DEarely Beloued in our Lord and Sa­uiour Iesus Christ, the considerati­on of the vncertainety of all worldly comforts may force euery one of vs to seeke for satisfaction from him­selfe. The fleeting of the best of out­ward contentments may make him looke for his best contentment within. The Text tels vs of a double satisfaction: a bad one, and a good one. The for­mer fills the owner with a world of miseries; the latter possesses the enioyer with a heauen of content­tednesse.

Prouerbes haue no coherence. It is as superfluous to giue a connexion to Prouerbes as to put them in­to rime. Both detract from the maiesty of the Pro­uerbes, which are golden and compendious senten­ces, that giue satisfaction themselues, and con­tayne a world of good matter in few words within themselues, and without depending one vpon ano­ther. [Page]And because they haue no coherence to illu­strate them, they haue the more neede of carefull ex­position. A great helpe for their exposition, is their opposition. For though they cleaue not one to ano­ther, yet the parts in many of them are one opposite to another, and contraries placed one by another illustrate each other. Beauty is neuer so beautifull, as when deformity stands in opposition to it.

Therefore the wise God placed in the Elements contrary qualities. He made heate predominant in one Element, cold in another; drynesse in one, moy­sture in another. Therefore doth he depriue his best seruants of many singular mercies, that they may the better vnderstand the worth of them by the want of them. The opposition then will helpe vs in the exposition of this Prouerbe.

Yet must you not imagine that this opposition of the parts takes any thing away from the truth of eyther part, because the opposition is in diuers sub­iects. To say Salomon did fall to idolatry, and Salomon did not fall to idolatry, cannot be both true. The one detracts from the verity of the other. But to say Sa­lomon did fall to idolatry, and Dauid did not fall to ido­latry, are both true, for we speake of diuers subiects differing in their courses. The one is so farre from detracting from the truth of the other, that it rather illustrates the same. Salomons fall makes Dauids constancy the more admirable, and Dauids constan­cy makes Salomons fall the more discommendable. Thus shall we the better vnderstand the good satis­faction that a godly man hath from himselfe, when we first conceiue the sorry satisfaction that a wicked [Page]man findes from his owne waies. But before I come to the logicall opposition of the parts, giue me leaue to spend some time in the grammaticall exposition of the words; for exposition is the ground of obser­uation, and obseruation is the ground of applica­tion.

The Hebrew is word for word, He that is turned backe. Sug. part praet, auersus. It poynts out vnto vs the prouocations of the world, whereby men are turned away from the ser­uice of God. Hee that is turned backe, finds some thing to turne him, besides the crookednesse of his owne disposition.

This word shewes vs the internall originall of all backsliding, which is the heart. In vaine were all the prouocations of the world, if the heart stood it out. But when the heart once faints, then is the whole man soone turned backeward.

This seemes an hard phrase: men are satisfied with good things, not with euill. Meton: effecti. It must then bee vnderstood by a figure of the effect for the cause. He shall be satisfied, that is, he shall be filled, for ful­nesse is the cause of satisfaction. An euill man shall be as full of misery as a good man is of contented­nesse when he is satisfied with it.

His waies here intended are not the footsteps of his body, but the actions of his life. Metaphora. It is vsuall in Scripture to compare the course of man vnto a walke. Blessed are the vndefiled in the way. Psal. 119.1. Bad actions [Page]are also compared to bad and filthy wayes, Blessed is the man that walketh not in the counsell of the vngodly, nor standeth in the way of sinners. Psalme 1.1, The intent of the si­militude is to shew our strangnesse by our birth, our restlesnes in our life, and our progresse to our death. Our birth is the entrance into our pilgrimage, the beginning of our iourney. Our life is our trauaile, a restlesse and weary course. Our death is the end of our iourney: it brings vs to our euerlasting home. There is a double home. Good men haue a good home: this was the dwelling of the Corinthians, We haue an house eternall in the Heauens. Bad men haue a bad home: 2 Cor. 5.1. that is the habitation of trayterous Iudas, who left his Apostleship to goe to his owne place. Acts 1.25. His waies then are his actions: but not all his actions, onely his wicked actions: for God doth oftentimes reward euill men for morall good actions, and not plague them. 1 Kings. 21.29. 2 Kings. 10.30 Synecdoche gener is. So Ahab puts off the plague by his humiliation. So Iehu by slaying the worshippers of Baal settles the Kingdome on his posterity to the fourth generation. The actions then of the backsli­der that trouble him are his sinfull actions. Neyther is it his sinfull actions that doe disquiet him, but his troubles and miseries that follow vpon his sins. He is not weary of sinning, but of being miserable; or at least he is no further weary of sinne, then as it brings misery vpon him. Meton. consae. So then his waies are his actions, his actions are his sinfull actions, his sinfull actions are the miseries that follow vpon them, and these are they that perpetually vexe him.

These words are diuersly read, because of the want of the Verbe, the double Preposition, Min and Gnal. and the diuers significations of them. The vulgar Latine reads it thus: And a good man shall be ouer him. That is to say For his backsliding God will make him a slaue to him that is good. Trimellius, the French Bible, and the Geneua English Bible thus, But a good man shall depart from him. That is, a good man foreseeing or seeing the miseries, that follow the sinfull courses of a backslider, will auoyde his company. The latter translation reads it farre better, And a good man shall be satisfied from himselfe. The safest way of addition where a word is wanting, is to supply it out of the former part of the sentence. Seeing then the begin­ning of the verse speakes of an euill mans satisfacti­on from his euill waies, the conelusion must needes speake of a good mans satisfaction from himselfe. The Hebrew phrase is from with himselfe, that is, from those things that are within him; or, that God hath bestowed vpon him. So S. Paul, Not I, 1 Cor. 15.10. but the grace of God which was with me. Meaning the grace which God had bestowed vpon him: And it is worth your noting that the wise man doth not say, The backslider shall bee satisfied from his owne waies, and a good man from his: least any man should imagine, that a good man merits his satisfaction, as a bad man doth his vexation. Neyther doth the Hebrew phrase say, From himselfe, barely, but from with him­selfe, that is from those graces that GOD hath giuen him: least any man should maintaine the full and free power of mans will, as if a good [Page]mans satisfaction came as orginally from himselfe, as a bad mans vexation comes from the corruption of his owne will. Thus it teacheth vs to attribute the beginning of an euill mans misery to his owne backsliding, and the beginning of a good mans sa­tisfaction to Gods grace and bounty. Who this good man is that receiues satisfaction from Gods grace within him, I neede not stand to vnfold, the opposition in the text shewes it plainely: It is hee that is no backeslider, but keepes him close to Gods Commandements.

The summe then of all is this, Hee that is by the prouocations of the world drawne away from that seruice, that he owes to Almighty God, shall bring so many troubles vpon himselfe, that hee shall be weary of his life. But hee that walkes conscionably in that way, that God hath appoynted him to walke in, shall bee so inriched with the graces of Gods Spirit, that hee shall be able to giue satisfaction to himselfe, though he be forsaken by all the world.

God hath two sorts of children, and he hath two portions for them, both set out in the words of the text. Some are rebellious children, nourished by God, but rebelling against him. Their portion is misery flowing from their owne sinnes. Others are obedient children not fashioning themselues accor­ding to the lusts of ignorant men: 1 Pet. 1.14. and their portion is satisfaction arising from the grace of God within them. The portion of backsliding children com­mends to our carefull considerations these

Foure parti­culars.

• 1. The Person. in the first word. The backslider.
• 2. The prouo­cations exter­nall. in the phrase. Hee that is turned backe.
• 3. The origi­nall internall. in the next word. In heart.
• 4. The patri­mony. in the last words. Shall bee filled with his owne waies.

For the first.

That there are backsliders is a needlesse thing for me to prooue. 1 The person. Scripture and experience of all ages prooue it to my hand. My labour must be to shew who they are, from the particular kinde of Aposta­cies. A backslider is he that falls away eyther from that good course he hath taken, or at least from that good course he ought to take. Rom. 3.12. 2 Pet. 2.21. The latter is a turning out of the right way. The former is a returning to a wrong way. Rom. 3.9. The one is naturall and common to all both Iewes and Gentiles. It is the estate wee are borne in: it is the estate they liue and dye in, that know not the Gospell or the way of saluation by Christ alone. The other is voluntary, 2 Pet 2, 20, not a conditi­on put vpon vs by our parents, but chosen by our selues. The one is a fayling in our duety, the other is a falling from our profession. I let passe the natu­rall defection, because it is not that which Salomon here aimes at, preaching to the backsliding Iewes, not to the wandering Gentiles. Neyther is it need­full for mee to speake of, that speake to such as are beleeuing Christians, not vnbeleeuing heathen by profession. We professe a double duety: the one to [Page]God, comprehended in the precepts of the first Ta­ble: the other to man, contained in the Comman­dements of the second. The profession of a double duety, makes vs subiect to a double apostasy. The first is a falling from the duety of piety. The second is a falling from morall honesty. Our falling from duties of piety is eyther a publique, or a priuate de­fection. The publike apostasy is the falling from the profession of the true Religion to Idolatry and false worships: this apostasy the Israelits were much sub­iect vnto: They turned backe and dealt vnfaithfully like their fathers: Psal. 78 57.58. they were turned aside like a deceirfull Bow. For they prouoked him to anger with their high places: and moued him to iealousie with their grauen images. Thus dealt they with God vnder their Iudges: they serued him in their misery, but when their Iudges were dead, they returned to idolatry. And when the Lord raised them vp Iudges, Iudge 2.18.19. then the Lord was with the Iudge, and deliuered them out of the hand of their enemies all the daies of the Iudge (for it repented the Lord because of their groanings by reason of them that oppressed and vex­ed them.) And it came to passe when the Iudge was dead, that they returned and corrupted themselues more then their fathers, in following other Gods to serue them, and to bow downe to them: they ceased not from their owne doings, nor from their stubborn way. Thus dealt they with God, vnder their Kings: when their Kings were good, they serued God, and when they were euill, they serued Idols. Such are they that after so great light by the preaching of the Gospell, turne to antichrist, re­nounce the true Religion and fall to popery. Such are they that being taken by the enemies of the [Page]Christian name turne Turkes, that they may not turne slaues. They venture their soules to saue their bodies, forsake their God to procure their quiet­nesse. Their offence is so much the greater, because they not onely leaue Christ, but cleaue to Anti­christ. They not onely forsake God, but serue Sa­tan against God. These are trayterous souldiours, that content not themselues to faile their Captaine in the heate of the battell, but fight against him o­penly vnder the colour of his knowne Aduersary. They not onely weaken Gods part what lyes in them, by their Apostacy; but also strengthen the aduerse part by their contrary profession.

The priuate defection is a falling from the practice of those priuate dutyes men haue for­merly performed to the LORD of Hoasts. Such are they that haue beene carefull of pray­ing Morning and Euening in their Families, and daily in their closets. But afterward neg­lect all priuate Prayers, and like bad husbands wast their owne priuate stocke, and looke to liue vpon the publicke charge. Such are they that haue beene zealous for the glory of GOD, but are growne remisse, and care not how God bee dis­honoured. Such are they that haue with patience borne all troubles, as comming from God: but now murmure at the least calamity, as if it came from the Diuell that hated them, and not from God that loued them. These are like to rotten Apples, that when they begin to putrify grow worse and worse, till they be good for nothing.

The second fall is from morall honesty, when men haue beene carefull to liue iustly in the world for a time, and afterwards deceiue the expectation of the times, and proue deceitfull themselues. Yee haue many that haue beene wonderfull iust seruants, that proue most vniust masters: When they were seruants they delt truely, for the gaine was their masters; now they are masters they deale falsely, for the gaine is their owne. Some children are very quiet in their yonger yeeres, and the delight of their parents, who in their elder yeeres proue most trou­blesome, and perpetuall vexations to them that with most tendernesse haue bred them. Absolon and Ado­niiah were Dauids ioy, when they were children, and Dauids annoyances when they were men. Some haue beene famous for deedes of charity in the strongth of their yeeres, that in their dote-age haue beene strangely miserable, as if they had taken no care for the world, when they were likely to liue long in it, and take care for nothing else but the world when they were likely to goe soone out of it. These are they that haue set God and the world at defiance; they neyther regard to keepe a good conscience towards God, nor a good name before men: they haue made shippewracke of faythful­nesse towards men, and of a good conscience before God.

Let vs now come to the second poynt, What may make these men to slide backe? 2 Externall pro­uocations to Apostasy. Surely, the manifold prouocations of the world. That they may the better be auoyded, they may be ranked in­to these particulars. First, the troubles of the [Page]world. Man hath a strange passion called feare, that will smell out danger before it come, and often­times before it be intended. All his care now is to preuent this trouble: whether it be by good meanes or bad, his wisedome will not forecast, because it aimes at nothing, but freedome from imminent danger. Mans nature is very tender: it seekes to turne away all manner of hardnesse. Peter espies a cloud comming, hee must needs deny his Master, Mat. 26.35.70. or beare trouble with him: his stout heart that be­fore would dye with him rather then deny him, now will deny him that it may not dye with him. Many a man playes abroad with the Bee, and gathers honey in the summer of prosperity, that hides his head within his hiue in the winter of aduersity. Iudge 7.3. [...] If God like Gideon should make a proolamation of a war, and send backe euery one whose heart faileth him, he must be contented with ten thou sand, and let twenty two thousand goe backe againe to liue in peace.

Secondly, the profits of the world driue many backe from their former forwardnesse. Desire is a strong passion. It is like a Riuer with a violent cur­rent: no bankes can keepe it in. If it once fasten vp­on riches, it cannot easily bee pulled off. Demas keepes S. Paul company a while, 2 Tim. 4.10. but in the end for­sakes him for the loue of this present world. Religion lookes at another world, her prayers, her plots all looke that way. Couetousnes lookes at this world, her deuices ayme at nothing but at riches. Matth. 26.15. Iudas fol­lowes Christ a while, but afterwards for desire of gaine leaues him, nay betrayes him. Riches are the [Page]thornes that choake the seede, Luke 8.14. so that it comes not to perfection. They must forsake God that serue Mammon, Math. 6.24. for it is impossible to please both. And no wonder if that bee the roote of Apostey, which is the roote of all euill: euen the loue of mony, which while some coueted after, they haue erred from the fayth, 1 Tim. 6.10. and pierced themselues thorow with many sor­rowes.

Thirdly, the delights of the world are the sweete singing Syrens, that draw many backe to their vtter ouerthrow. These worke vpon the affection of ioy or delight. A pleasing affection, but neuer satisfied, it neuer sayth enough: Gen. 19.26. the sweete content that Lots wife had in the idle pleasures of Sodome commands her affection: and her affection commands her eyes to looke backe once more to behold the place she so well loued. Vnthankfull she shews her selfe to God that freede her preferring the imaginations of her owne pleasures before the Commandement of God, and stands as a monument to posterity, a pil­ler of Salt. These are bewitching temptations and forcible prouocations: it is farre more pleasing to mans nature to liue at ease abounding in pleasures, then to carke and care labouring for riches. Both withdraw from Gods seruice, but that is most dan­gerous which withdrawes with most contentment to the mind of man.

Fourthly, euill counsails of others draw many backe from their professions of piety and equi­ty. This is the mischiefe of bad kindred. This is the discommodity of bad neyghbourhood. This is the fruite of euill acquaintance. All men [Page]desire to haue their friends like to themselues; all men wish naturally to be as like them whom they loue, as they can. Hence it is that bad counsaile is easily giuen, and easily taken. The ones tongue is the fire, the others heart is the fuell, that ea­fily bursts out into a flame. Numb. 25.18. Thus the Midianites vexe the Israelites with their wiles: they first vse them courteously, draw them into their acquain­tance, so perswade them both to corporall and spirituall fornication. Thus many sweete disposi­tions haue beene vndone: and they that might by good aduice haue beene turned to the praise of GOD, haue beene made iarring instruments of loud impieties. Bad Masters, euill Tutours, hollow-hearted Guardians, haue ruined many yong mens plyable dispositions with their patrimonies. Net­tles in a Garden grow not a lone, but produce a multitude of other stinging weedes, as bad as themselues. Pharises compasse Sea and Land to make a Proselyte, Math. 23.15. and make him the childe of the Diuell twofolde more then them­selues.

Fiftly, euill example is the bane of many: Man is of a sociable disposition; hee loues not to walke alone, but to goe where others goe before him. Thus euill Rulers vndoe the poore people by their example, and Ancestours seduce their posterity. It is the piller of the popish religion; our fathers li­ued and dyed in this religion, and so will we. Euill counsels seduce much, but euill examples much more the likenes of our nature and naturall corrupti­on makes one man ouer forward to imitate another. [Page]Ill words are like a hooke couered with a bate, that deceiues one fish among many. Ill examples are like nets that take farre more then they let goe. What we see other men doe, that we thinke we may doe; and their boldnes in sinne and freedome from pu­nishment duls the edge of Gods threatnings in the mouthes of his Ministers, and of his curses red in the Law, because we see no punishment light vpon them: therefore doe we perswade our selues, that we shall escape punishment as well as they, if we sin as deepely as they doe. Peter dissembles but a little, and the other Iewes dissemble with him: Gal. 2.13. and no maruell, for Barnabas himselfe makes one, and takes part with Peter in the same dissimulation. What will bad men doe? how easily will they imitate one another in bad waies, when good men are so prone to doe it? And thus much for the prouocations, that leade men backeward, that may auoyde them.

The third poynt considerable is the internall ori­ginall of backsliding, 3 The internall originall of backesliding. which is the heart. The backsli­der in heart. The prouocations of the world may per­swade, but they cannot preuaile, vnlesse the heart be first tainted: the body will neuer turne backe vnlesse the heart yeeld first: therefore God requires all the heart for his seruice, Deut. 10.12. for he knowes well, that when the heart begins to faint, the body will not long stand it out. God requires a perpetuall remem­brance of him in the heart as a preseruatiue against disobedience in the life: Deut. 8.11. beware thou forget not the Lord thy God in not keeping his Commandements, and Statutes and his iudgements, which I command thee this day. The [Page]woman deuoures the sweetnes of the forbidden fruit in her heart, before she taste of it with her mouth. Gen. 3.6. When the woman saw that the tree was good for foode, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she tooke of the fruit thereof, and did eate. The heart is the receptacle of all euill counsailes that tend vnto defection: whatsoeuer the eye or eare let in, the heart takes it into consideration: there is the Councell table, where the vnderstanding, the will, and all the affections consult and conclude, what shall be brought into action, the beginning of all euill actions is there, there is the shoppe in which are forged all euill words and wicked deeds before they be set forth to sale in the life. So doth our blessed Sauiour testifie, Out of the heart proceede euill thoughts, murders, adulteries, fornications, thefts, Math. 15.19. false witnesse, blasphemies. Though the occasion of backsliding be from the world, yet the true originall is of our selues. Our Creator who loues what hee hath created, persecates no man, but him that first persecutes himselfe. God departs from no man, that doth not first depart from God, as S. Augustine truely teacheth. A nulle recedit Deus, nisi prius ipse ab eo rece­dat Aug. de sa­lut docum. c. 54. And Fulgentius treading in the steppes of Augustine, God, sayth hee, would not haue destroyed euill men in iudgement, if they had not first perished through their owne iniquities. Backsliding then from the chiefest good to the meanest good, this is proper to the sinner, and his volunt ary euill by which the vniust man, destroyes himselfe. And because God is not the authour of this euill, Dignè homini qui se perdidis peccato, reddi­tur in tormentis aeterna perditio. Fulg de praed. ad Mon. lib. [...]. but the peruerse man; therefore eternall destruction is iustly ren­dred to that man in porments, who hath first vndone him­selfe by his wickednesse. There needes now no further [Page]search for the true beginning of defection from profession of piety. It is not to be imputed to Gods permission, nor to the worlds prouocation, but the first beginning of the act of defection is in mans wauering inclination. Satan should tempt in vaine, and the world prouoke to no purpose, if mans heart did not yeeld to the temptations of the one, and the prouocations of the other. And so much for the in­ternall originall of apostacy.

The fourth thing is the patrimony of the back­slider. Hee shall bee filled with his owne waies. 4 No man else need worke him any mischiefe: Backesliders patrimony. he will bee sure to bring sorrow enough vpon his owne head. Salo­mon was here no false Prophet, for hee confirmed it afterwards by his owne woefull experience; hee fell to idolatry but for a time, but he wrought himselfe misery so long as hee liued. 1 Kings 11.14.23.26. First, Hadad the Edo­mite disturbes the peaceable gouernment of Salo­mon. Next, Rezon the sonne of Eliada of Damascus. Lastly, Ieroboam the sonne of Nebat lifts vp his hand against him. Asa King of Iudah to preuent the plots of Baasha, 2 Chron. 16.2 7.12 13. King of Israel commits sacriledge, robs God and the Kingdome to haue Gold and Siluer to send to Benhadad the King of Syria to relieue him: hee trusts not in God, but trusts in Benhadad, God layes a plague vpon him, that Benhadad cannot heale, that makes him sleepe with his fathers, a disease in his feete. Wee haue spoken of Kings, let vs now speake of Kingdomes. The Kingdome of Israel fals to idolatry, they will not come to Ierusalem, least they should returne to the house of Dauid: they set vp calues in Dan, [...]. 1.3. in Bethel. They haue gone a whoring [Page]from their God. They shall no longer dwell in the Lords land, but they shall eate vncleane things in Assyria. They forsooke their God, and the Assyrians carry them out of their land. The Iewes transgresse after all the abominations of the heathen, 2 Chron. 36 14, 16, 17. and pollute the house of the Lord. They despise Gods Words, and misuse his Prophets. Therefore God destroyes their City, and sends them into Babylon to captiuity. They that drinke poyson may please their palate but they drinke their owne death. They that goe backe from Gods seruice runne forward to their owne ouerthrow. De­fection in the conscience is like dust in the eye: it makes it foule, it makes it vnseruiceable, it makes it painefull. The remembrances of backslidings are like skarres left when wounds are cured; they trouble the owner with the sight of them. The heathen man knew well the stinging force of a troubled conscience. The greatest punishment, Maxima pec­cantium est pae­na peccasse. Nec illum saelus, licet illud fortuna. exoruet muneri [...] bussuis, licet tu­eatur ac vindi­cot Impunitum est, quoniam sceleris in scele­re supplicium est Senec. epist. 97. saith hee, of sinners, is that they haue sinned. Neyther is any sinne vnpunished, although fortune adorne it with rewards, although it defend and maintaine it, because the punishment of wickednesse is within it selfe. Their greatest enemy neede wish backsliders no greater punishments, then their owne waies written in their owne consciences. Many losses and crosses also doe Apostatas bring vpon themselues. Some­times God turnes their wealth vnto pouerty: some­times hee takes away their children, or makes them greater crosses to them, then if hee tooke them quite away from them, for a crosse childe is worse then a lost childe: the one is a temperary, the other a perpetuall vexation. 2 Sam. 12.10. Dauid goes backe but a lit­tle [Page]way, but the sword neuer departs from his house for it.

Absolon troubles him while hee liues, and grieues him when he dies. Adoniiah will bee King in spight of him, when his father growes old. Adde vnto this the infamy, that wicked men bring vpon themselues. Thus Tamar foretels Ammon of the discredit, that would follow vpon his incestuous violence, I whi­ther shall I cause my shame to goe? 2 Sam. 13, 13 and as for thee, thou shalt be as one of the fooles in Israel. So men by their folly make themselues iustly a table-talke to others, and their very name to be abhorred. And not their name alone, while they are aliue, but they make their memoriall also to stinke when themselues are dead and gone. It is added in Scripture as a perpetuall monument of Ieroboams backsliding, 1 Kings 16.29. Ieroboam the sonne of Nebat, who made Israel to sinne. God records the backslidings of vngodly men in Scripture to the worlds-end, Math. 10.4. to their perpetuall disgrace. Iudas treason is recorded, and he himselfe not often named without that infamous addition, Iudas Iscariot, who also betrayed him. The greatest Princes whose facts no man durst censure while they liued, are by meane Historians chronicled for all posterity, and their blemishes written with a penne of yron for all the world to peruse. The proudest Popes that haue made Emperours to kisse their feete, and turned King­domes topsituruy, haue their sorceries, their strum­pets; their bastards vpon recorde to make their sa­uour stinke in the eyes of all men.

Disgrace then attends vpon defection, and neuer failes it. Eccles. 10.1. Dead Flies cause the oyntment of the Apothe­cary [Page]to send forth a stinking sauour: so doth a little folly him that is in reputation for wisdome and honour. If the booke of Ecclesiastes be as it is thought to be, Salomons recantation after his fall to idolatry; no doubt hee found this dead flye at home, and was a strange ex­ample of his owne precept. The world had not such a paterne, all things considered: a man so famous for wisedome fall to so foule idolatry as Salomon did: the wisest of men seduced by a company of foolish women. No doubt Salomon knew what hee writ, and laboured vnder the losse of his owne repu­tation, and writ this for a warning to others out of his owne woefull experience.

Lastly, defection brings eternall perdition of soule and body. Heb. 10.39. Wee are not of them who draw backe to perdition, but of them that beleeue to the sauing of the soule. There are no doubt thousand thousands in hell, who are more then filled with their owne waies, and with the remedilesse, yet insupportable troubles, that their owne backeslidings haue brought vpon them. Who if they might liue to vndoe what they haue done, would bee patternes to others to auoyde Apostacy. Yet so incredulous are wee that liue, that wee neyther beleeue these miseries will come vp­on vs, though threatned in GODS Word: Luke 16.31. ney­ther would wee repent, if one should arise from the dead, that had tasted of those woefull tor­ments.

And no wonder if backsliders bring so many mi­series vpon themselues, when they prouoke so ma­ny heauy enemies against them. God himselfe is become their enemy from whose seruice they are [Page]slidden. God I say, Deus a quo euerti, cadere in quem con­nerti, resurger­in quo mantre, consistere est Aug. Soli. c. 1. turning from whom is falling, re­turning to whom is rising, tarying in whom is standing, as Augustine soundly informes vs. If there be no safety to them that are hated of Kings, within their do­minions, what safety can there bee to those whom God hates, in all the world? How can they expect a quiet conscience, or safety in their states, that haue GOD for their aduersary? Hee will raise vp men to bee our enemies if wee be his, and to crosse vs if we crosse him. Salomon was a wise, a rich, and a most potent Prince; yet when he forsakes God, GOD rayseth him vp such enemies, as all Salo­mons wisedome and power could not pull downe. Ieroboam and his posterity forsake Gods seruice, and set vp golden calues in Dan and Bethel. 1 Kings 15.29. God raysed vp Baasha to smite all the house of Ierobo­am, who leaues him not one breathing. Baasha and his sonne continue in Ieroboams euill cour­ses, and GOD sets against him Zimri, 1 Kings 16.11. who slayes all his house, with his kinsfolkes and friends, and leaues him not one to pisse against the wall. Omri and Ahab his sonnes for all this take no warning, 2 Kings. 10.1. but adde to the former, other idolatries: God pulls him downe by Iehu, who slew all his great men and his kinsfolkes, and his Priests, vntill he left him none remaining. So hard a thing is it for man to stand vpright without standing to God.

If men be to fauourable, God hath worser instru­ments to plague vs withall: all the diuels are at his command, and are no other then Gods execu­tioners, whom he vseth in the seuerity of his wrath. [Page]They will bee sure to strike home, for they plague vs not for obedience to God, nor for loue of iustice, nor yet for gaine or profit, which is the loadstone of most executioners, but for hatred of vs, for en­uy at our felicity, and seeke to bring vs to their vn­speakeable, and vnpardonable misery. No doubt, but they will be seuere, that seeke nothing but the eternall destruction of our soules and bodies. Last­ly, all the creatures faile them that faile God. Nay they doe not onely faile them, but exercise all their force to hurt and to annoy them. They deny them that seruice they were created to do them, and proclaime open warres against them, that haue beene openly disobedient against their GOD. Pharaoh the great King of Egypt, and the great op­pressour of Israel had enough to doe, and more then he could doe to defend, not his people, but his owne royall person from Lice, Frogges, Boyles, Scabbes, Flies, and such like vermine. His soul­diours could not expell them out of his Country, nor his Guard keepe them out of the bedchamber of their King. There is no mercy to bee found with these enemies, they hurt and spoyle all where they come. They haue no reason, and therefore will bee perswaded to shew no fauour. Thus you see what miseries backsliders bring vpon themselues: now let vs come to the application.

The great danger of backsliders, Vse. 1 For examina­tion. and the mise­ries they bring vpon themselues, driue vs to an exa­mination of our owne condition. We are not igno-what seruice we owe to God, let vs sift our owne soules and try how well wee haue performed it. [Page]Wee know what professions we haue made in Bap­tisme, let vs see how wee haue beene answerable to our professions. We see, and others haue seene how forward wee haue beene in Gods seruice, let vs exa­mine our present zeale whether it bee correspondent to the former. If the world haue had a good opini­on of vs for equity and charity, let vs take heed that no cause bee giuen by vs to diminish their good o­pinion. In matters of lesser waight, carelesnesse is more tolerable; but in things of this consequence it is not to bee endured. One maine cause why many Citizens decay in their estates, is because they looke not well to their bookes: they know not what they owe to others: they know not what others owe to them; they are worse then naught before they bee aware. So is it with euill men, they are gone farre backward, because they daily looke not into them­selues, nor obserue not, how they grow, vpward or downeward. The wounded man is loath to search his wound, the paine makes him vnwilling to diue into it, and so it growes vncureable. The backslider is not willing to ponder vpon his owne courses, least the beginning of his life condemne the end of it. He goes to hell, because he will not see that he is going thither.

Secondly, 2 For consola­tion. after examination the conclusion will appeare. If wee find our selues acquitted in the iudgement of our owne consciences from backe­sliding, wee may haue much comfort in our wayes. It is no meane encouragement to goodnes to find some progresse vpon examination. Hee that plants an Orchyard, takes a singular contentment to see [Page]euery Tree, how it growes and how it beares fruit one yeere more then another. The diligent citi­zen who in the end of the yeere, when others are idle, casts vp his owne estate, and finds some encrease of profit arising from his trading, his heart is ioyfull within him. Euery mans consci­ence is his iudge. It must consider of the talents that GOD hath giuen him to trade withall. If it find a good encrease, it giues him that com­mendation within, that God will one day giue him before men and Angells. Well done good and faithfull seruant, Math, 25.21. thou hast beene faithfull ouer a few things, I will make thee ruler ouer much: enter thou in to the ioy of thy Lord. Such a man may call in his friends and neighbours to reioyce with him, Luke 15.8.9. as the Woman did, who had found her peece of siluer that was lost. When Philip had beene called by Christ, how triumphantly doth hee boast to Na­thaniel, Wee haue found him of whom Moses in the Law, Ioh. 1.45. and the Prophets did write, Iesus of Nazareth the Sonne of Ioseph. So may hee triumph who vpon iust examination finds, that hee hath made some good progresse in the wayes of godlinesse.

Thirdly 3 comfort must bee seconded with care, For caution. els will it end in discomfort. Wee had need to bee cautious that we may stand it out for time to come. Wee must not bee lifted vp, that wee haue stood it out so long, but be watchfull, that wee may hold out vnto the end. Hee that hath escaped one great storme at Sea, must not be secure though, till hee come vnto the hauen. Another storme may en­danger him that hath escaped a former. Many are [Page]the prouocations of the world. If it preuaile not one way, it will try another. If the aduersityes of the world will not discourage vs, it will try, whither the pleasures or profits of it will worke vs. It be­comes vs carefully to take heed of all these but espe­cially to bee wary, that while wee are busy with the world abroad, wee bee not betryed by our owne flesh within. In a besieged Citty it is not vnusu­all, while the besiged resist an assault made at one side of the Towne for some false traitour to let in the enemy on the other side and toruine the Citty. So while wee thinke our selues safe against the al­lurements of the world, wee are often betrayed by the corruption of our owne flesh. They are fooles that worke themselues troubles: yet whence come all our troubles, but from our owne backeslidings, and whence come our defections, but from our carelesnesse? Wee haue a vigilant enemy, who neglects no occasion of aduantage, let vs bee as watchfull for our owne preseruation, least God be­ing prouoked by our negligence giue vs ouer to our spirituall enemy to bee ruined. A breach is not healed at that cost it might bee preuented. Though there may be a recouery, yet some skarres of infamy and infirmity will be remaining.

Fourthly, 4 it sounds terrour to them that after examination are forced to set downe for the summe of their accounts, For consterna­tion. That they are backsliders. Their owne waies will be their owne ouerthrow: there is no neede of great Politicians to ouer reach them with some subtill deuise to the ouerthrow of their honours, liues, or estates: they themselues will lay [Page]snares for themselues, and digge pitts with their own wickednes to bury their fortunes in, with them­selues. There needs no great and mighty men whose hatred and power may bring downe backesliders, they fal with their owne waight. We haue corrupted our selues internally by our defection, and internall corruption workes externall destruction. A rotten Apple needs not bee crushed, the inward putrefacti­on will bring it to nothing though no hand touch it. A wounded body needs no Sword to kill it, nor no poison to destroy it, it hath that within, that will bring it to the graue. A decayed House needs not bee pulled downe by the hands of worke-men, it will fall of it selfe for want of reparation. An high Em­pire ouergrowne in terme and territories, needs no outward foes to put an end to it. Ciuill warres and home bred vexations setled in the veines of it, will lay it low enough. So is it with Apostataes. There needs no forraine art, nor force to vndoe them, they daily further their finall ouerthrow. How euer it goe with them in this world, their owne consciences can tell them, it will neuer goe well with them in the world to come. Goe to now, yee back­sliders, weepe and houle for the miseries, that shall come vpon you. Iames 5.1.

Fiftly, 5 finding our selues in so ill a con­dition; let vs betimes recall our selues. For reuocati­on. It is not good to ride too farre out of the way. It will aske the more labour to come in a­gaine. Wee doe not terrify men with their euill conditions to vexe them, but to draw them out of it. [Page]Let vs consider from whom wee are slidden: it is from GOD, to whom if wee doe not returne, wee can neuer expect safety in any other. Hee will de­stroy vs for fayling him: others cannot saue vs for cleauing to them. It is sufficient that others seeke our ouerthrow, let vs not seeke our owne. While we liue in this world, we haue liberty to returne to God, and opportunity to seeke the Kingdome of God. But if we slide away more and more from God in this world, we can haue no accesse to God in ano­ther world. The traueller that knowes he is out of the way, needes no great perswasions to goe in a­gaine. The sicke man that knowes his disease to be dangerous, wants not many arguments to vrge him to bee studious of his owne recouery. If wee were as sensible of spirituall errours and diseases, as wee are of temporall, small Rhetoricke would serue to draw vs backe from our backslidings. Our estate is naught now, but it is like to be much worse hereaf­ter, and which is no small addition to our misery, we know not how soone we shall bee most misera­ble: there may bee but a minute betweene vs and death; there cannot bee aboue a minute more be­tweene death and hell. How long then will you runne on toward your owne damnation? Returne, returne to Gods fauour, least yee perish in his an­ger. Remember whence yee are fallen and repent before the candlesticke of your life be remoued, and ye left in perpetuall darknesse. Reuel. 2.5.

Sixtly, 6 it is not sufficient for vs to recall our selues, For reclama­tion. but a needfull deede of charity when wee haue recalled our selues, to reclaime others. At least [Page]to endeauour to reclaime them, for the successe is to be expected from God. Wee see the danger of defection: they see it not: the sight of it makes vs to returne to God, let vs striue to make others to see their misery too that they also may returne from their backslidings. They that haue beene cured of the Goute or Stone are no niggards of their know­ledge, but easily communicate the same vnto others. It is our blessed Sauiours command to S. Peter, Luke 22.32. that when he should finde himselfe conuerted, hee should strengthen his brethren. It is Dauids pro­mise, Restore vnto mee the ioy of thy saluation, Psa. 51.12.13 and vp­hold me with thy free spirit. Then will I teach transgres­sours thy way, and sinners shall bee conuerted vnto thee. Christianity teacheth vs to liue in a communion of spirituall and temporall comforts and counsailes. Which communion requires not onely that we be liberall to them that want bodily meanes, but also to aduise for the best such as want spirituall directi­ons. If wee haue erred and recalled our selues, let vs not thinke all the worke done. Wee are a Body: the hand hath not done his owne part in pulling a thorne out of it selfe. it must pull it out of the foote also. Heauen is not prepared for vs alone, we must endeauour to leade others thither with vs.

And thus much for the first part of the Text, the portion of backsliders. The portion of obe­dient children followes in the conclusion of the Text.

Good men haue matter enough within their owne soules to giue satisfaction to themselues in the greatest dangers that can befall them. Hence come those admirable boastings of Dauid, Psalme 16.8. I haue set the Lord alwaies before mee: because he is at my right hand, I shall not be moued. Though his owne strength might faile him, yet he knew God, could not. The Lord is my light and my saluation, Psalme. 27.1. whom shall I feare? The Lord is the strength of my life, of whom shall I bee afraid? His owne store might faile him in a famine, though he had a kingdome: his own art might disa­poynt him, though he were wiser then his enemies, if the pestilence came. As the silly sheepe then thinkes himselfe safe vnder the shepheards pro­tection, when the wolfe layes for him, so doth hee vnder Gods, in greatest perils. The Lord is my Shep­heard, I shall not want. Psalme 23.1.4 Yea though I walke through the valley of the shadow of death, I will feare no euill, for thou art with me, thy rod and thy staffe, they comfort me. And least it might be thought to be his case alone, hee ioynes others with him that feare God. Psam 46.1, 2, 3 God is our refuge and strength: a very present helpe in trouble. Therefore will wee not feare though the Earth bee remo­ued: and though the Mountaines bee caryed into the midst of the Sea. Though the waters thereof roare and bee troubled, though the Mountaines shake with the swelling thereof. Selah. A very high straine indeed, and worthy of a Musicall note of Eleuation. Hence come S. Pauls triumphes. He knew hee [Page]had enough within him to vphold him, what euer outwardly happened in the world. I am perswaded that neither death, nor life, nor Angels, nor Principa­lities, Rom. 8 38.39. nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Ie­sus our Lord. An Apostolicall height! yet such a pitch as may bee attayned by priuate Christians, whom S. Paul ioynes with himselfe in the body of this triumph. Many are the gifts and graces that God hath enriched a good mans soule withall. A­mong those many, diuers there are that are giuen him to giue satisfaction to his owne soule, though I deny not, but sundry other internall indowments are be­stowed on him to enable him to honor God, and to do good to men by his actions, while the earth affords him a dwelling place, and till heauen be ready to re­ceiue him. God deales with him as a father with his tender child, whom he bestowes great breeding vpon to his no little cost, partly to make his life profitable to others, and partly to make it comfortable to him­selfe. Thus God furnishes his Children with abun­dance of graces, that they themselues may haue cause to blesse God for such as giue satisfaction to their owne soules; and others, for such as bring pro­fit and benefit to them. Let vs now view the particu­lars, and bring into a list such graces as shine in­wardly and enable Gods seruant to satisfie him­selfe. Meanes of selfe satisfacti­on. The first iewell that God bestowes vpon the soule of a good man, is peace of conscience. I put it in the first place, because it yeelds most comfort. Peace of con­science, This can satisfie a man inwardly whatsoeuer befals him [Page]outwardly in the world. His conscience being natu­rally vnsetled hath led him through all the conditi­ons that euery man passed through in this world. Hee lookes backe to the state of Creation. Hee viewes it as a state of innocency, and a condition of felicity. But (saith the conscience) what is that to thee? Adam was innocent and happy: but by his fall hee hath made thee sinfull and miserable. There is as little comfort in thinking of lost hap­pines, as in a staruing man ruminating vpon his lost Gold and perishing. It doubles the greefe in our selues to thinke wee haue beene happy in our first parents. Seeking rest in the state of Creation and finding none, at length his thoughts fasten vp­on the estate of corruption. The former was a good, but is a lost condition. The latter is a bad one, bet­ter lost then found, yet easily found but not easily lost. This is his naturall condition. This makes him hang downe his head with heauinesse. At length a third condition offers it selfe vnto his con­sideration, a state of reconciliation to GOD by the blood of Christ. His conscience cannot deny hee hath sinned, but God in the Gospell offers him pardon for all his sinnes in Christ. This Offer hee hath applyed to himselfe by a true faith. Now the plaister applyed hath healed the wound. His transgressions are remoued from him, Psalm. 103.12 as farre as the East is from the West. His conscience now is at peace within him. His soule is ioyfull. It is secured from the wrath of GOD: what need it feare the wrath of men? Hee finds peace from Heauen: hee feares not warres on Earth. Rom. 5.1.3. Thus being iustified by [Page]faith hee hath peace with GOD through our Lord Iesus Christ. And this peace makes him to glory in tribu­lation. Psa. 91.1.5.6 Now doth he dwell in the secret place of the most high, and therefore shall abide vnder the shadow of the Al­mighty. Now plagues and dangers are not so terrible to him as before, because he knowes none can hurt him whom God loues and protects. A ship at Sea playes it the midst of stormes, there are no trees to shelter it, no anchores can hold it. Nothing cannot can secure it that is without it; all the safe­ty it hath is from within. If it be well ballanced it may escape. So is it with the shippe of mans con­science. When GODS wrath smites vpon it like a storme, and the world blowes vpon it like a tempest, no honours can quiet it, no tiches can pacifie it. If any thing keepe it from sinking, it must bee the inward peace of a good conscience: this assures him of Gods loue, and that giues him satisfaction. The soule was made according to Gods Image: nothing then can satisfie it, but God him­selfe; according to whose Image it was created. Take a seale and ioyne it to waxe, the stampe or image that is left in the waxe, cannot be filled but with the same seale againe. Neyther can Gods I­mage in man be fully satisfied but by the fruition of God himselfe. Mans nature, (sayth S. Augu­stine) although it be mutable, yet it may obtaine blessed­nesse by cleauing vnto the highest God, who is the onely vn­changeable good. To make it happy, it must haue satisfacti­on for all the defects of it. Aug. de ciu. Dei lib. 12. cap. 1. Now all the world is not suffici­ent to satisfie the necessities of the soule, God onely can doe it. The same Father in his Confessions, pres­seth [Page]the end of mans creation, to shew what onely can giue him satisfaction. Thou hast made vs (sayth he) O Lord, Fecisti nos ad te; et inquietū est cor nostrum donec requies­cat in te. Aug. Coufess. l. 1. c. 1. for thee, and our heart is restlesse, till it rest in thee. This was Cyprians counsell to Donatus to seeke for satisfaction not from the world without him, but from his owne conscience within him. There is but one pleasing and sure tranquility: one solid, firme, and perpetuall security, if a man withdraw him­selfe from the tempests of this disquieting world being surely setled in a safe hauen, and lift vp his eyes from earth to heauen, and being admitted to Gods fauour, and in his mind now neerest to his God, glories to find within his owne conscience whatsoeuer others deeme high or great among worldly commodities. Nihil appetere tam, nihil de­siderare de saecu­lo potest, qui saeculo maior est. Cypr. ep. 2. He can now couet nothing, he needs desire nothing of the world, who is already greater then the world. Now as he need desire nothing that the world hath, who is at peace with God, so need he feare no­thing that the world can doe against him, for God can supply him with what the world denies him, and can protect him against what the world threa­tens him with. Thus is hee by Gods fauour in de­spight of all the world able to giue satisfaction to himselfe. The legacy that our Sauiour left vnto his Disciples was peace. Ioh. 14.27. Non pax tem­poris quia expo­nendierant mul tis tributationi­bus sed pax pe­ctoris et paxaeter­nitatis prima in praesenti, se­cunda infuturo. Lud. vita. Christi part. 2. cap. 77. fig. 6. Peace I leaue with you, my peace I giue vnto you. What that peace was, let Lu­dolphus declare, Not peaceable times in this life, but a peaceable heart leading to eternall life. As when the mind is troubled with the sense of Gods anger, all the world cannot pacifie it: gold and siluer please no more then strawes: friends are but miserable comforters: we languish inwardly notwithstanding a world of outward comforts: so when the consci­ence [Page]is pacified with the sweete perswasion of Gods fauour, all the tribulations of the world cannot daunt that heart, but like the Bee it can come abroad and taste the commodities of summer, and feede it selfe with the honey it hath gathered biding with­in the hiue, when the winter stormes with her tem­pests. By this meanes hee enioyes the benefits of all outward comforts, and can fustaine himselfe with his inward peace in the midst of all outward crosses.

The second fauour wherewith God graces a good mans soule to enable him to satisfie himselfe is the testimony of Gods Spirit. 2 Testimony of Gods Spirit. This confirmes and as­sures vs of the former peace with God. It breeds also vnspeakeable ioy in the apprehension of Gods fa­uour. That reioycing we haue in tribulations in hope of the glory of God, Rom. 5.2.3.5. proceede from the holy Ghost which is gi­uen vs. The summe of the testimony of Gods spirit within vs is to perswade vs fully of Gods loue and fa­uour to vs in Christ. So S. Paul instructs vs. It is the Spirit of adoption, whereby we cry, Abba, Father. Rom. 8.15.16 The Spirit it selfe beareth witnesse with our spirit, that we are the children of God. Now what better newes can the Spirit of God bring to vs, then the tidings of Gods fauour. Dauid preferres it before his being. Psal. 63.3. Thy louing kindnes is better then life. This testimony internall of Gods fauour to the soule is able to sustaine a man against all outward force and malice. They that haue store of foode and rayment, of weapons, of munition, being lodged in a strong hold, feare not the enemy without, though he be very powerfull. No more need a good man feare troubles. Hee that [Page]hath store of gold and siluer within his coffers, cares not though he want brasse or leaden mony. So hee that is warranted by Gods Spirit, that God affects him, neede not care much though he want health, or wealth, or other worldly comforts. Thus Gods Spi­rit dwelling in him, makes him able to satisfie him­selfe, howeuer it goe with others.

A third blessing that helpes the seruant of God, to vphold himselfe, 3 Memory. is his memory. This is the chest of the soule, wherein she lookes vp all her trea­sures. It is the retentiue faculty of the mind, where­in the instructions it hath formerly read or heard, are registred. The vnderstanding without this is like a prodigall, it receiues many rents, but spends all. Or like the weake stomacke that takes food, but is not nourished by it, because it cannot hold it to feede vpon it. S. Augustine compares the memory to a barne, wherein things seene are laid vp for future prouision. Thou seest something (sayth he) and perceiuest it with thine eyes, Aug. in euang. Ioh. Tract. 23. and commendest it to thy memory: and that which thou hast committed to thy memory is there laid vp within in a secret place, as it were in a barne: as it were in a treasury: as it were in a certaine closet, or inward garden. The memory then is much beneficiall to the settling and satisfying of a good mans minde: meanes of further comfort may be kept from him. The Scriptures and creatures may be denyed to his eyes: sermons and friends maybe kept from his eares: but what is lodged in his memory, can neuer be taken from him by the malice of persecutors: there may he read in the darkest dungeon, without a candle. Two things there are that may stagger the satis­faction [Page]of a good man in time of trouble. The one is the doubting of Gods power to deliuer him, in regard of the greatnesse of his afflictions. The o­ther is the questioning of Gods will, because of the greatnesse of his sinnes. The memory helpes to giue satisfaction to both these doubts. To the first, it answeres by precedents. Memoria animae nostrae quasi columna est; notae huic in scriptae, bono­rum exempla. Greg. Nyss. Tract. 2. in The memory (according to Gregory Nyssen) is the pillar of the soule: the memorials written in it, are the examples of good men. So the godly Iewes perswade themselues, that God can doe wonders for them, because hee hath done them for their fathers. O God, say they, wee haue heard with our eares, and our fathers haue told vs, what workes thou didst in their daies, in the time of old. Psal. cap. 4. Psalme 44.1.2 How thou didst driue out the heathen with thy hand and plantedst them; Psalme. 119.58 how thou didst afflict the people and cast them out. So Dauid cheares vp himselfe, and rouzes vp his spirits, I re­membred thy iudgements of old, O Lord, and haue com­forted my selfe. Thus the good mans memory tells him, what God hath done for others, and his reason informes him, that he can doe as much for him. If he should be tempted to doubt of what God hath done for others, yet he cannot doubt of such great acts as God hath done for himselfe. Thus Dauid armes himselfe against the Gyant, The Lord that hath deliuered me out of the pawe of the Lyon, 1. Sam. 17.37 and out of the pawe of the Beare, hee will deliuer mee out of the hand of this Philistine. Thus S. Paul strengthens himselfe from his Asian deliuerance, 2 Cor. 1.10 God deliuered vs from so great a death, and doth deliuer vs, in whom we trust, that hee will yet deliuer vs. Thus he perswades himselfe strong­ly of Gods power to free him from other inconue­niences [Page]by reason of his Romane deliuerance. I was deliuered out of the mouth of the Lyon. And the Lord will deliuer me from euery euill worke, 2 Tim. 4.17.18 and will preserue me vnto his heauenly Kngdome. So the goodmans me­mory assists him against all doubting of GODS power. To the second doubt it answers by promises. Gods will is knowne by his Word. What hee hath promised to doe that he will do. Thus the memory lodging Gods seuerall promises of spirituall and temporall comforts in the closet of the soule, leaues no occasion to doubt Gods will. This makes Dauid in his sorrows put God in minde of his promise al­though God neuer forget it. This comforts him in his greatest sorrows, that God hath promised him deliuerance. Psal. 119.49.50 Remember the word vnto thy seruant, vpon which thou hast caused mee to hope. This is my comfort in my affliction: for thy word hath quickened me.

The fourth meanes to settle the godly mans qui­etnes of mind is contentation, 4 a gift that God hath giuen him, Contentation. whereby he can satisfie himselfe in any condition. This attends vpon godlines, as the shadow waites vpon the shining sunne. For this we haue S. Pauls warrant, Godlines with contentment, is great gaine, or rather, 1 Tim. 6.6 with it's selfe sufficiency. For S. Pauls mea­ning was not to informe vs, that godlines was great gaine, if a man could get contentednes ioyned with it, but rather to shew vs, that godlines brings suffici­ent of it selfe to giue satisfaction to the godly man, although he want many outward comforts. Godli­nes then brings contentednes with it, or at least suffi­cient to giue contentment, if her store be well viewed: for so much the Greeke word imports. Sufficientia su [...]. The Syriacke [Page]translation confirms this interpretation, which giues this briefe paraphrase of the words. For our gaine is great, which is the feare of God, with the vse of our sufficien­cy: Cum vsu suffi­cientiae nostrae. As much as to say, Godlines brings enough with it to satisfie vs, if we know how to vse that store it hath attending vpon it, & bestows vpon vs. This made Dauid prefer the righteous mans pouerty before the wicked mans plenty. A little that the righteous man hath, is better then the riches of many wicked. Psalme 37.1 [...] For the god­ly man is contented with a little: the wicked man is not satisfied with abundance. This reason may be ga­thered from Salomon, Dauids vnderstanding son, Prou. 15.16 Bet­ter is little with the feare of the Lord, then great treasure and trouble there with. A good man is satisfied with a little, for he enioyes it with quietnes of mind. A wic­ked man is not satisfied with a great deale, because he hath many cares and troubles with it. A good man is content with little on earth, because he lookes for abundance: in heauen. A wicked man is not con­tent with abundance here, because he lookes for little hereafter. Religion may well bring satisfaction to a good man, because it brings him to God the Foun­taine of all goodnes. Psalme 16.5. The Lord is the portion of mine in­heritance, saith the Psalmist. God perswads Abraham to take care for nothing but to walke before him in vprightnes: and addes this, I am the Lord al-sufficient: that is, I haue sufficient, I will prouide for thee, Genes. 17. [...] Shaddac. asher lo dac. cui est suf­ficientia. care thou onely for my seruice. Piety then that brings a man to haue an intrest in God, shewes him that what is wanting in him shall be supplyed by God, who hath enough to supply the wants of all the creatures. Now he that will not be content with God himselfe, [Page]how should he be satisfied if hee had all the world, all the store whereof falls infinitely short of Gods? So then when the whole world cannot giue satis­faction to a couetous man, a little contents a good man: because he knowes hee hath enough in God. Though another man hath more knowledge then he, yet is he contented, because God hath commu­nicated enough to him to make him know Christ and the way to the Kingdome of Heauen. Though many haue more wealth, yet hee rests satisfied with lesse, considering that hee hath Gods fauour with it, which many of them want. Hee wisely fore­casts the conueniences that attend vpon his smaller portion, and the inconueniences that accompany their greater possessions. They haue many cares that cannot be auoyded, for many crosses and losses accompany great and rich imployments. He is freed from those cares to serue God quietly with a little. They are subiect to many disorders: he wants fuell to maintayne the fire of lust. They haue a great account to giue vnto God, at the day of iudgement of the imployment of their ten talents: hee hath a lighter reckoning for his fiue. These thoughts giue him contentation, and contentation giues him selfe-satisfaction.

The fift gift of God that furthers this selfe-satis­faction in a good man, 5 Temperance. is Temperance. Among o­ther vertues that adorne the soule of man, this is none of the least. And it is much materiall to selfe-satisfaction: for nature is contented with a little, and temperance teacheth a man to ab­staine from superfluities, and content himselfe with [Page]that that nature can bee content withall. S. Paul had well learned this lesson, philip. 4.11.12 I haue learned in what soeuer state I am, therewith to bee content. I know both how to bee abased, and I know how to abound: euery where and in all things I am instructed, both to bee full and to bee hungry, both to abound and to suffer need. The goodman remembers the world is but an Inne: hee must bee temperate, that his mony may hold out to his iournyes end. Hee shall exceed when he comes home. Thus his frugality and temperance giues him some satisfaction, because it makes that content him which will not satisfie an intem­perate appetite. This makes him not greedy of worldly wealth, because a little will serue his turne. Hee striues to bee as S. Augustine saith hee should be, It becomes not a Christian (saith hee) to gape greedily after this worlds gaine, to whom a Kingdome is promised in Heauen: but by abstinence to liue as be­comes the seruant of such a Lord Aug. de Temp­ser. 248. that he may liue in ioy with his Lord for euer. This temperance is increased in Gods Seruant by consideration of the fleeting of all worldly comforts, and the durablenes of spi­rituall treasures, which makes him the more spar­ring in the vse of the one, and more plentifull in exercising the other. This Illa diues est, quae in Deo diues est, illa locuples est quae locuples in Christo est: bona illa sunt, quae sunt spiri­tualia, diuina, caelestia, quae nos ad Deum ducant quae nobiscum apud Deum per­petua possessio­ne permane­ant. Caeterum quaecum (que) terre­nas unt in seculo accepta, et hic cum seculo re­mansura tam contemni de­bent; quam mundus ipse contemnitur, cuius pompis et delicijs iam re­nunciauimus. Cypr. de disc. et hab. virg. Cyprian very well knew, and that made him to vse thse arguments to per­swade virgins to moderation in their apparell: Shee is rich (saith hee) that is rich in God: Shee is wealthy that is wealthy in Christ: those are true riches which are spirituall, Diuine, and heauenly, which lead vs to God, which remaine with vs in perpetual possession in the presence of God. But whatsoeuer earthly things we haue receiued [Page]in the world, and must leaue here with the world must as easily be contemned as the world it selfe is contemned, whose pompes and delights we haue already renounced. This temperance when Gods seruant hath by these rea­sons settled in himselfe, it equals his minde to his meanes when it cannot bring his meanes to his mind. It makes him well contented with what he hath, when he cannot haue what hee rather would haue. De laelitia et tristitianascitur temperantia, cuius est tri­stitia causae. laelitia fructus, Temperata laeti­tia nihil aliud quam tempe­rantia est Ber. par. et var. serm. 6. S. Bernard informes vs, That temperance is bred of cheerefulnesse and heauinesse; the cause of it is heaui­nesse, the fruit is cheerefulnesse. So that Temperance is nothing else but a well tempered cheerefulnesse. The god­ly mans temperance purgeth his heart, and so tea­cheth him the right and moderate vse of all Gods creatures in his body. So that as a good stomacke turnes the hardest meate into nourishment, whereas a weake one turnes the choyse of meates into disea­ses, so the temperate heart feedes the body with the hardest estate, whereas the intemperate man ru­ines his soule and body with his wealth. Bernard on that place in the 90. Psalme, Thou shalt treade vpon the Aspe and the Basiliske, and shalt trample vnder feete the Lyon and the Dragon glosses thus. The Lyon will roare, who will not be afraid? If there shall be found any such, he shall be stiled a valiant man. But when the Lyon is frustrate of his purpose, there is a Dra­gon hidden in the sand, that by his poysoned breath he may taint the soule, breathing into it, as it were, the concupi­sence of earthly things. Who, thinkest thou, shalt escape his deceits? no man surely, but a wise man. But peraduenture while thou art afraid to come downe to these lures, some­body vrges thee with trouble, and loe forthwith the Aspe [Page]is present. For he thinkes he hath gotten a conuenient time for himselfe. Who will not be exasperated by this Ape? Quis non exas. perabitur ab aspide ista. Surely the temperate and moderate man, who knowes how to abound and how to suffer penury. I suppose that vpon this occasion, the ill flattering wicked eye will endeauour to bewitch thee. Who will turne away his eye? Truely the iust man will, who not onely will not himselfe take the glory which is Gods, but will not so much as receiue it, Ber. in ps. 90 ser. 14. when it is offred him by another. The temperate man then auoyds all these different snares, and so giues satisfaction to himselfe. I will conclude this meanes with S. Augustines exclamation, and commendation of temperance. O magna et admirabilis absti [...]ntiae vir­tus, per quam non solum ani­marum salus, agitur, sed etiam corpo­rum sanitaspos­sidetur. Aug. ad frat. in ere­mo Ser 31. O great and admirable vertue of ab­stinence, wherby not onely the safety of the soule is preser­ued, but also the health of the body is possessed. And what can a man require more to bee able to giue satisfac­tion to himselfe then safety of soule with health of body?

The sixt meanes whereby a good man is ena­bled to giue satisfaction to himselfe, is Patience. It is a companion of Godlinesse. 6 It is a way whereby the seruants of GOD turne away many troubles from themselues, Patience. which foole-hardy men bring vpon themselues by their peeuish hastinesse. The firmenes of patience, saith Bernard, is a staffe, Ber. sent. whereby the rage of Wolues is kept off. Yet let the ser­uant of GOD be as patient as he can, hee can­not turne away all troubles from himselfe. Pati­ence therefore stands him in good steade also when troubles are come vpon him. It makes him owner of his owne soule. Luke 21.19. In your patience possesse yee your soules, fayth our blessed Sauiour. Vpon which words [Page]of his, [...]ustos omnium virlutum pati­entia est, in qua animas, quae cor pus possident, pes sidemus, cum i [...] sas animas ad patiendum ra­tione regimus. Vnde Beda: Sic conditi mi­rabiliter sumus, vt, ratio ani­mam, et anima possideat corpus. Ius verò animae a corporis posses­sione praepeditur si non priûs ani­ma aratione possidetur. Lud. de vit. Christi. part. 2. cap. 39. not. 9, 10 Ludolphus thus dilates, Patience is the keeper of all vertues, by which we doe possesse our soules, which doe possesse our bodies when wee doe by reason dispose our owne soules to suffering. But he that is impatient, pos­sesseth not his owne soule because he cannot restraine the fury and anger of his owne heart. Whereupon Bede sayth, We are so wonderfully framed, that reason ought to possesse the soule, and the soule the body. But the right of the soule is hindred from the possession of the body, if the soule be not first possessed by reason. The Lord therefore hath shewed vs, that patience is the keeper of our conditi­on, because it hath taught vs, how to possesse our owne selues. Those things then which are troublesome to wic­ked men, are not so to a good man, because his pati­ence makes heauy burdens, light. To this end hee considers of many things to make him patient. He ruminates vpon the originall of all afflictions, and remembers that they come from heauen. Hee en­dures them patiently, because he would be loth to be found a fighter against God. Hee resolues with Dauid, Psalme 39.9. I will be dumbe, and not open my mouth, because thou diddest it O Lord. He proceeds in his meditati­ons to the progresse of all troubles: Psalme 32.6. Oportet paetien­ter ferri, quod non potest fesli­nanter auferri. Aug. de Temp. Ser. 223. Vtrum (que) es mihi Domine Iesu, et speculum patiendi, et prae­ [...]nium patien. eis. Trabe me post te, libenter te sequor, liben­ti [...] fruor. remembers that they are called waters, and therefore will haue their tide, neither will they ebbe, till they haue done flow­ing. He agrees with Augustine, that we ought to beare that with patience, which cannot be taken away in haste. He lookes backe to the most famous patterne of pa­tience, that euer mans eyes beheld in man, and cryes out with Bernard, Thou art to mee, O Lord IESVS, both a mirrour of patience, and a re­ward, when I am patient. Draw me after thee, I will [Page]follow thee willingly, and enioy thee more willingly. Si sic bonus er Domine sequen­tious te, qualis futurus es asse­quentibus te? Ber. in Cant. Ser. 47. Paena, de ad­uersis mundi ille senit, cuiet laetitia et gloriae omnis in mundo est. Ille maeree et deflet, si sibi malè sit in se­culo, cui bene non potest esse post seculum. Caeterùm nullus ijs dolor est de incursatione ma­lorum praesenti­um, quibus fi­ducia est futuro­rum bonrum. Cypr. ad. Demetr s. 15. Rom. 8.18. 2. Cor. 4.17. Epict. Ench. c. 79. O Lord if thou be thus good vnto them that follow thee, how good wilt thou be vnto them that ouertake thee? Hee lookes forward to the heauenly end of all worldly troubles, and concludes with Cyprian, He feeles it a pu­nishment to be crossed in the world all whose ioy and glory is in the world. He mornes and laments, that it goes ill with him in this life, with whom it cannot goe well after this life. But they greeue not for the inuasion of present euills, that haue a confident expectation of future hap­pinesse. Thus S. Paul teacheth his Romanes, I reckon that the sufferings of this present time are not worthy to be compared with the glory, which shall be reuealed in vs. Thus hee instructeth his Corinthians, Our light affliction which is but for a moment, worketh for vs a far more exceeding and eternall weight of glory. So then our good man collects that farre more certainely from Scripture, which the heathen man collected from nature, Tyrants may kill me indeed, but they cannot hurt me. Hee sees that temporall euills may stand with his eternall good. Yea hee sees they are not euill in themselues simply, but rather in mens estimation. So could the naturall, or rather morall Philosopher say, Men are troubled not with the things that befall them, On ta pragma­ta, alla ta perton pragmaton dog. mata. 1 [...]. but with those opi­nions which they haue of the things. For example. Death is not euill, els would it haue appeared so to Socrates al­so: but our opinion of death is that which makes it euill. Hence it is that a good man endures sicknes and death quietly which much perplexeth a wicked man. So Cyprian labours to perswade the Gentiles that crosses appeared far otherwise to the Christians [Page]then to them; because there was an infinite dif­ference in the bearing of them, Thinke ye that we beare aduersity equally with you, when ye see that the same crosses are not borne alike by vs and you? [...]ypr. ad Demet. s. 16. Thus pa­tience furthers selfe-satisfaction by turning away many crosses and making others easier to bee en­dured.

The seuenth helpe that a good man hath to helpe to satisfy himselfe withall, 7 Innocency. is his innocency, which though it be not compleat in action, yet it is in in­tention. And it is a great comfort in all crosses. A good man is oftentimes crossed by them, of whom hee hath deserued no hurt but rather much good. Hence ariseth a world of inward comfort in outward crosses. Heerewith Dauid comforts himselfe be­fore the Lord against the slanders inuented by Sauls followers, beleeued by Saul himselfe, and very costly to Dauid, Psal 7.3.4.5. O Lord my God, saith hee, if I haue done this, if there be any iniquity in my hands; If I haue rewarded euill vnto him that was at peace with me: (yea I haue deliuered him that without cause is mine enemy.) Let the enemy persecute my soule, and take it, yea, let him tread downe my life vpon the Earth, and lay mine honour in the dust: Heerewith Iob com­forts himselfe against the vnkindnesse of his friends, GOD forbid that I should iustify you: Iob. 27.5.6. till I dye I will not remoue my integrity from me. My righteous­nesse I hold fast and will not let it goe: my heart shall not reproach me so long as I liue. And else where, Iob. 31.35.36.37. If mine aduersary had written a Booke, Surely I would take it vpon my shoulder, and binde it as a Crowne to mee. I would declare vnto him the [Page]number of my steps, as a Prince would I goe neere vn­to him Yea in sicknesses and afflictions that come from God, innocency is a great comfort, witnesse Hezekias prayer in his great sicknesse neere vnto death, I beseech thee, O Lord, remember now how I haue walked before thee in truth, and with a perfect heart, 2 Kings 20.3. and haue done that which is good in thy sight. Sinne is the very sting of afflictions. He, sayth Chrysologus, Qui innoc entiae creditum seruat paenitentiae non soluit vsuram Chrysol. ser. 167. Clem. Alex. strom. 1.6. that keepes the debt of inocency, needs not pay the vse of peni­tency. It is a signe of peace within, when a man slights afflictions without. Witnesse Clemens Alexandrinus, It is the glorifying of a boasting soule indeed, but yet it comes from a good conscience to be able to discourse against those troubles that come vpon vs. Innocency is a testi­mony to our consciencs, that our afflictions are not punishments inflicted vpon vs by GOD for our sinnes, but trialls of our pacience tending to our greater glory. Thus the good man comforts himselfe from his innocency both against mortall men, and also before the immortall God.

The last grace of GOD that giues a good man to inable him to satisfie himselfe, is Hope. 8 Hope. This satisfies the soule of a good man for the present, because it perswades him vpon good ground that it will goe better with him here­after. So that, although now it bee not so well with him as hee could wish, yet because hee knowes it will bee better, hee rests satisfi­ed. S. Augustine compares hope vnto an Egge, For hope, sayth hee, hath not yet attained the thing it selfe. And an Egge is something: but it is [Page]not yet a chicken. Beasts then bring forth yong ones: but Birds bring forth onely hope of yong ones. Aug. [...]e ver. Dom ser. 29. The hope then of a good man is somewhat, and hath some abi­lity to giue him satisfaction for the present, though it be not so much nor cannot so well satisfie as the glory he hopes for hereafter. It is a morsell to stay a good mans stomacke, till the feast of the Lambes mariage be ready, where he shall bee fully satisfied. Peraduenture it goes not well with him now, but it will goe well with him one day, and this thought vpholds him. Thus louing Ionathan com­forts deiected Dauid, Feare not, for the hand of Saul my father shall not finde thee, and thou shalt be King ouer Israel, and I shall be next vnto thee; and that also Saul my father knoweth. 1 Sam. 23.17. So the good man knowes, and his aduersaries are not altogether ignorant, that heauen is prepared for him, and therewithall he sa­tisfies himselfe. A yong Prince brought vp vnder tutours and disciplined by meaner men then him­selfe, yet rests satisfied, because he liues in expectati­on of a Kingdome. So doe Gods Princes being exer­cised by wicked men looke vp to heauen, and quiet themselues. Moses lost his honours in Egypt and his pleasures to suffer afflictions with the Israelits, Estee­ming the reproach of Christ greater riches, Heb. 11.26. then the treasurs in Egypt: for he had respect to the recompence of the reward. There is a hope of worldly preferments, which often­times brings shame, because men hope for that they neuer attaine. Rom. 5.2.5. But this hope of the glory of God, follow­ing iustification, maketh not ashamed, for such persons neuer misse of that they hope for. Thus many strings hath a good man to his bow, and euery one helpes to [Page]further his selfe-satisfaction. If a threesold cable cannot be easily broken, how shall an eightfold? So many graces of Gods Spirit linked together in one soule cannot but make it able to satisfie it selfe, if need bee, without helpe of others. For each of these hath his seuerall force, and therefore as being ioyned together they are the stronger, so each one putting forth his owne vigour, what cannot be done by one, is done by another. As the Physitian ioynes many things in one potion, that what one thing can­not helpe, another may, so God ioynes many graces in a good mans soule, that where one grace cannot giue him satisfaction for the present, another may. There is not any truth of GOD so vndenia­ble, but many things may bee, yea many things haue beene by erronious spirits obiected against it. So this truth of GOD so honourable to God and so comfortable to man hath not wan­ted many engines to batter it, yet it will stand in­uincible.

First, Obiect. 1 it hath beene obiected that Gods seruants haue beene so farre from giuing satisfaction to themselues, that they haue beene glad to begge of others food and other necessaryes for their satisfa­ction. So Dauid was faine to send to Nabal for food for himselfe and his men and was shamefully deni­ed. 1. Sam. 25.4. &c. So Lazarus was forced to begge of the Rich­man the crummes that fell from his Table and was cruelly starued by his denyall. Luke. 16.21. A man would thinke that Nabal were better able to giue himselfe satis­faction then Dauid, and the Rich-man then La­zarus. How can this stand with selfe satisfacti­on?

I answere, a good man may bee without many outward comforts, but yet hee hath an internall contentation, Answer. which hee can oppose against all outward wants and vphold himselfe against them all. If Dauid haue none of Naballs victualls, yet he and his men shall bee prouided for. If Lazarus dye for lacke of the Rich-mans crummes, yet hee dyes contentedly, and is by Angells conuayed to eternall happinesse. There bee many things which a good man hath not, but there is nothing which hee wants. For he that is well contented with what hee hath, Diues a Dinus, quia vt Deus nihil indigere videtur. Varro de ling. Lat. lib. 4. Locuples est, qui paupertati suae aptus est, et par­uo se diuitem fe­cit Sen. ep. 108. cannot bee said to want any thing that hee hath not. A Rich-man therefore that hath enough for all vses, is called in Latine Diues from Diuus, a God, because like to God, hee seemes to stand in need of nothing. Let Seneca the heathen man tell how a poore man may be rich, and a man of a meane estate wealthy. He is wealthy whose mind is fitted to his pouerty, and who hath made himselfe rich hauing but small possessions. If a heathen man could thus teach a poore man, how to make himselfe rich, much more may the Scriptures informe him. Who counts the Apostles of our Lord and Sauiour poore, though they had forsaken all and followed Christ, when hee sees how rich they were in fayth and miracles, but especially in sweet contentment? Let S. Paul speake for the rest, Hôs mêden, echon [...]es c [...]i pania cat [...]chontes. 2 Cor. 6.10. and say what the Apostles were, as hauing nothing, and yet possessing all things. Shall we count the Angels and blessed Spirits in heauen poore, because they haue no meate nor drinke, nor apparrell? The Saints had more apparrell, when they were on earth, and more food, yet they were much poorer, then they [Page]are now in heauen where they haue none. But to mount vp to the example of examples, who can deny God himselfe to be rich? For euery beast of the Forrest is his, Psame 50.10. and the cattell vpon a thousand hills. All men receiue all their treasures from him, yet he himselfe heapeth vp no gold nor siluer. A good man then that is most like God of all his creatures, somewhat resembles his Maiesty in this, that he can be rich, although he lay vp no money. His internall contentment makes him wealthy, al­though externall things flow not in so plentifully to him as vnto others.

Secondly, it may bee obiected, Obiect. 2 that good men in their passions doe by their words and outward gestures declare, that they are not internally satisfied. The trembling of their bodies doth in imminent perills bewray the feare of their mindes. The teares issuing out of their eyes in calamityes falne vpon them, pub­lisheth to others the greefe of their harts. How far then are these from selfe-satisfaction?

We deny not, Answer. but a good man may be troubled with greefe or feare for a time. He hath not changed his nature but is as sensible of misery as he was before. His body is as tender: his heart as melting as any mans els. Besides the same substance of nature, which likes not to be afflicted, he hath the same corruption of nature in some part remaining, which makes him too sensible of worldly vnkindnesses, and too lyable to Sa­tans temptations, and wiles.

No maruaile then if at some time the Diuell doe be­guile him, and vrge him so that he shew forth his im­perfections to the world, and his discontent vnto his neyghbours. But yet wee say though the trou­bled [Page]channell of his owne imperfections clog his heart for a time, yet is there pure water of Gods grace there­in sufficient to giue him satisfaction without going to other mens riuers, if he doe but recollect his owne for­ces: he hath matter enough to satisfie him within him, although his troubled spirit cannot discerne for the present how to vse it. A while after when his passion is as an ague fit vanished away, then can he by meditation recall his wandring thoughts, bring them into order and settle them by the helpe of his patience and inno­cency and other forenamed vertues lodged in his owne brest by the finger of God. So then for all this bullet, the fort of selfe-satisfaction cannot be pierced.

Thirdly, Obiect. 3 it is obiected, a godly man cannot subsist neither naturally nor spiritually in this life without the helpe of Gods creatures. If he want food, he will be star­ued. If he want drinke, he will be choaked. If he want apparell, he will be chilled to death. What needed God to haue made so many creatures for mans vse, if they were able to giue satisfaction to themselues? For his spirituall state what comfort could he haue to come into Gods Church, if water in baptisme did not assure him of the pardon of his sinnes? What hope could he haue of heauen if Bread and Wine in the Lords supper did not assure him that Christ dyed for him, and that by fayth in him he may attaine life euerlasting? How can he be sayd to bee able to giue satisfaction to him­selfe, that hath neede of so many creatures for the stay of his naturall and spirituall condition?

For answere hereunto, Answer. we must take notice, [...] a godly man can be safe and may be saued without these helpes. But God hath giuen him these, for to make his [Page]passage the more comfortable. His creatures hee hath afforded him both for aliment for his naturall life, and props to vphold his fayth for the comfort of his soule. If he want Gods creatures for the vpholding of his na­turall life, he knowes that eyther God will vphold him without these, for Man liueth not by bread alone, Math. 4.4. but by euery word that proceedeth out of the mouth of God: Or else God will take him to his heauenly Kingdome, where he shall need none of these. If he be denyed the Sacra­ments, he knows that God can saue him without them so he haue true fayth in Christ. He knows Gods coue­nant is good though no seale bee set to it. It is not in Gods couenant as it is in mens. Seales are not set to for feare of any vnfaythfulnes in God that promiseth, but because of the weakenes of our fayth in giuing credit to Gods promises. The good man then well weighing Gods power and Gods promise can vphold himselfe in the want of bodily foode and Sacraments.

Lastly, it is obiected, Obiect. 4 that a good man cannot giue satisfaction to himselfe, for then all gouernment in Church and Commonwealth would be ouerthrowne. A good man cannot liue peaceably without the helpe of the Magistrate. Nay he needs the helpe of Princes more then other men, because the world hates him, and his religion forbids him reuenge by reason whereof e­uery wicked man will play vpon him, and shew him­selfe ready to oppresse him. 1 Tim. 2.2. Therefore S. Paul teacheth vs to pray, For Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godlines and ho­nesty. Moreouer a good man cannot liue well without Ministers to instruct him in Gods will. To this end God hath appointed Pastours and Teachers for the buil­ding [Page]vp the Saints till we come to perfection of know­ledge in Christ, that wee may not be carried about with euery wind of doctrine. [...]phe 4.11, 12, 13, 14. Without these politicall and ec­clesiasticall helpes a good man cannot subsist. How can this stand with selfe-satisfaction? Answer. True it is a good man receiues much comfort from both these, and bles­seth God for them with all his heart. Yet hee can satis­fie himselfe also without them. As in the times of per­secutions by heathnish Emperours when such were de­priued of their liberty, shut vp in dungeons, denied the benefit of subiects, and the freedome of the Gospell preached: nay if both were his enemies; the Magistrate seekes the ruine of his body, and the Minister of his soule, if the one should mightily oppresse him, and the other craftily seduce him. Yet a good man wold vphold and satisfie himselfe with that store of grace that God hath planted in him before, and hold on without both these, nay in despight of them, till he attaine to liber­ty vnlooked for vpon earth, or glory vnspeakeable in heauen. All these cannons then nor whatsoeuer else the diuell can inuent are not able to beate downe the castle of selfe-satisfaction. But it stands firme, and will stand to the end, that how soeuer things alter in the world, a good man will be able to satisfie himselfe with those graces that God hath giuen him, and so to stand vpon his owne bottome, when great and rich mens estates come tottering downe to the ground, and no man can vphold them. Thus haue we wandred vp and downe the garden of the soule to view those sweete flowers that giue contentment to a good man, and those medicina­ble herbes that helpe him to cure all the maladies of his soule. All which grow within the wals of his owne [Page]gar­den that they may be ready for seruice when ill sauours or spirituall distempers shall oppresse the soule. Now are we to come to shut vp all with application.

First, Vse 1 from these flowers a good man may gather the hony of comfort to carry home to the hiue of his soule to feed vpon in the winter of discontent. For comfore. It tels him he hath attained to the best condition in the world. There can be no better state, then for a man to be filled with grace from aboue, that he be able in time of need to vphold, nay to satisfie himselfe without the helpe of any other creature. Nay that he bee able to stand his owne ground and to make good his owne condition in despight of the subtilty of all crafty politicians, and the power and malice of all worldly tyrants. Nay in despight of all creatures and which are the most power­full of all creatures, and most malicious, of the gates of hell. He is a member of the Church which is built vp­on the rocke, Math. 16.18. and therefore the gates of hell cannot preuaile against him. When he seeth troubles spirituallor corpo­rall approach vnto him, then let him looke inward, and gather together the forces of his soule, and then may he boldly looke dangers in the face, and not feare to o­uercome them: Thus Dauid oppressed with many ene­mies comforts himselfe against them, and lies downe quietly without feare of them, I layd me downe and slept, Psalme 35, 6. I awaked for the Lord sustained me. I will not be afraid of ten thousands of people, that haue set themselues against me round about. So is the seruant of God by Gods good­nes made as it were a little God vpon earth, Cultum tantùm Deo deberi di­cimus, qui verus est Deus, facit (que) suos cultores Deos. Aug. de ciu, Dei. l. 10. c [...]a. able through Gods grace to stand of himselfe against all oppositi­ons, and to satisfie himselfe in all occurrents. O happy condition, and most happy man that hath attained to it.

Secondly, Vse 2 a good man may from hence receiue sin­gular direction. For direction. Let him not hunt for felicity abroad in the world, which hee may finde at home within his owne wals. Who would not begge him for a foole that hauing a fountaine of his owne at hand, would run to other mens to seeke for water? So vaine a thing is it for a man to seeke for satisfaction from the wealth or ho­nours of the world abroad which he might find much more comfortably, and infallibly from his owne con­science within doores. For when all the wealth of the world cannot satisfie the minde, peace of conscience can. Let other men seeke with all eagernes for worldly commodities, & place their sole satisfaction in them. Dauid will place it in Gods fauour. With the light of thy countenance Thou hast put gladnes in my heart more then in the time, Psalme 4.7. that their corne and their wine increased. Shew thou thy selfe a good man by thy contentednes, when thou wantest outward comforts and riches in the world. Looke vpon the wide sea, behold how euery day it sends forth plenty of waters into all the riuers about it, & daily takes them backe againe, yet is the sea neuer dry, neither doth it euer want water. Goe thou and doe likewise. Shew thy selfe as well satisfied when floods of wealth are flowed from thee, as when springs of riches run vnto thee. So shalt thou bee to the world a proofe of the text, and an example of selfe-satisfaction.

Thirdly, Vse 3 it may informe wicked men what tickle termes they stand vpon, For informa­tion. and how great a mischiefe the want of goodnes is: their conscience is vnquiet perhaps. Al the world cannot giue them satisfaction who might receiue it from their owne consciences, if they were good and feared God. Perhaps their conscience is quiet [Page]for the present. So may the sea be for a time, but euery little wind will moue it and suddenly make it rage. The wicked are like the troubled Sea, Esay 57.20.21 when it cannot rest whose waters cast vp mire and dirt. There is no peace saith my God, to the wicked. So miserable is the condition of a wicked man, that he hath no assurance of quietnesse, nor no solid satisfaction in vnquietnesse of mind. They that want goodnes are no where assured to remaine quiet, much lesse are they able to giue satisfaction to themselues for this is a good mans priuiledge, and a wicked man hath no share in it. So the want of goodnes both layes a man open to a world of mischiefes, and also depriues him of all meanes of selfe-satisfaction.

Lastly Vse. 4 all that hath beene spoken may serue for pro­uocation, For prouoca­tion. to stirre vp euery one with all his might to seeke after goodnesse. This is the onely way to selfe-sa­tisfaction. A wicked man when his goods are lost, raues and rages, as if he had lost all his happines. A goodman quiets himselfe with holy Iob, Iob. 1.21. Naked came I out of my mothers wombe: and naked shall I returne thither: the Lord gaue, and the Lord hath taken away, blessed be the name of the Lord. A wicked man when his body is sicke, and he dis­quieted with paine, and in feare of death, quakes for feare of hell torments. A goodman concluds with S. Paul, 2 Cor. 5.1. We know that if our earthly house of this tabernacle were disolued, we haue a building of God, an house not made with hands, eter­nall in the Heauens. A wicked man when his friends for­sake him, So the words are in the He­brew. Hee meanes that Christ will plead for him to God the Father. Iob. 16.20.21. cryes out against the perfidiousnesse of this age and the vnfaithfullnesse of the world. A good man lookes vp vnto God in Christ as Iob did before him, say­ing, My friends are my scorners: but mine eye powreth out teares vnto God. And he will pleade for man with God, and [Page]the Sunne of man for his friend. A wicked man when wars rage and the trumpets sound in his eares, and the sword glitters in his eyes, finds his heart dead within him like Naballs. 1 Sam. 24.37. Psalme 46.1.2. A good man resolues with Dauid, God is my re­fuge and strength: a very present helpe in trouble. Therfore will I not feare, though the earth be remoued: & though the Moun­taines be carried into the midst of the Sea. Behold a man a­ble to stand of himselfe, when Mountaines are mooued, and to giue himselfe satisfaction, when the stable earth is fleeting. A good man is like a die, throw it which way you will, it is alwayes square: so is a good man euer the same in his maine and generall carriage, how euer for the present he may be daunted at some sudden accident vn­looked for in the world. Stu [...]tus vt luna mutatur: sapi­ens vt, sol. In so­le et f [...]ruor et splendor stabilis in luna solus splendor, at (que) is ommino [...]muta­ [...]ilis et incertus qui nunquam in eodem statu per­maneat. Ber de Beata. Mar. The foole, saith Bernard, is change­able like the Moone: but the wise man is constant like the Sun. In the Sun there is both heate and brightnes constant, in the Moone onely brightnes, and that altogether mutable & vncer­taine, as neuer remaining in any condition. In al the creatures God hath placed somewhat to proue them to bee his: somwhat to resemble him and somwhat aboue the pow­er of any creature to infuse, that it might appeare to be Gods workmanship: especially in a good man God hath placed selfe-satisfaction, whereby hee is most like his Creatour, and which none could put into him but God, that God might haue all the glory of it. To conclude, goodnes and selfe-satisfaction, holines & happines goe together. Reuel. 20:6. Indè beatus vndè bonus Aug. ep. 121. Blessed and holy is he that hath part in the first re­surrection. On which words S. Augustine shortly and sweetly comments, He is therefore happy, because he is good. wouldst thou then be safe? Get goodnes that thou may­est haue selfe-satisfaction in this world, and thou shalt be sure of eternall hapinesse in the world to come.

Which God grant euery one of vs, through Iesus Christ, our Sauiour, Amen.