adversary, or to defend himself; but a living tower, that hath sense, reason, understanding, will, affections: which give him means to open a voluntary door to

Chapter 309

2. The devil to a captain: a strong, impious, impetuous, imperious

captain; violent in invasion, tyrannous in obsession: a rampant lion, that scorns either superiority or competition. The material circumstances concerning both fort and captain, hold and holder, place and person, may be

Chapter 310

IV. The conclusion and application shut up all. The conclusion: 'The

last state of that man is worse than the first.' The application: 'Even so shall it be also unto this wicked generation.' You see I have ventured on a long journey, and have but a short time allowed me to go it. My obser

Chapter 311

I. I am to begin with the unclean spirit's departure: 'When the

unclean spirit is gone out of a man.' It is well that he is gone, if he -- 1001 of 2380 -- would never return. Valedicamus in adagio: Si sat procul, sat bene,— Let us speed him hence with the proverb: Far enough, and g

Chapter 312

2. Thus much of his unroosting, or throwing out; for his unresting,

perplexedness, and discontent, observe in it four circumstances: his travel, trial, trouble, event. (1.) For his travel, 'he walks.' (2.) For his trial, 'in dry places.' (3.) For his trouble, 'he seeks rest.' (4.) For th

Chapter 313

II. Thus much for the unclean spirit's unroosting and unresting; his

relinquishing the hold, and his demeanour after it: and therein generally for his egress. His regress is the next act of this tragedy; his striving for a reentry into the fort he hath lost: which consists, 1. In -- 1020

Chapter 314

1. His intention or project dwells upon, (1.) A resolution; (2.) A

revolution; (3.) A description of his seat; (4.) Affection to the same house whence he came out. (1.) His resolution: 'I will.' Volo, est vox aut pertinacis, aut potentis; non petentis,—'I will,' is the voice, not of a b

Chapter 315

2. You perceive now his resolution, revolution, description of his old

seat, and affection to it; and in all these his intention. His invention follows, and the successful answerableness of all things to his desires. He comes, and he finds preparation for his entertainment, consisting in cl

Chapter 316

III. You have here Satan's egress and regress; how he forsakes his

hold, how he forceth and strives for a re-entry. Let the same patience and attention dwell with you whiles you sit to hear his ingress; his fortifying of the hold being taken, and provision against future dispossession.

Chapter 317

2. I have described the associates: now for the assault. Wherein

briefly observe, (1.) Their invasion; (2.) Their inhabitation; (3.) Their cohabitation. (1.) Their invasion: 'they enter.' Alas! what should hinder them, when a savage troop, appointed at all hands, armed with malice and

Chapter 318

IV. My journey draws to an end; there remain but two steps: the

conclusion and application. The conclusion of the parable is fearful: 'The last state of that man is worse than the first.' Is it possible? His state was so bad before, that can you imagine it worse? Yes; there was but o

Chapter 319

1. Whilst this black saint had a white face, and carried the

countenance of religion, he was wrapped up in the general prayers of the church. He seemed of that number for whom, as the friends of Christ, there was a continual remembrance in good men's intercessions. 'If any man see

Chapter 320

2. Whilst this black devil mantled his tawny skin and ulcerous heart

with dissimulation of piety, there was outwardly some hopeful likelihood of his reformation, and winning to heaven; though God knew otherwise in his hidden and reserved counsel. Whilst he sat in the congregation of saint

Chapter 321

3. His latter end is worse in regard of himself; and this may be

amplified in four circumstances:— (1.) Before, he was sick of spiritual drunkenness; now, he is lethargised. Who knows not that a continued lethargy is worse than a short ebriety? Such is his state. -- 1048 of 2380 --

Chapter 322

4. His last state is worse than his first in respect of God, who will now

turn him out of his protection. When he hath once proclaimed open war and rebellion against God, and hath manifestly declared himself an outlaw, no marvel if God throw him out of the circumference of his mercy, and let h

Chapter 323

5. In respect of the devil his latter state is worse; which may be

demonstrated by a familiar similitude. A man is committed to prison for debt, or some light trespass; is there indifferently well used; hath, -- 1050 of 2380 -- for his money, all the liberty that the jail and jailer c

Chapter 324

6. Then, lastly, his end shall be worse at the last: when the least

parcel of God's wrath shall be heavier than all the anguish he felt before; when his almond-tree shall be turned to an iron rod, his afflictions to scorpions; when the short and momentary vexations of this world shall no

Chapter 325

2. That the mysteries of God's kingdom might not be revealed to the

scornful. To such it shall be spoken in parables, that 'seeing they might not see, and hearing they might not understand,' Luke 8:10. They are riddles to the Cains, and paradoxes to the Judases of the world. But 'if our

Chapter 326

3. That Christ might descend to the capacities of the most simple,

who better understand a spiritual doctrine by the real subjection of something familiar to their senses. As the poet:— 'Segnius irritant auimos demissa per aures, Quam quæ sunt oculis subjecta fidelibus.' But the 'testim

Chapter 327

1. For the kingdom of heaven in heaven, which the godly shall

possess hereafter; the scope or main mark we level at. That high pyramid which the top of Jacob's ladder reacheth to, and leaneth on. That which St Peter calls 'the end of our faith, even the salvation of our souls,' 1 P

Chapter 328

2. For that which qualifies and prepares us to the former, grace and

holiness. For into that 'shall enter no unclean thing, nor whatsoever worketh abomination, or maketh a lie, but they which are written in the Lamb's book of life,' Rev. 21:27. No flesh that is putrefied, except it be fir

Chapter 329

3. For that whereby we are prepared to both the former: this is the

kingdom of heaven here meant; and to declare it in a word, it is the preaching of the gospel. This, by the powerful co-operation of God's Spirit, begets grace in this life, and grace in this life shall be crowned with gl

Chapter 330

II. This is the what: now follows the TO WHAT.

The thing whereby this mystical nature is shadowed out to us is leaven. In this we must confine ourselves to the scope of the parable; -- 1062 of 2380 -- and as we would not look short, so we will not look beyond. Sobr

Chapter 331

1. Leaven hath a quality somewhat contrary to the meal, yet serves to

make it fit for bread. The gospel is sour and harsh to the natural soul, yet works him to newness of life. It runs against the grain of our affections, and we think it troubles the peace of our Israel within us. Our sins

Chapter 332

2. One saith of the leaven, that massam calore suo excitat,—it raiseth

the lump with the heat, as the housewife's philosophy gives the cause. The meal is cold of itself, and unapt to congeal. The leaven by heat doth it. In the gospel preached, there is a spreading heat. It is not only fire

Chapter 333

3. The special instance of this resemblance is, that the leaven spreads

virtue into all the meal; the gospel disperseth salvation into the whole man. The word of God is powerful to our renovation, speeding and spreading grace into all parts of us. It works us to perfection, though not that g

Chapter 334

1. The agent is a woman; by whom is shadowed the minister. And

here are observable three things:— (1.) The agent, that must work with this leaven, is a woman, weak in her sex; yet the leaven works never the less for her imbecility. The minister, that must put this leaven to our soul

Chapter 335

2. The agent thus considered, let us look to the action. This is double:

taking the leaven; putting it into the meal. (1.) The woman took the leaven: she hath it ready before she useth it. We must first have the gospel, before we can leaven your souls with it. We must not be vaporous and imag

Chapter 336

3. This leaven must be hid in the meal; which is the third point, the

subject: 'three measures of meal.' Observe— (1.) Three measures. We have no time to discuss the literal and numeral glosses hence inferred, and by some enforced. Either what the measure is; translated by some a peck: for

Chapter 337

4. This is the subject. The continuance is, till the whole be leavened.

We must preach, and you must hear the gospel perpetually, till you be wholly leavened: which because you cannot fully attain in this world, therefore you frequent the place of leavening till death. Peter doth warn the pu

Chapter 338

3. His obedience was affirmative: 'He repented and went.' So, 1. The

father's command to his younger son was the same. 2. His answer is affirmative: 'I go, sir.' 3. The event was negative: 'He went not.' You -- 1073 of 2380 -- hear the propositions; assume to yourselves, and the conclus

Chapter 339

42. If you were the children of God, you would surely know your

elder brother. God, by the prophet Malachi, nonsuits that plea, 'If I -- 1076 of 2380 -- be your father, where is mine honour?' chap. 1:6. Still no good title is ours without service; whether thou be friend, or kindred

Chapter 340

2. The charge is ended: the next point objected to our consideration

is the son's answer, 'I will not.' We have not been so long about the charge, but the son is as short in his answer: 'I will not.' A very strange speech of a son to a father: Nolo, 'I will not go.' Here is no irresolute

Chapter 341

3. You hear his answer: let us examine whether we can find any

better comfort in the event. 'But he repented and went.' We say the second thoughts are most commonly the better. For all his big words, his stomach comes down. If I may take leave to gloss it, he could not want motives

Chapter 342

II. We have done with the dissolute, and are fallen now upon the

hypocrite. But he hath been so liberally described in The White Devil, that I will only now present him, and let him go. This second son hath also his charge; which because it is the same with the former, I lightly pass

Chapter 343

4. Lastly, to stop the mouth of all adversaries to his divine power, he

raiseth up the dead. Suscitare mortuos è sepulchro, is only proper to God. 'No man can give a ransom to God for his brother, that he should live for ever, and not see corruption,' Ps. 49:7, 9. How much less, when he is d

Chapter 344

1. This serves for a confirmation of that Christ spoke on the cross: 'It

is finished.' The rending of the vail doth actually echo to his words, and indeed fulfils them. Here is an end put to all the sacrifices and ceremonies of the law. In the New Testament is one only real and royal sacrific

Chapter 345

2. The second thing signified by the rending the vail is this: the holy

of holies figured the third heaven, where God sheweth himself in glory and majesty to his saints. Solomon's temple had in it three courts: an outer court, whereinto the people were admitted; an inner court, wherein only

Chapter 346

3. The breaking down of this vail did make the holiest and the other

part of the temple all one. Whereby was signified, that of two was made one, Jews and Gentiles one church. 'He is our peace, who hath made both one, and hath broken down the middle wall of partition between us,' Eph. 2:1

Chapter 347

4. The rending of the vail teacheth us, that when men sin rebelliously

against God, no prerogative shall do them good. The temple was one of their principalest privileges, their glory, their crown. 'The temple of the Lord, The temple of the Lord,' Jer. 7:4. It was a figure of the church-mil

Chapter 348

5. Lastly, 'The vail was rent.' By rending the part, God did threaten

the subversion of the whole. If he spare not the holy of holies, then much less the rest. When God had commanded, 'Slay utterly old and young, maids and children,' he adds withal, 'and begin at my sanctuary,' Ezek. 9:6.

Chapter 349

1. To consider the fierceness of God's wrath against sins and sinners.

For God, by shaking the earth, did no less than threaten the utter subversion of those desperate and bloody wretches. Korah and his confederates were swallowed up of the earth, for rebelling against Moses, the Lord's ser

Chapter 350

2. The nature of sin is here considerable; so heavy, that it makes the

very earth to quake. The Jews' sins were such a burden, that the -- 1110 of 2380 -- earth could not bear them without trembling. The earth is fixed, and 'standeth fast,' saith the Psalmist, as the centre of the world;

Chapter 351

3. There is nothing on the earth that is not moveable, if the earth

itseh be moveable. 'God hath laid the foundations of the earth, that it should not be moved,' Ps. 104:5. Yet so that he who laid it can shake it: 'He shaketh the earth out of her place, and the pillars thereof tremble,'

Chapter 352

1. This did foresignify the power and efficacy of the gospel, that it

should be able to break the very rocks. As the death and passion of Christ did cleave those solid and almost impenetrable substances, so the publishing of his death and passion shall rend and break in pieces the rocky he

Chapter 353

2. Observe the wonderful hardness of the Jews' hearts. The stones

rent and clave in sunder at the cruel death of Jesus; but their hearts, more stony than stones, are no whit moved. They rend not their garments, much less their hearts; whenas the earth rent the stones, her bones, and th

Chapter 354

1. Where their souls were all this while before. I answer, where the

Scripture hath no tongue, we should have no ear. Most probably thus: their souls were in heaven, in Abraham's bosom, and came down to their bodies by divine dispensation, to manifest the power and deity of Christ.

Chapter 355

2. Whither they went afterwards. I answer, by the same likelihood,

that they died no more, but waited on the earth till Christ's resurrection, and then attended him to heaven. But these things that are concealed should not be disputed. Tutum est nescire quod tegitur,—It is a safe ignora

Chapter 356

1. This teacheth us, that Christ, by his death, hath vanquished death,

even in the grave, his own chamber. That giant is subdued, the graves fly open, the dead go out. This bears ample witness to that speech of Christ: 'I am the resurrection and the life; he that believeth in me, though he

Chapter 357

2. Observe, that all the dead do not rise, but many, and those saints.

The general resurrection is reserved till the last day; this a pledge or earnest of it. Now, who shall rise with this comfort? None but saints; as here Christ takes no other company from the graves but saints: 'The dead

Chapter 358

3. This sheweth the true operation of Christ's death in all men. We

are all dead in our sins, as these bodies were in their graves; now, when Christ's death becomes effectual to our souls, we rise again and become new creatures. From the grave of this world we come into the church, 'the

Chapter 359

4. Observe, that these saints which arose are said to have slept. The

death of the godly is often called a sleep. So it is said of the patriarchs and kings of Judah, they 'slept with their fathers.' So Paul saith, they 'sleep in Christ,' 1 Cor. 15:18. The coffin is a couch; in quo mollius

Chapter 360

5. Lastly, observe, that Jerusalem is called the holy city, though she

were at this time a sink of sin, and a debauched harlot. Either, as some think, that she is called holy because she was once holy. So Rahab is called the harlot, because she was a harlot. Simon is termed the leper, Matt.

Chapter 361

1. In regard to Christ, to testify not only his innocency, but his

majesty. His innocency, that he was, as Pilate's wife acknowledged, a 'just man,' Matt. 27:19. His majesty, as the centurion confessed,' seeing the earthquake, and the things that were done, Truly this was the Son of God

Chapter 362

2. In regard of the creatures, to shew their obedience to their

Creator; they are not wanting to him that gave being to them. These demonstrate it was their Lord that suffered, and that they were ready to execute vengeance on his murderers. The heaven that was dark would have rained

Chapter 363

3. In respect of the Jews, his enemies, to shame and confound them.

The rocks and graves are moved at his passion; not they. Lapides tremunt, homines fremunt. The stones rend, the huge earth quakes with fear, the Jews rage with malice. We see how difficult it is to mollify a hard heart:

Chapter 364

4. In respect of the women that stood by, that their faith might be

confirmed. For seeing him on the cross, at their mercy whose bowels never knew the softness of such a nature, exposed to all the tyranny of their hands and tongues: hands that, like cruel chirurgeons, searched every part

Chapter 365

5. In regard of the disciples, to shame and convince them for leaving

him. Christ had said before, Si hi tacerent, loquerentur lapides,—'If these,' speaking of his disciples, 'should hold their peace, the stones would immediately cry out,' Luke 19:40. Lo, this saying is here come to pass:

Chapter 366

1. In the sender may be considered his greatness, his goodness. His

greatness, that he can send; his goodness, that he will send, for the benefit of his church. (1.) His greatness. The sender is greater than the person sent: as Paul said, in a shallower inequality, of Melchisedec and Abr

Chapter 367

2. In a messenger sent is required celerity, sincerity, constancy. That

he be speedy, that he be heedy, and, as we say, that he be deedy; hold out till his embassage be ended, and till he that sent him send after him a revocation. Celerity without discretion is like wings without eyes; discr

Chapter 368

3. You have heard the persons designing and designed; the

designation follows, which gives them, (1.) Their warrant; (2.) Their qualification. (1.) Christ seals them a warrant in his word: ἀποστέλλω ὑμᾶς, 'I send you.' It is not humanum inventum, but divinum institutum,* author

Chapter 369

II. We have examined their commission, let us now examine their

commixtion: 'as lambs among wolves.' Alas! it goes harsh when those two natures meet: it must be miraculous if one of them come not short home. Yet I find it prophesied of the days of the gospel, 'The wolf and the lamb s

Chapter 370

1. The nature of our duties is exemplified in this word, 'lambs.' Not

that there should be a metamorphosis or transformation of us into that kind of beasts literally; but 'as lambs.' As is sometimes a note of quality, sometimes of equality, here it is only similitudinary: 'as lambs,' 'as d

Chapter 371

2. But I forget myself, as if I were so delighted with these lambs that I

knew not how to leave them. Especially blame me not if I be loathe to come among the wolves; whereupon, by the next point of my text, and last I purpose now to handle, I am enforced to venture. Of the wolf I must speak;

Chapter 372

Leviticus to abstain from unclean things. Though we cannot escape

the company of wolves, let us abhor all participation of their vices, 1 Cor. 5:10. The holy word of God, who can give most congruous names to natures, often compares the wicked to brute and savage creatures. God doth not

Chapter 373

1. The preface assures his soul 'much goods,' and 'many years:'

multas divitias, multos annos. He knew that a scant and sparing proffer would not satisfy his boundless desires; there must be show of an abundant impletion. It is not enough to have an ample rock or distaff of wealth, u

Chapter 374

2. The solace is a dance of four paces: 'Take thine ease, eat, drink,

and be merry.' The full belly loves an easy-chair; he must needs join with his laborious surfeits the vacation of sleep. He hath taken great -- 1145 of 2380 -- pains to bring death upon him; and now standing at his doo

Chapter 375

1. The agent, God. The rich man was purposing great matters; but he

reckoned without his host: he resolves thus and thus; 'but God said to him.' Hence two observations:— Obs. 1.—That the purposes of men are abortive, and never come to a happy birth, if God bless not their conception. Man

Chapter 376

2. We are come from the doer to the sufferer, or patient; and his title

is Ἄφρων, 'Thou fool.' What! if this had come from a poor tenant's mouth, it had been held a petty kind of blasphemy. Is the rich man only held the wise man at all parts; and doth God change his title with such a contrad

Chapter 377

3. We see the patient, let us come to the passion, or suffering. This is

the point of war, which my text sounds like a trumpet, against all worldlings: 'This night shall thy soul be required of thee.' Favour them in this, and they think all well; but in this of all they must not be favoured.

Chapter 378

1. To the soul can opulency procure no benefit. All Christians know

that good for the soul is the passion and merits of Christ: faith to apprehend these; repentance to mortify sins; sanctification to give us celestial lives; and salvation to glorify our persons. But can any of these be b

Chapter 379

2. To the body perhaps there is some more expectation of good, but

no more success. Thou art anguished: will thy wealth purchase health? Sleep is denied thy senses, and after many changed sides and places, thou canst find no rest: go now, empty thy coffers, and try what slumber the char

Chapter 380

3. The name perhaps hath some hope of luxurious share in this

abundance, and thinks to be swelled into a Colossus, over-straddling the world. Indeed, here is the centre; for, I persuade myself, few worldlings can propound to themselves any well-grounded expectation of good to their

Chapter 381

1. Not from the soul; all evil to this is either pœnæ or culpæ; of sin, or

of punishment for sin. For sin. What vice is evacuated by riches? Is the wealthy man humbled by his abundance. No, he is rather swelled into a frothy pride; conceiting himself more than he is, or at least imagining that

Chapter 382

2. Nor from the body can riches remove any plague. The lightning

from heaven may consume us, though we be clad in gold; the vapours of earth choke us, though perfumes are still in our nostrils; and poison burst us, though we have the most virtual antidotes. What judgment is the poor s

Chapter 383

3. But what shall we say to the estate? Evils to that are poverty,

hunger, thirst, weariness, servility. We hope wealth can stop the invasion of these miseries. Nothing less: it rather mounts a man, as a wrestler does his combatant, that it may give him the greater fall. Riches are but

Chapter 384

1. There may be dissension betwixt the good and the good; and

hereof is the devil the author. It is the enemy that sows those tares. This is one of the abominations that the Lord ahhorreth: 'A false witness that speaketh lies, and him that soweth discord among brethren,' Prov. 6:19

Chapter 385

2. There may be dissension betwixt the wicked and the wicked; and

hereof also is Satan author. He sets his own together by the ears, like cocks of the game, to make him sport. Hereupon he raised these great heathen wars, that in them millions of souls might go down to people his lower

Chapter 386

23. Papists are enemies to truth, schismatics to peace; yet both to the

church: which suffers, as her Saviour did, in medio inimicorum, in the midst of adversaries, not only to her now, but at other times also to themselves. Herod and Pilate were of reconciled* enemies reconciled friends, th

Chapter 387

4. There is an emnity betwixt grace and wickedness, a continual

combat between sanctity and sin; and this is the fire Christ came to send. He is to some a living stone, whereupon they are built to life; to others a stone of offence, whereat they stumble to death. Now, because the loc

Chapter 388

4. The smoke; 5. The bellows.

Wherein we shall find Christ's willing, and the fire's kindling: who wills goodness to his chosen, which he is sure will enrage the wicked to their persecution. The cause thus given, the fire is left to be kindled by oth

Chapter 389

1. The fire is discord, debate, contention, anger, and hatred against

the godly. Every man is composed of four elemental humours, whereof one is choler, resembled to fire. In whom this choler is most adust and puissant, they are usually most hot, furious, fiery. But I speak here of nature;

Chapter 390

37. Yea, it is enough to extirpate all: regem, legem, gregem,—prince,

law, and people. No wonder, then, if the busy devil seeks so studiously to kindle this fire. So Eusebius observes: † The subtle serpent, when persecutions gave the church breathing space, began to vex her with her own di

Chapter 391

2. The fuel whereon this fire works is the good profession of the

godly. So the rulers against Daniel, in causa Dei sui, chap. 6:4,— because of his religion. Ps. 59:3, 'The mighty are gathered against me, not for my transgression, nor for my sin, O Lord.' They persecute us, not because

Chapter 392

3. We have brought together the fire and the fuel; now we must look

for kindlers. The kindler of this fire is principally Satan: it is he that brings the fuel of good men's sanctity and the fire of evil men's iniquity together, and so begets a great flame. This he doth perform either by

Chapter 393

12. There is no fighting against the saints but under his colours. He

was the captain in that Parisian massacre; the pilot to that invincible navy in '88. He is the great master of the Inquisition: the grand Cair† of all confederacies abroad; the Machiavel of all conspiracies at home. Ther

Chapter 394

4. We perceive now the fire, the fuel, and the kindler; let us look to

the smoke. There goes lightly a smoke before this fire: Rev. 9:2, 'He -- 1209 of 2380 -- opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were

Chapter 395

5. There remains nothing now to be considered but the bellows; that

help to maintain this fire. The bellows are double: passive and active. Some blow because they cannot, others because they will not, avoid it. (1.) The passive bellows are the godly: for they must have no peace with wick

Chapter 396

1. The consultation: 'Then said he unto,' &c.

(1.) Dixit, non percussit,—he spake, he stroke not: he might have spared words, and begun with wounds. The tree had rather deserved the axe and fire than a consultation of recovery. How easily would man have rejected his

Chapter 397

2. The complaint: 'Behold, I come,' &c. This hath in it two passages—

(1.) His access: 'Behold, these three years,' &c.; (2.) His success: 'I find none.' -- 1219 of 2380 -- (1.) First, the access: Behold.—Ecce is here a note of complaint. He that can thunder down sin with vengeance rains

Chapter 398

3. The sentence: 'Cut it down.' A heavy doom! Alas! will nothing else

expiate the fault? May not the lopping off some superfluities recover it? Take from the sinner the object of his vicious error: deface the harlot's beauty that bewitcheth the lascivious; pull the cup from the mouth of th

Chapter 399

4. The reason: 'Why cumbereth it the ground?' God is an

independent Lord, and needs not give a reason of his doings; for who can call him to account: Cur ita facis? Rom. 9:20. His judgments are not always manifest, they are always just; nor doth he things because they are goo

Chapter 400

1. He mended him: curing first his body, then his soul. His body of

the leprosy: a disease not more hard to endure than hard to cure. The difficulty of healing it appears by the answer of the king of Israel, upon the receipt of the king of Syria's letters: 'Am I God, to kill and make ali

Chapter 401

2. He commends him: of all the ten cleansed, 'there are none found

that returned to give glory to God, save this stranger,' ver. 18. God had his tithe there, whence he might least expect it. Now, what doth Christ commend him for? For his thankfulness, for his humility, for his faith: wh

Chapter 402

I. In the passport, or dismission, there are two words considerable:

Surge and Vade,—'Arise,' 'Go.' Surge ad incipiendum, vade ad perficiendum. First, let us speak of them secundum sonum; then, secundum sensum: first, according to the history; then, according to mystery. Allegories are to

Chapter 403

24. There are two lights in man, as in heaven—reason and faith.

Reason, like Sarah, is still asking, 'How can this be?' Faith, like Abraham, not disputes, but believes. There is no validity in moral virtues: civil men's good works are a mere carcase, without the soul of faith. They a

Chapter 404

130. But there is a depth of depths, and out of that deep there is no

rising. Arise now, lest you fall into that deep then. 'Arise;' for if thou wilt not, thou shalt be raised. Si non surrexeris volenter, suscitaberis violenter,—If thou refuse to rise willingly, thou shalt be roused agains

Chapter 405

6. Unto light external, internal, eternal. Outward light: 'Thy word is a

lamp unto my feet, and a light unto my path,' Ps. 119:105. Inward light: 'In the hidden parts thou shalt make me to know wisdom,' Ps. 51:6. Everlasting light: 'They shall shine as the brightness of the firmament, and as

Chapter 406

II. The certificate: 'Thy faith hath made thee whole.' Wherein Christ

doth comfort and encourage the leper. First, he comforts him that his faith was the means to restore health to his body; then thereby he encourageth him that this faith, increased, would also bring salvation to his soul.

Chapter 407

1. The means are partly demonstrative, faith; partly relative, thy

faith. The quality and the propriety: the quality of the means, it is faith; the propriety, it is not another's, but thy faith. (1.) 'Faith.' This is the demonstrative quality of the means of his healing. But what was th

Chapter 408

2. The effect: 'Hath made thee whole,' or 'saved thee.' It may be read

either way: It hath saved thee, or, It hath salved thee. First of them both jointly, then severally. Faith is the means to bring health to body, comfort to soul, salvation to both. I call it but the means, for some have

Chapter 409

1. Observe that St John lays this fault on Judas only; but St Matthew,

chap. 26:8, and Mark, chap. 14:4, charge the disciples with it, and find them guilty of this repining; and that (in both, ἀγανακτοῦντες) not without indignation. This knot is easily untied: Judas was the ringleader, and

Chapter 410

1. And that, first, negatively: 'he cared not for the poor.' For the poor

he pleads, but himself is the poor he means well to; but let his pretence be what it will, God's witness is true against him: 'he cared not for the poor.' (1.) Observe: Doth Christ condemn Judas for condemning Mary? Then

Chapter 411

2. The affirmative part of God's censure stands next to our speech:

describing, (1.) His meaning; (2.) His means; (3.) His maintenance:— (1.) His meaning was to be a thief, and shark for himself, though his pretence pleaded forma pauperis, in the behalf of the poor. He might, perhaps, st

Chapter 412

1. Omnipotence; 'Lord.' We acknowledge thy right; thou art fit to be

thine own chooser. 'Lord:' there be many on earth called lords; but those are lords of earth, and those lords are earth, and those lords must return to earth. This Lord is almighty; raising out of the dust to the honour

Chapter 413

2. Omniscience: it is God's peculiar to be the searcher of the heart.

'The heart of man is deceitful above all things, and desperately wicked; who can know it?' Jer. 17:9, 10. Who? Ego Dominus, 'I the Lord search the heart.' He hath made no window into it, for man or angel to look in: only

Chapter 414

I. The motion was Paul's, the forwardest soldier in all the army of

Christ: that winged husbandman, who ploughed up the fallow hearts of the Gentiles; that with a holy zeal, greater than the ambition of Alexander, would sooner have wanted ground than desire to travel in the business of h

Chapter 415

II. The matter is a visitation. To visit is a word of great latitude, and

signifies the performance of all pastoral duties: to instruct the ignorant, to comfort the weak, to correct the stubborn, to confirm the religious. Strictly, it imports a superior's scrutiny or examination of things unde

Chapter 416

2. The visited, their 'brethren'—whether the people under the

pastors, or the pastors set over the people; for as they ought to visit their own particular charges, so the bishops to visit them: yea, and even those visitors may be visited by such delegates as the prince appoints, wh

Chapter 417

5. The latitude or extent of it, 'in every city;' not calling all the world

to one place, as the bishop of Rome did in his glory, summoning all nations to his consistory. They visit every city; they compel not every city to visit them. Nor do they balk the greatest for fear, nor neglect the mean

Chapter 418

1. The visitors: Paul and Barnabas. There is difference, I know,

betwixt the apostles and bishops. For, besides their immediate calling and extraordinary endowments, the apostles' function was an unlimited circuit, Ite in universum orbem; the bishop's is a fixed or positive residence

Chapter 419

2. The visited: their brethren. Such was that great Apostle's humility

that he calls all believers brethren, to shew that he had but the privilege of a brother, and did no otherwise than all the rest bear the arms of the elder. Yea, why should not an apostle accept of that title, when the e

Chapter 420

3. The exercise, or due practice of this office: 'Let us go again.' Let us

go; that is, go personally. Let us go again; that is, go frequently. (1.) Let us go; not send our deputy, but go ourselves. He that sends sees by another's eyes, and takes the state of things upon trust. If we -- 1381 o

Chapter 421

4. The moderation, or seasonableness of it: 'after certain days.' Ex

assiduitate vilitas; that which is too common becomes cheap, and loseth credit. Due respirations are requisite in the holiest acts. God is so favourable to his creatures, that he requires them not to be overtoiled in the

Chapter 422

5. The extent, or latitude of it: 'in every city.' First, such was their

favour and indulgence, they went to every city; not summoned every city to appear before them. Our grave diocesans do follow the blessed apostles in this step: they visit us in our several deaneries and divisions, withou

Chapter 423

6. The limitation, or restraint of it: 'where we have preached the

word of the Lord.' Not every city, but every city and place that hath received the word of instruction. No visiting a garden but where some seeds have been planted; that which is all weeds is left to a higher visitation:

Chapter 424

7. The intent, or end of all: 'to see how they do.' First, to see how the

pastors do whom they had set over particular congregations. The apostles had been careful in their first election; and good reason: 'Lay hands suddenly on no man,' saith St Paul. There is a story in the legend, how a bis

Chapter 425

I. FAITH is that grace which makes Christ ours, and all his benefits.

God gives it: 'Faith is given by the Spirit,' 1 Cor. 12:9. By the word preached: 'Faith cometh by hearing,' Rom. 10:17. For Christ's sake: 'To you it is given for Christ's sake, to believe in his name,' Phil. 1:29. This

Chapter 426

II. Thus for the first degree of comparison, positively. The second is

comparative; where, though it be said virtues and great men must not be compared, yet we may without offence bring them to a holy conference; else how shall we perceive the Apostle's intended scope, the transcendency of

Chapter 427

1. The distinction between faith and hope is nice, and must warily be

discovered. I will reduce the differences into three respects, of order, office, and object:— For order: Paul gives faith the precedency. 'Faith is the ground of things hoped for,' Heb. 11. Faith always goes before; hope

Chapter 428

2. Charity differs from them both. These three divine graces are a

created trinity; and have some glimmering resemblance of the Trinity uncreate. For as there the Son is begotten of the Father, and the Holy Ghost proceeds from them both; so here, a true faith begets a constant hope, and

Chapter 429

III. The second degree gives way to the third, last, best: the

superlative. 'But the greatest of these is charity.' Time will not afford me to answer all the objections which subtle wits have ignorantly deduced from these words. Neither were it to other purpose than to write Iliads

Chapter 430

1. For latitude, love is the greatest. Faith and hope are restrained

within the limits of our particular persons. 'The just man lives by his own faith,' and hopes good to himself; but love is like the vine which 'God brought out of Egypt, and cast out the heathen to plant it, which covere

Chapter 431

2. For perpetuity and continuance. Faith lays hold on God's gracious

promise for everlasting salvation; hope expects this with patience; but when God shall fulfil his word, and us with joy, then faith shall be at an end, hope at an end, but love shall remain between God and us an everlast

Chapter 432

4. In respect of its titles, charity excelleth. It is novum mandatum,

the new commandment: faith was never called so. It is vinculum perfectionis, the bond of perfection: faith is not so termed; thy faith only ties thyself to God, but love binds up all in one bundle of peace. It is impleti

Chapter 433

5. Charity is more noble, for it is a better thing to give than to receive.

Faith and hope are all of the taking hand, but charity gives. If faith gives glory to God, yet this is but his own, an acknowledgment of that to be his which is his. The property of faith is to receive into itself; the p

Chapter 434

6. For manifestation. Faith and hope are things unseen, and may be

dissembled, but charity cannot be without visible fruits; therefore the only trial of faith and hope is by charity. Thus charity is greatest, if not respectu originis, or for causality, yet for dignity. 1. More honourabl

Chapter 435

1. The Anabaptists tell us, that the old superstition hath made those

houses fitter for stables than for churches; that they ought no more -- 1412 of 2380 -- to be called templa Dei, but templa idolorum; as they pretend, the passover was called in those corrupt times, not pascha Dei, but

Chapter 436

2. The sacrilegious, to whom God is beholden, if they let his temple

stand; but for the maintenance of it, they will be so bold with him, as either to share half, or leave him none. There be many that pray in the temple, who yet also prey on the temple; as if a thief should do homage to t

Chapter 437

3. The sound of the high praises of God must be heard in these

temples: 'There every man speaks of his honour.' It pleaseth the Lord to 'inhabit the praises of Israel.' And Ps. 48:9, 'We have thought of thy loving-kindness, O God, in the midst of thy temple'—that is, even in the mid

Chapter 438

5. Let us be glad when he is in us, and give him no disturbance. Let

not the foulness of any room make him dislike his habitation. Cleanse all the sluttish comers of sin, and perfume the whole house with myrrh and cassia. Still be getting nearer to thy Landlord: other inhabitants come hom

Chapter 439

6. Lastly, if we be the Lord's houses, then nobody's else. The material

temples are not to be diverted to common offices; much more should the spiritual be used only for God's service. Let us not alienate his rights: thus he will say, 'This is my house, here will I dwell, for I have a deligh

Chapter 440

I. Let the walls of this city be unity and concord. II. Let her have four

gates: innocence and patience, benefaction and satisfaction. The first gate of peace is innocence; she must do no wrong. The second is patience; she must suffer wrong. The third is beneficence; she must do good instead o

Chapter 441

I. The walls of peace are unity and concord. Omnis societas est

corpus politicum; and it is in a city as in a body: there are many members, one body; many citizens, one city. The body is one of the most lively figures and examples of peace. 'We are all one body,' 1 Cor. 12 Not only o

Chapter 442

1. The first gate is innocence; and this may be called Bishopsgate, the

ministers of the gospel being both the preachers and precedents of innocency. If men would abstain from doing wrong, the peace could not be broken. St Bernard writes of the dove, that felle caret,—she hath no gall. Let u

Chapter 443

2. The second gate is patience, which is not unlike to Ludgate; for

that is a school of patience, the poor souls there learn to suffer. The first entrance of peace is to do no injury, the next is to suffer injury. It is one special commendation of charity, that it 'suffers all things;' p

Chapter 444

3. The next gate is beneficence. Doing good is the fortification of

peace. This may be called Aldgate; not only because there is the picture of Charity at the gate,—I do not say, as near going out, but at the gate, to keep goodness in,—but because that is called the Old- gate, and charit

Chapter 445

4. The fourth gate is recompense, or satisfaction; and this we may

liken to Cripplegate. It is the lamest way to peace, yet a way: it is a halting gate, but a gate. It were far better coming into this city by any of the former gates, yet better at this than none. All come not by innocen

Chapter 446

5. These be the main gates; there is a little postern besides, that is,

humility: for of all vices, pride is a stranger to peace. The proud man is too guilty, to come in by innocence; too surly, to come in by patience: he hath no mind to come in by benefaction; and he scorns to come in by sa

Chapter 447

III. We have seen the city of peace, with her walls and gates, and we

wish well to her: 'Peace be within thy walls, and prosperity within thy palaces,' Ps. 122:7. But hath she no adversaries? Yes; there is an enemy that beleaguers this city—contention; whose army is divided into two bands

Chapter 448

IV. The governor of this city is supreme authority. As God is a great

King, so the king is, as it were, a little god. 'I have said, Ye are gods.' God is an invisible King, the king is a visible god. 'Ye must be subject, not only for wrath, but also for conscience sake,' Rom. 13:5. All must

Chapter 449

V. The law of this city is the law of Christ: a law indeed, but a law of

peace. It made peace betwixt God and man; and it must make peace between man and man. If it cannot reconcile us one to another, it shall reconcile none of us to the Lord. It is a law, not to be observed for state, but fo

Chapter 450

VI. The palace of peace is the temple: the peace of man can never be

preserved without the worship of God. It is not enough for the city to have laws, but these must be divulged, made known to the inhabitants, the observation of them continually urged; for by nature men are apt enough to

Chapter 451

VII. The river that serves this city of peace is prosperity. It is one

principal happiness of a city to be situated by a river's side: that as it hath fortified itself by land, so it may have command of the sea. Prosperity is the river to this city, that like a loving Meander, winds itself

Chapter 452

VIII. The life of the citizens is love: for without the love of men there

can be no peace of God; and there is no love of God in them that desire not peace with men. He that loves not the members was never a friend to the Head. To say we love Christ, and hate a Christian, is as if a man, while

Chapter 453

IX. The general state of this city. This is the corollary of all; every

particular being cast up, here is the sum: her universal felicity. For the illustration whereof, it will not be unuseful to borrow an instance; and we need not travel far to seek out such an image or resemblance. Look we

Chapter 454

X. Lastly, having preserved and blessed all her children on earth, she

goes with them to heaven, is welcomed into the arms of her Father, invested queen with a diadem of glory, and possessed of those joys unto which time shall never put an end. THE BAD LEAVEN; OR, THE CONTAGION OF SIN A lit

Chapter 455

1. First, taking leaven for false doctrine, so we find in the New

Testament four sorts of leavens: Matt. 16:6, 'Beware of the leaven of the Pharisees and of the Sadducees;' there be two of them, the Pharisaical and the Sadducean leavens. Mark 8:15, 'Beware of the leaven of Herod;' ther

Chapter 456

2. Now to the second way of considering these words, taking leaven

personally for leaveners, false teachers, indeed heretics. I will only note two things, one of doctrine, another of discipline. For doctrine, out of my text, that they sour the whole lump; for discipline, that therefore

Chapter 457

9. He is called by Beda, Hæresiarcha superbus. Hypocrisy must

needs be admitted for a fourth motive to heresy. Applause must be -- 1504 of 2380 -- had, if not by being good, yet by seeming so. Omnes hæretici sunt hypocritæ, saith Jerome,—Every heretic is a hypocrite. Like vipers,

Chapter 458

1. Minima mortalia; even the least offence is mortal in its own

nature, culpable of transgression, and liable to malediction. 'The wages of sin is death,' Rom. 6:23. It was a strange gloss of Haymo upon that text: Hoc non de omnibus peccatis intelligendum est, sed de criminalibus,—Th

Chapter 459

2. Minima plurima, sins less heinous, are the most numerous. Many

littles make a mickle. Small drops of rain commonly cause the greatest floods. Quo minus violentum, eo magis perpetuum,—The less violence, the longer continuance. The drizzling sleet, that falls as it were in a mist, fil

Chapter 460

3. Minima insensibilia; these little sins are not so easily felt,

therefore most pernicious. If a man hath dyed his hand in blood, irrequieta conscientia, a peaceless conscience haunts him with -- 1520 of 2380 -- incessant vexation: let him hate his brother, this little murder he fee

Chapter 461

4. Minima materialia maximorum,—Little sins are the materials of

great sins. The seeds of all sins are naturally in us: not so much as treason, homicide, perjury, but are in us quoad potentiam, yea, quoad naturam et propensionem,—there is in our nature a proclivity to them. Now the he

Chapter 462

5. Minima peccata maximas inficiunt virtutes,—A little sin infects a

great deal of righteousness. The leprosy infected the garments, and the very walls of the house; but sin hath infected wood, and wool, and walls, earth, air, beasts, plants, and planets; and stuck a scar on the crystal b

Chapter 463

6. Minima peccata facilius destruunt,—The least sins are the most

fatal to men's destruction. Anima est tota in toto; so that if the toe aches, the head feels, the eye lets fall a tear, the very heart mourns. So let but the eye lust, the soul is in danger to be lost. Mors per fenestras

Chapter 464

1. The dissuasion: 'Be not deceived.' This is the voice of a friend,

studying aut prævenire errori, aut revocare errantem,—either to prevent a man before he errs or to recall him erring. A phrase often used by our Apostle, Eph. 5:6, 'Let no man deceive you with vain words.' Nihil facilius

Chapter 465

2. I have held you long in this dissuasive part of the caution. The

persuasive was also much included in it, and therefore I will but touch it. 'God is not mocked.' God is often in the Scripture called the 'searcher of the heart.' Jer. 17:9, 'The heart is deceitful above all things, and

Chapter 466

1. In the manner there is a twofold generality, of the thing and the

person. There is a 'whatsoever' and a 'whosoever;' for the whole speech is indefinite. (1.) The person is indefinite: 'a man,' any man, every man. This is the first generality. For country, be he Jew or Gentile, Turk or

Chapter 467

2. You see the manner. In the matter we must also consider two

things—a seeding and a harvest. 'Whatsoever a man soweth' in his seed-time, 'that shall he also reap' in his harvest. They that sow grace shall reap glory; they that sow corruption must reap confusion. To begin with the

Chapter 468

I. The eye is the most excellent organ of sense. St Augustine applies

seeing to all the senses: hear and see, touch and see; and the Psalmist hath, 'Taste and see how gracious the Lord is.' Other senses discern only things near them; this, remote and distant objects. Some say the roundness

Chapter 469

1. The situation of this spiritual eye is in the soul. God, framing man's

soul, planted in it two faculties: the superior, that is the understanding, which perceiveth and judgeth; the inferior, that is the will, which being informed of the other, accordingly follows or flies, chooseth or refus

Chapter 470

2. I come from the situation to the qualification of this spiritual eye:

'enlightened.' For this blessing the Apostle prays to the 'Father of lights, from whom comes every good and perfect gift,' James 1:17: from him, and from him only, comes this grace of illumination. Man's mind is not only

Chapter 471

1. By his works. The book of nature teacheth the most unlearned that

there is a Deity. This may be called natural theology. For 'his invisible things may be understood by his visible works,' Rom. 1:20. Præsentemque refert quælibet herba Deum,—Not a pile of grass we tread on but tells us t

Chapter 472

2. But this book reads only to us (that ask, An sit) Deus est, that there

is a God. If we ask further, Quis sit, Who this God is, or how to be worshipped, it cannot expound it. It brings us only, like that Athenian altar, Acts 17:23, ad ignotum Deum,—to the unknown God. We must turn over a new

Chapter 473

3. But this scriptural knowledge (common to the wicked) is not

sufficient; there must be a spiritual knowledge: whereby, though he sees not more than is in the word, yet he sees more than they that see only the letter of the word. 'The anointing which you have received teacheth you

Chapter 474

1. Naturally: by looking into the constitution and composition of our

own persons; as Paul distinguisheth us into 'body, soul, spirit,' 1 Thess. 5:23. For thy body; it was not only 'fashioned beneath on the earth,' Ps. 139:15, but of the earth. Our first parents were made of the earth: of

Chapter 475

2. Morally: by considering how frequently we have transgressed

those virtues to which the very heathen gave a strict obedience. Where is our justice, temperance, patience? We have idle designs, and idler desires; and give way to all evil that may be either thought or wrought; and wh

Chapter 476

3. Spiritual knowledge goes yet further; even in medullas, et

penetralia cordis,—it searcheth the heart; and if in that most inward chamber, or in any cabinet thereof, it can find an idol, it brings it forth. It sees when the torrent of time beats thee down the stream of custom; wh

Chapter 477

II. We have now done with the organ of seeing, the understanding, or

soul's eye: let us come to the object to be seen, 'the hope of his calling, and the riches of the glory of God's inheritance in the saints.' The object is clear and transparent to a sanctified eye. The philosophers propo

Chapter 478

1. Firmness or good disposition of the organ that seeth. A rolling eye

beholds nothing perfectly. A Dinah's eye is the prologue to a ravished soul. This must be a composed eye, steadfastly settled on the divine -- 1571 of 2380 -- object; saying with David, 'My heart is fixed, O Lord, my h

Chapter 479

2. The spectacle must be objected to the sight: the eye cannot pierce

into penetralia terræ, or sublimia cœli; nor can the understanding see into these supernatural joys, unless the Lord object them to it. Hence it is that many neglectfully pass by (sine lumine lumen) the light, for want o

Chapter 480

3. That there be a proportional distance betwixt the organ and the

object: neither too near, nor too far off. A bright thing held too near the sight confounds it: be it never so bright, if too far off, it cannot discern it. God hath sweetly ordered and compounded this difference. Those

Chapter 481

4. It is required that the objected matter be substantial; not

altogether diaphanous and transparent, but massy, and of a solid being. Otherwise the sight cannot perceive, nor the mind well conceive, the nature which is so subtle and sublimed; but intends itself still further, till

Chapter 482

5. Clearness of space betwixt the organ and the object; for the

interposition of some thick and gross body prevents the faculty of the eye. The quickest eye cannot see through hills; and a crass cloud is able to hide the sun from us at noonday. On necessity, that we may behold with o

Chapter 483

6. Lastly, The object must be stable and firm, for if it move too

swiftly, it dazzleth the eye, and cannot be truly (according to the perfect form of it) beholden. An oar in the river often seems to the passengers as if it were broken, by reason of the swift and violent motion of the w

Chapter 484

1. What? 'Meet.' The meeting of friends is ever comfortable: 'When

the brethren heard of us, they came to meet us as far as Appii Forum: whom when Paul saw, he thanked God, and took courage,' Acts -- 1579 of 2380 -- 28:15. They have sullen and tetrical spirits whom the sight of good f

Chapter 485

2. Who? 'We.' There is a time when the elect shall meet in one

universality. Though now we are scattered all over the broad face of the earth, dispersed and distressed, yet we shall meet. There is now a communion of saints: First, as of all the members with the head; all have intere

Chapter 486

3. Wherein? 'In the unity.' A perfect unity is not to be expected in this

life; it is enough to enjoy it in heaven. Indeed the church is ever but one: 'There are threescore queens, and fourscore concubines, and virgins without number: my dove, my undefiled is but one; she is the only one of he

Chapter 487

4. Whereof? This unity hath a double reference: first, to faith;

secondly, to knowledge. And the object to both these is 'the Son of God.' (1.) 'Of the faith.' Faith is taken two ways: either passively or actively. Vel pro eo quo creditur; vel pro eo quod creditur,—Either for that whe

Chapter 488

5. Whereunto? 'To a perfect man.' Before, he speaks in the plural

number of a multitude, 'We shall all meet;' now by a sweet kind of solecism he compacts it into the singular—all into one. 'We shall all meet to a perfect man.' Here lie three notes, not to be balked:— First, This shews

Chapter 489

1. Love is the way; and that an excellent way to heaven. Our Apostle

ends his 12th chapter of First Corinthians in the description of many spiritual gifts: 'Apostleship, prophesying, teaching, working of miracles, healing, speaking with tongues,' chap. 12:28,—all excellent gifts,—and yet

Chapter 490

2. Love is the way, you hear: our course is walking. As clear, near,

and sociable a way as love is, yet few can hit it; for of all ways you shall find this least travelled. The way of charity, as once did the ways of Zion, mourns for want of passengers. This path is so uncouth and unbeate

Chapter 491

1. As, according to Zanchius's observation on this place, is a note of

quality, not equality; of similitude, not of comparison. We must love others as Christ loved us. As, for the manner, not for the measure. 'His love was strong as death,' Cant. 8:6; for to the death he loved us. It was a

Chapter 492

2. Christ.—I have been so punctual in this word of quality, that I can

but mention the rest. The word of majesty is Christ, who being Almighty God, coequal and coeternal with the Father and the Spirit, took on him our nature, and was factus homo, ut pro homine pacaret Deum,—God was made man

Chapter 493

3. Loved is that word of mercy that reconciles so glorious a God to so

ungracious sinners. The cause which moved Christ to undertake for us was no merit in us, but mere mercy in him. He loved us, because he loved us: in our creation, when we could not love him; in our redemption, when we wo

Chapter 494

4. Us is the word of misery; us he loved that were so wretched. The

word is indefinite: us, all us. Us, be we never so unworthy; all us, be we never so many. (1.) Us that were unworthy of his love, from whom he expected no correspondence. That he loved the blessed angels was no wonder, b

Chapter 495

7. Of what effect? Of a sweet savour.

-- 1633 of 2380 -- The points, you see, lie as ready for our discourse as the way did from Bethany to Jerusalem; only fail not my speech, nor your attention, till we come to the journey's end.

Chapter 496

1. WHO?—The person that gives is Christ; the quality of his person

doth highly commend his exceeding love to us. We will ascend to this consideration by four stairs or degrees, and descend by four other. Both in going up and coming down we shall perceive the admirable love of the giver.

Chapter 497

2. WHAT?—We come to the action, Dedit. Giving is the argument of

a free disposition. 'I lay down my life; no man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again,' John 10:17, 18. He that gives life to us, gave up his own l

Chapter 498

3. WHOM?—Himself. This is the third circumstance: the gift,

himself. Not an angel; for an angel cannot sufficiently mediate between an immortal nature offended, and a mortal nature corrupted. The glorious angels are blessed, but finite and limited, and therefore unable for this e

Chapter 499

4. TO WHOM?—To God; and that is the fourth circumstance. To

whom should he offer this sacrifice of expiation, but to Him that was offended? and that is God. 'Against thee, thee only, have I sinned, and done this evil in thy sight,' Ps. 51:4. 'Father, I have sinned against heaven,

Chapter 500

5. FOR WHOM?—For us. He took upon him our person, he became

surety for us; and, lo, now the course of justice may proceed against him! He that will become a surety, and take on him the debt, must be content to pay it. Hence that innocent Lamb must be made a sacrifice; 'and he tha

Chapter 501

6. The next is the MANNER: 'an offering and sacrifice.' His whole life

was an offering, his death a sacrifice. He gave himself often for us an eucharistical oblation, once an expiatory sacrifice. In the former, he -- 1653 of 2380 -- did for us all that we should do; in the latter, he suff

Chapter 502

7. The last point is the EFFECT: 'of a sweet-smelling savour.' Here is

the fruit and efficacy of all. Never was the Lord pleased with sinful man till now. Were he never so angry, here is a pacification, a sweet savour. If the whole world were quintessenced into one perfume, it could not yie

Chapter 503

I. The earth is the best ground that lies betwixt heaven and earth,

man; the noblest part of this world; the worthiest creature, that hath earth for its pavement, and heaven for its ceiling; the Creator's image, and as some read, his shadow, which moves as the body doth whose it is. When

Chapter 504

1. For humility. Humus, quasi humilis. The earth is the lowest of all

elements, and the centre of the world. The godly heart is not so low -- 1658 of 2380 -- in situation, but so lowly in its own estimation. God is said to hang the earth upon nothing: Job 26:7, 'He stretcheth out the nor

Chapter 505

2. For patience. The earth is called terra, quia teritur; and this is the

natural earth. For they distinguish it into three sorts: terra quam terimus; terra quam gerimus; terra quam quærimus, which is the glorious land of promise. That earth is cut and wounded with culters and shares, yet is p

Chapter 506

3. For faithful constancy. The earth is called solum, because it stands

alone, depending on nothing but the Maker's hand: 'One generation passeth away, and another generation cometh; but the earth abideth for ever,' Eccles. 1:4. She often changeth her burden, without any sensible mutation of

Chapter 507

4. For charity. The earth brings forth food for all creatures that live

on it. Green herb for the cattle; oil and wine for man: 'The valleys stand thick with corn; the mower filleth his scythe, and the binder up of sheaves his bosom.' A good man is so full of charity, he relieves all, withou

Chapter 508

5. For riches. The earth is but poor without: the surface of it,

especially when squalid winter hath bemired it, seems poor and -- 1661 of 2380 -- barren; but within it is full of rich mines, ores of gold, and quarries of precious minerals. For medals and metals, it is abundantly we

Chapter 509

6. Lastly, for fertility. The earth is fruitful: when the stars have given

influence, the clouds showered down seasonable dews, and the sun bestowed his kindly heat; lo, the thankful earth returns fruits, and that in abundance. The Christian soul, having received such holy operations, inspirati

Chapter 510

1. There is mercy; 'it cometh.' It is not constrained, deserved, pulled

down from heaven; 'it cometh.' 2. Frequency; 'it cometh often.' There is no scanting of this mercy; it flows abundantly, as if the windows of -- 1662 of 2380 -- heaven were opened: 'often.' 3. Direction of it right; 'u

Chapter 511

1. God's word is often compared to rain or dew. Moses begins his

song with, 'My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass,' Deut. 32:2. Therefore in the first verse, he calls to the ear

Chapter 512

2. Thus far the matter; the manner is—(1.) It cometh;' (2.) 'often;' (3.)

'upon it.' (1.) 'It cometh.' It is not forced, nor fetched, but comes of his own mere mercy whose it is. So saith the Apostle, 'Every good gift and every perfect gift is from above, and cometh down from the Father of --

Chapter 513

III. We have heard how the good earth is beholden to God for his

holy rain; the next circumstance objects to our meditation this earth's thankful fertility: 'It bringeth forth herbs meet for them by whom it is dressed.' Every word transcends the other; and as it excludes some vicious

Chapter 514

2. They are not weeds it produceth, but 'herbs.' A man had as good

do nothing as do naughty things. It is less evil to sit still than to run swiftly in the pursuit of wickedness. They that forbear idleness and -- 1674 of 2380 -- fall to lewdness, mend the matter, as the devil, in the

Chapter 515

4. Lastly, they are such herbs as are 'meet for the dresser:' such as

God expects of the garden, who planted it; such as he will accept, not in strict justice for their own worth, but in great mercy for Jesus Christ. 'Meet for them by whom it is dressed. We have now opened the mine, let us

Chapter 516

1. Fertility: 'It brings forth.' Barrenness hath ever been held a curse, a

shame, reproach. So the mother of John Baptist insinuated: 'Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men,' Luke 1:25. When God will bring the gospel, and with i

Chapter 517

3. Plenty: many herbs. The good ground is plentiful in fruits. It bears

fruit, good fruit, much good fruit. Multiplicity of grace is requisite, though not perfection. What garden is only planted with one singular kind of herb? The Christian hath need of many graces, because he is to meet wit

Chapter 518

1. That they have a good odour. God is delighted with the smell of our

graces: 'My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies,' Cant. 6:2. The virtues of Christ are thus principally pleasant; and all our herbs only smell sweetly

Chapter 519

2. That they taste well. Many a flower hath a sweet smell, but not so

wholesome a taste. Your Pharisaical prayers and alms smelt sweetly in the vulgar nostrils; taste them, and they were but rue, or rather wormwood. When the Pharisee saw the publican in the lower part of the temple, standi

Chapter 520

3. That they be fit to adorn. Herbs and flowers have not only their

use in pleasing the nostrils and the palate, but the eye also. They give delight to all those three senses. Good works are the beauty of a house, and a better sight than fresh herbs strewed in the windows. The chamber wh

Chapter 521

4. That they be medicinable, and serve not only as antidotes to

prevent, but as medicaments to cure the soul's infirmities. The poor man's physic lies in his garden; the good soul can fetch an herb from his heart, of God's planting there, that can help him. Pliny writes of a certain

Chapter 522

1. The former is either outward or inward.

(1.) Outward. 'I will abundantly bless her provision: I will satisfy her poor with bread,' Ps. 132:15: 'Blessed in the field, blessed in the city; the fruits of thy body, of thy ground, of thy cattle, shall be blessed; t

Chapter 523

2. This blessing hath yet a further extent, to the blessedness of our

country: when we shall hear, 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world,' Matt. 25:34. For, Si sic bonus es sequentibus te, qualis futurus es consequentibus,*—If

Chapter 524

1. The different word the Apostle useth. For the good earth, he says,

it is τίκτουσα βοτάνην, bringing forth herbs. For the evil, it is ἐκφέρουσα, bearing, not bringing forth. As if good works were brought forth like children, not without pain and travail: evil works but cast out like frot

Chapter 525

2. Observe that a wicked man is compared to bad earth, and that

fitly, in five respects:— (1.) For baseness. The earth is the heaviest of all elements, and doth naturally sink downwards; as if it had no rest but in the centre, which itself is. A wicked man is base-minded, and sinks w

Chapter 526

1. Where is abundance of thorns, there is most commonly a barren

ground. For they hinder the happy influence of the heavens, the kindly heat of the sun, the dews of the clouds, and all those working causes of fertility. God pre-arms Ezekiel, that he should not wonder at the barrenness

Chapter 527

2. Thorns and briers grow most commonly on heaps, and seldom are

found single, or destitute of company of their own kind; and though they be troublesomely harmful to other trees, yet they fold and embrace one another without hurt. It is so usually seen, that wicked men hold together,

Chapter 528

3. Thorns and briers, by reason of their thickness and sharpness, are

refuges for serpents, snakes, adders, and such other venomous beasts. Where the ungodly have a strong part, oppression, rapine, robbery, murder, and all those fatal serpents, are fostered. God, when he told Ezekiel, chap

Chapter 529

4. Neither do the wicked, only with their thorns and briers, hinder

others' passage, but even their own. No marvel if it be so difficult for an ungodly man to get to heaven; for he hedgeth up his own way. Men multiply their transgressions to infinite, and cast up innumerable thorns; yet

Chapter 530

5. Sins are fitly compared to thorns and briers, for their wounding,

pricking, and such harmful offences. Therefore they are called tribuli, à tribulando, from their vexing, oppression, and tribulation they give those that touch them. The wicked are such calthrops to the country, boring a

Chapter 531

1. The moorish brier, that only grows in rank and fenny places, and is

nourished with rotten mud, and such squalid putrefaction. There is a generation of men like these briers, given to drunkenness, whose affections are fed only with the moisture of the pot. They cannot live but in fenny an

Chapter 532

2. Pliny's next sort of briers are tribuli agrestes, field-briers; which

are, saith he, shrewd enemies to tillage, and the fruits of the earth. This island of ours, within these late days, hath bred a great number of these field-briers; which unnaturally turn their mother into barrenness. Opp

Chapter 533

3. There is the town-brier too, which groweth in our mounds and

fences, and about the closing of towns. You in the city have no great plenty of these briers; yet you are troubled (in a metaphorical sense) with town-briers and city-brambles, which would not a little vex you, if you we

Chapter 534

1. That we labour our hearts betimes to a sensibleness of these

thorns. A thorn swallowed into the flesh, if it be not looked to, rankles. Sin without repentance will fester in the soul, and is so much more perilous as it is less felt. Oh the number of thorns that lie in many conscie

Chapter 535

2. After sense of the smart, will follow a desire of remedy. The

throbbing conscience would be at ease, and freed from the thorn that vexeth it. David 'roars out for the very disquietness of his heart.' The aching heart will make a crying tongue, and wet eyes. Lo the mercy of God! a r

Chapter 536

1. Rejection. This which we here translate 'is rejected,' is in the

original, ἀδόκιμος, which may signify reprobus, or reprobatus,—so Beza hath it,—is reproved, or disallowed of God. This ground shall have no ground in heaven, no part in God's inheritance. It is reprobate silver, not cur

Chapter 537

2. The second degree of the punishment is cursing; and this may

seem to exceed the former. God's curse is a fearful thing. If you would view (though but in part) the latitude and extension of it, I refer you to Deut. 28. But I purpose not to be curiously punctual in the demonstration

Chapter 538

3. The last and sorest degree of the punishment is burning. I will not

discourse whether the fire of that everlastingly hot furnace be material or spiritual. Surely it is strangely terrible; and we are blessed if we neither understand it nor undergo it. The misery of the damned is usually d

Chapter 539

I. Mount Zion. Not literally that Mount Zion whereon Solomon built

the temple and David his palace. That local Zion became like Shiloh: first, exceedingly and superlatively 'loved,' Ps. 87:2; afterward 'abhorred and forsaken, like the tabernacle of Shiloh, the tent that he pitched among

Chapter 540

1. Here is considerable the validity and strength of grace that comes

by Christ: we are not built in a valley, but on a mount. A mountain hath ever been held the place of safety: 'I said in my prosperity, I shall never be moved,' Ps. 30:6. What is his reason? 'Lord, thou of thy favour hast

Chapter 541

2. The felicity that comes by Christ, insinuated by Zion, which was a

place of blessedness. This is either præmissa or promissa,—already sent into our hearts, or certainly objected by promise to our faiths. It is either assumed or assured. In re or in spe,—either that we have, or that we s

Chapter 542

1. The city. The church may be compared to a city for three

resemblances: of safety, unity, paucity. (1.) For safety. Cities have ever been held the securest places. So Lot said of little Zoar; 'Let me escape thither, and my soul shall live,' Gen. 19:20. Cain fearing the executio

Chapter 543

2. Of God. God is the proprietary of this city. Est una civitas, et una

civitas: unus populus, et unus populus, unus rex, et unus rex, una lex, et una lex,*—There are two cities, two peoples, two kings, and two laws. For the cities, there is 'Babylon the great,' Rev. 18:2, and 'Jerusalem the

Chapter 544

1. What they are: 'angels.' An angel is an intellectual and incorporal

substance, free of will, a servant to God, and by his grace immortal in blessedness. Cujus substantiæ speciem et terminum solus qui creavit novit,*—We cannot sufficiently know them whiles we are on earth; oh, may we one

Chapter 545

24. Therefore they are called potestates, 'powers;' powerful in

themselves, but how mighty when they are strengthened by the Almighty! This is wonderful comfort to us, they are not weak that fight for us: 'Michael and his angels fought against the dragon; and the dragon fought and hi

Chapter 546

9. He is called angelus fœderis, the 'angel of the covenant,' Mal. 3:1. 'I

saw an angel having the key of the bottomless pit; and he bound Satan,' Rev. 20:1. But only Christ can bind Satan, and 'hath the keys of death and hell,' Rev. 1:18. Thus Christ hath accepted the name of angels, yet he to

Chapter 547

2. Thus you see what these angels are; now let us consider how

many. 'An innumerable company.' The original is myriades. Myrias is ten thousand, innumerable; a finite number is put for an indefinite. 'Thousand thousands ministered unto him, and ten thousand times ten thousand stood

Chapter 548

1. Though it be a 'general assembly,' yet it is but one. 'There be

threescore queens, and fourscore concubines, and virgins without number: but my dove, my undefiled is but one: she is the only one of her mother,' Cant. 6:8. Indeed, there be two parts of this one church: triumphant in h

Chapter 549

2. We must note that Christ alone is head of his church, and can have

no other partner to share with him in this dignity. 'Jesus Christ is the corner stone, in whom all the building, fitly framed together, grows unto a holy temple in the Lord,' Eph. 2:21. He doth not only by his authority

Chapter 550

3. We must know that there is no salvation out of this church; such

as never become members of it must eternally perish: they that are true members shall be saved. 'If they had been of us, they would have continued with us: but they went out from us, that it might be manifest they were n

Chapter 551

1. The main difference between them consists in this: that the

catholic church is always invisible, the members thereof only known to God; particular churches are sometimes invisible, and lying hid; other times manifest in the open profession of Christ's name. As the moon is eftsoon

Chapter 552

2. Now for instruction; what I have to say consists in the examination

of two points. First, whether the church of England be a part of this catholic church; then next, whether the church of Rome have the same prerogative. For ourselves; the most infallible mark of the true church is the ri

Chapter 553

1. Because they are united to the First-born: 'For both he that

sanctifieth and they who are sanctified are all of one: for which cause -- 1814 of 2380 -- he is not ashamed to call them brethren,' Heb. 2:11. He that is made unus cum primogenito may be well called primogenitus,—one

Chapter 554

2. Because they are culled and called out of the world. Many wicked

are created before them, but they are elected in God's decree to life before the other; for the wicked are not chosen at all. Esau was Isaac's first-born, but Jacob was God's first-born. Many of the world's first-born ha

Chapter 555

3. Because the privileges of the first-born are theirs. These were

many, as we may find in allusion to the law:— (1.) The excellency of strength: 'Reuben, my first-born, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power,' Gen. 49:3. Man d

Chapter 556

1. Liber providentiæ, the book of his providence, wherein God seeth

and disposeth all things that are done by himself in the world. 'Thine eyes did see my substance, yet being unperfect; and in thy book were all my members written, when as yet there was none of them,' Ps. 139:16. Not a s

Chapter 557

2. Liber memoriæ, the book of God's memory, wherein all things

done by men, whether good or evil, are registered. 'A book of remembrance was written before God, for them that feared the Lord, and thought upon his name,' Mal. 3:16; 'The books were opened, and another book was opened,

Chapter 558

3. Liber conscientiæ, the book of every man's conscience: this is a

book of record or testimony; not so much of judicature as of witness. 'If our heart condemn us, God is greater than our heart, and knoweth all things,' 1 John 3:20. There is conscientia perversa, that doth wholly condemn

Chapter 559

4. Liber monumentorum, a book of monuments; which contains the

acts of the saints for the memory of times to come. Of this nature were the Chronicles, the Acts of the Apostles, that martyrology, or golden legend of the saints, in the chapter preceding my text. God threatens the fals

Chapter 560

5. Liber veritatis, the book of truth: this may also be called the book

of life, because it contains those rules that lead and direct us to life eternal, as that is called a book of warfare wherein the precepts of the military art are written. 'Search the scriptures, for therein ye have eter

Chapter 561

6. Liber vitæ, the book of life itself; wherein only are written the

names of the elect, whom God hath ordained to salvation for ever. This is to be written in heaven. 'Into that holy city shall enter nothing -- 1823 of 2380 -- that defileth;' but only 'they which are written in the Lam

Chapter 562

1. One may be said to be written in heaven simpliciter, and

secundum quid. He that is simply written there, in quantum prædestinatus ad vitam, because elected to life, can never be blotted out. He that is but written after a sort may, for he is written non secundum Dei præscienti

Chapter 563

2. Some are blotted out non secundum rei veritatem, sed hominum

opinionem,—not according to the truth of the thing, but according to men's opinion. It is useful † in the Scriptures to say a thing is done quando innotescat fieri, when it is declared to be done. Hypocrites have a simul

Chapter 564

3. Augustine says, we must not so take it, that God first writes and

then dasheth out. For if a Pilate could say, Quod scripsi, scripsi, —'What I have written, I have written,' and it shall stand; shall God say, Quod scripsi expungam,—What I have written I will wipe out, and it shall not

Chapter 565

2. As it is for the honour of Christ, so is it for the horror of his

enemies; when they 'shall see him whom they have pierced,' entreating the 'rocks and mountains to hide them from the presence of him that sits on the throne,' Rev. 6:16. In majestate visuri sunt, quem in humilitate vider

Chapter 566

3. For the comfort of his chosen ones, he is their judge; that is, their

Saviour. He that gave the blood of mercy to save them from the hand of justice will not now condemn them. O blessed mercy, that so triumphs against judgment! yea, justice and mercy are met together in this judge; justice

Chapter 567

1. Perspicacitas ingenii, sharpness of apprehension, and soundness

of understanding. Ignorance in a private person is a weakness, in a judge a wickedness. Ignorantia judicis, calamitas innocentis,*—A judge ignorant makes wretched the innocent. It was a curse: 'I will give children to be

Chapter 568

2. Audacitas animi, boldness of courage. A timorous judge loseth a

good cause. In the fable, when the hart is made judge between the wolf and the lamb, it must needs go on the wolf's side. The fear of displeasing greatness is a sore remora to the vessel of justice. Therefore the poor co

Chapter 569

3. Honestas conscientiæ, honesty of conscience. The judge that will

be corrupted, dares corrupt the truth. Woeful is that judgment which comes from him who hath venalem animam, a saleable soul. Felix was such a judge, who 'hoped that money should have been given him of Paul,' Acts 24:26.

Chapter 570

4. Impartialitas justitiæ, impartial justice. Tully tells us of a proverb:

Exuit personam judicis, quisquis amici induit,—He hath put off the person of a judge, that puts on the person of a friend. The good judge neither hath his right hand filled with love, nor his left with hatred; the scale(

Chapter 571

1. The citation. There is a summons sent out to make all appear

before Christ's tribunal. This citing is done by the voice of Christ: 'All that are in the graves shall hear his voice, and shall come forth,' John 5:28. The power of this voice is unspeakable: to empty earth, sea, air,

Chapter 572

2. The separation. We have thus brought all together; now we must

separate one from another. The form hereof is given by Christ himself: 'Before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats,' Matt. 25:32

Chapter 573

3. The probation. Every man must undergo his trial. From the prison

of the grave, they are set before the Judge, and there suffer discussion or trial. There are certain 'books to be opened' for this probation, Rev. 20:12; some rolls or records filled up in the court of heaven. There is l

Chapter 574

4. The sentence. As there be two sorts of men to be sentenced, so

there is a double sentence: one of absolution, the other of damnation. With absolution our Saviour begins in action, with that let us begin in meditation. He begins with favour,—oh, he is ready to shew mercy!—and comes s

Chapter 575

5. Lastly, the retribution: this is set down in brief, but the matter it

contains is long and everlasting: 'All shall come forth; they that have done good, to the resurrection of life; they that have done evil, to the resurrection of condemnation,' John 5:29. 'These shall go away into everlas

Chapter 576

1. Because in the blood is the life. 'Flesh with the blood thereof,

which is the life thereof, you shall not eat,' Gen. 9:4. The soul of a beast is in the blood, Lev. 17:14, and in the blood is the life of every -- 1887 of 2380 -- reasonable creature on earth. The effusion thereof doth

Chapter 577

2. Because this blood answers to the types of the legal sacrifices. This

our apostle exemplifies in a large conference. 'The first testament was not dedicated without blood. Moses, sprinkling the book and all the people, said, This is the blood of the testament. Almost all things are by the l

Chapter 578

3. Because blood is fitter for applyment to the heart of man; who is so

weak in apprehension that God is fain to lead him as it were by the senses. Not that there is a necessary receiving of Christ's material blood by every one that shall be saved,—so it might sprinkle upon the soldiers that

Chapter 579

I. The centre is Jesus Christ. Jesus was his proper name, Christ his

appellative. Jesus a name of his nature, Christ of his office and dignity; as divines speak. Jesus, a name of all sweetness. Mel in ore, melos in aure, jubilus in corde.* A reconciler, a Redeemer, a Saviour. When the con

Chapter 580

II. The referring line, proper to this centre, is Semper idem, 'The

same.' There is no mutability in Christ; 'no variableness, nor shadow of turning,' Jam. 1:17. All lower lights have their inconstancy; but in the 'Father of lights' there is no changeableness. The sun hath his shadow; th

Chapter 581

1. It dissuades our confidence in worldly things, because they are

inconstant. How poor a space do they remain, Τὰ αὐτὰ, 'the same.' To prove this, you have in Jud. 1:7, a jury of threescore and ten kings to take their oaths upon it. Every one had his throne, yet there they lick up cr

Chapter 582

2. This persuades us to an imitation of Christ's constancy. Let the

stableness of his mercy to us work a stableness of our love to him. And howsoever, like the lower orbs, we have a natural motion of our own from good to evil, yet let us suffer the higher power to move us supernaturally

Chapter 583

III. We now come to the circumference, wherein is a distinction of

three times; past, present, future. Tempora mutantur: the times change, the circumference wheels about, but the centre is 'the same for ever.' We must resolve this triplicity into a triplicity. Christ is the same accordi

Chapter 584

1. Objectively.—Jesus Christ is the same in his word; and that (1)

Yesterday in pre-ordination; (2) To-day in incarnation; (3) For ever in application. (1.) Yesterday in pre-ordination.—So St Peter, in his sermon, tells the Jews, that 'he was delivered by the determinate counsel and for

Chapter 585

2. Subjectively, in his power the same; and that (1) Yesterday, for he

made the world; (2) To-day, for he governs the world; (3) For ever, for he shall judge the world. (1.) Yesterday in the creation. 'All things were made by him, and without him was not anything made that was made,' John 1

Chapter 586

3. Effectually in his grace and mercy. So he is the same, (1) Yesterday

to our fathers; (2) To-day to ourselves; (3) For ever to our children. (1.) Yesterday to our fathers.—All our fathers, whose souls are now in heaven, those 'spirits of just men made perfect,' Heb. 12:23, were, as the nex

Chapter 587

1. The insubjectable subject is the tongue, which is (1), a member;

and (2), an excellent, necessary, little, singular member. -- 1906 of 2380 -- (1.) It is a member.—He that made all made the tongue; he that craves all, must have the tongue. Qui creavit necessariam, postulat creatam.

Chapter 588

2. We see the nature of the thing to be tamed, the tongue; let us

consider the difficulty of this enterprise. No man can do it. Which we shall best find, if we compare it (1.) with other members of the body; (2.) with other creatures of the world. (1.) With other members of the body, w

Chapter 589

1. The sufferance of the saints, 'They that suffer.' All men suffer: 'Man

is born unto trouble as the sparks fly upward,' Job 5:7. This life is well compared to a throng in a narrow passage: he that is first out finds ease, he that is in the midst is in the worst place and case, for he is hemm

Chapter 590

2. The integrity of that sufferance.—'According to the will of God.' We

have suffered enough, except it be according to his will. The manner commends the matter. To go no further, this point is sufficiently directed by our apostle, ver. 14, 'If ye be reproached for the name of Christ, happy

Chapter 591

3. The comfort of this integrity.—'Let him commit the keeping of his

soul to God.' Every man cannot with this confidence; but qui patitur propter Deum, recurrit ad Deum. He that suffers for Christ's testimony, is confident of God's mercy. 'Let us therefore come boldly unto the throne of g

Chapter 592

4. The boldness of this comfort.—'As unto a faithful Creator;' wherein

our confidence is heartened by a double argument, the one drawn a majestate, the other a misericordia: from majesty, from mercy. His greatness, a 'Creator;' his goodness, a 'faithful Creator.' (1.) Creator; not a strange

Chapter 593

5. A caution of this boldness.—'In well doing.' The wicked man may

commit his soul to God's keeping, but how is he sure God will take the charge of it? What should God do with a foul and polluted soul? The soul must at last be committed to some; now he only is the receiver of it in deat

Chapter 594

2. Some conceive it to be an abundant understanding of the truth; a

happy and excellent knowledge, given to the saints; and that in a wonderful plentitude: so Ambrose. Per mare historica, per vitrum moralis, per chrystallinum spiritualis intelligentia. By sea is intended an historical kn

Chapter 595

3. Some understand by this glassy sea like crystal, the fulness of all

those gifts and graces, which the church derives from Christ. In him dwells all fulness: yea so abundant is his oil of gladness, that it runs (as it were) over the verges of his human nature, unto the 'skirts of his clot

Chapter 596

4. Some intend this glassy sea, like to crystal, to signify cælum

chrystallinum, the crystalline heaven: which they affirm to be next under that heaven of heavens, where the eternal God keeps his court, and sits in his throne. And somewhat to hearten the probability of this opinion, it

Chapter 597

5. Some expositions give this sea for the gospel. And their opinion is

probably deduced from the two attributes, glassy and crystalline. (1.) The first expresseth perlucidam materiem, a bright and clear matter. Which sets a difference betwixt that legal, and this evangelical sea. That was e

Chapter 598

6. There is a sixth opinion. Some by this glassy and crystal sea,

conceived to be meant baptism. Prefigured by that red sea, Exod. 14. To which red sea Paul alludes in the point of baptism, 1 Cor. 10, 'I would not have you ignorant, how that all our fathers were under the cloud; and al

Chapter 599

7. Lastly, others affirm, that by this glass sea is meant the world. So

Bullinger, &c. This being the most general and most probable opinion, on it I purpose to build my subsequent discourse. A special reason to induce me (as I think, the best light to understand the Scripture is taken from

Chapter 600

2. The world is rather thick and muddy: how can it be called crystal?

Ans. Fitly: not in regard of its own nature, for so it is polluted; but respectu intuentis, in regard of God that beholds it; who sees all things done in it so clearly, as in crystal. The allegory then gives the world—1.

Chapter 601

I. A Sea.—The world is not a material, but a mystical sea. Time was

that the whole world was a sea, Gen. 7: 'The waters prevailed exceedingly upon the earth, and all the high hills, that were under the whole heaven, were covered. Fifteen cubits upward did the waters prevail, and the moun

Chapter 602

1. The world may be very fitly compared to the sea in many

concurrences. (1.) The sea is an unquiet element, a fuming and foaming beast, which none but the Maker's hand can bridle, Matt. 8. 'What manner of man is this, that even the winds and the sea obey him?' The world is in f

Chapter 603

2. The next circumstance gives the world, not only for a sea, but mare

vitreum, a sea of glass. You see, I must carry you further on this element, and yet at last leave many coasts unvisited, much smothered in silence. Let not all be via navis, as the wise man speaketh, the way of a ship on

Chapter 604

II. Thus far we have surveyed this glassy sea, the world, in regard of

itself. The other two attributes concern Almighty God's holding and beholding, guarding and regarding, his seeing and overseeing it. Et videt, et providet: he contemplates, he governs it. His inquisition, and his disposi

Chapter 605

1. That God may most clearly view all things being and done in this

world, it is said to be in his sight as clear as crystal. As in crystal there is nothing so little but it may be seen; so there is nothing on earth said or done, so slight or small, that it may escape his all-seeing prov

Chapter 606

2. Lastly, this glassy sea is not only as crystal for its transparent

brightness, that the Almighty's eye may see all things done in it. But it lies, for situation, before his throne, generally for the whole, and particularly for every member, subject to his judgment and governance. His th

Chapter 607

1. They fear God, but too late. 2. They open their lips to confess the

invincible power of Christ; before they were either dumb in silence or blasphemous in contumelies. 3. They pray to the mountains and rocks, which hear them not. 4. To fall on them, which they dare not.

Chapter 608

5. To hide them, which they cannot. 6. They beg to be concealed from

him that is all eye, from the face of him that sits on the throne. 7. To be protected from him that is all power, 'from the wrath of the Lamb.' Before we come to their error and matter of their invocation, let us examine

Chapter 609

1. The persons thus amated* with error and amazed with terror are

described in the precedent verse: 'The kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, the bond, and the free, hid themselves in the dens and rocks of the mountains.'

Chapter 610

1. To what.—They are mountains and rocks, unreasonable, yea,

insensible creatures. Whence we may deduce two inferences, a negative and an affirmative. (1.) Negatively, it is clear, that they have no acquaintance with God, therefore know not how to direct their prayers unto him. If

Chapter 611

2. For what.—The benefit that they would have the rocks and the

mountains do them, is to fall on them and hide them. Whence we derive three observations. (1.) Despair is ever wishing for death, often impatiently snatching at it in this world; but when the last day comes, so greedily

Chapter 612

II. We have now considered the horror of the reprobates; let us look

to the Judge, from whom they desire to be hidden. 'From the presence of him that sitteth on the throne, and from the wrath of the Lamb;' in whom we find an omniscience, and an omnipotence, which circumstances the time al

Chapter 613

1. The motion. 'Enter in.'—They are blessed that enter in;

perseverance only makes happy. Our labours must not cease till we -- 2011 of 2380 -- can (with Stephen) see these gates open, and our Saviour offering to take us by the hand, and welcome our entrance. We know who hath

Chapter 614

2. The manner. 'Through the gates.'—Not singularly a gate, but gates.

For the city is said to have 'twelve gates. On the east three gates, on the north three, on the south three, and on the west three,' Rev. 21:12; to declare that men shall come from all the corners of the world, 'from the

Chapter 615

3. The City.—Now if I had been, with Paul, rapt up to the third

heaven, 2 Cor. 12:2, or had the 'angel's reed wherewith he measured the wall,' Rev. 21:17, I might say something to the description of this city. But how can darkness speak of that light? or the base country of earth des

Chapter 616

1. Name. It is impossible that any name should express the nature of

God. If the heaven of heavens cannot contain him, for he contains them, how should four letters and two syllables comprehend him?* How can an infinite being be signified by a limited name? If all the earth were paper, al

Chapter 617

2. Number; only singular, God, not gods. Plurality of gods was the

error of gentilism, and such an opinion as the wiser sort made themselves merry withal. Deus, si non unus, nullus.† The bees have but one king, the flocks but one leader, the heavens but one sun; one kingdom could not ho

Chapter 618

3. Nature.—If we could fully understand the nature of God, we might

as well give him a name; we can do neither. God is an essence spiritual, simple, infinite, most holy. (1.) An essence subsisting in himself, and by himself; not receiving it from any other; all other things subsist in hi

Chapter 619

4. Distinction.—This title, God, is not proper to the first person only,

but common to the rest. Such is the order of the creed; first, generally, in the forefront, to propound God, and then to distinguish him into three subsistences—Father, Son, and Holy Ghost. They are three in persons, not

Chapter 620

1. The Father.—But doth not this seem to give the first person some

prerogative above the rest, being set before the rest? Answ. He is indeed first, not in priority of nature, for there is but one God, one infinite; nor in priority of time, for there is but one eternal; nor in priority o

Chapter 621

1. The counsel or determination of God hath two properties: Eternity,

decreeing all things before all time, Ephes. 1:4, 2 Tim. 1:9; and unchangeableness, Jam. 1:17, for such as God is, such is his decree. By virtue of this he set down with himself whatsoever he hath, doth, or shall bring t

Chapter 622

2. The Creation.—To create is to give a being where was none before,

and that out of nothing, to make esse quod non erat. There is a difference between creating, generating, and making. Generation is to produce a living substance by a living substance, conferring the matter out of itself,

Chapter 623

1. To distinguish day and night. 2. For signs of weather, especially

when natural causes have begun to work; as in the evening to presage the morning temperature; but not to prognosticate things to come: that use would be hissed out of almanacs. 3. To serve for signs and seasons. 4. To gi

Chapter 624

1. This discovers the general folly of the world. Men curiously seek to

keep their footing in this mortal and barren turf, without assuring themselves of that heaven which is a thousand times more glorious than the firmament. Suppose a man hath two houses, one a torn -- 2101 of 2380 -- cot

Chapter 625

2. Be content with thy condition here, be it poverty, or sickness, or

disturbance; there is a third heaven shall make amends for all. How valiantly did Paul undergo his burden, encouraged with this consideration! 'I look not to the visible things, that are temporal, but to the invisible, t

Chapter 626

1. The preparation to his making; 'Let us make man,' Gen. 1:26.

Other creatures were made by a simple fiat; man not without a divine consultation of the blessed Trinity; not for the difficulty, but dignity of the work; it was not more painful, but more noble. Here was something to be

Chapter 627

2. The form after which man was made is the image of his Maker.

Other creatures are made in several shapes, like to none but themselves: man after the image of God. He that made all things -- 2104 of 2380 -- would have something somewhat to resemble himself. Wherein consists this i

Chapter 628

3. The time of man's creation, the sixth day. The stage being fully

prepared, man was brought upon it, as an actor and spectator: an actor, that he might not be idle; a spectator, that he might not be discontent. Earth is made ready for his use, heaven for his -- 2106 of 2380 -- contem

Chapter 629

4. The place where he was made and set to dwell was paradise; as if

the common earth had not been good enough for him, but a garden. The whole earth was excellent, this was the best part of it. This place was for pleasure, for labour, for instruction, to delight him, to exercise him, to

Chapter 630

5. The dignity of man; 'Thou hast made him a little lower than the

angels, and hast crowned him with glory and honour,' Ps. 8:5. Paulo inferiorem angelis, multo superiorem reliquis. First, He had a sweet communion with God, his soul and body being a sanctuary for his Creator; many famil

Chapter 631

6. Plato and some of the Hebrews thought that Adam was created at

first both man and woman, and was afterward divided into twain; or that they were both at first made together, but joined by their sides, like concorporate twins, and after parted: they have too many such fables and fool

Chapter 632

1. The matter of it. 'God formed man of the dust of the ground,' Gen.

2:7; not to be the soul's sepulchre, as Plato taught, but the soul's organ, to execute what she dedicates. This was not a slimy matter, mixed of earth and water; but the dust, the thinner and purer part of the earth. Man

Chapter 633

2. The honour of it. Albeit the image of God in man consists in

wisdom and sanctity; yet there may be a likeness in other respects. Yea, though the body cannot be like a spirit, much less a finite body to an infinite spirit, yet even in the body may be found some prints of the divine

Chapter 634

3. The order. The head, as it is nearest to heaven, so likest to heaven,

both for roundness of figure, globular, resembling the firmament, which is a perfect circle and circumference, and for situation of divine graces in it. From the head all senses have their original, there -- 2124 of 238

Chapter 635

4. The wonder. There is not a member wherein we find not cause of

wonder. Our body was so far beyond our own skill in the making, that it poseth and astonisheth us in the considering. So many -- 2126 of 2380 -- arteries, sinews, veins, none of them idle, or without manifest defect to

Chapter 636

1. What it is; no accidentary quality, but a spiritual and invisible

essence, subsisting by itself. This appears, because the soul hath often a disposition adverse to the body's; she would pray, when the other would sleep; and is often most comforted, when the body is most distressed; as

Chapter 637

2. From whence it comes; not by traduction from our parents. A body

may be engendered of bodies, because something is imparted and conferred from them; but a soul cannot bring forth a soul, because -- 2130 of 2380 -- nothing can separate a thing that is thin and immaterial. That man's

Chapter 638

3. When it takes beginning. Etsi cum corpore non definit, saltem cum

corpore incipit; though it do not end with the body, yet it begins with the body. In the making of the first man, God first instrumentalised a perfect body, and then infused a lively soul. Now the body is made by ordinar

Chapter 639

4. How long it continues. The soul is made of an everlasting nature; it

hath a beginning to live, it shall have no time to die. There is indeed a death of the soul; not that it ceaseth to be, but when it ceaseth to be righteous; it doth still subsist in nature, but not in the comfort and pea

Chapter 640

5. To what she is like. The superscription the soul bears is the image

of God; as it came from him, so it is most like unto him. God is immortal, so is the soul; God is immaterial, so is the soul; God is an understanding spirit, so he hath made the soul, and withal to will freely; God is in

Chapter 641

6. What the soul is able to do. It is wonderfully capable and active;

can pass by her nimble thoughts from earth to heaven in a moment; can be all things, can apprehend all things, can know that which is, and conceive of that which never was, never shall be. Man's soul is comprehensive of

Chapter 642

1. Seeing the soul is so far more excellent than the body, let it be

more carefully tendered. Non anima pro corpore, sed corpus pro anima: nec corpus in anima, sed anima in corpore sita est.† The soul was not made for the body, as the lute is not made for the case, but the body for the so

Chapter 643

2. Seeing the soul comes from God, and is made to return unto him,

let us cheerfully surrender it when he calleth for it. Let them rise up continually to him, and fix themselves in their thoughts upon him who alone created them in their infusion, and infused them in their creation. Let

Chapter 644

3. Seeing the soul is immortal, and cannot be extinguished, let us

neglect the body in comparison of it. Most men are all for the body, nothing for the soul. Yet 'what shall a man gain, by winning the world, and losing his soul?' Matt. 16:26. There be three things in that comparative ba

Chapter 645

4. Seeing the soul is so capable, so comprehensive, let us seek for

something that may fill it. Nothing in the world, not the world itself, can do this. Otherwise, why did not so many kingdoms content that ambitious monarch? why do not whole lordships of lands, heaps of coin, treasures o

Chapter 646

3. The divine providence.—This is that most free and powerful action

of God, whereby he disposeth all things; that universal art, whereby all the affairs of the world are ruled. Some things are by choice, some by chance, some by election within us, some by disposition without us, some by

Chapter 647

1. The Scripture is copious and punctual in this magnifying of the

divine providence; ascribing to it the beginnings, proceedings, and events of all particular actions, whether casual in themselves, or rational in us. 'The lot is cast into the lap,' Prov. 16:33; 'the horse is prepared f

Chapter 648

2. By experience. The order which appears in the whole course of

nature proves it. In a family there is order; some rule, some obey. A city consists of many well-governed families, where the grave senators guide the rest. A kingdom consists of many cities and towns, where one sits in

Chapter 649

3. Man's own conscience binds him to confess this truth. Suppose he

hath done a murder, so closely that no eye saw him, no suspicion dogs him, he is out of all danger of the law. Yet doth his unquiet conscience vex, trouble, haunt, torment him, gives him no more ease than he shall find o

Chapter 650

4. If a supernatural hand did not govern the world, how could things

come to pass so long foretold? Or how could they be so long foretold before they come to pass? What man can prognosticate what particular event shall happen in this land a thousand years hence, if the world so long conti

Chapter 651

5. By comparison. Man doth his business with prudence and

circumspection; and shall not God be more provident over his work? It is a proverb in Pindarus, homines etiam triduanum prænoscunt -- 2146 of 2380 -- ventum, 'Who hath put wisdom into the inward parts, or understanding

Chapter 652

6. My last argument is from the feeling of every man. Let him that

receives not good from this providence deny it. Bonum est quod omnia appetunt.* It is undoubted in speculation, experimented in action. We cannot see the goodness that is in God, but the goodness that is from God we may;

Chapter 653

1. The sun; this is one of God's common blessings, a most excellent

piece of this fabric, by which many benefits are conveyed to all creatures. The world without it were like a fair house without a window, or a goodly person without an eye. It is admirable and effectual. (1.) For extensi

Chapter 654

2. Facit solem suum, he maketh His sun to shine; the sun in the

firmament is God's sun, not ours. 'The world is mine, and the fulness thereof. The earth is the Lord's,' Ps. 50:12; his, not ours; we walk upon it, but it is 'his footstool,' Matt. 5:35. To shew it is his, he causeth it

Chapter 655

3. Facit, He doth make his sun to rise; not only hath at the beginning,

but still doth. By virtue of his providence, the sun shineth, the earth fructifieth, everything retains the ingrafted power. 'Hitherto my Father worketh, and I work,' John 5:17. He did not leave all to be governed by oth

Chapter 656

4. The rain to fall. This is another of those common blessings

whereby the divine providence enricheth the world, the rain. Calidum et humidum are the two pillars of our life. The sun is called principium generationis, propter calorem; the rain, propter humorem: the one, ratione age

Chapter 657

1. Seeing this eye of providence is everywhere, and no work, no

thought is hid from it, let us walk as in his presence. If the king had an eye to see every act, an ear to hear every word in his kingdoms, durst the Seminary whisper treason, or the mutinous incense rebellion? Adultery

Chapter 658

2. Let us be patient in all estates, seeing nothing can happen to us

but by the disposition of this providence. The body is inseparable from the soul during life, yet we see not the soul, but the body only. So we cannot sever God's providence from the act done, yet we see the act more cle

Chapter 659

3. Let us believe that God will provide for us; this is a main strength

of this article. This was Abraham's faith; Dominus providebit, Gen. 22:8. We desire and have not, because we ask not; we ask and have not, because we believe not. Never man wanted provision that trusted in this providenc

Chapter 660

4. We must not tie the divine providence to means; as if God knew

not how to preserve us, because we cannot prescribe him the manner. That prince thought, God must needs 'make windows in heaven,' 2 Kings 7:2, and rain bread, or else that prophecy must fail. But as he heard it with his

Chapter 661

5. Let us use ordinate means, but not trust unto them. So must we

accept the means, that we rely on his providence; and so rely on his providence, that we do not neglect the means. Man hath two apprehensive instruments, his hand and his heart; and there lie before him two objects, the

Chapter 662

5. Let us not think the worse of a good cause, because this providence

doth not always prosper it according to our expectation and desires. Because God doth not at once 'consume that man of sin,' shall we suspect our own religion? The men of Israel were smitten by the men of Ai, yet the men

Chapter 663

7. Let us take heed of ascribing any good thing to other cause than

the divine providence. That old Chaldean superstition is devolved to us; we 'sacrifice to our nets,' Hab. 2:16, to our wits. A sin that God was so careful to prevent in his Israel; that the prophet was so heedful to avoi

Chapter 664

8. This discovers a main imposture, and received vanity of our days,

the foretelling of future things; which attempt is a presumptuous injury to God's providence. This is a study for those heathen that know not God, Jer. 10:2. He taught Israel by his prophets, he taught thee not by his pl

Chapter 665

9. Let the eye of our mind be always fixed on this divine providence,

that considering the unspeakable goodness it hath continually done us, in all necessities we may hope that it will help us. Through all the passages of our life let us gather observations of it; how it kept us in the wom

Chapter 666

10. Let us imitate his providence, which is the way to approve

ourselves his children. Do good to all; why? Your heavenly Father doeth so, Matt. 5:45; without this demonstration of love, you have little proof that you are not bastards. But such a one doth me harm, shall I do him goo

Chapter 667

11. Lastly, Seeing the divine providence bestows the creatures upon

us to use, let us forbear to abuse them; for this were unthankfully to wrong God in them. They are sent to nourish us, sent to serve us, sent to teach us; sent ad salutem, not to be used ad insaniam.* The very bread we e

Chapter 668

2. For his insinuation to the place: who would look for a serpent in

paradise? What wonder is it, if our corruption finds him in our closet, among our bags, in our beds with his unclean suggestions, on our boards among our many dishes and full cups; whenas our parents, being holy, found h

Chapter 669

3. For his use of the time. He is not sooner got in, than he falls to

work. He lays hold on the first opportunity, knew it was no advantage to slack his design. A little forbearance might have improved man's experience, and so prevented his mischief. To think him idle, is as gross, as for

Chapter 670

4. For his choice of the tree. There were many trees in paradise; you

find him about none but the forbidden. There was no danger in the rest; here grew the fruit of his hope. By no tree but this could they miscarry; upon none but this dwells his subtle expectation.

Chapter 671

5. In his singling out the woman; who being the weaker in resistance,

was the more malleable to his purpose; the fitter for him, both to work upon, and to work by. Though she had good helps, holiness and wisdom, yet he outvied her, and she lost the game. He keeps his old trick still; when

Chapter 672

6. For watching his opportunity; not only assaulting the woman, but

absente viro, when the man was not by. Had Adam been present, he durst not have attempted it. It was in Uriah's absence, that he wrought Bathsheba to folly. Let Ulysses be at home, Penelope's suitors vanish. -- 2184 of

Chapter 673

7. In his question, to move doubt. 'Yea, hath God said, Ye shall not

eat of every tree?' It is likely, that they had spent some time in conference, from which premises the serpent infers this conclusion, Num dixit Deus? This is strange, that God should give you any such prohibition? Not e

Chapter 674

8. In his reply, to work distrust. 'Ye shall not die;' never think that

God hath any meaning to kill you for so slight a matter. To doubt of the commandment, is the way to expose ourselves to the transgression. Usury, and monopoly, and monomachy, had never been known, but by hearsay; had not

Chapter 675

9. In his protestation of safety, and promise of glory. 'Ye shall be as

gods;' sicut, for quality, not for equality; so far from mortal creatures, that you shall be immortal powers. But whether is the devil more subtle to promise, or man more simple to believe, that there may be safety in si

Chapter 676

10. In his suggestion to envy and discontent. Why one tree? Sure, he

grudgeth you that fruit, as if he kept it for his own tooth. Why this tree? sure there is some more delight and goodness in this tree than in all the rest. How many thus lose the comfort of their own estate, by envying t

Chapter 677

11. By his flattering them with the increase of knowledge and honour.

'Ye shall know good and evil.' Now they knew nothing but good; and what gets a man by the knowledge of evil? Who being in health, would make himself sick, to know what sickness is; yea, rather kill himself, that he might

Chapter 678

12. In his ambiguity of speech; every word being capable of a double

construction; as he used afterwards to deliver his oracles. 'Ye shall not die,' that is, not presently the death of the body, yet presently be made mortal. 'Your eyes shall be opened;' so they were, to see their confusio

Chapter 679

1. What it is. Original sin is an evil ingrafted in our nature, wherein

we were conceived and born, and hath two parts. First, a real communication of the sin of our first parents to us; every man that came, by ordinary course of nature, from Adam, sinned in the sin of Adam. This is not by i

Chapter 680

2. Whence it comes. From our parents, without question. This

leprosy began in Adam, and ran over all successions of mankind. 'I was conceived in sin,' saith that holy prophet, Psa. 51:5; not meaning any particular sin of his parents in the act of generation, for he was begotten an

Chapter 681

3. Where it dwells. This cannot be the substance of man, for by that

reason the soul should not be immortal; and Christ, in taking our nature, should also contract sin, and so himself need a redeemer. It cannot be the faculties of the soul, the understanding, will, affections: for these w

Chapter 682

4. How far it reacheth. It is not only a deprivation of original justice,

and the want of this makes man culpable, though not culpa actuali, quæ est suppositi, yet culpa originali, quæ est naturæ. But also a pravity and deformity of all the powers of man; the efficient cause whereof was the pe

Chapter 683

1. First, for the latitude or extent, Christ's sacrifice was universal, of

infinite value, but of definite apprehension. It is universal in four respects. (1.) For time. No time is excepted. He was once sacrificed in act, always in potentia, in effect and validity to save. Therefore, that he mi

Chapter 684

2. But are all men actually blessed by this covenant? No; for some

men did not receive it, therefore were not blessed by it; some men did not believe it, therefore not received it; some did not know of it, -- 2232 of 2380 -- therefore could not believe it; some never heard of it, ther

Chapter 685

3. The free mercy and good pleasure of God is the cause of this

covenant. 'God did not choose you for your number,' or goodness; 'but because he loved you,' saith Moses to Israel, Deut. 7:8. The same may be said of all God's chosen: election hath no cause but dilection; dilection hat

Chapter 686

4. The manner of conveying this to man is by promise; so to our first

parents he begun it, so to divers patriarchs he renewed it, so by his prophets he confirmed it, and at the coming of Christ he performed it. We may conceive this done by way of contract and marriage: first God contracted

Chapter 687

5. The instrument of this covenant is the gospel; it is registered in the

Scriptures, and kept upon eternal record in heaven. This is the tenure we hold by, our letters patent from heaven: the Old Testament from Mount Horeb, sealed with the blood of goats; the New Testament from Mount Zion, se

Chapter 688

1. Jesus.—This name was not invented but accepted by Joseph,

brought by the angel, sent by God himself. Before that heavenly embassage little did Joseph conceive in his mind what Mary had conceived in her womb. He would hardly have thought of a name expressive enough of so great a

Chapter 689

1. He was anointed to be our priest, to offer up that propitiatory,

expiatory sacrifice for all our sins. Legal priests offered many sacrifices, the Lamb of God was offered up once for all. They sacrificed not themselves, but for themselves and the people; Christ sacrificed himself, not

Chapter 690

2. He was anointed to be our prophet. He is that wisdom of the

Father; teaching by his oracles, convincing by his miracles, performing the will of God, and informing us. Wisdom indeed; not -- 2255 of 2380 -- only according to his nature and eternal generation, the inward and essen

Chapter 691

3. He was anointed to be our king. He was to be a prophet, like

Moses. 'The Lord shall raise you up a prophet like unto me,' Acts -- 2258 of 2380 -- 3:22; to be a priest, like Melchizedec, 'Thou art a priest for ever after the order of Melchizedec,' Ps. 110:4: so also a king, like

Chapter 692

1. If he be 'our Lord,' let us do him reverence. It hath ever been the

manner and posture of God's servants, when either they offer anything to him, Matt. 2:11, or pray to receive anything from him, Ps. 95:6, to do it on their knees. When the king gives us a pardon for our life, forfeited t

Chapter 693

2. If he be our Lord, let us give him obedience. 'Lord, save me,' saith

Peter, Matt. 14:30. He is a Lord to save. 'Lord, what wilt thou have me to do?' saith Paul, Acts 9:6. He is a Lord to command. We like Saint Peter's Lord well; to succour and save us, when we are in any danger; he shall

Chapter 694

1. The place was obscure; Galilee, despised of the Jews, as quite

destitute of all privileges. 'Can any good thing come out of Nazareth?' says even a Nathanael, John 1:46. 'Shall Christ come out of Galilee?' so the people disparaged it, John 7:41. 'Search, and look, out of Galilee aris

Chapter 695

52. Do we look for a king, where is not to be found a prophet? From a

country so corrupted, that there is scarce one to be saved, do we expect him that shall save us all? Yes, non tantum a Galilæa surgit propheta, sed Dominus prophetarum. No prophet comes out of Galilee, but an angel comes

Chapter 696

2. The time must be considered in a double relation. Quoad statum

populi, quoad statum anni. First, for the state of the people, which was extremely corrupted. Indeed, the priesthood and daily ministrations continued from David's time to Christ. They had run through many troubles, many

Chapter 697

3. The messenger is an angel, which affords us divers meditations of

light and use. (1.) An angel. So honourable was the message, that a man had been too mean to bring it. The incarnation of God could have no less a reporter than the angel of God. Even the conception of his precursor --

Chapter 698

4. The matter or salvation itself. 'Hail, thou that art highly favoured,'

or 'graciously accepted.' The angel does not so much praise the virgin, as God's grace to the virgin: meritum non narrat, sed favorem; he says not that she had deserved, but that she is accepted, and what God hath confer

Chapter 699

1. The law was given 'by the ministration of angels,' but in terror.

Moses himself quaked. The gospel was given also by the ministry of angels, but without terror: 'Fear not, Joseph;' 'fear not, Zacharias;' 'fear not, Mary.' Here is no earthquake nor thunder, but a mild and mansuete voice

Chapter 700

2. The good angels endeavour to take away our fear, evil angels to

bring it; their conditions are not more contrary than their dispositions. They strive to hinder all good from us, and to quench all good in us; the other do pity our human frailties, and love to be the instruments of our

Chapter 701

3. Till the fit of fear was taken off, the virgin was unfit for this

heavenly message. Her sickness was not a fever, but a syncope, or swooning, therefore her most proper physic is a cordial, some restorative; this water of life the angel hath ready, brought from heaven. All passions disq

Chapter 702

1. God would have his Son born of a virgin, that he might be wholly

free from the least tang of corruption; that the prophecy might be fulfilled, 'Behold, a virgin shall conceive,' &c., Isa. 7:14. The Jews, to elude this demonstrative testimony, say that Alma signifies only a young woman

Chapter 703

2. A virgin, yet a virgin espoused. She knew not her husband, yet she

knew herself betrothed to an husband. If a priest's daughter played the whore, she was to be burned, Lev. 21:9; if a common person's daughter, to be stoned. Well might the world, when it saw her pregnancy, suspect her vi

Chapter 704

3. Christ was conceived after espousals, not born till after marriage,

to grace both the estates. He sanctified virginity with his conception, he honoured marriage with his birth. He was conceived of a maid, but a maid espoused; born of a maid, but a maid married. His mother was a maid for

Chapter 705

4. It is a question whether there be more wonder in the conception,

or in the fruit; in the conception of a virgin, or in Jesus conceived. The one is above example, the other seems above miracle. Here we break forth in Bernard's admiration: O venter latior elementis, diffusior terris, ca

Chapter 706

1. The conception of Christ's manhood was the action of the whole

Trinity. Why, then, is it ascribed to the Holy Ghost? Answer: Not to exclude the rest, but (1.) to shew that it was the free grace of God, which is often termed the Holy Ghost;§ for the manhood deserved not this dignity

Chapter 707

2. Needs must that be holy which is made by the Most Holy, and

united to the Most Holy, and must please and pacify the Most Holy, for them that are most unholy. How would sin touch him that was born of a holy virgin, and conceived by the most holy God? It was God's decree that what

Chapter 708

3. Neither yet is the Holy Ghost Christ's father. He did not beget him,

but formed him. A human father is not a bare efficient cause, but confers the matter from himself, whereof the child is made. The Holy Ghost did not minister the matter from his own substance, whereof Christ was made, bu

Chapter 709

4. This was the virgin's satisfaction, to know, quis and quid, who was

the undertaker, and what he would do. Let us not be ambitious to know more than the angel told Mary. Her faith was herewith contented, and shall our curiosity be unquiet? For the manner even of a natural conception, no m

Chapter 710

5. To make this useful to ourselves. First, Christ was conceived thus

holy, that he might sanctify us. As the first Adam was the root of all corruption, so the second is the root of all sanctification. No unclean thing can enter into heaven, and we are all privy to our own uncleannesses. H

Chapter 711

1. That there is a duplicity of natures, with a verity and subsistence of

them both, the words evince: 'That holy thing which shall be born of thee,' there is one nature, 'shall be called the Son of God,' there is another nature, and both these natures are one person. 'To us a child is born,'

Chapter 712

2. That there is a real distinction of these two natures, is evident in

the words, for the conviction of Eutichees. There is no conversion of the one into the other, as he changed water into wine; no confusion, as meats be mingled in the stomach; no abolition of either, no -- 2316 of 2380 -

Chapter 713

3. For the personal union, against Nestorius; here be two things, and

but one person. As soul and body make but one man, so the Son of God, and the Son of Mary, make but one Christ. The manhood was a nature of itself, it was never of itself a person, but is united to the divinity; as the m

Chapter 714

1. When we plainly understand the will of God, let us never dispute

against it. All thwart arguments are the arguments of unbelief; and howsoever their colour be a desire of satisfaction, they are plain -- 2318 of 2380 -- rebellion. When Eve gave Satan leave to dispute against that kno

Chapter 715

2. There is no heart of man so faithful, but there be in it some sparks

of infidelity; so to believe, as to have no doubts at all, is scarce incident to flesh and blood. Faith is no more destroyed by some doubts, than the day is annihilated by some clouds. There is nothing of Adam left in us

Chapter 716

3. Faith is best established by the contemplation of the Lord's

omnipotency. This was the angel's conclusion to the virgin, 'For with God nothing shall be impossible;' a strong prevention of all doubts, a foundation of all assurance. Here, here fix thyself against all outward assault

Chapter 717

V. That his anger may dwell upon them in their devotions, and not be

removed by their very prayers: 'how long wilt thou be angry with thy people that prayeth?' Yea, against their prayer? Now, God is never angry without a cause; he is no froward God, of no tetchy and pettish nature; a caus

Chapter 718

V. Lastly; We provoke him by our dissimulations; approaching

to him with our lips, and keeping back our hearts; we pray unto him, and yet live against him; we call upon his name, and rebel against his will; and so he is angry, and long angry, and long angry with the whole people,

Chapter 719

I. God may be angry; and sin is the cause of his anger; that is the first

proposition. Man may be angry without sin, not without perturbation; God is angry without either perturbation or sin. His anger is in his nature, not by anthropopathy; but properly, being his corrective justice, or his v

Chapter 720

II. He may be long angry. That's the second proposition. Usque quo,

Domine! It is not for a fit, like some flash of powder, but may burn long. 'How long, O Lord, wilt thou be angry for ever? and shall thy jealousy burn like fire?' Ps. 79:5. He visits his own Israel with a long dearth; du

Chapter 721

III. God may be angry with the whole people; which is the third

proposition. He hath been angry with a whole family, with a whole army, with a whole city, with a whole country, with the whole earth. With a whole family; so he cursed the house of Jeroboam, that 'him that dieth in the

Chapter 722

IV. God may be angry with his own people; which is the fourth

proposition. 'I will visit their sins with a rod, and their iniquity with scourges; but my mercy will I not utterly take from them,' Ps. 89:33. Though he do not take his mercy from them, yet he may be angry with them. He

Chapter 723

1. In respect of continuance. His anger upon reprobates is eternal,

not extinguished with their bloods, but pursuing them from earth to hell. To his people it is but temporary, it lasts but a moment, 'Weeping may endure for a night, but joy comes in the morning,' Ps. 30:5. 'He will not a