THe Royall Prophet hauing set­led himselfe in his kingdome ac­cording to his owne desire; and besides hauing after many wan­drings to and fro, at length brought backe the Arke againe to Ierusalem; maketh here his most zealous and deuout prayer to God for the continuance of his fauour both to the Church and Common­wealth committed to his gouernment. Returne, O Lord, to thy resting place, sayes he, v. 8. & de­inceps. thou and the Arke of thy strength. Let thy Priests be clo­thed with righteousnesse, and let thy Saints sing with ioyfulnesse. For thy seruant Dauids sake turne not away the face of thine anoynted. Now that he might apparantly see how neere the Lord is to all them that call vpon him in faith­fulnesse and truth, he waiteth not long for an answer, but carries it away with him before he depart. For to Dauids petition, Returne O Lord vnto thy resting place, thou, and the arke of thy strength; Gods answer is this, v. 14. & de­inceps. This shall be my [Page 2]resting place, here will I dwell, for I haue a de­light therein. I will blesse her victualls with in­crease, and will satisfie her poore with bread. To Dauids petition, Let thy Priests be clothed with righteousnesse, and let thy Saints sing with ioy­fulnesse; Gods answer is this, I will clothe her Priests with saluation, and her Saints shall re­ioyce and sing. Lastly, to Dauids petition; For thy seruant Dauids sake turne not away the face of thine anoynted: Gods answer is this; There shall I make the horne of Dauid to flourish, I I haue ordained a light for mine anoynted. As for his enemies, I shall clothe them with shame; but vpon himselfe shall his crowne flourish. As if he should haue said; Turne away the face of mine anoynted? Nay, that will I neuer doe, I will indeede turne away the face of the enemies of mine anoynted. Their face shall be couered with confusion, and clothed with shame: But contrariwise, I haue ordained a light for mine annoynted. He euer shal haue a light in his face, and a crowne vpon his head. As for his ene­mies, I shall clothe them with shame; but vpon himselfe shall his crowne flourish.

These words are principally to be vnder­stood of Christ. For neuer were any so clothed with shame as his enemies the cursed Iewes which murthered him. Their citie was sacked, not one stone of it beeing left vpon another, and they themselues as stubble or chaffe were scattered ouer the face of the earth. So that they [Page 3]are the very shame of men, and the out-cast of all people. Insomuch as when we would signi­fie we hate a man deadly, indeed we common­ly vse to say, we hate him worse then a Iewe. On the other side, Christ is so exalted now, that all power is giuen him in heauen and earth, yea God hath giuen him a name aboue all names, that at the most sweet and most excellent name of Iesus, euery knee and euery heart also might doe obeysance. And as the Apostle prooueth out of the eight Psalme, The Lord now after all his dolorous paines and torments, hath crow­ned him with honour and glorie. Neuerthelesse in a secondarie sort this promise may be applied also to Dauid, who was a notable type of Christ; and so consequently to euery faithfull successor of Dauid, which is Christs vicegerent and lief­tenant vpon earth. For ye knowe what was the ende of all Dauids enemies: Absolom his dis­obedient sonne hung vp by the goldylocks of pride. Achitophel his trayterous Councellor made away himselfe. Shemei a reuiler of him and a detractor from him, in his gray haires put to a shamefull death. The same may be said of the rest. But holy Dauid himselfe could neuer be ouercome. For though many enemies, speci­ally Antiochus Epiphanes, bent all their force, to the very vttermost, to roote out Dauids poste­ritie, and to destroy Gods people; yet maugre their heads and their hearts, Dauids crowne yet flourished and continued in his stocke, till at the length the sonne of Dauid came into the world; [Page 4]of whome the Angel Gabriel spake to the bles­sed virgin Mary in this sort; Luk. 1.32. He shall be great, and shall be called the sonne of the most high; and the Lord God shall giue him the throne of his Father Dauid, and he shall be ruler ouer the house of Iacob, and of his kingdome shall be no ende. Now if this Scripture be so notably verefied in Dauid, he hauing faithfully serued in his time, and beeing now by the will of God dead; no reason but that we may vn­derstand it also generally of euery holy one of God, which treadeth in Dauids steps, going in and out before Gods people; As for his enemies I shall cloth them with shame; but vpon him­selfe shall his crowne flourish.

Here are two parts. His enemies; himselfe. His enemies, first shall haue shame; secondly shall be clothed with shame. Himselfe, first shall haue a crowne; secondly shall haue a flourishing crowne. As for his enemies I shall clothe them with shame; but vpon himselfe shall his crowne flourish.

The shame which the Lord God assureth Dauid shall light vpon his enemies, is a very dreadfull iudgement against them. Nicetas saies plainely; No punishment so grieuous as shame. And Nazianzene yet more expressely; Better were a man die right out, then still liue in re­proch and shame. This, diuers valiant worthies haue shewed to be true, ridding themselues vo­luntarily of their life, that so they might be rid of their shame. Ajax beeing readie to dispatch [Page 5]himselfe, vsed these as his last words; No greife doth so cut the very heart of a generous and magnanimous man, as shame & reproch. What should I speake of any more Grecians, or Ro­manes, as of Brutus, Cassius, Antonius, Cato Vticensis, and such others? In Scripture we haue a plaine proofe. Mightie Sampson, Iud. 16.28. beeing a­bout to pull the whole house vpon his owne head, said thus: O Lord God I pray thee streng­then me at this time onely, that I may be at once auenged of the Philistims, for my two eies. He desired rather once to die valiantly, then long to liue wretchedly. For as S. Ambrose writing of Sampson, saith, Viuere & mori naturae functio: ludi­brio esse probro du­citur. Epist. 70. For a man to liue, or die, is naturall: but for a man to liue in shame and contempt, and to be made a laughing stocke of his Enemies, is such a matter, as no well bred and noble minded man that hath any courage, or stomake in him, can euer digest it. Yet the Lord God promiseth Dauid his anoin­ted, that shame shal be the reward of all his ene­mies; shame I say, which is a great deale worse then death it selfe. As for his enemies, saies he, I shall clothe them with shame.

Secondly, they shall be clothed with shame. To be clothed is an Hebrew phrase, signifying to haue any thing vnseperably cast vpon one. And it is taken both in the bttter & in the wor­ser part. As a little before; I clothe her Preists with saluation: that is, I will furnish Syons Preists with such indowements and graces from aboue, which they shall be as it were in­uested [Page 6]into; that both by their life and doctrine, they shall stil further the saluation both of them­selues and of them which heare them. Contra­riwise, in this place, I will cloth them with shame; That is, shame shall so vnseparably ac­companie them, that as wheresoeuer a man goeth, he carrieth his cloathes with him; so wheresoeuer they goe they shall carry their shame with them. And that which is strangest of all; they which are ashamed vse to clothe or couer their shame, and then thinke themselues well inough. But Dauids enemies shalbe so sha­med, that euen the very couering of their shame shall be a discouering of it; and the clothing or cloking of their ignominie, shall be nothing else but a girding of it more closely and more vnse­perably vnto them. So the Prophet speaketh els where: Psal. 35.26. Let them be put to confusion and shame together, that reioyce at mine hurt. Let them be clothed with rebuke and dishonour, that lift vp themselues against mee. O Lord God, say Amen to it; let it be euen so, O Lord, Let them be clothed with rebuke and dishonour that lift vp themselues against thine anointed. And a­gaine, Psal. 109.19. Let shame be vnto him as a cloak that he hath vpon him, and as the girdle that he is al­waies girded withall. And yet againe, vers. 19. Let mine aduersaries be clothed with shame, and let them couer themselues with their owne confusion as with a cloake.

But to leaue the word, and come to the mat­ter. The enemies of Dauid shall be clothed with [Page 7]shame three waies: In their owne conscience; In the world; In the day of Iudgement.

Touching their owne conscience, S. Austin saies well, Omnis inordinatus affectus est sibimetipsi poena. All vnordinate desires, as none are more vnordinate, then traiterous and rebelli­ous enterprises, carry in themselues that bane which poysons and punishes them at the last. Whereupon the Prophet saies, Psal. 57.2. Hide me O Lord, vnder the shadowe of thy wings, vntill iniquitie be ouerpast, as the Septuagint tran­slate it. But we read it, Vntill this Tyrannie be o­uerpast. And others translate it, Vntill this Ca­lamitie, or this Miserie be ouerpast. Which indifferent acceptation of the Hebrew word, sheweth that nothing doth so tiranise ouer the conscience, nothing is such a calamitie & mise­ry to the minde, as iniquitie and sinne. Iudas after he had betrayed his Master, was so con­founded in his owne conscience, that he said, Matt. 27.4. I haue sinned in betraying innocent blood. Prodi­tor Casca: vile traytour: if his blood be inno­cent, then thy conscience is guiltie. And if thou canst confesse thou hast sinned when it is too late, why didst thou not take heede of sinning when t'was time? I haue sinned saies he, sinned in betraying innocent blood. A thousand hells could not haue more tormented him, then this desperate sorow and extreame shame where­with his conscience was clothed, tearing his bowells whilst he was aliue, and powring them out when he died.

Now as for shame in the world, we reade Gen. 4 5. that God did set a marke vpon Caine the mur­therer of iust Habel; and so consequently the ring-leader of all Dauids enemies. Therefore as when men see a wolfe, or a foxe, or any such hurtfull beast in the forest, they set all their dogs vpon him; so the enemies of the Lords a­noynted, beeing burnt as it were and branded with the markes of shame, are howted and hun­ted wheresoeuer they goe. One example at this time shall suffice. Maxentius a wicked rebell a­gainst his owne Lord the famous Emperour Constantine the great, deuised to haue a bridge made with cock-boats chained together ouer a riuer neere Rome, thinking to traine the Empe­rour that way, and there to drowne them in the riuer. But God so wrought for his chosen ser­uant, that the enemy himselfe beeing compelled to flie that way, was taken in that pit which he digged for others. And so as Pharaoh was clo­thed with shame in the open view & sight of all the world, when he and all his host were drow­ned in the red sea, after the same fashion Max­entius was drest.

Lastly, touching shame in the day of iudge­ment, Dauids enemies at that day, shall stand be­fore the tribunall seate of Christ, beeing naked in all respects else, but onely couered with their owne shame. Then they shall be vexed with horrible feare Sapien. 5.2., and clothed with confusi­on; whereas the righteous shall be clothed with [Page 9]incorruption; 1. Cor. 15. yea though in this life with the rich glutton, L [...]k. 16.19. they haue been clothed with pur­ple and fine linnen, yet then their attire shall be dishonour, and their garment shall be shame. Thus will the Lord clothe the enemies of his a­nointed with shame; clothe them in their owne conscience; clothe them in the world; clothe them in the day of iudgement. As for his ene­mies I shall clothe them with shame; But vpon himselfe shall his crowne flourish.

The one halfe of this sermon is now past, the other shall be as soone dispatcht. But vpon him shall his crowne flourish.

First himselfe shall haue a crowne. Tertullian In lib [...] de corona Militis. reporteth out of Diodorus Siculus, that the first that euer ware a crowne was Iupiter. The soul­diers gaue him a roial crown for a reward of his victorie and triumph ouer the Titans. Here­upon Iupiters priest Act. 14 13. brought bulls and crownes to the gates of Listra, and would there haue sa­crificed to Paul. Afterward, when Gods peo­ple the Israelites would needs haue a King, as o­ther nations had round about them; then their kings would needes haue crownes also, as other kings had round about them. Hence we reade that Dauid hauing vanquished the kings of Rab­bath, 1. Chron. 20.2. tooke the crowne from off his head, and found it the weight of a talent of gold, with pre­cious stones in it; and set it vpon his owne head. Though indeede long before that 2. Sam. 1.10. the Amala­kite brought him a crowne, which he took from [Page 10]Sauls head when he slewe him.

So that the thing God promiseth is this; that any crown which king Dauid should get, either by conquest, or by succession, or by any other iust title, should still flourish more and more. Some there are in the world which to be sure of outward ornaments inough, will needes weare a triple crowne. Others haue beene vn­willing to weare that one, which they might. Canutus, that was absolute king almost of fiue kingdomes somewhat before the conquest, vp­on a time in his progresse riding neere the Thames, lighted and sate downe besides the shoare. Then, as it were to try a conclusion, he commanded the water being now readie to a­rise againe and to flowe, not to come any neerer him. But the water keeping his naturall course, came still vp higher and higher, till it beganne to wette him. Whereupon turning to his No­bles, which were about him; Ye call me (saies he) your king and Master, and so indeede I am; and yet loe yee, I cannot command so much as this little streame, but doe what I can, that will still doe as it list. Whereupon presently he posted to Westminster and resigned his crowne to the crucifixe there; neither could he euer after this be perswaded to weare it any more. Now as the pride of that man of sinne, which sits vnder the signe of the triple crowne, is too intolerable: so on the contrary part this was too much nicenes in Canutus. Seeing, it followeth not, because [Page 11]he could not command the sea and the waters, as Christ did, that therefore he might not weare a crowne. For, neither doth Christ himselfe in heauen weare such a crowne, as kings of the earth doe. But the truth is this, that royalty and maiestie, which is essentiall to God, he is con­tent to communicate to his holy ones, and to his anointed, by participation and grace. There­fore the Lords anointed, which is as it were his fauourite, may very well doe all these three things at once; weare the crowne which God giueth; and yet detest the pride which God ab­horreth; and still admire the Maiestie, which God enioyeth: So that the Lord promising his seruant Dauid a crowne, promiseth him wealth, wisedome, renowne, dignitie, prosperitie; in one word, all royalties belonging to a crowne. But vpon himselfe shall his crowne flourish.

Secondly, he shall haue a flourishing crowne. Flourishing is metaphorically attributed to a crowne. As in the next verse before. There shall I make the horne of Dauid to flourish. A meta­phor taken from those goodly creatures, as stagges, and such like; whose chiefest beautie and strength consisteth in their hornes, especi­ally when they bud and branch abroad. So in these words, But vpon himselfe shall his crowne flourish. A plaine allusion to those flowres which either continually, or els a very long time, keepe fresh and greene. Besides at the first, kings crownes were not made of gold and [Page 12]pearles, as I told you of Dauids crowne, but onely of greene oken leaues, as that of Iupiters, or else of some other branches or flowers, as o­thers. The Lord then meaning that Dauids kingdome should be established for euer, and that his lasting glorie should stil growe greene, he maketh this louing promise vnto him; But vpon himselfe shall his crowne flourish. How flourishing beautifull flowers are, consider but the Lillie, and you shall soone perceiue. Marke (sayes our Sauiour) Matt. 6 24. how the lillies of the field doe growe, they labour not, neither doe they spinne, yet doe I say vnto you, that euen Salo­mon in all his royaltie was not clothed like one of these. Now if God so cloth the flowers of the field, which growe to day, and to morrowe are cast into the ouen, how much more shall he cloth Dauids enemies with shame; but vpon himselfe make his crowne flourish? For euen as in Salomons Temple, fiue candlesticks at the right side, and fiue at the left standing before the Oracle, and beeing made for matter of pure gold, for forme with branches and flowers, did well nigh dazill the eyes of any that entered in­to the temple 1. Reg. 7.49.; so the Lord here giues his word that the kings crowne shall euer flourish in the house of our God, disparkling and displaying those raies of Maiestie, those beames of beautie, which shall amaze the world, and be a wonder as well to Angels as to men: Wherefore, as I saide euen nowe of his enemies shame, that it [Page 13]shalbe threefold; so here I repeat the same a­gaine of his crownes flourishing; His crowne shall flourish in his owne conscience; in the world; in the day of iudgement. Touching his owne conscience the blessed Apostle calleth the Philippians his ioy and a crowne Phil. 4.1.. And to the Thessalonians he writeth thus, What is our hope, or ioy, or crowne of reioycing? Are not euen you it, in the presence of our Lord Iesus Christ at his comming? yes, ye are our glorie and ioy 1. Thess. 2.19.20.: Now, if this precious vessell of ho­nour reioyced in nothing so much, as in the te­stimonie of his conscience, that in simplicitie, and godly purenesse, and not in fleshly wise­dome, but by the grace of God, he had his con­uersation in the world, the power of Gods spi­rit working still most mightily by his ministery to the conuersion of the world to Christ: how much more shall the Lords anoynted haue his conscience crowned with flourishing ioy, with comfort, with content, with heauenly peace, when he shall remember, that not onely for matters of religion and Gods true seruice, he hath beene and still is with Saint Paul profitable to the Church; but also is a strong bulwarke and a tower of defence to mainetaine euen the out­ward felicitie and prosperitie of Gods people; yea the very particular right, wealth, life of eue­ry one of them; all this I say, and a 100. things more, when he considereth, what a great and a glorious instrument he hath beene euery way [Page 14]of Gods glory: O Lord God what a heauen shall he haue in his heart? what a sweete para­dise of pleasure in his soule? what securitie? what assurance of Christs loue? what a confident and vndaunted hope of eternall glorie? what a flou­rishing crowne of reioycing shall he haue euen in his verie conscience? vpon himselfe shall his crowne flourish. Touching the world, our ho­ly Prophet speaking to God, though in the third person, yet of himselfe saies, Thou hast pre­uented him with liberall blessings, and hast set a crowne of pure gold vpon his head. His ho­nour is great in thy saluation; glorie and great worship hast thou laid vpon him. Now that crowne which is of gold, yea of pure gold, must needs be verie flourishing euen in the view and face of the world. Neither is this to be vnder­stood of Dauids person onely, but euen of his posteritie in all ages to come. How was he him­selfe crowned with conquests and victories ouer his enemies? How was his sonne Salomon crowned with riches, with wisedome, with fame and glorie in the whole world? which flou­rishing of his sonne, as of a noble branch, gra­ced in a manner the very roote of Dauid him­selfe. For, as his worthie sonne teacheth, Prov. 17.6. Chil­drens children are the crowne of the elders, and the glorie of the children are their fathers. Therefore, as children may iustly glorie of the renowne of their fathers vertue and honour: so the excellent father is in a sort crowned with [Page 15]happinesse in this world, when he sees his chil­drens children like to growe vp, and flourish after him. But vpon himselfe shall his crowne flourish. Lastly, touching the day of iudgement; then, then shall all the righteous flourish, when as hauing beene faithfull vnto the death, they shall receiue the crowne of life. A crowne as S. Peter calleth it, immortall, and vndefiled, and that fadeth not away Pet. 1.4.. Denying that euer it fadeth away, he affirmeth that it euer flourish­eth. I would here be bold, if I might doe it without offence, as I hope I may, to shewe you one goodly cluster of grapes of the land of Ca­naan, a land flowing with milke and honie, whe­ther you are now going, D. Thomas Bodlei [...]s, qui plurimis & pulcher­rimis libris Oxonien­sem, biblio­theeam in­struxit. before you enter into it. A worthie and vertuous gentleman, whom I neede not name in this place, because, no doubt many ages will name him, and renowne him hereafter, giueth for his armes three crownes with this posey, Quarta perennis erit. As if he should say, these three crownes, which I beare in my coate, are but the difference of my house and gentrie, but Quarta perennis erit: the fourth crowne, which I looke for in heauen, shalbe euerlasting and immortall. That fourth, though it be but one crowne, yet it shalbe worth all those three crownes, yea three thousand more such as these are; The fourth shall be eter­nall. Now, if he, and we that are such as he no question is, faithfull to God, and loyall to the chosen seruant of God, may wel hope for a most [Page 16]flourishing incorruptible crowne of glorie; then much more may Dauid himselfe reioyce in God his Sauiour, and say Quinta, aut sexta per­ennis erit: The fift, or the sixt shall be eternall. This crowne which God of his grace with his owne right hand and his holy arme hath set vp­on mine head, is indeede (thanks and praise be giuen vnto the same God) a very flourishing crowne; flourishing in mine owne conscience; flourishing in the world, both for my person, & for my posteritie; But it is nothing, in respect of that flourishing crowne which I shall receiue at the day of iudgment. For the Psal. 92.12 iust shall flourish like a palme tree, and shall grow like a Cedar in Lebanon. Such as be planted in the house of the Lord, shall flourish in the courts of our God. And then indeede shall this bountifull promise of God be most fully performed, But vpon him­selfe shall his crowne flourish. As for his ene­mies, I shall clothe them with shame; but vpon himselfe shall his crowne flourish.

To drawe then to an ende; it may seeme ve­ry strange that Dauid had any enemies. Yet, out of these words, As for his enemies, I shall clothe them with shame; it may well be gathered, that some he had. What? had Dauid? meeke Dauid? Lord remember Dauid, and all his meekenesse, saies he, in the beginning of this Psalme. He was the kindest, and the meekest man aliue. When he had his mortal foe at a vantage, and at [Page 17]a dead lift, as we say, and might haue nayled him fast to the ground with his speare; he onely did cut off a lap of his garment, to shew, that when he might haue hurte him, he would not. Posse, & nolle, nobile. Yet this meeke Dauid, pati­ent Dauid, mercifull Dauid, valiant and victori­ous Dauid, holy Dauid, had enemies. Where­fore you most honourable and blessed seruants of God, you that excell in vertue, if you haue some enemies, thinke not strange of it. For, if you had nothing in you: no feare of God, no re­uerence towards his word, no loue and loyaltie towards your Soueraigne, no fortitude, no tem­perance, no good thing in you; you might per­haps walke on long inough, and no man enuie you, no man maligne you or malice you. But because God hath inspired you with his princi­pall spirit, and endewed you with speciall great graces aboue your fellowes; therefore doth your aduersarie the Deuill the olde enemie of all goodnes and vertue, who is readie to burst to see you do so wel: he, I say, doth bestirre himselfe, and raise vp enemies against you. But (O blessed be our good Lord) what a wonderfull comfort and incouragement haue all you; what a horrible terrour and affrightment haue all your enemies, in this text? For the holy Ghost saies not, They shalbe clothed, or you shall cloth thē; but I, euen I shall clothe them with shame. It is impossible, saies he, that you should alwaies be armed at all points, circumspect at all places, vigilant at all [Page 18]times, prouided at all occasions, to preuent the mischieuous practises of your deuilish enemies. No counsell of man, no policie, no wisedome, no wit, can foresee all their barbarous vnderta­kings and complottes, to escape them. But in heauen, in heauen there is an eie, an hand their is in heauen; an eye to descrie them, and a hand to persecute and punish them; both an eie and an hand to deliuer you from danger, and to clothe them with shame. Therfore, saith he, Cast your care vpon me; let me alone with them, your perill is my perill; your case my case; Ile pay them that they haue deserued; Ile take the quar­rell into mine owne hands; Ile trim them well inough. As for your enemies, I shall clothe them with shame. Remember I pray you, belo­ued, though indeed, they haue made themselues worthy neuer to be remembred, or once to be mentioned in our mouthes any more; yet re­member, I say, to their egregious dishonour and reproch, how those are now clothed with shame who were the first cause of the solemnizing, or as I may say of the sanctifying of this present day for the day of the weeke, and of yesterday for the day of the moneth, & of the twelue moneth, with so holy an exercise? How odious? how exe­crable is their very name vnto vs? what true har­ted loiall subiect, such as I am sure all are here, doth not detest them, hate them, loathe them, as a toad, or as a viper, or as some hidious misha­pen monster; & curse the very day wherein such [Page 19]a rebellious generation, and such a trayterous broode were borne? Certainly, my good bre­thren, if the mercie of God which is incompre­hensible did not giue them grace, at the last gasp to repent and crie to God for pardon: as they are clothed with shame in this world; so shall they be much more in the world to come. And as we hold them for no better then cursed creatures, so shall the Lord at last, say vnto them, Goe ye cur­sed into euerlasting fire. So let it be, ó Lord, euen so to all the enemies of thine anointed, either open or secret, so let it be to them: As for his enemies, doe thou, thou, O Lord, thine owne selfe, doe thou clothe them with shame.

These words, vpon himselfe, either are altoge­ther impertinent and superfluous, or else they are very important and materiall. For, it had bin sufficient to haue saide; As for his enemies I shall clothe them with shame: but as for him­selfe, his crowne shall flourish. It is not greatly necessarie, as it should seeme, to say, his crowne shall flourish vpon himselfe. Yet the Lord in his gratious answer vnto Dauids prayer, thought good to put in this as a supernumerarie word, ouer and besides the necessitie of the sentence: to teach the good King, and vs all likewise, a ve­ry notable lesson. Namely, that he would blesse the crowne, the dignitie, the flourishing estate of his louing seruant, not onely in his owne per­son, [Page 20]and his posteritie; in this world and in the world to come, as I haue shewed alreadie, but also from a lesser weight of glorie, still to a grea­ter and greater. Vpon himselfe, saies he, shall his crowne flourish. For not onely it shall be as flourishing, as Dauid left it, at the day of his de­parture to God; but after his dissolutiō & death: as fast as his bodie corrupteth in the earth, so fast shall his crowne encrease still in heauen. Trust me, truly, I speak it before the liuing Lord and this high presence, all the whole Church which shall be edified to saluation, by Dauids blessed and godly gouernment, euen after his death, shall yet suffer his crowne neuer to die, but shall continually keepe it fresh and greene. Yea, as euery one brought to the building of the tabernacle, and to the reedifying of the temple, such as they were able: so I assure you, I speake now a great word, euery particular subiect, that is faithfull to God, and to his prince; as he goeth on forward to God, by the peace, and by the re­ligion which he hath enioyed vnder his prince; so he shall still beutifie and deck Dauids crowne; and one shall bring a white rose, another shall bring a red rose, and adde it to the crowne; that so vpon himselfe still his crowne may flourish, the white rose and the redde rose, that are in the crowne alreadie, beeing euer made more and more fragrant and flourishing. O Christ, what a crowne is this? And what will it growe to much more in the ende? You that are mightie [Page 21]Kings and Potentates vpon earth, haue indeede great cares & continuall businesse in your heads; but yet vouchsafe I pray you to hearken a little, what I shall say vnto you. You watch oftentimes ouer vs, when we are asleepe our selues. You care for our peace, when it is not in our power to further it; you procuring good to Syon, and prosperitie to Ierusalem, yet many times enioy the least part of it your selues. But no force. Take this still for your comfort. We that cannot all our liues long doe the hundreth part of that good which you doe euery houre, shall haue no­thing so flourishing a crowne as you shall haue. Vpon you, vpon you shall euerlasting peace rest, vpon you shall the glorie of Gods Maiestie shine, vpon you, vpon you shall your crowne flourish. Which the Lord of his mercie graunt, I most humbly beseech him, for Iesus Christs sake: that as Dauids crowne euer flourished, till the first comming of Christ; so our gratious Kings crowne may euer flourish, till the second comming of Christ: and then, that afterward for euer his royall Maiestie, may be royally crowned with eternall life; through the same our deere Sauiour Iesus Christ: to whome with the Father and the holy Ghost, be all honour, and glorie, power, and praise, dignitie and do­minion, now and euermore.

Amen.

IN this parable of the sower, are fowre grounds mentioned. Whereof three are bad, and onely one good. Namely, they which with a good, and a very good heart, heare the word, & keepe it, and bring forth fruit with patience. Al­mightie God powreth out his benefits no lesse plentiously then continually vpon vs: yet we can make no requitall: our goodnes can not reach to God. The onely thing that we can doe for him, is to loue and honour his word. Where­upon king Dauid thought it a death vnto him, Psal. 13.2. that beeing banished from his people, he could not goe vp to the house of the Lord with the voyce of ioy and gladnes among such as keepe holy-day. And on the other side he said; I re­ioyced when they said vnto me, We will go vp into the house of the Lord. Esai. 2.3. The Prophet Esay [Page 24]likewise, foretelling what alacritie and good will should be in the Gentiles after they were conuerted to Christ, saith thus; It shall be in the last daies that many people shall go and say; Come, and let vs go vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his waies, and we will walke in his paths. Chrysost. Hom. 4. in [...]. Looke how it is in the health of the bo­die, and so it is in the state of the soule. If a man haue a good appetite, and a stomacke to his meate, t'is a signe he is well in health: in like sort, if a man be content to follow Christ for the loaues to fill his belly, and care not for the foode of his soule; questionles all is not well betweene God and him; but if he haue a longing and a hungring desire of the word, then indeede his heart is vpright in the sight of God. August. tract. 42. in Iohan. Si senno me­us caperetur, caperet. Na [...] rie est ser­mo dei, & sie esse debet si­delibus sicut pisci ha [...]us. Tum capit quando ca­pitur. Nec sit captis inin­ria Ad salu­tem enim, non ad per­niciem capi­untur. Heb. 13.17. For as S. Austen noteth well; if the word of God be ta­ken by vs, it will take vs. Seeing the word of God so is, and so ought to be, vnto the faithfull, as a hooke is to fish. Then it takes, when it is ta­ken. Neither are they which are taken hurt by it. For they are not caught to be kild, but to be drawne out of the damnation of this world, and to be translated to the libertie and glorie of the children of God. Wherefore as fishers take most delight in angling, when they see the fish bite quickely and greedily: so if you would put life into your Preachers which are called fi­shers of men, that they may preach the word with ioy, not with griefe, you must shewe, by [Page 25]your countenance, by your attention, by your re­uerence, by all your outward behauiour, that you desire nothing so much as to bite at this sweete baite, that so you may be drawne by the father to Christ. For they only are good ground as we haue it here which with a good, and a very good heart, heare the word, and keepe it, and bring forth fruite with patience.

Here are three properties of good ground set down. All opposite to the three bad grounds mentioned before. First, they that are good ground, heare the word with a good heart; con­trarie to the ground on the high waies side, which when they haue heard, let the deuill take the word out of their hearts, and so they heare not with a good heart. Secondly, they keepe the word with a very good heart; contrarie to the stony ground, which for a while receiue the word with ioy, but in time of temptation they fall away, and so they keepe not the word with a very good heart. Thirdly, they bring forth fruite with patience; contrary to the thor­ny ground, which after their departure are cho­ked with cares, and bring no fruite, and so doe not (as it is said here that the good ground doth) bring forth fruit with patience. But that which fell in good ground are they, which with a good, and a very good heart, heare the word, and keepe it, and bring forth fruite with patience.

The first propertie of the good ground is this, [...]uk 24. that they heare the word with a good heart. The two disciples going to Emaus, when Christ was departed from them, said thus one to another; Did not our hearts burne within vs when he talked with vs by the way, and opened to vs the Scripture? O Beloued, now you are busied in hearing the word, Christ talketh to you, and you are in the right way to heauen. Therefore that we may heare with a good heart, we must feele in our hearts that burning of which the disciples say; Did not our hearts burne within vs when he talked with vs by the way? For so the Spirituall spouse confesseth of her selfe, Cant. My beloued put his hand to the hole of the dore, and my heart was affectioned to­wards him. And againe; My soule melted when my beloued spake. Now Christ puts his hand to the hole of the dore, desiring himselfe to en­ter, and vs to repent: now our Beloued speaketh to vs out of his word. So that we cannot be good ground, except our heart be affectioned, and our soule melt towards him. When the blessed Virgin saluted her cosin Elizabeth, Luk. 1.44. she felt the babe spring in her wombe for ioy. Cer­tainely Beloued, you haue euery one of you a babe in your hearts, euen the child Iesus, which is formed and fashioned in you. This babe we must feele euen to skip and spring in our hearts for ioy, if we would assure our selues that we be good ground, and heare with a good heart. Nei­ther [Page 27]must we onely reioyce, but also feare. Serue the Lord with gladnesse, and reioyce before him with trembling; saies the Psalmist. Psal. 2. We reade that when the Almightie vttered his voyce, the foure beasts, Ezek. 1.24 whereby are meant the Angels, let fall their wings. Where are then our plumes of pride, our feathers whereby we flie so high in an opinion of our owne know­ledge and wisedome? why are they not all let downe, that we may wholly submit our selues to the Lord, to be taught and directed by his word? Remember I pray you, what good Cor­nelius said. I knowe well there was neuer more reuerent hearing of the word in the Court, then at this day, yet that which is very well alreadie must so be commended, as that which may be better and better, be euermore enforced. There­fore as I was about to say, remember what the Captaine Cornelius said to S. Peter, when he was readie to preach vnto him; Now, sayes he, Act. 10.33. are we all here present before the Lord, to heare all things that are commanded thee of God: O that we had this good heart to consider, when we heare a sermon, that we stand not before a man, but coram domino, before the Lord. Then, we should heare the word, not as the word of man, but as it is indeede the word of God. Then, we should put a difference betweene o­ther things which perhaps shortly we shall heare, either to recreate the mind or sharpen the wit, or for state and maiestie, or for some o­ther [Page 28]earthly purpose, and betweene this engraf­ted word, De vitâ Constan. lib. 3 cap. 17. & cap. 33. which is able to saue our soules. It is strange, what is reported of Constantine the great in this kind. Eusebius writeth of him that when diuine seruice was said, he would helpe the minister to begin the prayers, and to reade the verses of the Psalmes enterchangeably. And when there was a Sermon, if any place of spe­ciall importance were alleadged, that he would turne his Bible, to imprint the place in his mind the better both by hearing and seeing it. He ad­deth besides, that the Emperour many times beeing as it were rauished with those things which he heard, rose vp sodainely out of his throne and chayre of estate, and would stand a long while to heare more diligently, and though they which were next him did put him in minde to remember himselfe, yet he heard the word so attentiuely, that he would not heare them. How do's this confound vs, that are farre inferiour euery way, when we heare and see that Emperours, and mightie kings and Potentates of the world, shewe such a good heart in hearing the word, and we in the meane time haue lumpish and dull spirits and affecti­ons, and are neuer a whit mooued? Certainely ye honourable children of God, now Christ talketh with vs by the way, therefore let our hearts burne within vs; now Christ putteth his hand to the hole of the doore, therefore let our hearts be affectioned towards him; now [Page 29]our welbeloued speaketh, therefore let our soules melt; now the blessed virgin, yea a grea­ter then the virgin, euen the virgins Sonne, sa­luteth vs and wisheth vs al haile out of his word, therefore let the babe spring in our hearts for ioy; now the Almightie vttereth his voyce, therefore let our wings fall downe, and let vs wholly submit our selues to be taught of God. Euen as Cornelius the Centurion thought when he heard Peter preach, that he stood not before a man, but before the Lord: and Con­stantine the Emperour could neuer satisfie him­selfe with reuerent attention of his good heart to the word. Then indeede shall we be good ground as all they are which with a good, and a very good heart heare the word, and keepe it, and bring forth fruit with patience.

The second propertie of the good ground is this, Corde bono & optimo. Vulga. that they keepe the word with a very good heart. In our English translation it is read thus, with a good and an honest heart. But I follow the vulgar Latin which readeth thus; With a good and a very good heart. And I re­fer the good heart to hearing, the very good heart to keeping; As if the words stood thus; Which with a good heart, heare the word, and with a very good heart keepe it, and bring forth fruite with patience. To the matter then: It is to no purpose that the seede be sowne, except it be couered in the earth. Neither that the word [Page 30]be heard, Psal. 119. except it be kept. Therefore saith the Prophet, In my heart haue I hid thy word, that I may not sinne against thee. So that to keep the word with a very good heart, is to hide and co­uer this holy seede in the fallowe grounds of our heart, beeing plowed vp by the preaching of the Gospel. Whereupon the kingdome of heauen is likened to a treasure hid in a field. And this very field is a faithfull heart, which keepeth & hideth in it selfe the word, which is the direct way to the kingdome of heauen. According to that of our Sauiour; Marth. 13.52. The kingdome of heauen is within you. Yea a faithfull heart, not onely is a field wherein is a treasure, but also is it selfe a treasure, wherein are both old and new things. For euery Scribe which is taught vnto the king­dom of heauen, is like vnto a housholder, which bringeth forth out of his treasure things both new and olde. His heart is filled with a treasure of comforts, gathered out of the olde and new testament. Prov. 13.52. The wise woman by whom is meant the spouse of Christ, keepes her candle alight the spouse of Christ, [...] appella [...] Clemens. August. de civit. dei. lib. 21. cap. 6. keepes her candle alight all the night long. Clemens vanderstandeth this light to be the heart, and he calleth the medita­tions of holy men, candles that neuer goe out. S. Austin writeth that among the Pagans in the temple of Venus, there was a candle which was called, vnextinguishable: whether this be true or no of Venus temple it is vncerten, only Austins report we haue for it: but without all doubt in euery faithfull hearer and keeper of the word, [Page 31]who is the temple of the Holy Ghost, there is this candle or light that neuer goes out. Psal. 19. For so we reade, that the word of the Lord illumina­teth the heart: there's the light. And that this light goes not out at any time, Psal. 119. appeareth by that which is written elsewhere: ô Lord, how doe I loue thy statutes, they are my meditation continually? In the olde law those creatures one­ly were accompted cleane, which did chew the cud. No otherwise shal we be counted vncleane in the sight of God, if we chewe not the cud as it were, and ruminate, and meditate of those things which we haue heard out of the word. For euen as it is not auaileable to eate, except the meate be inwardly digested and diuided to all the parts of the bodie: so hearing is vnprofi­table, vnlesse the word heard be kept in minde and memorie, and shewed and set forth in all the parts of our life. Act. 17.11. Therefore they of Berraea were esteemed more noble then they of Thessa­lonica, because they after Paul had preached to them, conferred among themselues, and sear­ched the Scriptures, not onely to see whether the Apostles doctrine were warrantable by the word, but also to confirme their owne memory, and to exercise their meditation in the Lawe of God. Now then ye holy ones of God, if we would be good ground indeed, Gen. 37.11. as the Patriarch Iacob noted his sonne Iosephs dreames; so let vs not onely heare, but also note the word. For this is proper to the child of God, to haue the [Page 32]lawe of his God in his heart. Not noted in writing tables, or written in tables of stone, but noted and written in the fleshy tables of the heart. Luk. 2.19. And euen as the holy virgin kept all those sayings, and pondered them in her heart, which were by the Shepheards reported and published abroad concerning her sonne Iesus: in like manner they that are wise will heare, nay they will ponder and keepe those things which they haue heard, that so they may the better vnderstand the louing kindnesse of the Lord. Especially seeing those things which we heare are no dreames, but vnsearcheable my­steries of our saluation: neither are we that pub­lish and preach them, such shepheards as the Angell spake vnto, but we are appointed to watch ouer the flocke which Christ hath bought with his blood. Therefore if you would shewe your selues to be good ground, your very good heart must be as a field that hath a treasure hid in it: yea it must be as a treasure it selfe that hath olde and new things hidde in it: it must be as a candle that neuer goes out: and as a cleane creature that neuer leaues chewing the cud: euen as Iacob noted his sonnes dreams, and the blessed virgin keept the shepheards say­ings and pondered them in her heart. For they onely are good ground which with a good, and a very good heart, heare the word and keepe it and bring forth fruite with patience.

The third propertie of the good ground is this, that they bring forth fruite with patience. Good ground is like a good tree. For indeede good ground will make a good tree. Now a good tree bringeth forth good fruite. Psal. 1. And the blessed man which meditateth day and night in Gods law, is like a tree planted by the waters side, which bringeth forth his fruite in due sea­son. So that it is not enough for the word to go in at one eare & out at the other, but it must goe in at both cares by reuerent and religious hea­ring, and settle deepely into the heart by faith­full and diligent keeping, and lastly goe out at both hands, Ecclus. 50.16. by bringing forth fruite with pati­ence. Simeon the sonne of Onias was as a faire Oliue tree, that is fruitfull, and as a Cypres tree which groweth vp to the cloudes. A cypres tree is high but barren: an oliue is fruitfull but lowe. So a Christian, must not onely as a cypres tree, reach vp to the cloudes by meditation of high mysteries in the word, but also he must as an o­liue tree bring forth fruite with patience. Then he shall be like Simeon, neither low, nor barren. But though he be an oliue, yet he shall be as high as the cypres tree: Gen. 6.16. & though he be a cypres yet he shall be as fruitfull as the oliue tree. Noah is commanded to make a windowe in the top of the arke, and a dore in the side of it. A win­dowe is for the eie to looke out, a doore is for the whole bodie to goe out. And in like manner he that would be good ground, must not onely [Page 34]make him a window for contēplation, as Daniel did, at which he prayed thrise a day, but also a dore for action, as Abraham did, at which he sate once a day. At the window of contemplation he must meditate, with a very good heart to keepe the word: at the dore of action he must go out to bring forth fruit with patience. Exod. 30.18. The Lord also commāded Moses to make a lauer with a base or with a foot. Now the latine word Labiū signifies as well a lip, as a lauer. So that the lauer which washeth must haue a base: & the lip which vtte­reth great knowledge must haue a foot to walke according to it. Otherwise if knowledge do not stand vpon doing & vpon fructifying as vpon a foote, then questionles it is footlesse, & so conse­quētly it is bootlesse, & the lauer wanting a base is altogether vnprofitable. Esai 58.1. The Prophet Isai is willed to lift vp his voyce like a trumpet. Many things sound lowder then a trūpet, as the sea, the thunder, and such like. Yet he saies not; Lift vp thy voyce as the sea, or lift vp thy voyce as the thunder; but lift vp thy voice as a trumpet. Why so? Because a trumpeter when he sounds his trumpet, he windes it with his mouth, & houlds it vp with his hand. And so euery faithfull heart, which is as it were a spirituall trumpet to sound out the prayses of God; must not only report them with his mouth, but also support them with his hand. And then indeed holding vp the word of life with his hand, and bringing forth the fruite thereof with patience, he shall lift vp [Page 35]his voyce like a trumpet. Gen. 23.19. The Patriarch Abra­ham buried Sarah in the caue of Macpelah, that is in a double sepulchre. He that buries his mind in knowledge only, without any care of bring­ing forth fruit, he buries Sarah in a single sepul­chre, as Philo Iudaeus doth allegorize vpon this story; but he that burieth his minde as well in the performance and practise of religion (which is all in all) as in the knowledge and vnderstan­ding of it, he buries Sarah in a double sepulchre. And so must all we doe, which are the true chil­dren of Abraham. For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus haue a double spirit. A spirit that heareth the word with a very good heart, and with patience bringeth forth fruit. Neither is this addition (with patience) altogether to be o­mitted. For though a man can not heare the word without patience, nor keepe the word without patience, yet patience is neuer so re­quisite, as in bringing forth fruite according to the word which we haue heard, and kept. Wherfore the holy Ghost saith; Heb. 10.36. Ye haue need of patience, that after ye haue don the will of God, ye may receiue the promise. He saies not, After ye haue heard it with your eare, or kept it with your memory: but after ye haue done the will of God, and brought forth the fruite thereof, yee may receiue the promise. For wherefore did not the stony ground bring forth fruite, but onely for want of patience. They receiued the worde [Page 36]with ioy, and seemed to haue very good hearts for a time: but in time of temptation for want of patience they fell away. Wherefore did not the thorny groūd bring forth fruit, but only for want of patience? After their departure wanting pa­tience to digest their griefes, they were choked with cares, and so brought forth no fruite. Ther­fore as a good field must endure many a colde frost and snowe, and hard weather in the win­ter time, before it can yeeld a fruitfull croppe in Summer: semblably he that would be good ground, must possesse his soule in much pati­ence, and continually endure, yea euen man­fully reiect all the motions of his flesh, all the al­lurements of the world, all the tēptations of the deuill, whereby he may be hindred frō bringing forth the fruite of a good life, according to the holy will and word of God. He must like a good tree, bring forth good fruite: he must with Si­meon be not onely high as the cypres, but also fruitfull as the oliue: he must with Noah make him, not onely a window for contemplation, but also a dore for action: he must with Moses, make him a lauer with a base: he must with Esay lift vp his voice like a trumpet; he must with A­braham bury Sarah in a double sepulchre: in one word, he must alwaies bring forth fruite with patience. For they only are good ground which with a good, and a very good heart, heare the word, and keepe it, and bring forth fruite with patience.

To conclude then, It is not greatly needefull to exhort you with a good heart to heare the word. Neuer heretofore such diligent hearing in the Court, as now a dayes. I dare be bold to say it; All the preachers in England, in very ma­ny yeares by all their exhortations, could neuer haue done halfe so much good in this kind, as one onely, holy, and happie example hath done, which we see euery day before our eyes. Nei­ther neede ye be greatly put in mind to keepe in mind the word heard. Memory ye haue enough, vnderstanding enough, knowledge enough, learning enough: When you haue heard a Ser­mon, you can remember, and repeat, and carry away, and keepe much of it. But this, this is the the thing which I must call vpon my selfe, and vpon all you to thinke of, to wit, that we bring forth the fruite of the word in patience, in tem­perance, and in all other vertues of a sanctified life. For that Samaritan woman did not fill her pitcher at the well, to spill it by the way, but to carrie it home ful of water, and there to vse it as occasion seru'd. Here where the word is prea­ched, is the well of liuing water, flowing forth to eternall life. But this water we must carry a­way with vs, and keepe it to wash and purge our consciences, to clense our wayes, to water the rootes of Gods graces in vs continually, that we may bring forth fruit with patience. Rachel also, that other holy woman, did not desire the mandrakes so much to hold it in her hand, or to [Page 38]sinell to it, as to be made apt thereby to bring forth the fruite of her wombe. To teach vs, that we must not labour so much to know the word, that we may subtilly dispute or discourse of it, as to practise it that we may shewe the fruite of it in the amendment of our liues. Therefore king Dauid beeing readie to redresse diuers things among his people, saith in one of the psalmes; O Lord, teach me goodnesse, and knowledge: knowledge, that I may keepe thy word; and goodnesse, that I may shewe the fruite of it. For I am sure, saies he, that all my keeping with­out fructifying, al my knowledge without good­nesse, is to no purpose. Wherefore, ô Lord, giue me goodnesse and knowledge. But first goodnes, and then knowledge. Because indeede a little goodnesse, though it be neuer so small, is better then all knowledge, though neuer so great. One handfull of goodnes is woorth a hundred headfulls of knowledge. For the feare of the Lord is the beginning of wisedome, a good vnderstanding haue all they that do there­after, the praise of it endureth for euer. A good vnderstanding haue all they that doe thereafter. Why so? Because an ill vnderstanding haue all they that do not thereafter. They that haue vn­derstanding, and do not thereafter, that is, bring not forth fruite according to it, they haue an ill vnderstanding. But they that haue vnderstand­ing, and doe thereafter, and lead their life ac­cording to it, such haue a good vnderstanding. [Page 39]The praise of these shall endure for euer. O how highly shall Christ praise you, how richly shall he reward you, if you haue a conscionable care to expresse his vertues, and to be transsormed as it were into the obedience of his word? Then he shall say vnto you; Come ye blessed of my Father, inherite the kingdome of heauen. For ye haue not onely heard my word, and kept it as farre as knowledge goes, but also ye haue pra­ctised it, and fructified thereby. I was in prison, and ye visited me; I was harborles, and ye lod­ged me; I was hungrie, and ye gaue me meate. These and such other haue beene the good fruites, which haue followed your hearing and keeping of my word. Therefore now ye shall be praised for your weldoing, and for euer yee shall be blessed for your fruit-bearing. Which God graunt to vs all for Iesus Christ his sake, to whome with the Father, and the holy Chost, be all honour and glorie, power and praise, dignitie and dominion, now and euermore.

Amen.

THe principall scope of the Pro­phet in this place is to prooue, that the righteousnesse, and so the blessednesse of man consi­steth onely in the free forgiue­nesse of his sinnes, and gratious imputation of Christs merits. His argument may be framed thus; That which the whole church and euery godly man therein hath euer especially prayed for in all afflictions and trou­bles, that is happinesse: But for remission of sinnes euery godly man will pray in time of tri­bulation: Therefore this is the felicitie of the faithfull. To confirme this reason more fully he fetteth downe, first, the circumstances going be­fore the prayer; For this shall euery one that is godly make his prayer vnto thee in a time whē thou mayst be found. Then, the forme of the prayer it selfe; Thou art a place to hide me in, thou shalt preserue me from trouble, thou shalt compasse me about with songs of deliuerance. [Page 42]Lastly, the effect following the prayer; Surely in the flood of many waters they shall not come neere him.

Prayer is the true sacrifice of faith. The effi­cacie whereof is briefly, but pithily set downe to the Hebrewes. And I haue spoken els-where somewhat largely of this point. Now but a word onely to make a fit entrance into this sermon. Take it therefore thus. The effects of prayer heretofore haue bin wonderfull. Prayer hath fet downe hailestones from heauen, to ouercome fiue Kings with their armies. Prayer hath shut vp the windowes of heauen that it should not raine, and againe hath opened them that the earth might giue her encrease. Prayer hath stai­ed the swift course of the sunne, and caused it to goe backward fifteene degrees. Prayer hath held Gods hands that he could not strike when he was readie to plague his people. Prayer with­out any other helpe or meanes hath throwne downe the strong walls of Iericho. Prayer hath deuided the sea, that the floods thereof could not come neere the Israelites. In this place it deliuereth the faithfull man from all the dan­gers of this world. Surely in the flood of many waters they shall not come neere him.

The summe is this; That no calamities of this world, no troubles of this life, no terrours of death, no guiltines of sinne, can be so great, but that a godly man by meanes of his faith and felicitie in Christ, shall wade out of them well [Page 43]inough. For howsoeuer other things goe, stil he shall haue such a solace in his soule, such a com­fort in his conscience, such a heauē in his heart, knowing himselfe reconciled to God, and iusti­fied by faith, that Surely in the flood of many waters they shall not come neare him.

Which, that it may the better appeare, I shall desire you to obserue two things. The danger: the deliuerāce. The danger is in these words; In the flood of many waters. Where the tribulati­ons that the godly man is subiect to in this life, are likened, First to waters: then to many wa­ters: thirdly, to a flood of many waters; In the flood of many waters. The deliuerance is in these words; Surely they shall not come neare him. Where the deliuerance of the godly man hath three degrees also. First they shal not come neare; secondly him, they shall not come neare him: then Surely, surely they shall not come neere him. Surely in the flood of many waters, they shall not come neere him.

First, the afflictions of the faithful are likened to waters. Fire and water haue no mercie we say. But of the two water is the worst. For any fire may be quenched with water, but the force of water, if it begins to be violent, cannot by any power of man be resisted. Polyd. lib. 7. Canutus who was king of England, Scotland, Denmarke, Norway, and a great part of Sueuia all at once, sitting at a low water vpon the Thames shoare, commanded the water not to come neare him. [Page 44]But notwithstanding his commandement the water returning and flowing againe, as that in Ezekiel which came to the ancles, Ezek. 47.3. then to the knees, and yet higher to the necke, so neuer left rising till it came vp neere him and wet him. Then turning about to his noble men that were there attendant on him, he said, You call me your soueraigne Lord and Master, and yet I can not command this little channell of water, to keepe aloofe off from me. Whereupon he went immediately to Westminster, and with his own hands set his crowne vpon the Crucifix there, and could neuer be perswaded after to weare it vpon his owne head. This experience that Ca­nutus so mighty a king made, doth directly prooue, Iob. 38.11. that no man but God onely can set bars and doores against the water, and say; Hitherto shalt thou come, but no further, and here shalt thou stay thy proud waues. The afflictions of the righteous therefore beeing here compared to waters, Psal 88.8. must needs be very violent. For thus the Psalmist saith, Thine indignation lieth hard on me, and thou hast vexed me with all thy waues. And God himselfe; I will powre out my wrath vpon thee, as water. So that the securitie and felicitie of the faithful man is inuincible. Hos. 5.10. He may be often in danger of tribulatiōs as of great waues or waters, but they shall neuer ouer­whelme him; Surely in the floud of many waters they shall not come neere him.

But these our tribulations which are waters, [Page 45]are also many waters. Our common prouerb is, Seldome comes sorrow alone. But as waters come rouling and wauing many together: so the miseries of this life. Ezek. 1.10. The Prophet Ezekiel saw the roule of a booke written within and without, and there was written therein, Lamen­tations, and singing, and woe. This booke is written within and without, to shew that many are the troubles of the righteous, both outward and inward. And it is two to one if any thing befall vs, it is rather an ill happe, then a good happe. Seeing for one singing, there is in the booke a double sorrowing, lamentations, and woe. Or if it be read as some translate it; Et scriptura in co erat la­mentatio­num, lugu­brisque car­minis, & vae. Tremell. Lamen­tations, and mourning, and woe, then it is yet more plaine, th [...] in this world many troubles as many waters come [...]e in the necke of an o­ther, no earthly ioy or comfort comming be­tweene. Psal. 42.7. This the good King greatly complai­neth of, One deepe calleth an other because of the noise of the water pipes, all thy floods and stormes haue gone ouer me. And Iob, Iob. 16.14. He hath giuen me one wound vpon an other, and he hath runne vpon me as a gyant. Philip. 2.27. And Saint Paul though in one place he write God shewed mer­cie toward him, that he should not haue sorow vpon sorow, yet oftentimes elswhere he spea­keth of his owne manifold daungers. 2. Cor. 11.26. I suffered thrice shipwracke, saies he: night and day haue I bin in the deepe sea. In iourneying I was often, in perills of waters, in perills of robbers, in pe­rills [Page 46]of mine owne nation, in perills among the Gentiles, in perills in the citie, in perills in the wildernesse, in perills in the sea, in perills a­mong false brethren. Thus we see how many waters the godly man is subiect to in this life. For one ioy he hath at the least two sorovves, if he haue no more: one deepe calleth an o­ther: one vvound bringeth an other: he hath sorovv vpon sorovv: perills vpon perills. Many vvaters: many dangers. Neuerthelesse, Surely in the flood of many vvaters, they shal not come neare him.

Thirdly, the dangers of this life, are as a flood. The very naming and mentioning of a flood must needes be very terrible, euer since Noahs flood destroyed the whole world. For euen as a horse or a mule of whom the Prophet a little after speaketh in this Psalm. Ver. 9. hauing been once well lashed with a whippe, doth euer after feare if he heare but the bell which is tied to the whip: so man since the world was so well scou­red and scourged with a flood, could neuer al­most abide either to talke or thinke of it. Now though our whole life be nothing els but a flood of many waters, yet nothing in the world may more fitly be so called, then our going out of the world. This indeede bringeth with it a flood of many waters, and an Ocean sea of infi­nite cares. Aristotle writeth that nothing is so terrible as death, 1. Mac. 6.11. which Antiochus feeling sen­sibly in himselfe, crieth out thus, Oh into what [Page 47]aduersitie am I come, and into what floods of miserie am I now fallen? He addeth the reason a­non after; For I must die with great sorrowe in a strange land. What speake I of a wicked tyrant? Holy men often are in great perplexitie at the time of their departure. S. Hier. in vita cius. Hierom writeth of Hilarion, that being ready to giue vp the ghost, he said thus to his soule; Go forth my soule, why fearest thou? go forth, why tremblest thou? Thou hast serued Christ almost these threescore and ten yeares, and dost thou nowe feare death? Christ himselfe also feeling that he was compas­sed about with the sorrowes of death, began to be afraid, and to be in great heauinesse, and he said moreouer, My soule is very heauie euen to the death. Mark. 14.33. I know well Christ was afraid with­out sinne, nay with great comfort. For he prai­eth thus, Not as I will, but as thou wilt. And a­gaine, Into thy hands I commit my spirit. This then was his comfort, that the Iewes could doe nothing in putting him to death, but as S. Peter testifieth, that onely which his father both by his counsell and will had decreed, and by his hand had ordained. Hilarion also that holy anti­ent Father comforteth himself with this, that he had serued Christ almost seauentie yeares. O­ther children of God haue had other comforts, and all haue this, that both in life and in death they are happie in Christ. Howbeit seeing ma­ny holy Christians, and euen Christ himselfe feared death, it remaineth that death simply [Page 48]and in it selfe considered, is a flood of many wa­ters. But yet the faithfull man euen in death is out of all danger. Surely in the floods of many waters, they shall not come neere him.

Thus much for the first part which is the dan­ger; In the flood of many waters. The second part followeth, which is the deliuerance; Sure­ly, they shall not come neere him.

First, they shall not come neere. They, that is, The waters shall not come neere. The holy Church and euery member thereof is likened to a house built vpon a rocke. Matth. 7.25. Vpon which though the winds blow, and the floods beate, yet it can not be throwne downe, because it is built vpon a rocke. So that the floods which shake it, can neuer come neere it to ouer­throwe it. The same may be said of the ship co­uered with waters. It might well floate, but it could neuer be drowned. For as soone as the Disciples cryed vpon Christ to saue them, Matth. 8.24. pre­sently there followed a great calme. Therefore Luther when his life was sought of all the world in a manner, translated the Psalme Deus noster refugium, Psal. 46.1. into dumb meeter, and caused it to be sung in all the reformed Churches. God is our hope and strength: a very present helpe in trou­ble. Therefore will we not feare though the earth be mooued, and though the hills be carri­ed into the midst of the sea. Though the waues thereof rage and swell: and though the moun­taines shake at the tempest of the same. S. Peter [Page 49]the Apostle began to sincke, but he sunke not right downe. Christ was readie at hand to helpe him. For as soone as he sawe himselfe in present perill and danger, forthwith he cried, Master saue me. Saue me O God: Psal 69.1. for the waters are come in euen vnto my soule. and 16. I sticke fast in the deepe mire where no ground is: I am come in­to deepe waters, so that the floods runne ouer me. Take me out of the mire that I sinke not, and out of the deepe vvaters. Let not the vva­ter flood drovvne me, neither let the deepe svvallovv me vp: and let not the pit shut her mouth vpon me. S. Act. 27.34. Paul likevvise suffered ship­vvracke, but lost not by it one haire of his head. Whereby vve may see the absurditie of the Pa­pists. They vvould prooue that iustifying grace may be lost, because some haue made shippe­vvracke of faith. 1. Tim. 1.19. But if vve should graunt them that the Apostle speaketh of iustifying not of hi­storicall faith, yet vve haue the helpe of a second ansvver. To vvit, that shipvvracke is one thing, and drowning an other. Therefore faith which is wrackt is not by and by drowned. For it may happen to suffer shipwracke as S. Paul did, and swimme out safe to the shore. But this is but a touch by the way. Meane season we see how safe and secure the faithfull man is in Christ. He is a house, to which the floods may come neere to shake it, but neuer to throwe it downe, he is a ship, which the waues may come neer to tosse it, but neuer to turne it ouer: euen as Saint Pe­ter [Page 50]began to sinke, but still kept vp his head: and S. Paul suffered shipvvrack, but vvas not a haire the vvorse for it. Surely in the flood of many vvaters, they shall not come neare him.

Secondly, him. They shall not come neere him. This word must in no case be omitted. It helpeth vs to answer a very strong obiection. For it may be saide, Many holy men haue lost their goods, haue suffered great tormēts in their bodie, haue beene troubled also in minde; how then did not the floods of many waters come neere them? The word Him helps vs to an an­swer. The very Philosophers themselues reckned their goods pertained no more to them, then be it spoken with reuerence & regard, the parings of their nailes. Zenon hearing newes he had lost all he had by sea, Benè facis fortuna cum ad pallium nos compel­lis. said onely thus; Thou hast done very well Fortune to leaue me nothing but my cloake. An other called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar, spake thus to the executioner; Beate and bray as long as thou wilt Anaxarchus his bag or sachell (so he called his owne bodie) but Anaxarchus thou canst not touch. Yet these making so small reckoning of their goods and bodie, set their minde notwith­standing at a high rate. Mens cuius­que is est quisque. The minde of a man, is himselfe, say they. Hence it is that Iulius Caesar, when Amyclas the Pilot was greatly afraid of the tempest, spake to him thus, What meanest thou to feare base fellow, dost thou not know [Page 51]thou cariest Caesar with thee? Caesarem ve­his. As if he should say, Caesars bodie may well be drowned, as any other mans may, but his mind, his magnanimi­tie, his valour, his fortitude, can neuer be drow­ned. Thus farre went Philosophie: But Diuini­tie goeth a degree further. For Philosophie defineth Him, that is a man, by his reason and the morall vertues of the minde; but Diuinitie defineth a Christian man by his faith and his coniunction thereby with Christ. Tract. 49. in Iohan. Vnde mors in animâ [...] quia non est fides. Vnde mors in cor­pore? quia non est ibi anima. Ergo animae tuae anima fides est. Excellently saith S. Austin: Whence com's it, that the soule dyeth? Because faith is not in it. Whence that the body dieth? Because a soule is not in it. There­fore the soule of thy soule is faith. So that if we would knowe what is a faithfull man, we must define Him, not by his natural soule, as he is rea­sonable, but by the soule of his soule, which is his faith. And then we may easily answer the obiection, that a flood may come neere a faith­full mans goods, neere his bodie, neere his rea­sonable soule, but to his faith, that is to Him, it can neuer come neere. For if you speake of the life and essence of him, that it is faith, the Pro­phet also witnesseth, The iust shall liue by faith. Abacuck. And the Apostle, Now I liue not, Gal. 2.20. but Christ liueth in me: but that I liue, I liue by faith in the sonne of God, who loued me; and gaue him­selfe for me. And he that was wiser then all the Philosophers determineth this doubt thus; The summe of the matter when you haue heard all is this: Feare God, Eccles. 12.13 and keepe his commande­ments; [Page 52]for this is all of man. All of man, what's that. All of man which will hold out against all floods of many waters. For the goods of man may be gotten away by forged cauillation: the bodie of man may be weakened by sickenesse: the soule of man and the faculties thereof, as me­morie, witte, and such like, may be impaired by age, but faith in Christ, the feare of God, a care to keepe his commandements, is all of man, which no floods, either in life or in death can ouerwhelme. All of man, wherein man ought to imploy himselfe while he is aliue, and with­out which, man is but vanitie when he is dead, but with which, man both in life and death is most blessed. For if this be the summe of all, then of any thing but this there is no reckoning at all to be made. I haue praied for thee, saith our Sauiour, Mat. 16.18. that thy faith should not faile, and the gates of hell shall not preuaile against thee. For loue is strong as death: ielously is cruell as the graue: Can. 8 7. the coales thereof are fiery coales, and a vehement flame. Much water cannot quench loue, neither can the floods drowne it. Euen as Paul also glorieth, Rom. 8. that nothing can se­parate him from the loue of God which is in Christ Iesus. Wherefore seeing the godly man is so inuincible, that neither the gates of hell, nor the floud-gates of many waters, can pre­uaile against him; Surely in the flood of many waters, they shall not come neere him.

In the last place must be considered the asse­ueration [Page 53]Surely. For if both liuing and dying my felicitie be most certaine in Christ, and yet I know not so much, what comfort can I gather thereby? Now in all aduersities this is my grea­test ioy, that the fauour of God which is most constant in it selfe, is fully assured also to me. For, I know that my redeemer liueth. And if I be iudged, I know I shall be found righteous. And I know whom I haue beleeued, and I am sure. In one word, I am Surely perswaded, that neither life nor death, Rom. 3.37. nor any thing else can separate vs from Christ. Nay in all the flood of waters we shalbe more then conquerours. They shall not come neere to conquer vs. But rather we shall conquer them. Yea that which is strangest of all. Surely we shall be more then conquerours ouer them. Though an host of men were laid against me, yet shall not my heart be afraid: Psal. 27.3. and though there rose vp warre a­gainst me, yet will I put my trust in it. Not in him, as it is ill translated in the English, but in it; that is, In the very warre it selfe. I will not feare. Nay I will be of good hope. Yea Surely in the very warre will I hope and trust. For euen as a building made archwise, the more waight is laid vpon it, the more strong still it is: so the more force and strength is brought against me, the greater triumph and victorie I shall haue. Psal. 3.7. Therefore I will not be afraid of ten thousand of the people, that haue set themselues against me round about. For a thousand of them shall fall [Page 54]at my side, and ten thousand at my right hand, but they shall not come neere me. The Arke in the flood was not drowned, Gen. 7.18. as other things were, but floated vpon the waters. Yea the high­er the waters encreased, the higher Surely for that did the Arke still arise. Likewise the red sea did not hinder the Israelites passage, Exod. 14.22. but ope­ned an easie way to thē. Yea Surely it was more­ouer as a wall to backe them against all their e­nemies. The words of S. Iames are very plaine; My brethen, Iam. 1.2. compt it exceeding ioy when you fall into diuers temptations. Tentation of it selfe doth vexe and disquiet a man. But to the godly it is a ioy. As we read elswhere, That they which are iustified by faith haue peace, nay, haue easie accesse to God, and great ioy in tribulations. But the Apostle adding, Rom. 5. that this ioy is not com­mon or ordinarie, but Surely exceeding ioy, rai­seth vp the amplification as high as may be. Whereunto S. Paul also accordeth; We are af­flicted on euery side, 2. Cor. 4 9. yet we are not in distresse: in pouertie, but not ouercome of pouertie: we are persecuted, but not forsaken: cast downe, but we perish not. Here he prooueth directly, that the flood commeth not neere the faithfull. But where is the Surely? It followeth in the same e­pistle; As dying, and behold we liue: as chaste­ned, and yet not killed: as sorrowing, and yet al­waies reioycing: 2. Cor. 6.10. as poore, and yet making many rich: as hauing nothing, and yet possessing all things. O the securitie and felicitie of the faith­full! [Page 55]For his faith maketh life of death: ioy of sorrowe: riches of pouertie. What shall I say more? or what would you haue me say more? or what can I say more, thē as the Apostle saies? It makes all things of nothing. As hauing nothing saies he, and yet possessing all things. But the speciall thing to be noted in this sentence is, As dying, and Behold we liue. For they import, that death is no death, but As it were death, to wit, an image or a shadowe of death: beeing indeed life, and Surely a better life and more immortall then we had here. Therefore he saies, Behold we liue, to shewe that by death the faithfull liue a life wherein there is some great specialty and ex­cellencie worthie indeede to be beholded and regarded. As if he should say; Behold we liue, Behold we liue a more happy life, then euer we liu'd in our life. S. Augustin often commendeth the saying of his master S. Ambrose when he was ready to die. Speaking to Stilico and others about his bed; Non ita vixi inter vos, vt me pudeat viuere: nec mori timeo, quia bonum dominum habemus. Pontius in fine vitae e­ius. I haue not liued so among you, saith he, that I am ashamed to liue longer if it please God: and yet againe I am not afraid to die, because we haue a good Lord. He doth not say, Mine owne goodnesse putts me out of feare, but Gods goodnesse. This goodnesse of God makes me quiet in my conscience, and se­cure in soule, readie to embrace death whensoe­uer it commeth. Wherefore Surely is fitly ad­ded. For afflictions as waters doe not ouercome the faithfull. Nay they come not neere him. But [Page 56]trariwise the faithfull conquereth afflictions. Yea Surely he is in them all more then a con­querour. In warre he is not afraid. Rather he greatly hopeth. And Surely euen in the very warre he hopeth. The flood of waters commeth not neere to drowne the arke, but lift it vp. And so much the higher Surely the arke still riseth as the flood riseth. The sea staieth not the Israelites passage. It is a dry land for them to march on. As a wall moreouer to backe them Surely a­gainst all their enemies. Tentation not onely is no matter of sorrowe, but also on the other side of ioy, and Surely of great ioy. Death is no death, but a life, and Surely such a life, as onely of it we may say, Behold we liue. So happy both in life and death is the faithfull man; Surely in the flood of many waters, they shall not come neere him.

To conclude then; No calamitie or aduersi­tie can possibly disseuer that coniunction which faith maketh of euery godly man with Christ. For feeling the remission of his sinnes assured and sealed vnto him, he contemneth not onely the works of the world and dismayments of his conscience, but euen the very feares and terrors of death. This our deare brother M. Edward Liuely, who now resteth in the Lord, led a life which in a manner was nothing els but a con­tinuall flood of many waters. Neuer out of suites of law, neuer-ceasing disquieters of his studie. His goods distrained, and his cattle [Page 57]driuen off his ground as Iobs was. His deare wise beeing not so well able to beare so great a flood as he, euen for very sorrowe presently di­ed. A lamentable and ruefull case. So many chil­dren to hang vpon his hand, for which he had neuer maintenance, neither yet now had stay, his wife beeing gone. Well, but that sorrowfull time was blowne ouer. He was appointed to be one of the chiefest translatours. And as soone as it was knowne how far in this trauaile he did more then any of the rest, he was very well prouided for in respect of liuing. For which my L. his Grace of Canterbury now li­uing, is much to be reuerenced and honoured. But being so well to passe both for himselfe and for his children, sodainely he fell sicke. He was taken with an ague & a squinsey both together. And the more vsuall that was, the lesse dange­rous was this accompted, but the euent shewes the contrary. For the squinsey beeing both by himselfe and his friends not greatly regarded, within foure dayes tooke away his life. These were many waters and diuerse tribulations. Be­sides a thousand more, which I cānot now stand to repeate. Yet he carried himselfe so in life and death, as these waters seemed not once to come neere him. He was professour of the He­brewe tongue in this Vniuersitie thirty yeares. (As his father in law D. Larkyn had beene pro­fessour of Phisick fiue or sixe and thirty yeares.) Which tongue, howsoeuer some account of it, [Page 58]yet ought to be preferred before all the rest. For it is the antienst, the shortest, the plainest of all. A great part of wisedome, In Cratylo. as Plato sheweth, is in the knowledge of true Etymologies. These in other tongues are vncertaine, in this taken out of the naturall qualities of euery thing that is named. In so much as when any man hath found the Hebrewe Etymologie, then he neede seeke no further. Besides, all the Scripture writ­ten before the birth of Christ, except a fewe chapters of Daniel and Ezra, were written in Hebrewe. And the Rabbins themselues, though they haue no small number of fables and lies in them, yet diuerse things they haue notwithstan­ding fit for the opening of the olde Testament. Therefore though a man cannot reade the Rab­bins, yet vnlesse he can vnderstand handsomely well the Hebrewe text, he is compted but a maimed, or as it were but halfe a Diuine, especi­ally in this learned age. Lastly, diuerse learned men are of opinion, to whom I very willingly assent, that the holy tongue which was spoken in paradise, shalbe eternally vsed in the heauenly paradise, where the Saints shall euer extoll and praise God. But this worthy professour deceased, got him great credit, as well by the continu­ance, as by the holinesse of his profession. For he was not a professour for one or two yeares, as others are, but full thirtie yeares together. Nathan Cytreus writeth, In Itinera­rio. pag. 444. that in Prage an Vni­uersitie of Bohemia, where Iohn Hus and Hie­rome [Page 59]of Prage professed, that they that haue continued professours for the space of twenty yeares together, are created Earles and Dukes both together. And therefore their style is to be called Illustres, whereas they which are singly and simply but onely either Earles or Dukes, are called Spectabiles. Neither maketh it any matter that they haue no reuenewes, to maintain Earl­domes or Dukedomes. For they haue the title notwithstanding euen as Suffragans haue of Bi­shops. Our good brother hauing no such profit or dignitie propounded vnto him, but conten­ting himselfe with his stipend, spent halfe his life in this place. For he was vpon threescore yeares old when he died. He wrote a booke of Anno­tations vpon the first fiue small Prophets, dedi­cated to that great patron of learning and lear­ned men, Sir Francis Walsingham. Wherein diuers speeches and phrases of the Prophets are compared with the like in Poets and Oratours both Greeke and Latin, and many notes neither vnpleasant nor vnprofitable to be read, are fet out of the Rabbins. But in mine opinion he tooke greatest pains in his Chronologie, which he dedicated to Doctor Iohn Whitgift the re­uerend late Archbishop of Canterbury. This booke indeede is full of hidden learning, and sheweth infinite reading in stories. I asked him within this little while, whether he had written no more bookes. He tould me he had, but prin­ted no more, because he had no time to peruse [Page 60]and perfect them for other busines. Now by busines he meant, I weene especially his studie and care to performe well his taske in the tran­slation. Wherein how excellently he was im­ployed, all they can witnesse who were ioyned with him in that labour. For though they be the very flower of the Vniuersitie for knowledge of the tongues, yet they will not be ashamed to confesse, that no one man of their companie, if not by other respects, yet at leastwise for long experience and exercise in this kind, was to be compared with him. For indeede he was so de­sirous that this busines begun by the comman­dement of our most gratious Soueraigne King Iames, should be brought to a happie ende; that oftentimes in many mens hearings, he prote­sted he had rather die, then be any way negli­gent herein. Which as some thinke by all like­lihood came indeede so to passe. To wit, that too earnest studie and paines about the transla­tion, hastened his death, and brought it on soo­ner. Now as he liued so, in his profession, in his writings, in his translating, as though all the floods of many waters had neuer comn' neare him: euen so also he died. During the short time of his sicknes, he caried himselfe, as alwaies be­fore, humbly, mildly, quietly, constantly. One of his louing friends standing by his bed, and say­ing; M. Liuely, I pray God you may haue pati­ence, and hope, and especially faith vnto the ende. He lifting vp his hands said heartily and [Page 61]cheerefully, Amen. Little he vsed to speake, and more he could not say, for the paine and impe­diment of his squinsey. Which though it made a speedie end of him, as the apoplexie did of the good Emperour Valentinian, yet how could a­ny death be sodaine to him, whose whole life was nothing els but a meditation of death, and whome the Lord whensoeuer he came, might finde doing his dutie? Wherefore no reason we should lament his departure out of this world. He liued blessedly, he died blessedly in the Lord. Rather, you Reuerend and learned Vniuersitie-men, lament for this, that you haue lost so famous a Professour, and so worthy a wri­ter. Lament you translatours, beeng now de­priued of him, who no lesse by his owne merit and desert, then by the priuiledge of his place, was to order and ouersee all your trauailes. La­ment you poore orphans, eleuen poore children of you, which he left behind him, as Christ as­cending left eleuen Disciples, bereaued of your kinde and deare Father, destitute of necessaries for your maintenance, to seeke of all helpe and meanes, but onely (as poore folkes vse to speake) such as God and good friends shall prouide. La­ment, lament all of you, of the towne as well as of the Vniuersitie, because our Schoole hath lost such a singular ornament of this age, because our Churches haue lost such a faithfull and syn­cere seruant of Christ. Questionlesse, as it should seeme by the taking away of this man, almightie [Page 62]God is greatly angrie with vs all for our sinnes. Christ Iesus our master as though he meant no more to care for vs, seemeth to lie fast asleepe in the ship, while we most miserably in the flood of many waters are turmoiled & tossed. Where­fore let vs in time crie aloud, and awake him with our praiers. Or rather indeede he is not a­sleepe, but awake alreadie. We haue awaked him, not with our praiers, but with our sinnes. Our sinnes haue cried vp to heauen. And the Lord beeing awaked, as a gyant comes forth a­gainst vs, & as a mighty mā refreshed with wine. For not onely those are waters which are in the chanell, or in the sea, but as waters are here vn­derstood, euen those fires are waters, those fires I say, which very lately awaked vs at mid­night, and affrighted vs at none day: which ra­ged on the South side, and anon after on the North side of the towne. It was but a fewe mens losse, but it was all mens warning. And what? Shall we make nothing of this, that one kind of disease deuoureth vp the townes­men, The plague, the small pocks, and the squinsey. an other the schollers? This is now the tenth course of schollers, which within this moneth hath beene brought forth to buriall, not one of them dying of the plague, whereas heretofore if one or two schollers haue died in a whole yeare out of all Colledges, it hath beene accompted a great matter. This and such like grieuous iudgements, beloued, doe plainely declare, that the Lord beeing awaked with the [Page 63]cry of our sinnes, is grieuously displeased and offended at vs. Wherefore let vs yet now at the length in the name of God, rowse vp our selues, and awake out of our deadly sinnes. Let this that our holy brother did so sodainly in a man­ner, fall asleepe, be a loud O yes, as it were to a­wake vs all. Let euery one of vs, amend one, iudge one, accuse one, condemne one, that we be not all condemned of the lord. Let euery one I beseech you crie vp to heauen for mercie, and say with Dauid, 2. Sam. 24. I haue sinned and done wicked­ly. Or with Ionas; Take me, Ionas 1.12. for I knowe that for my sake this great tempest is vpon you. Then our most mercifull father shal blesse vs all, as he hath done this holy Saint, both in our life and in our death, by the pardoning of our offen­ces, and couering all our sinnes, with the bow­ells and blood of Christ. And though in this world we be euer subiect to a flood of many wa­ters, yet he shall drawe vs still out of many wa­ters, as he did Moses. Surely in the flood of ma­ny waters, no more then they did to Ionas, they shall not come neere vs. Neither onely shall we be safe in the flood of death, but also in the flood of the day of iudgement. For that also is a flood, and a terrible fearefull one too. To wit, not of water, but of fire. As it was in the dayes of No­ah: so shall it be at the comming of the sonne of man. In the first flood they which had not an arke, ranne vp to the toppes of houses, to the tops of trees, to the toppes of mountaines; be­cause [Page 64]they desired to hold vp their heads aboue the still rising raging water. In the second, they which are not found in Christ, shall say to the mountaines, Fall vpon vs: and to the caues, Couer vs and hide vs from the wrath of the Lambe. Then they shall be glad to creepe into euery hole and corner, that they may auoide the burning of fire. But we that confesse our sinnes, and forsake the same, shall lift our heads to no other mountaine, but to Christ from whom commeth our saluation: we shall desire to be couered with no other rocke, but onely with that out of which came the blood and wa­ter of life. For neuer did Noahs flood so cleane wash away all wicked men from the face of the earth, as the blood of Christ shall purge vs from all our sinnes, and present vs blamelesse before the face of our Father, onely if we be faithful vn­to death. For then the next thing is felicitie, and the crowne of life. Which God for his mercie sake grant vs all, that as we make no doubt, but this our holy brother now triumpheth with Christ, so all and euery one of vs after we haue waded through this world as a flood of many waters, may inherit that kingdome of glory, which our louing Lord Iesus hath purchased for vs with his deare blood: to whom with the Fa­ther and the Holy Ghost be all honour and glorie, now and euermore:

Amen.

BEloued in our Lord and Sauiour Iesus Christ, It is a very monstrous thing, that any man should haue more tongues then hands. For God hath giuen vs two hands, and but one tongue, that we might doe much, and say but little. Yet many say so much and doe so little, as though they had two tongues, and but one hand: nay, three tongues and neuer a hand. In so much as that may be aptly applied to them, which Pandulphus saide to some in his time: You say much, but you doe little: [...]. you say well, but you doe ill: againe, you doe little, but you say much: you doe ill, but you say well. Such as these (which doe either worse then they teach, or else lesse then they teach: tea­ching others to doe well, and to doe much, but doing no whit themselues) may be resembled to diuers things. To a whetstone, which beeing blunt it selfe, makes a knife sharpe. To a painter, which beeing deformed himselfe, makes a pi­cture faire. To a signe, which beeing weather­beaten and hanging without it selfe, directs pas­sengers [Page 66]into the Inne. To a bell, which beeing deafe and hearing not it selfe, calls the people into the Church to heare. To a nightingale, which beeing restlesse and sitting vpon a thorne her selfe, brings others by her singing into a sweete sleepe. To a goldfinith, which beeing beggerly and hauing not one piece of plate to vse himselfe, hath store for others, which he shewes and fells in his shoppe. Lastly, to a ridi­culous actor in the citie of Smyrna, which pro­nouncing ô coelum, O heauen, pointed with his finger toward the ground: which when Polemo the chiefest man in the place saw, he could abide to stay no longer, but went from the companie in a chafe, [...]. saying, This foole hath made a sole­cisme with his hand: he hath spoken false Latin with his hand. Such are all they, which teach one thing and doe an other: which teach well and doe ill. They are like a blunt whetstone: a deformed painter: a weather-beaten signe: a deafe bell: a restlesse nightingale: a beggerly goldsmith: a ridiculous actor, which pronoun­ceth the heauen, and pointeth to the earth. But he that sitteth in the heauen, shall laugh all such to scorne, the Lord shall haue them in derision, and hisse them off from the stage. Because, how­soeuer they haue the heauen commonly at their tongues ende, yet they haue the earth continu­ally at their fingers ende. So that they speake false Latin with their hand, nay that which is worse, they speake false Diuinitie with their [Page 67]hand. Whereas we might easily auoide all such irregularitie, and make true congruitie between the tongue and the hand, if we would make this text of holy Scripture, the rule of our whole life. For then, I assure you, we should euery one of vs play our parts so well, that in the ende, the tragedie of this wofull life beeing once finished, we should haue an applause and a plaudite of the whole theatre, not onely of men and Angels, but euen of God himselfe, who doth alwaies be­hold vs. Wherefore out of these few words, let vs obserue these two parts. The first negatiue, Diuision. what must not be: neither Pastor nor people must teach one thing, and doe another. That must not be. The second affirmatiue, what must be: both Pastor and people must doe that them­selues, which they teach others to doe. That must be. For He that both doeth and teacheth, the same shall be called great in the kingdome of heauen.

First, that the Pastor must not teach one thing & doe another, appeareth in the fourth of Leuiticus. Lev. 4.20. Where almightie God appointeth the selfe same sacrifice should be offered for the sinne of the Priest, which is offered for the sinne of the whole people. So that all the people may better sinne, though it be a thousand times, then the Priest may sinne, though it be but once. For the people sinning, offend onely by their sinne: but the Priest sinning, offends more by his ex­ample then by his sinne. Exod. 4. Therefore Moses being [Page 68]commanded by throwing downe his rod, Exod. 7. to worke miracles, deliuered it to Aaron. To signi­fie, that especially it belongeth to him to doe somewhat himselfe, whose dutie it is to teach o­thers. Whereupon also our Sauiour giues vs a caueat, to beware of false prophets, because they say and doe not. Matth. 23.3. Luk. 11.46. They say one thing, and doe another. They bind heauy burthens which they tie vpon other mens backes, but touch not these burthens themselues, so much as with the least of their fingers. So that that which was fondly and falsely said of Christ, Matth. 27.42. He saued others, him­selfe he cannot saue: may be fitly and truely said of these, They saue others, themselues they can­not saue. Whereas the Apostle making Timo­thy an example for all Ministers to follow, wri­teth thus to him; 1. Tim. 4.16. Take heed to thy selfe, and to doctrine: for in doing so, thou shalt both saue thy selfe, and them that heare thee. By taking heed to thy doctrine, thou shalt saue them that heare thee. by taking heed to thy selfe, thou shalt saue thy selfe. Otherwise if thou take heed to thy doctrine, and not to thy selfe, thou maiest well saue others that heare thee, but thy selfe thou canst not saue. Thou maiest well preach to others, 1. Cor. 9.27. but thou shalt be sure to prooue a cast-a­way thy self. For when two pray, if the one blesse and the other curse, whose prayer will God heare? And is it not then much more daunge­rous, when out of one and the selfe same mouth commeth both blessing and cursing? Iam. 3.10. When one [Page 69]and the selfe same minister, teacheth wel, where­by the people are blessed, & yet doeth ill, wher­by he himselfe is accursed? Is it not likely that God will rather respect his cursed doing to punish it, then regard his blessed teaching to praise it? Psal 8.2. Certainly the Psalmist puts the matter out of all doubt, where he saies, That God will surely cast away, God will reiect, God will de­stroy the enemie and the auenger. The ene­mie and the auenger: Who is he? He that is an enemie to Gods glorie in that he doth ill, and yet would seeme to be an auenger, to be a main­tainer, to be a defender of Gods glorie, in that he teacheth well, he is the enemie and the auen­ger. And such an one as this, which is indeede an enemie, and yet would seeme to be an auen­ger, which is indeede a foe, and yet would seem to be a freind, which doth indeede ill, and yet would seeme to teach well, such an one I say, will God destroy. Psal. 50.16. To the wicked thus saith the Lord, Why doest thou preach my lawes, and take my statutes in thy mouth, whereas thou ha­test to be thy selfe reformed by them, and hast cast my words behind thee? Luk. 19.22. By thine owne mouth, by thine owne confession I will con­demne thee, thou naughty, thou lewd seruant. Thine own words shall accuse thee, & not I, Iob 15.6. yea thine own lips shall beare witnesse against thee. For why goest thou about to take a little moate out of thy brothers eie, Matth. 7.5. and doest not first cast out that great beame which is in thine own eie? [Page 70]Why goest thou to other mens houses, Mul [...].19 and pryest into other mens matters, and doest not first goe to thine owne house, and see that all be well at home in thine own heart? What meanest thou to doe? Rom. 2 21. Thou that teachest others, doest thou not teach thy selfe? Thou that preachest a man should not steale, doest thou steale? If thou be a preacher, then preach to thy selfe as well as others. Luk. 4.23. If thou be a Physitian, then cure thy selfe as wel as others. Delicatus magister est, qui pleno ventre di­sputat de ie­iunto. Seeing indeed as Hie­rome writeth, he is too nice and too daintie a phisitian either for the body or els for the soule, which prescribeth fasting to others, and is sicke of a surfet himselfe. Wherefore the godly pastor must not prescribe fasting to others and be sicke of a surfet himselfe, he must not teach one thing and doe an other. For not he that onely tea­cheth, but He that both doth and teacheth, the same shall be called great in the kingdom of heauen.

Now the people also are forbidden to teach one thing and doe another, as wel as the pastor. For all Christians must imitate the example of Christ. And for Christ S. Iohn tells vs, that he was full of grace and truth. Ioh. 1.14. The fulnes of his truth, made him teach well: of his grace, doe well. S. Peter likewise, that he did no sinne, nei­ther was there guile found in his mouth. 1. Per. 2.22. Many haue no guile found in their mouthes, which notwithstanding doe sinne. But euen as Christ had neither guile in his teaching, nor yet sinne [Page 71]in his doing: so we that are Christians must neither deceiue others by teaching guilefully, nor yet deceiue our selues by doing sinfully. Marth. 7.21. For we know that not euery one that saith, Lord, Lord, shall be saued. Neither yet euery one that saith, The Temple of the Lord, Ier. 7.4. the Temple of the Lord, shall be blessed. Seeing oftentimes a man, the nearer he is to the temple of the Lord, the further he is from the Lord of the temple. Therefore as that figtree was accursed, Merk. 11.14. which did beare leaues, and no fruit: so shall euery man be accursed which beareth leaues without fruit. I meane, a flourish of teaching, without any fruit of doing. Yea such a man beeing once accursed, shall be euer tormented. For knowing his ma­sters will, nay knowing it so well, Luk. 12.47. that he is able to teach it others also, & yet doing it not him­selfe, he shal be beaten with many stripes. [...]. Chry­sostome saith, that drunken men haue both strings wherewith their tongues are tied, so that they can teach nothing well; and also strings wherewith their hands are tied, so that they can doe nothing well. They are both tongueti'de, & handti'de. But such as know their masters will, Mark. 7.35. and doe it not, are worse then drunken men. For though the string of their tongue be loose, as that stamerers in the gospel was, so that they can teach well enough: yet the string of their hand is not loose, their hand is still bound vp in their bosome, as that loiterers in the Prouerbs is, Pro. 26.15. so that they can doe nothing well. Therefore they [Page 72]drawe neere to God with their tongues, Ier. 12.2. but are farre from him with their raines. Yea they are so farre from comming to him with their hearts, that they neuer come nere him so much as with their hands. But though they haue the smooth tongue of Iacob which teacheth well: Gen. 27.22. yet they haue the rough hand of Esau which doeth ill. Such doe not touch Christ, but throng Christ. They touch Christ, Luk. 8.45. as that good woman did, which follow him, and come neere vnto him by wel doing. They throng Christ, as the rest of the people did, which oppresse & ouerwhelme him with a multitude of words, without any matter or manner of doing; 1. Pet. 2.17. which are as wells without water, or as clouds without raine. Such as the Prophet Ieremie speaketh, Purantur verba. Ier. 23.30. do steale Gods word. They haue not onely false and lying tongues, but also filching and stealing tongues. For tea­ching well, and doing ill, their teaching doth not become them, it doth not beseeme them, it doth not belong vnto them. It is strange that a man should steale with his tongue: euen as it is strange also, that a man should speake with his hand. Yet as I noted before, that these speake false construction with their hand: so now I note that these steale true construction with their tongue. Qui boni vo­lunt videri loquendo que dei sunt, cum mali sint, faciendo quae sua sunt. August. They steale their words I say, howsoeuer otherwise they be most true, who as Austin wri­teth, would seeme to be righteous in that they teach the words of God, whereas indeede they are vnrighteous, in that they doe the workes of [Page 73]the deuill. Wherefore we that are a holy peo­ple, must not teach the words of God, and doe the workes of the deuill; we must not teach one thing and doe an other. For not he that only teacheth, but He that both doeth and teacheth, the same shall be called great in the kingdom of heauen.

Thus much for the first part negatiue, what must not be. Neither pastor nor people must teach one thing and doe an other. That must not be.

The second part affirmatiue followeth, what must be. Both pastor and people must doe that themselues which they teach others to do. That must be. First for the pastor he hath two kind of garments. A brestplate, and an Ephod. Exod. 28.4. The brest-plate shewes that he must haue science to teach: the ephod shews that he must haue conscience to doe that which he teacheth. And in the very brestplate it selfe is written, Exod. 28.30. not only Vrim, but also Thummim. Vrim signifies light. Thummim signifies perfection. To prooue that the pastor, must not onely be the light of the world, but also the salt of the earth: not onely a light of direction in his teaching, but also a pat­terne of perfection in his doing. For euen as the snuffers of the tabernacle were made of pure golde: Exod. 25.38. so preachers which should purge and dresse, and cleere others that they may burne­out brightly, must be made of pure gold, that by doing well they may also shine themselues. [Page 74]Hence it is that the Priest hath out of the sacri­fices for his share, Namb. 18.18. the shake-brest, and the right shoulder. The shake-breast puts him in mind of teaching well: the right shoulder puts him in minde of doing well. That great Prophet Elias is called, 2 Reg. 1.12. The horseman and the Chariot of Is­rael. A horseman directs the chariot, and keeps it in the right way: a chariot goes in the right way it selfe. And so a minister must not onely as a horseman direct others and set them in the right way, but also as a chariot he must follow a good course, and walk in the right way himselfe. He must be both the horseman that teacheth, & the chariot that doeth, both the horseman and the chariot of Israel. Therefore he hath vpon the fringes of his vesture pomgranats and bells. Exoe 39.25. Ma­ny preachers are full of bells which make a great ringing and gingling, but because they haue not pomgranats as well as bells, therefore all the noise that they make is but as sounding brasse, or as a tinkling cymball. For the godly pastor must not onely say well, and sound out the word of the Lord to others cleerely as a bell, but also he must doe well, and as a pomegranate be fruite­full himselfe and full of good workes. Euen as the pillars of the tabernacle were made of Shit­tim wood, Exod. 26.37. and ouerlaid with pure gold: so prea­chers (which are called in the Epistle to the Ga­latians the pillars of the Church) must not only be ouerlaid outwardly with pure gold, teaching the word of God purely, but also they must doe [Page 75]as they say, and inwardly be made of Shittim wood (which neuer corrupteth, neuer rotteth) hauing no corruption, no rottennes in their liues. Hereupon our Lord, speaking to his Pro­phet saies, Lift vp thy voice as a trumpet. Diuers things there are which sound lowder then a trumpet. The sea, the thunder, or such like. Yet he saies not, Lift vp thy voice as the sea, or lift vp thy voyce as the thunder, Esa. 381. but lift vp thy voice as a trumpet. Because a trumpeter when he sounds his trumpet, he winds it with his mouth, and holds it vp with his hands: and so a preacher which is a spirituall trumpeter, must not onely by teaching well, sound forth the word of life with his mouth, but also by doing well he must support it, and hold it vp with his hands. And then doth he lift vp his voice as a trumpet. Those mysticall beasts in Ezekiel, which S. Gregory vnderstandeth to be the ministers of the church, had hāds vnder their wings. Ezek. 1.8. Many preachers are full of feathers, & can soare aloft in a speculatiue kind of discoursing: but if you should search for hands vnder their wings, perhaps you should scarse finde many times so much as halfe a hand amongst them. But the godly pastor must haue not onely wings of high wisedome and know­ledge, but also hands vnder his wings to doe that which he knoweth. For as the Prophet Ma­lachy witnesseth, Mal. 2.7. The Priests lips should keepe knowledge. He saies not, they should babble or vtter knowledge to others, and haue no care to [Page 76]keepe it themselues. But hauing deliuered it to others, they must as well as others obserue and doe it themselues. And then indeede may their lips rightly be said to keepe knowledge. For e­uen as they which repaired the walls of Ierusa­lem, Neh. 4.17. held a sword in one hand, and wrought with the other: so preachers which by winning soules repaire and build vp the walls of the hea­uenly Ierusalem, must not onely hold the sword of the spirit, which is the word of God in one hand, but also they must labour with th'other hand. Els they shall pull downe and destroy ra­ther then build vp. But if they doe as fast as they say, then they shall build apace, and edifie very much. Therefore S. Paul exhorteth Timothie to shew himselfe a workeman, 2. Tim. 2.15. which needeth not to be ashamed, diuiding the word of God aright. He must not onely be a word-man, but also a work-man. He must not onely holde a sword in one hand, to diuide the word of God a­right, but also labour with the other hand, and DOE his best to shew himselfe a workman which neede not be asham'd. And the same Apostle exhorteth the same Timothie againe, to shew the true patterne of holsome words. 2. Tim. 1.13. Holsome words is sound teaching: the true patterne of holsome words, is well doing. So that he shews the true patterne of holsome words, which pat­ternes and samples his teaching by doing, ma­king them both matches and payres, so that (as Marke the Eremite speaketh) a man may easily [Page 77]read all his sermons, [...]. and all his exhortations to others, written downe as it were, and expressed in the lines of his owne life. And thus must eue­ry faithfull preacher doe. He must haue not one­ly a brest-plate, but also an Ephod: he must haue written in this brest-plate, not onely Vrim, but also Thummim: he must be like the snuffers of the tabernacle, not onely purging others, but also made of pure gold himselfe: he must haue for his share of the sacrifices not only the shake­brest, but also the right shoulder: he must be as Elias was, not onely the horsman, but also the chariot of Israel: he must haue vpon the fringes of his vesture, not onely bells, but also pomgra­nats: he must be like the pillars of the taberna­cle, not onely ouerlai'd outwardly with gold, but also inwardly made of Shittim woode: he must not onely lift vp his voice, but also lift it vp as a trumpet: he must not onely haue wings, but also hands vnder his wings: he must not onely with his lippes vtter knowledge to others, but also keepe knowledge himselfe: he must not onely hold a sword in one hand, but also labour with the other hand: he must not onely deuide the word of God aright, but also shew himselfe a workman which neede not be ashamed: he must not onely deliuer holsome words, but also shew the true patterne of holsome words, which is a godly life. The summe is this: The faithfull Pa­stor must not onely teach well, but also DOE well. For He that both doeth and teacheth, the same [Page 78]shall be called great in the kingdome of hea­uen.

Now the people likewise are commanded to DOE that themselues, which they teach others to doe, as well as the Pastor. We read that Abra­ham buried Sarah in the caue of Macpelah, Gen. 23.19. that is in a double sepulchre. He that burieth his minde in knowledge onely, without any care of practise, he buries Sarah in a single sepulchre: but he that buries his minde as well in the pra­ctise and feeling of religion (which is all in all) as in the knowledge and vnderstanding of it, he buries Sarah in a double sepulchre. And so must all we doe which are the true children of Abra­ham. For then with Abraham burying our spi­rit in a double sepulchre, we shall with Elizeus haue a double spirit. A spirit, that as well doeth, as teacheth. Exod. 30.18. God appointed Moses to make a lauer with a base or with a foote. Now the word La­bium, signifies as well a lippe, as a lauer. So that the lauer which washeth must haue a base, and the lippe which teacheth must haue a foote. O­therwise if teaching doe not stand vpon doing as vpon a foote, then surely it is footelesse, and so consequently it is bootelesse, and altogether vn­profitable. Iob 31.36. Holy Iob saies thus, Though mine aduersarie should write a booke against me, would not I take it vpon my shoulder, and binde it as a crowne vnto me? That which he saith of his aduersaries booke, may not altogether vnfit­ly be applied to Gods booke which we must stu­die, [Page 79]not so much that we may binde it to our head, or beare it in our memorie to teach it, as that we may beare it vpon our shoulders to DOE it. Then shall it be euery way a crowne vnto vs. Ecclus. 50.10 Simeon the sonne of Onias was as a faire Oliue tree that is fruitfull, and as a Cypres tree, which groweth vp to the clouds. A cypres tree is high but barren: an oliue tree is fruitfull but lowe. So a christian must, not onely as a cypres tree reach vp to the clouds, by a high gift in teaching, but also he must as an oliue tree bring forth the oile of mercie, and be euery way fruitfull in doing. Then he shall be like Simeon, neither low nor barren. But though he be an oliue, yet he shall be as high as the cypres tree: and though he be a cypres, yet he shall be as fruitfull as the oliue tree. Gen 6.16. Noah is appointed to make a windowe in the top of the arke, and a dore in the side of its A windowe is for the eie only to looke out; a doore is for the whole bodie to goe out. And in like manner a godly man, must not haue a win­dowe for contemplation as Daniel had, who said his praires thrice a day looking out of his chamber windowe; but also he must haue a dore for action as Abraham had, who entertained his guests about the heat of the day, sitting in his tent dore. At the windowe of contemplation he must meditate and looke to his teaching; at the dore of action he must goe forth to his do­ing. Therefore by the old law all those beasts are accounted vncleane that chew the cud, Leuit. 11.4. but di­uide [Page 80]not the hoofe; which law was not made for beasts, but for men. To admonish vs, that all they are vncleane in the sight of God, which chewe the cudde by meditating of his word to teach it, and yet diuide not the hoofe by following the same to doe it. When Gedion went to warre a­gainst the Madianits, Iudg. 7.6. he sent home againe those souldiers which kneeled downe to lap water, and tooke those onely with him, which lapt out of their hands. Because indeede they are not fit to be souldiers in Christs campe, which haue mouthes to say somewhat, but no hands to doe any thing. For if they haue no hands to help themselues, much lesse to hurt their enemies. And looke how these Souldiers did put their hands to their mouth; in like sort the wise wo­man putteth her fingers to the distaffe. Now there is a great resemblance betweene the di­staffe and the tongue. For as a thread either lon­ger or shorter is spun off from the distaf: so from the tongue a speach. Therefore he may be said to put his fingers to the distaffe, Pro. 31.19. which puts his doing to his teaching, and doeth that which he teacheth. Our Sauiour speaking to his spouse saies thus, Let me see thy sight, let me heare thy voice. As if he should say, Let me not only heare a voyce of thy teaching, but also see a sight of thy doing. Eum eligas magistrum quem magis admireris cum videas, quam cum audias. Let me see thy sight, let me heare thy voice. Whereupon Seneca saies fitly, Be sure thou imitate him aboue all other, whom thou maist admire more when thou seest his sight, [Page 81]then when thou hearest his voice. So Paul wish­eth the Philippians to followe those things which they had heard of him, and seene in him. Phil. 4.9. His teaching they had heard of him: his doing they had seene in him. Act. 7.22. So Moses was mighty in words, and in deeds: Not mighty in words, and weake, or no bodie in deeds: but mighty in both, in words and in deeds, in teaching, and in do­ing. So Aarons rod brought forth blossomes, Numb. 17.8. & almonds. Now as almonds are the fruite of blossomes: in like sort doing is the fruite of tea­ching. So the Baptist was a shining, Ioh. 5.35. & a burning light. He shined in knowledge, which made him able to teach wel, he burned in zeale, which made him willing to doe well. So Dauid saies, Establish me with thy free spirit, Psal. 51.12. then shall I teach thy way vnto the wicked. He did not onely teach others the way of God, but also he was established with the free spirit of God to doe well himselfe. Tit. 2.7. So Titus was an example of good workes, and vncorrupt doctrine. Vncorrupt do­ctrine is teaching well: good workes is doing well. How then was he an example of good workes, and vncorrupt doctrine? Clemens Alex­andrinus makes the answer. Teaching as he did, [...]. and doing as he taught, he was an example of good workes and vncorrupt doctrine. And so must euery one be which is the sincere seruant of God. He must with Abraham bury Sarah not onely in a sepulchre, but also in a double sepul­chre: he must with Moses make him, not onely a [Page 82]lauer but also a base: he must with Iob, not onely binde the booke to his head, but also beare it vpon his shoulders: he must with Simeon, not onely be a cypres tree, but also an oliue tree: he must with Noah make him not onely a win­dow, but also a doore: he must with those cleane beasts, not onely chew the cudde, but also diuide the hoofe: he must with those valiant Soldiers, not onely bow downe his knees, but also lift vp his hands to lap water: he must with the wise­woman, not onely haue a distaffe, but also put his fingers to it: he must with the Church, not onely let Christ heare his voice, but also let him see his sight: euen as Pauls excellent vertues were not onely heard of him, but also seene in him: euen as Moses was mightie, not onely in words, but also in deedes: euen as Aarons rodde did beare not onely blossoms, but also almonds: euen as Iohn Baptist was a light, not onely shi­ning, but also burning: euen as king Dauid was a prophet, not onely teaching others, but also e­stablished with grace himselfe: euen as Titus was an example, not onely of vncorrupt do­ctrine, but also of good workes. The summe of all is this: The syncere seruant of God, must not onely teach well, but also DOE well. For He that both doeth and teacheth, the same shall be cal­led great in the kingdome of heauen.

Now then, beloued, let vs blush and be asha­med, that euen the very Gentiles should goe before vs in this point. Sosiades a heathen man [Page 83]could say thus much, Better done then said. [...]. A good thing if thou know it, doe it. It is written of Iulius Caesar, that he neuer said to his souldi­ers, Ite, but Venite: he neuer said, Goe ye yonder, but Come ye hither: I will goe with you; nay I will goe before you. And so saies our heauenly Captaine and conquerour Iesus Christ, not Ite, but Venite, Come vnto me all ye that labour, and learne of me, because I am meeke and humble in heart. He saies not, because I talke of my humi­litie, but because I am humble, because I shew the practise of it continually in my selfe. I (saies he) came downe from heauen to earth, I left my fathers bosome, and tooke a traytours kisse, to teach all men true humilitie. Therefore there is no teacher to me, there is no master to me: Learne of me, because I am meeke and humble in heart. This kind of instruction both by teach­ing and by doing, is that two-edged sword, which proceedeth out of the mouth of the Lambe. For tell me I pray you (if it be no trou­ble to you) tell me, what is the reason think you, why so many Preachers in their Churches, so many masters in their families, seeke to redresse abuses, striue against sinnes, and yet preuaile so little, but onely because they fight not with this two-edged sword, but with a backsword. The sword which they fight withall is very sharpe, and cuts deepe on the teaching-side, but it is blunt and hath no edge at all on the doing-side. Whereas if we would fight against vngodlines [Page 84]with this two-edged sword, both by teaching and doing, we should soone cut downe sinne in such sort as it should neuer be able to stand out against vs. Therefore Dauid beeing readie to reforme many things among his people, Bonitatem & scientiam doce me. saies in one of the Psalmes, O Lord giue me good­nes and knowledge. Goodnes, that I may doe well, and Knowledge, that I may teach well. For I am sure (saies he) that all my teaching without doing, all my knowledge without goodnes, is to no purpose. Therfore O Lord giue me goodnes and knowledge. But first goodnes, and then knowledge. Because indeed, one heart­full of goodnesse, is worth a hundred headfulls of knowledge: one handfull of doing, is worth a hundred tongue-fulls of teaching. For what is the hand else, but the very seale of the tongue? So that as a writing is not pleadable by the law of man without seales, no more is a word war­rantable by the lawe of God, without workes. And therefore if they which serue the beast, receiue the marke of the beast, not only in their foreheads, but also in their hands: how much more then ought we which serue the liuing God, to receiue the marke of God, not onely in our foreheads by open professing of him, but al­so in our hands by faithful practising that which we professe. Therefore it is a vsuall phrase well­nigh in all the Prophets to say, The word of the Lord by the hand of Amos, by the hand of Zacharie, or such like: I knowe indeede it is an [Page 85]Hebrew phrase, where the hand of the prophet signifieth the ministerie of the Prophet. But yet this phrase may giue vs thus much to vnder­stand, that if the Prophets dealt so, as euery word of God passed not onely through their mouthes, but also through their hands, that then we also must so deale in hearing and hand­ling the word of God, [...]. as we may bring vnto God saies Agapetus, not onely a profering of words, but also an offering of works. Wherfore deare brethren, let your light so shine before men, that they not onely hearing your good wordes, but also seeing your good workes, may glorifie your father which is in heauen. For then I assure you, if we glorifie our father which is in heauen, he will glorifie vs his children which are vpon earth, and in the ende make vs great in the kingdome of heauen. O remember there­fore that golden saying in the Scripture, Psal. 11 [...].10. The feare of the Lord is the beginning of wisedome, a good vnderstanding haue all they that doe thereafter, the praise of it endureth for euer. A good vnderstanding haue all they that do there­after? Why so? Because an ill vnderstanding haue all they that doe not thereafter. They that haue vnderstanding, and doe not thereafter, that is according to it, haue an il vnderstanding. But they that haue vnderstanding, and doe ther­after according to it, haue a good vnderstanding. A good vnderstanding haue all they that doe thereafter: the praise of it endureth for euer. It [Page 86]shall be eternally rewarded. O how richly are the Apostles rewarded, how highly are they now honoured in heauen, because when they were vpon earth, Act. 2.3. they had a good vnderstan­ding. They had clouen tongues. Clouen tongus? What's that? I'le tell you. Doe you not see how our hands are clouen and diuided into fin­gers; So were the Apostles tongues. They (in a manner if I may so say) had fingers vpon their tongues, as well as we haue vpon our hands. It was but a word and a worke with them. They had no sooner taught others any good thing (as O Lord what good thing did they not teach vs all!) but by and by they were readie to practise it and to performe it themselues. Therefore they are already great in the kingdome of heauen, yea and much more shall be. The twelue Apo­stles shall sit vpon twelue thrones, iudging the twelue tribes of Israel. And if we can happely obtaine so much grace and goodnes of God, as that we may haue a care and a conscience as wel to doe as to teach, then as sure as God's in hea­uen, we likewise shall be great in the kingdome of heauen. We shall be enstalled with Christ and his Apostles in the throne of glorie, when we shall heare him say vnto vs, Come ye blessed of my Father, inherite the kingdome of hea­uen prepared for you. For ye haue not only pro­fessed, but practised: ye haue not onely taught well, but wrought well: ye haue not onely said well, but done well: therefore now you shall be [Page 87]great in the kingdome of heauen. To the which kingdom of heauen, we beseech thee, O Lord, to bring vs not for any saying or doing of ours, but for the tender mercies and precious merits of Iesus Christ: to whom with the Father and the holy Ghost, be all honour and glorie, power and praise, dignitie and dominion, now and e­uermore. Amen.