NOtwithstanding, there is no man can pleade ignorance to the vniuersall De­cree of God, concerning the necessitie of mans naturall mortalitie. Statutum est, &c. Heb. 9.27. It is appointed for all men to die once; and euery one can say with the wise woman of Tekoah vnto Da­uid, 2. Sam. 14.14, we must all die. Yet we see most men in the world so liue, as though they should neuer die, and (alas) so die as though they should neuer liue. When the time of our dis­solution drawes on, our soules are rather chased out by violence, then yeelded by obedience into the hands of our Redeemer. That we may therefore learne so to liue that we may die happily; and so to die, that we may liue eter­nally: the prouidence of God no doubt checkt my medi­tations (troubled with Martha about many things) with vnum est necessarium: This one thing is necessary: & because, Plus mouent exēpla quā praecepta, Luk. 10.42. Examples haue more powerfull inducement to perswasion, then rules & precepts: I therefore made choyce of this admirable and royall patterne of Hezekiahs godly behauiour, both in [Page 2] life and death, where at his supposed death he makes commemoration of his life, that his godly life may be consolation at his death.

The whole story I may not vnfitly call the Tragique. Comedy of Hezekias, where in the three rules of the Stage are obserueable: (for we all play our parts on the Stage of this World, théatron egenéthemen, saith the A­postle, 1. Cor. 4 9. We are made a spectacle or Theatre to the world, to the Angels and to men.) Viz. Protasis, Epitasis, Cata­strephe. The Protasis or Enarration of the danger is in the beginning of the Chapter, In those dayes was Hezekiah sicke vnto the death. The Actors in the first Scene are Frailty, he was sicke; Mortalitie, vnto the death; Muta­bitie, in those dayes he was sicke.

If any might bee priuiledged from the infirmities of nature, the kings prerogatiue might challenge a prece­dency, who hath the title of God assigned him (not by any Sycophant) but by God himselfe. Psal. 82. Dixi dy estis. I haue sayd, you are gods: hath he sayd it, and shall it not stand? Yea, true it is, gods they are, but fraile, mortal, mu­table gods: gods not in respect of their nature, but in re­gard of their power; gods not by humane constitution, but by diuine institution; gods not by natiuitie, but by authoritie; gods not by reputatiō of their persons, but by the deputation of their office. Daxi, eloim, a name not ousías, of essence; but exonsías, of power and autho­ritie. Qui ceteris Deus sibi homo, a God to others, and a man to himselfe: therefore saith the Psalmist, You shall die like men, though yee liue like gods; ye shall die like men: it cannot bee denyed a King hath Ius vitae & necis, lawful power ouer life and death, yet the life that he giues to another, he cannot award him­selfe; and the death he afflicts on others, hee cannot a­uoyd himselfe, he cannot deliuer his owne soule from the hand of the graue. Pal. 89.47.

Hezekiah is sickenesse, and weakenesse, an [Page 3] misery can creepe and nestle in the Royall blood of. Cae­sar, as well as in the vlcerate and putrified sores of a la­zer. wherefore saith Plutarch in his booke of Tran­quilitie, to this purpose: It is not the veluet Slip­per can fright away the Goute, nor the golden Ring pre­serue the finger from a Felon, nor a Crowne ar Dia­dem, keepe away the Head-ach; nor the Purple role preserue the body from a Feauer. Nay if you marke it, the great ones for the most part are of a more puling and weakely constitution, their delicate breeding and delitious feeding makes their bodies more capable of diseases, how doe they tosse and tumble on their beds of Iuory, and take no rest on their downy pillow: whereas The labouring man, saith Solomon, Eccl. 5. v. 12. sleepes sweetly, whether he eate much or little.

We all haue our treasure (saith the Apostle) 2. Cor. 4.7. in earthen vessels; the strongest are soone broken, a little knocke of sicknesse clatters them in peeces. Those quos melione lu­to finxit praecordia Tiatan, whom nature hath formed and made vp of a finer mettall, they are the more brittle, how­euer all of the same mould, and of the same durt. Vitrei sumus inter varios ca­sus ambulantes Aug. I my selfe also ama mortall man, and the of-spring of him that was first made of the earth. (saith Solomon) nasci & mori. VVis. 7.1. E­pictetus tould Adrian, to be borne and to die is common to the Prince and to the Begger: Principalitie theoon bíos nomízetai, tó mé thanein ouch echei t' alla' dechei. It is dee­med the life of gods, only wants immortalitie. 14.15. Alexan­ders wound, and Antigonus his sicknesse, could humble the lofty minds of those proud Painims, and make them say with Peter to Cornelius, Acts 10.26. kai gar ego anthropos, for I my selfe also am a man. Nay as Paul and Barnabas to the men of Iconium and Listra, andres homoiopatheis, men of the same passions that others are.

3. In those dayes according to the better interpre­tation (as I thinke) when the Angell of God had raised the siege of the Assirians by the slaughter of a hun­dred [Page 4] fourescore and fiue thousands in one night: so that when there was a hooke in the nostrhils of Zenacherib, sicknesse was a baite vnto Hezekiah in those daies, Cro. 27.29. when the day of trouble, rebuke and blasphemy, was turnd to ioy and mirth and melodie, a sudden ouercast againe. In those dayes when the daughter of Sion was laughing at the Proiects of the defeated aduersarie, 22. their ioy is turnd into heauinesse to weepe for Hezekiah. That clothed them with Scarlet and other delights. 2. Sam. 1.24. The king of Ashur could not shoote an Arrow against the Cittie, yet now the Arrowes of the Almightie sticke fast in his soule, 33. it was prophesied of Zenacherib by the way that hee came, 34. by the same shall he returne againe: it is verified of Heze­kiah, Gen. 3.19. Dust thou art, and to the dust thou shalt returne a­gaine: in those dayes when Hezekiah lookes for quiet­nesse, ease and tranquilitie; sickenesse a homebred enemy betrayes the Castle of his health to the common aduer­sarie. When Hezekiah lookes to enioy all things, he can­not enioy himselfe.

The second rule is the Epitasis or the aggrauation of this danger, that is in the expedition of the Prophet with the tidings of death: And Esayas the Prophet the sonne of Amos came vnto him, and sayd vnto him, Thus sayth Iehouah, set thy house in order for thou shalt die and not liue. When the children of God were brought to a­ny fearefull exigence, their fairest & chiefest course for reliefe, was to repaire vnto the Prophets of God, as the Israelites at the oppression of the Taske-masters, perse­cution of Egyptians, preuailing of Amelech, burning at Taberah, biting of fiery Serpents, they flie and cry with open mouth to Moses the Prophet of God. The Suna­mite when her child was departed, makes hast vnto the Prophet the man of God. Thus a silly wench could relate to Naamans wife, 2. King 4 22. would my Master were with the Prophet that is in Samaria, 2. King 5.3. he would recouer him of his [Page 5] leprosie. The guift of healing it should seeme was then beslow­ed on the Prophets, sure I am they were the spirituall Phisitians to poure in the balme of Gilead into the ga­ping wounds of Gods afflicted ones. Ier. 5. vlt. God hath giuen me saith Esay, Esa. 50.4. the tongue of the learned, that I should know how to minister a word in season to him that is a weary. Good reason therefore had Hezekiahs wearied soule to expect some comfortable newes from the Prophet the Embassadour of God; but behold when his distressed heart, being dried, parched, and shrieueld as it were with anguish, did pant and gaspe for some refreshing gale of consolation from the Lord, Behold I say: a new supply of miserie, the Prophet most vnseasonably plies a corrasiue to a greene wound, poureth Vineger vpon Ni­tre, Pro. 25.10. Phil. 2.27. that the good king might haue lúpen epi lúpen, sorrow vpon sorrow, kaì kú nati kuma kulindei, one waue of affliction commeth rowling on the necke of another: our Prophet like the last of Iobs vnwelcome messengers comes with the heauiest newes, presents him with the lees of the cup of trembling, Esa. 51.17. heapes vp the measure of his troubles with a sad forbode of a present death. Morieris & non viues, thou shalt die and not liue. This vgly presage addes to the austeritie of death, and the lingring expectation presents it in more fearefull and dismall shapes, Postquam adempta spes est, lassus curâ confectus stu­pet. When all hopes that support the feeble soule are dasht and bereaued, the residue of life is but an atten­dance on death; and this delay is nothing else but an eeking and production of it, and as it were, a champing or mastichation on the bitternes of this potion. Ecclesiasticus 41.1. O mors quam amara est tui recordatu (saith Ben-sirach,) Oh death how bitter is the remembrance of thee to a man that liues at rest in his possessions. Besides, these sinister and fatall predictions of death, like so many Night-Rauens and shreeking daughters of the Owle are commonly sent to amaze and terrifie those, whose impieties are mature [Page 6] and white vnto the haruest of vengeance. The Prophet Elias tels Ahab and Iesabel where dogs likt the blood of Naboth, 1 King 21.19. there their tongues shall be red with the purple that is now flowing in their veine. The same Prophet tels Ahazias to his face, 2. King 1.4. that he is for euerbed-rid, &c.

Thus Ahijah the Prophet in Shiloh telles the disgui­sed wife of Ierobeam, 1. King. 14.12. no sooner she should set foot with in the gates of her city, but death should seize on her sick son Abiah. I maruell not that these (like the mutinous crew in Moses campe) should be preaduertised, Num. 16 29. that they shall not die the death of all men. You see these ominous iudgments were on notorious, exemplary, and criminall malefactors. But that the same knell should go for Heze­kiah, a pious, a good man, a pious and good king, Eccles 9.2. that all things should come alike vnto all the same euent, to the righ­teous and to the wicked, to him that sacrifizeth, and him that sacrificeth not. This is the Epitasis in aggrauating Heze­kiahs tragedy. The Catastrophe is the issue and turning these troublesome passages, to a happy & vnexpected cō­clusion; on which part my purpose is onely to insist a this time; Thou shalt die and not liue. What should Heze­kiah good man do in this case? he perceiues in himself the sense of death, he heares by the Prophet the sentence of death, he knowes neither how to vndergo the one, nor o­uercome the other; may he not say as Dauid vnto Gad in his constraind choyce of the famine, the plague, and the sword, [...]. Sa. 14.14. I am in a great straight, the enlarging out of this straight, the winding of himselfe out of these troubles, the meanes of his recouery, we may stile the diuine Phi­sicke of a faithful soule, consisting of a threefold method.

1 A preparatiue, fitting and preparing himselfe by solitary meditation. Ver. 2. Then Hezekiah. &c.

2. A purgatiue, in the forme of prayer, where hee purges and acquits himselfe from a scandall the times were likely to charge him with. Remember, &c.

3. A restoratiue, prayers with infusion of teares, [Page 7] deuotion and contrition compounded together; and He­zekrah wept with great weeping.

In the first, note his demeanour to the

• Prophet.
• Prophesie.

And first of the former. One might well thinke that Esayas (though a man of royall descent and noble family, yet broke the forme of good manners, abruply to come into the Kings chamber, and there bluntly without any ambages, intimations, and circumlocutions (as Nathan dealt with Dauid in a parable) 2. Sam. 12. in downe right and pe­emptory termes deliuers his message: Set thy house in or­der. i. Go make thy will, Thou shalt die and not liue. You are ciuiliter mortuus: there is no remedy, away you must to the land where all things are forgotten.

How doth Hezekiah take this? he flies not in the face of the Prophet, but faciem suam auertit: turnes away his face: his silence expresseth his reuerence, his auersion ar­gues his moderation, the deportment implies the same acceptance of the Prophet wee reade of in the latter end of the next chapter. Good is the word of the Lord which thou last spoken, It is a most excellent vertue to giue courteous entertainment to the Embassadors of God, though they treat of vnpleasing subiects. This moderate, gratious, and mild temper were all the Saints of God of: with Iob they lay their finger on their mouth, because it was the Lords doing: when Moses declared to Aaron the the reason of Gods fearful iudgment on his two sons Na­dab and Abihu: Leuit. 10.3. the text saith, & tacuit Aaron, it made vp Aarons mouth, hee held his peace. When Samuel told such a tale concerning the destruction of Elies family that should make the eares of euery one that heares it tingle. 1 Sam. 3 10. What saith the good old man? it is the Lord, he may doe as seems good in his own eyes. The same was Dauids re­solution when he fled frō lerusalem at the conspiracy of Absalon, 2. Sam. 15.27. he bids Zadok the Priest carry backe the Arke into the city, & on the inquiry at the Oracle, if the Lord say thus, I haue no delight inhim, Lo here I am, &c. Za­dok might reply, What shall become of me then? Note [Page 8] Note the words of the Text, And the king sayd vnto Za­dok, Art not thou a Seer? returne vnto the Cittie in peace. This immunitie had the Prophets of God, this priuiledge in the opinion of Dauid, because he was a Seer, his liber­tie might bee to returne in safetie. Thus the godly looke not on the condition of the man like Iehu's com­panions, Wherefore came this mad fellow hither? but on the commission which is sealed with Sic dicit Domi­nus. Thus saith the Lord. The entertainment of the world is contrary, harsh, and vnpleasing: these men the sonnes of Zeruiah are too hard for vs, 2. Sam. 3. last. Ieroboam layes violent hands on the Prophet, 1 King 13.4. Ananias commands Paul to bee smitten on the mouth, Act. 23.2. and a base Officer smites Christ with the palme of his hand before he is bidden. Ioh. 18.22. If Dauid play a lesson on his Harpe to charme Sauls melancholy madnesse, 1. Sam. 18.11. he lets flie a iauelin to fasten him and the wall together. When Michaiah told Ahab the true euent of the battell in Ramoth-Gilead, whats his salary? Take this fellow & put him in prison, 2. Cro. 18.26. and feed him with the bread of affliction and water of affliction: this was the ordi­nary diet of all the old tell troths, Ioseph to the ditch, Ie­remy to the dungeon, Esay to the Saw, Iohn Baptist to the blocke, what should I stand reckoning when our Sa­uiour saith, Mat. 23.35. all the race of the Prophets from righteous Abel, &c. had the same meed that we must looke for, you shall be hated of al men for my names sake. What ha­ted for the truth? for thou Lord art the truth? yes veritas odium parit [...]: the question S. Paul put to his Galatians is out of question: Gal. 4.16. am I become your enemy because I tell you the truth? a professed enemy saith, 1. King. 21.20 Ahab to Elias, Hast thou found me oh mine enemy? The guiltie consci­ence is of a peeuish eluish nature, alwayes fretting at reprehension: Psal. 39.12. When thou with rebukes dost chasten man for sinne, he is as it were a moth fretting a garment (saith our translation of the Psalme) hee will bee worming to find a hole in the Prophets cote by some means or other. [Page 9] If Timothy charge them that are rich in this world, 1. Tim. 6.17. they that are rich will ouer-charge him. If Dauids Messengers come to comfort churlish Hanun, they shall finde small comfort, he (most shamefully and iniuriously) shaued halfe their beards, and curtaild their garments and sent them away. 2. Sam. 10.4. If Titus rebuke apot omoos, sharply or cutting­ly, his two edged sword of the word shall scarce fence him from disparagement and inconueniencie. Such is our queasinesse, we are more offended with the bitternesse of a wholesome potion, than with the noysomnes of a dan­gerous and deadly poyson. More angry with the Sama­ritan for pouring in wine with his oyle than with the theeues that rob and spoile vs by the high way to Iericho, Luk. 10.34. Instead of bringing down euery mountain and high hill, & makinge euery path straight & euen by the preaching of Iohn. I may borrow the Psalmists words to another sence, and say; tange montes & fumabunt, touch the moun­taines and they will smoke: like little Sinays, all on fire. The feare of this makes some degenerous minded men, in a manner to leaue the word of God and serue at tables, Act. 6.2. What makes such insensible colloguing, dawbing with vntempered morter, sowing pillowes vnder elbowes, laying cushions for dogs, healing the hurts of Gods peo­ple with sweet words, Ier. 23.17. No euill shall come vnto you though ye walke after the imaginations of your owne hearts. But a carnall, sensuall, seruile, temporizing basenesse. Those that earne Balaams wages so smoothly, shall one day bee condemned with Balaams words, Num. 24.13. though the king should giue me a house full of gold and siluer, I cannot go be­yond the commandement of the Lord.

What an imposture it is to footh & hony ouer the cre­dulous patient with perswasion of a long life, when we reade in his face the Characters of death, to lul him with the confidence of secure peace when we sensibly descry the fellow with the pale horse (in the Reuelation) come posting like Iehu the sonne of Nimshi, and marching fu­riously [Page 10] Abrahams policie was counted his infirmtie, to tell Abimelech Sara was his sister when shee was his wife, he had wellnigh made him sinne: Gen. 20.9 but it was the inuete­rate malice of the old serpent to thwart the Sentence of God with Non moriemini, Ye shall not die. Wherefore my brethren deale plainly, stand fast in that libertie wherein Christ hath made you free, be not intangled in these snares of flatterie; let Nathan insinuate to Dauid, 2. Sam. 22.17. Tu es homo; Thou art the man. Let Iohn Baptist tell his Herod; Mark. 6.18. Non licitum est tibi; It is not lawfull for thee to haue thy brother Phillips wife. Let Paul withstand Pe­ter to his face at Antioch. Galat. 2.24. Let Esayas the sonne of A­mos say to Hezekiah, Morieris & non viues; Speake and spare not, set an iron forehead against brazen-faced sinne. Sonne of man, faith God, speake vnto them all that I shall command thee, be not afrayde of their faces lest I destroy thee. But bee sure you come with Sic dicit Dominus.

This is the nicest and curious point in your Chirurgerie to search and gage a wound with your probe of reproofe aduisedly: Albert. g [...]nt. delega. lib 1 vid K [...]k. Curs. phil. [...] p. 33.8. there is as much neede of Caution as of Courage, Circumspection as Dexteritie: the Embassa­dour (though vpon safe termes) may not steppe out of the Circle of his Commission: the word of God is our Prescript, Mandate, and Commonitory: Within the li­mits and compasse whereof wee are bound to containe our selues on perill of our soules.

You that turne many to righteousnesse shine as starres saith Daniels▪ Angell, Dan. 12.3. as you may not be Iudes wandring stars, Iud ep. 13. shooting into superior orbs: so you may not be Iohus falling stars, whose name is cald Absint hium, Worm-wood, Reu. 8 11. to turne the waters of admonition into bitternesse. Doth a Fountaine send foorth at the same place sweete water and bitter? My brethren these things ought not so to bee, faith Saint Iames, Ia. 3.10 11. Beware then you make not the Pulpit a Pasquil. That Sermons be not Satyrs to vent a priuate [Page 11] spleene in a publike audience, to suborne the sacred word as an Adnocate to carnall emulation, to ayme at the Churches disgrace through the loynes of some mens personall offenses, to diue beyond sobrietie in to the secrets of Gods scrutiny, peeping like the men of Beth-shemesh into the Arke, 1. Sam 6.19. presuming aboue that which is written, to be tampering twixt the Hammer and the Anuill, matters of state, as far frō the text as our calling: to draw lasciuious characters, and embellish idle Pam­phlets with the oyle of Gods Tabernacle: to flush a do­ctrine of sedition, and then spring a Couie of wicked vses, of which sort are they which creepe into houses and leade captiue silly women. These extrauagancies haue no warrant, no shew and pretext of Sic dicit Dominus. Let Timothy be instant, 2. Tim 3.6. 2. Tim 4.2. and let Titus rebuke withall autho­ritie, Tit. 2.8. [...] but with sound speech, such as cannot be condem­ned. Let him that speaketh saith Peter, 1. Pet. 4.11. speake as the O­racles of God: let him vse sharpnesse according to the power which the Lord giueth to edification and not vn­to destruction. 2. Cor. 13,10. Let him not bring strange fire to offer be­fore the Lord. Take the fire of your Zeale from the Altar of Gods word, Prouer. 25.12. and vse it in the Censers of Charitie, come with Sic dicit Dominus. Then great ones will pray with Dauid, Let the righteous rarher reproue me. And a wise reprouer on an obedient eare shall be like Iewels of gold and ornaments of much fine gold.

Now obserue Hezekiahs deportment to the Prophesie in a mutuall reference as the Prophesie hath relation vn­to him, and as he hath relation vnto the Prophesie. Thou shalt die and not liue. He doth not expostulate with God, nor darken counsell by words without knowledge (as Iob was taxt) Iob. 34.2, hee doth not moote the case, and fill his mouth with arguments. As who should say;

Is this the recompence of all my faithfull seruice? is this the fruit of my labours in the replantation of reli­gion, had I been deuoted to the sinne of my progenitors, [Page 12] had I cast my religion in the mould, my predecessors left at Dan and Bethel, walking in the paths of Nebats sonne in not repealing the Statutes of Omri, I could looke for no other wages of Sin but Death, &c. Here we finde no such glottering, no such repining against God, whose pro­ceeding in iudgement is often secret, alwaies iust, but he yeelds himselfe with a sweet resignation to the disposall of Almightie God, Luke 21.19 he possesseth his Soule (while he may possesse it) with patience, euen while he is dying, he ex­pects the goodnesse of the Lord in the Land of the liuing, and me-thinkes in this patience, I behould a braue courage and heroycall magnanimitie, he is not deiected, dampt, or dismade at this tidings, his heart doth not droope & faint like Nabals, 1. Sam. 25. that went away like a Stone, but he stirres and musters vp the faculties of his Soule, to make his ac­count with God, encounter with Death. Againe, consider as he hath reference to the Prophesie, he turnd his face to the wall, for whether should he turne himselfe? to the World? paragei to schema, the fashion of this World it passeth away from him, & he from it: Should he turne his Face to the treasures of his House? or pleasures of his Houshold? there his chiefest comforts are his greatest tortures, according to the estimate of their supposed worth ariseth the multiplication of sorrow and discon­tent. For by how much he was affected with ioy in the fruition of them, by so much is he afflicted with griefe in parting from them. Their pleasantnesse makes him but the more vnwilling to forgoe them, and this strugling with necessitie is not the lest cause of miserie. Should he with Asa turne his Face vnto the Physitian, Doctâ plus valet arte malum, the disease poseth the Doctor, the helpe of Drugs may patch this Tabernacle, but when the cords are broken and the stakes losed, & this Tabernacle must downe and be dissolued, What should those skenó­raphoi, rent-menders busie themselues any more? The Apothecarte makes a confection and is not able to finish his [Page 13] owne worke. Non est in medico—it is not all His aroma­tique Spices and precious Ointments (whereof he had great store) can ad one grane or scruple to his life. Should he turne his Face vnto his courteous and noble atten­dants? here one disquiets his panting Soule with the di­stracted State of the Common-wealth, another with the vnsetlednesse of the true Religion, all of them bemoaning the losse either of their Master or their Office. May not he say to these as Iob to his friends, Iob. 16.2. Miserable comforters are ye all. Wherefore to turne from them as so many remoras and pulbackes to deuotion, he turnes his Face to the wall; not of the Sanctuarie (as the Calde paraphrast wedges a guesse in to the Text) that whether he could not goe with the paces of his body he might tend with the purposes of his minde, but simply to the wall of his Chamber, it may be there was some Image erected to represent the inuisible God. I make answere the second Commandement was not then spunged out of the deca­logue. Wherefore then? That he might recollect his fainting Spirits, that without hindrance or preturbation of other obiects he might freely and amply enlarge him­selfe and poure forth his complaints in the sight of his Maker. Ille dolet vere qui sine teste dolet. He is sorry with a witnesse that is sorry without a wit­nesse. Faciem suam vertit ad parietem vt cor effusius le­uaret ad dominim, A mind disposed to deuotion desines a solitarie sequestration. The Soule of Man like a curio is and well-tuned Instrument, being sit for a Diuine har­monie may quickly be disordered by the lest brush of ca­sualtie. Our Sauiour the president of Pietie, we reade still he went aside to pray: in his Supplications on the Mount of Oliues all night before his Passion, He was the Pascall Lambe set apart from the the Flock before the Obla­tiō, Zacharie 12. in the mourning of Hadad rimmon, Theres the family of euerne Tribe apart, & their Wiues apart. Ieremy saith, Ieremie. 13 17 My Soule sha [...] weepe for them in secret places. Let me alone (saith Iob) that I may speake, I poure out my heart by my selfe, saith the Psalmist, Psalme 42.7. and as is his practise, so is [Page 14] his precept, Commune with your hearts in your cham­ber: Psalme 4. to which our Sauiour alludes, Mat. 6.6. when thou prayest enter into thy chamber and shut the doore. Saint Chryso­stome gathers this lesson from the habite and posture of the Angels that hide their face and feete with their wings Teaching vs (saith hee) Chrys. de epat. in time of prayer in a diuine rap­ture to forget our selues and hide our humane nature, being saith he one hased and enuironed with a cheerefull reuerence to behold nothing conterminate aboute vs, but to thinke our selues planted amongst the thickest of the Angels. Minde those things which are aboue, and not those things which are vpon the earth: this rectifying and well ma­naging our meditations is the dressing and preparing our liuely Sacrifice, otherwise our payers are the Sacrifice of a foole, what greater contumely and disgrace can bee offered to the worship of God, than to present the skinne of ostentation stuft with gestures and complements in stead of the substantiall body of a spirituall Holocaust: To bring vitulos labiorum the calues of our lips in the exelsis the high places of our tongues and braines, and not on the Altar of our hearts, to turne thy face vnto the wall, and not thy faith vnto the Lord, is grosse and inexcusable Idolatry. Let this teach vs to driue away all carnall, wan­dring and vnbeseeming thoughts as Abraham did the foule that troubled his Sacrifice. Gen. 15.11.

Againe, be not like the hypocrites to stand and pray in the Sinagogues and corners of the streete, Hezekiah turnes his face, as though hee would haue none take no­tice of what he did but onely God. Yet farre be it from me to taxe either of hypocrisie or vaine-glory, the custome of some men, who in the Temple or assembly, priuately curne their face to the wall, to pay the tribute of a thanke­full minde. To those who are such feruent reprehenders of things indifferent, I might answer with Saint Paul, Rom 14 4 10. Tu quis? Who art thou that iudgest? and Quid iu? Why dost thou iudge thy brother. That Apologie the Pharisees [Page 15] made for Saint Paul may serue in this case against a Pha­risee, A [...]. 23.9. If an Angell or spirit hath spoken vnto him, lets not fight against God. It may be bee the spirit of supplication hath kindled the good motions of pietie in his heart, should he extinguish them to preuent thy cauill? If thou hast faith, haue it to thy selfe? it may bee the beating of the poore Publicans brest in the Temple is more acceptable to God then the noyse of thy parlour-exer­cise. Luke 1 [...]. Let not therefore Michol mocke Dauid for dancing afore the Arke, 2, Sam. 6.20. with how glorious: nor Eli say Hanna is drunke for mouing her lips in the temple: nor the Presi­dents accuse Daniel for praying with his window open. Dan. 6.10. I say then, let a man in the simplicity of his heart without glancing at popular applause, put vp his vowes to God or perform any other christiā duty; though the gazing eye of the whole world were fixed on him; the cādor & singlenes of his ingenuous intention shall warrant and beare out the opennesse of his action: so S. Austin, Qui ergo non ideo facit. He that doth it not that it may appeare vnto men, though in the appearance of men. Neminem videt in cor­de, he sees none in his heart, but onely God to whom or for whom he doth his workes of charity, yet I denie not S. Pauls decorum, let all things be done decently and in order; it is commended to Christian prudence to sute our actions with conuenient & correspondent circumstances.

Hezekiah prayd. No doubt but all the faithfull and loy­all people from Dan to Beersheba had solemne prayers and supplications to God in the behalfe of their King, What? the breath of their nostrils, the annointed of the Lord, the light, the Lampe, the glory of Israel! And great reason, as the people sayd to Dauid. Art not thou worth ten thousand of vs, the Iewel of the lands felicitie is layd vp in the Casket of the Kings safetie, That wee may leade a quiet and a peaceable life in all godlinesse and honestie. 1. Tim. 2.2. Euery subiect of what degree and condition soeuer, may iustly claime a right and interest in the kings happinesse, vnlesse such as blow the trumpet of rebellion [Page 16] with the son of Bichri, saying, We haue no part in Dauid, nor inheritance in the sonne of lesse. 2. Sam. 20. Yet though the Leuits pray, the Priests pray, the Prophets pray, the Nobles and Commons, and all Israel are on the knees of their soule in the behalfe of their king, yet would Hezekiah pray for himselfe. It is good for euery man to be his owne Chap­la [...]. Each mans a Priest for his owne soule, a holy Priest­hood, saith Peter to offer vp spirituall sacrifice accepta­ble to God through Iesus Christ, 1 Pet. 2.5. qui sibi nequam cui bonus, he that will not pray for himselfe, how should he pray for another, why should another pray for him? Prayer is the principall worke of Charitie, and Charitie (saith the Prouerbe) begins at home. Thou shalt loue thy neighbor as thy selfe. Primum vide si nosti diligere te tum commen­dam tibi proximum. Si nondum nosti diligere te timeo ne de­cipias proximum sicut te. He that will cousen himselfe, how will he deale well with his neighbour? Dauid in loue to Ierusalem, not onely intreats others to pray for it. Psal. 122.6.7. Oh pray for the peace of Ierusalem, but himselfe prays. Peace be within thy walls, &c. He that cannot pray for the peace of conscience, will neuer pray (at lestwise effectually) for the peace of the Church. Pharoh desires Moses prai­er, Saul requests Samuels prayer, Simon Magus intreats Simon Peter to pray for him, shamelesse people as they are; they haue not the grace to pray for themselues, yet they haue the face to sollicite others. I know it is a bles­sed thing to haue the prayers of the Church for thee, but with thee also: the absence or not appearance of thy prayers non-suites the proceedings of the Church in the Court of heauen for thee. Therefore Saint Paul wills his Romans, Rom. 15.30. Sunagonizesthai, to striue and contend toge­ther with him in their praiers to helpe him to wrastle with God for a blessing (for the word imports as much) This should teach euery man to follow his owne suite to sollicite his owne cause, for he that serues God by his Atturney shall goe to heauen by a Proxie.

Hezekiah prayd. And to whom doth he pray? to the Angels? to the Saints? to the spirits of iust and perfect men? the leitourgie of his Church had no ora pro nobis in it. He was well enformed what Esayas had taught in his time concerning God, Esay. 63.16. Thou art our father, though A­braham be ignorant of vs; those limited and circumscribed spirits haue no distinct and peculiar knowledge of hu­mane affaires, they cannot discerne our indiuiduall and personall states such knowledge is to excellent for them. It is Gods attribute to be cardiognostes, the knower of the heart, and Dauid makes it a diuine propertie to heare prayers. Psalme 65.2. Oh thou that hearest the prayers, to thee shall all flesh come: our petitions passe not through the hands of euery Courtier, one mediatour twixt God and man. 1. Tim. 2.5. The man Christ Iesus hee is the onely master of requests, whom haue I heauen but thee O Lord. Let the papists mangle themselues like the Priests of Baal with the in­uocation of God knowes what Saints. Learne wee of Hezekiah to call vpon Iehouah. He prad vnto the Lord: But to small purpose might some thinke at this time. Can the Iudge of the whole world reuerse a sentence once pro­nounced? is the strength of Israel as man that he shold lie, or the son of man that he should repent? Numb. 23.19. Doth he vse light­nesse? are not his words yea yea, nay nay? Wherefore then doth Hezekiah moue God after a definitiue iudge­ment? Beloued: it is so with God that he can mutare sen­tentiam & non consilium, change his sentence and not his decree: because his secret and diuine purposes are some­times reserued for a fit occasion to reueale and manifest themselues: which occasion must often be strucke out of contraries, like fire out of flint and steele. So then he doth not mutare voluntatem, change his will, but velle mutatio­nem, will a change, the alteration subsists not in the dispo­ser of the thing, but in the thing disposed of. Hence Heze­kiah intreats God, though against God; like the father of the faithfull that hoped euen against hope, Rom. 4.18. though hee kill [Page 18] me (saith Job) yet will J trust in him. So Hezekiah, Though I must dye, yet will I pray to him, for who knowes if God will turne from the execution of his fierce wrath. This admirable priuiledge of a most constant and confi­dent affiance, hath the sauing Faith of Gods chosen. A most noble prerogatiue, prouotare a Deo ad Deum, to appeale from God to God himselfe, and to implead his Maiestie to remoue the cause from the Common Pleas of his Iustice, to the Chancerie of his Mercie: It can make way through a croud of oppositions and conditionall comminations, to the Throne of Grace, & there obtaine a fauourable and plausible audience. Faith it is that can scale and batter the Walls of Heauen, and take the King­dome thereof by violence. Learne we then, [...].

• 1. When we can do no good else, we may pray,
• 2. Prayer may do vs good, when nothing else can.

1. When we, &c. When the botch, boin, or plague-sore of Hezekiah glued & fastned him to his couch, when the violent disease like strakes of wild-fire, whurrie through his veines, dry vp his vitall and animall Spirits, sucke and draine out the very marrow of his Soule, what can he doe? how should he driue out the barbarous ene­mie from the borders of the holy land? how can he ouersee the Rulers in the gate for administration of Iu­stice? how can he prosecute his happie reformation of religion? in what maner should he expres his zeale for the Lord of Hosts, he cannot compasse Gods Altar, nor tread in the Court of the House of the Lord, yet this (which is farre more excellent) he hath a familiar colloquie and parle with God, a free conference with his maker. I will not lauish time to be copious in things obuious, onely apply it, art thou therfore hemd in with the iudgments of God, dost thou suffer the terror thereof with a trou­bled mind? canst thou discerne no possibility of euasion? confide fili mi, bee of good cheere, the miseries that presse downe thy body shall weigh vp thy soule: the same claye that seems to plaister and clam vp the eyelids of thy faith [Page 19] shall recouer and restore thy sight againe: the same hand of prouidence that stops the common way to heauen shall let in thy soule at the posterne-gate of mercy, that it may haue an ample and free recourse vnto thy Sauiour, that thou maist say with S. Paul, 1. Cor. 16 9. A large and effectual dore was opened vnto me. In a word, you whose bowels of compas­sion yerne, for the lauish effusion of that blood which is pretious in the sight of the Lord, if you can doe nothing else, pray, &c. Prayer can doe vs good when nothing else may, when health and wealth, liberty, meanes, main­tenāce, courage, wisdome, policy, & all the acoutrements of nature shall bee stript off, & these temporall blessings sly away like a dream, and be chased away as a vision of the night: Iob. 20.8. when the sweete abundance of outward pleasures that once ouerflowd the bankes of happines (like Iordan in the time of haruest) Ios. 3.15. Eccl [...]s. 40. [...] is dried vp and decayed. Oh then! welfare praier. In the imminent necessity of present ex­tremity prayer auailes. When the earth is Iron, and the the heauens brasse, tis prayer obtains the former and later rain. This opens & shuts the casements of heauen: it dares stop the canon-mouth of thunder: it will step in and ward a blow whē the vengeance of God is smiting: it can bind the arms of iustice, & male vp those plagues that are sto­red for an euill day, it can rescue and acquit a miserable debter attacht vpon an execution, You see how it cā keep of death: & we read in holy booke how it hath rend ope the prison bard with stone, & brought out captiues from the gates of the graue: it was a large promise of Christ, quodcunque petieritis, Mat. 7.7. whatsoeuer you shall ask the Father in my name it shall be giuen: it was a gracious precept, in­uoca me in die tribulationis, Ier. 29.12. call vpon me in the time of trouble, and I will heare thee: and it was the continuall experiment of the Saints, Psa. 116. in their distresse they called vpon the Lord, and he heard them and deliuered them, &c. Oh therfore in the time of misery call vpon the God of mercy, in the houre of death direct thy prayers to him that hath [Page 20] the power of death: what a blessed flight hath the minde in meditation, when mounted on the wings of faith and repentance, it sores vp in the presence of God, and takes sanctuary in the mercifull armes of Iesus Christ.

The next part of this diuine physicke is the purgatiue, Hezekiahs pills sine quibus esse nole: wherewith he pur­geth and assoiles himselfe from the scandalous imputa­tion the iniquitie of the times were likely to charge him withall, They are fowly mistaken that thinke Hezekiah pleades merit in this place, no more then Nehemiah there. Nehe. 13.22. Remember me oh Lord according to this, and spare me ac­cording to the multitude of thy mercies. It is not the iusti­fication of himselfe, but the illustration of a good cause Hezekiah stands vpon. The matter that troubled his minde was this, to wit, the fickle estate of Religion which along time afore him was far-worne and ouer­growne with Idolatrie and superstition: now but awhile afore his sicknesse imperfectly reformed and newly re­stored to the primitiue dignitie of Moses institution (as Moses formed all things according to the patterne in the Mount; So Hezekiah reformed according to the patterne of Moses) which now by his death (hauing no heire to succeed him in his soueraigntie or pietie) is like­ly not onely againe to bee shufled out by former abuses and prophanations, but idolatrie to get higher hand: be­cause those that were alwayes nuzled in it, would be rea­die enough to say that Hez: sodaine death, was a pu­nishment of God for the dissolution of their high places (to which the land generally was deuoted.) And this you may see was Rabshekahs argument to exsperate the su­perstitious people against their eligious King, for main­taining the liberties of their opinion by rebellion. But if you say we trust in Iehouah our God is not that he whose high places and altars Hezekiah hath taken away, &c. 2. King. 18.22. Marke how by this insinuation hee cunningly winds a perswasion into the ouer-credulous hearts of the igno­rant [Page 21] people, that Hezekiahs alteration was rather an in­nouation and prouocation of Gods wrath to himselfe, than any sincere reformation of religion, that it was a tricke of state to binde men to come vp to Ierus: whereas the high-place and altars in the countrey (the monu­ments of their ancient fathers) might better serue their turne. By this suggestion of Rabshekah you plainely per­ceiue how hee scattereth the seeds of disloyalty in the hearts of Hezekiahs subiects, withdrawes them from their naturall alleagiance, confirmes and strengthen them in their former ignorance, disables the reformation set on foote, and makes them that are weake in faith to fall off and becomes apostates to their God, and traytours to the king. And now to set a colour and glosse on these pretenses Hezekiahs vntimely death shall bee alledged. From the drift of the story take onely this obseruation by the way. The misconstructions of preiudicate opinions conceiued by suspicious idolatrie, when they doe forestall, banke, and stop the currents of good attempts, before they come to a full perfection, not onely derogate from godly endea­uours, but cast a scandall and obloquie on the vndertakers. It is not death so much as the adherent inconueniences that Hezekiah would auoyde. He refuseth not to pay the debt we all owe by nature, but it seemes to be exacted be­fore it is due, in regard of the course of nature, the thrid of his life being not spun to the ordinary length of his ripe age, in regard of Gods promise for perpetuall issue to inherit the throne of Dauid, which was now in the loynes of a dying man, in regard of the worke of the Lord he had vndertaken, which was now at a stay and vnaccomplished. Therfore Hezekiah prayes that his graue may not be a banke to rayse vp their superstition higher. He prayes, seeing his faith was built not on the sandy ground of human inuentions and traditions, but on the rocke of Gods word that a sudden breach of life might not open a gap to let in the streame of faction, sweepe away [Page 22] the memoriall of his deeds with a strong tide of calumni­ation. Therefore sayes he, on na Iehouah zekar-na, Remem­ber oh Lord I beseech thee. This is that e'roótema tes su­neidéseoos, which Saint Peter makes the soule and form [...] of Baptisme, the adstipulation of a good Conscience, 1 Pet. 3.21. that can answere all the obiections of Satan at the time of death, when he is most busie to confound vs with his So­phisiry. Thus when God as a Iudge sat vpon Abimilech, and cast him, saying, Thou art a dead man, he pleads not guiltie, In the integritie of my heart, and innocencie of my hands, haue I don this. Gen 20,5. Thus Samuel deposed at the resig­nation of his Magistracie, could challeng all Israell vpon his vncorrupted honestie, 1. Sam. 12.3. Behold here I am, witnesse a­gainst me, whose Oxe haue I taken, whose Asse haue I ta­ken, whom haue I defrauded, whom haue I oppressed, at whose hands haue I taken any bribe? Should these entergatories be propounded not only by them that ride on white asses, that sit in Iudgement, but euen by them that handle the pen of the Writer, Iudg. 5.10.14. No doubt but answers would be made to the particulars, for their right-hands are full of bribes, Ps 26.10. and the Rulers loue to say with shame, giue ye. Os. 4.18. Thus Dauid aquits himselfe for the matter of competition with Saul, The Lord reward me according to my righteous dealing, ac­cording to the cleannesse of my hands shall he recompence me. Psa. 18.10. Thus Paul at the Councell-bord, Act. 23.1. Men & brethren, I haue liued in all good conscience before God vnto this day. Nehe­miah, iumps, with the memento in our Text, Nehe. 5.19. Thinke vpon me for good, according to all that I haue done vnto this people, The reason of this bouldesse, and confident affi­ance, is, The great God, hath planted in euerie Mans brest, a Iust and faithfull Steward, Luke 16.6. one that will not huddle his accounts, and when we owe a hundred, bid take the Bill, and set downe fiftie, He keeps a iust reckoning, Ro. 2.15.16. an euen tally with God, by which we shall haue euge, or apage, in that day when God shal iudge the secrets of mens harts, by Iesus Christ, the Conscience bearing witnesse.

It can not be denied, that through the corruption of our sinfull nature, nothing is pure, Who can bring cleane out of vncleane, saith Iob, Iob. 9.20. Jf I iustifie my selfe, mine owne mouth shall condemne me. Wherefore, euen our minds and consciences are defiled, yet by the benefit of the Couenant of Grace, ye are washed, sanctified, clensed. Heb 9. The bloud of Christ, who through the Eternall Spirit, offered himselfe without spot to God, purgeth the Conscience from dead workes, to serue the Liuing God, 1. Ioh. 1.7. The strong dosis of our Sauiours bloud, purgeth vs from all sin. By this meanes we are restored to the illumination of Knowledge, per­fection of Faith, practice of good Workes, perpetuall study of renouation, and sanctification of God in our hearts. Hence, hence ariseth that bene actae vitae iucundissi­ma recordatio, the sweet reuiew and plesant meditation of a well-spent life, that murus chaeneus, brazen sconce to beat back the bullets of slander into the Face of malici­ous accusers, that whereas they speake euill of you as of euill doers, they may be ashamed that falsely accuse your good con­uersation in Christ. 1. Pet. 1.16. This makes the righteous bould as a Lion, Pro. 28.1. in all disaduantage and misprisions, to triumph and reioyce, nay, to bost. Our bosting, our glorying, is this, the testimonie of our Conscience, that in simplicitie and godly sinceritie, not in fleshly wisedome, but by the grace of God we haue had our conuersation. 2. Cor. 10.11. Ah, what a sweet contentment will this be at our departing, what hony of consolation shall we find in that Lion of Death, that we can say with Paul, 2. Cor. 4.4. Nullius mihi conscius sum, I know nothing by my selfe, with Dauid, Psa. 69 5. Lord thou knowest my simplicitie, with Iob, Iob. 16.19. my witnes is in Heauen, & my record is on High, with Simeon, Lord now lettest thou thy seruant depart in peace, with Hez, onna Iehouah zekar [...]na, remember oh Lord, &c.

The same Register of God, sits in the Lumher-house of Sin, and takes an Inuentorie of all things, The sinnes of Iudah, are written with the Pen of Iron, and the point of a Diamond. Ier. 17.1. And though the wicked discern it not, because [Page 24] they are in darkenesse, yet when God either in the gene­rall or particular Visitation shall search Ierusalem with a Lanthorne, and shall light his Candle, The Spirit of Man (saith Solomon) is the Candle of the Lord, Then the deeds of darkenesse shall appeare to be engros­sed in Capitall Letters, so that one may run, that readeth them, Hab. 2.2. Though for a while they disport themselues with God, and set a good colour on their impieties, yet when the Foule-weather of Affliction shall make the Painted. wall giue againe, & the daubing with vntempered Mor­ter shall fall off, and let in through the holes & crannies, the Beames of that Light they thought to bee extingui­shed, Then Lord! what Symptomes of perplexed sorrow and amazement startle the passions of the Soule? How doth a swarme of doubts and distractions sting the very Conscience, How doth the vengeance of God teare and rend the cauls of their hearts enclosed in their owne fat, When the sins of their youth, and iniquities of their age, shall hale them (like so many griping Catch-poles) to the Tribunall seate of Iustice, With what anguish is their Soules blistered and tormented, being ready to appeare before that God, that is a consuming fire, Then with what fearefull yels and lamentable eiulations doe they houle and rore vpon their Beds, Ose. 7.4. Yet, though the paines of Hell gets hold vpon them, they neuer call vpon God, neither is God in all their thoughts, Some fragments indeed, and broken peeces of prayers they mutter out, as imperti­nent to the occasion, as imperfect and dismembred in the composing of them. How carefull therefore should we be in the time of health, with Noah the Precher of righ­teousnesse, Gen. 6.22. to build the Arke of a good conscience before the Floud of Gods iudgements come, With prudent Io­seph, Gen. 40.48. to lay vp in the Granaries of our harts, the immor­tall Sced of the Word, ere the Famine pinch vs. With Solomons prouident Ant, Prou. 6.7. to horde vp Food of Consolati­ion, ere the winter ouertake vs. With the vniust, but the [Page 25] Wise Steward, Luke 16.1. to plot for entertainment, ere we be thrust out of our Office. With the wise Ʋirgins, Mat. 25. to haue the Oyle of Grace, in the Lamps of our Faith, before the Bride-Grooms come. Wouldst thou then, with the penitent Thiefe, haue a memento mei? Thou must first haue a me­mento Dei. Shall Christ remember thee in Paradise? Re­member thou Christ in Caluary. They which like not to retaine God in their knowledge, Rom. 1.28. God likes not to retaine them in his knowledge. I will professe in that day. I know ye not, depart from me ye workers of Iniquitie. Mat. 7.23. And it is a iust retaliation or requitall with God, Seeing thou hast forgotten the Law of thy God, I will also forget thee. Os. 4.6. As the Prophet Ose records, and Jeremy also, Ier. 23.29. Therefore I will vt­terly forget thee, and forsake thee: Wherefore,

• 1. Put thy selfe in mind of God.
• 2. Put God in mind of thy selfe.

1. Remember thy Creator in the dayes of thy youth, Then thy Creator will remember thee in the day of thy death. Rembember what I say vnto you, Let the Word of God be as Frontlets to thine Eyes, binde them about thy Neck, and write them on the Tables of thine Heart. Say with Dauid, Psa. 119. J will neuer forget thy Commandements. Re­member the Promises of God with Faith, the Iudgements of God with Feare, the Mercies of God with Loue, His Benefits with Thankes, His Precepts with Obedience. His Chastisements with Patience. Remember thy Crea­tion with Reuerence, Thy Redemption with Holinesse, Thy Proseruation with Righteousnesse, Thy Glorification with Joyfulnesse. Remember God in all places, at all times, vp sitting, downe lying, at euening, morning, & noone day. Haue I not remembred thee in my Bed, and thought vpon thee when J was waking, Ps. 63.7. Know ye not what a fearefull thing it is to forget God. The wicked shall be turned into Hell, and all the people that forget God. Ps. 9.17. In Hell and Death, there is no man remembers thee: Psalme. 6.5. Yet, Diues hath in Hell a wofull memento. Luke 16.25. Sonne, remember, [Page 26] that thou in thy life-time hadst thy good, &c. Psalme 50.22. Now then, consider this all ye that forget God, before ye goe to the Land where all things are forgotten. Psa. 88.12. One day, thou wilt say to God, Oh remember me for Iesus sake; now, God saith, Remember me for Iesus sake. It is the Ministers dutie to put you in minde of these things (saith S. Paul to Timothy) 2. Tim. 2.15. Put them in remembrance; Nay, to rouse you from the slumber of securitie, as the Mariners did Jo­nah, Ioh. 1.6. What meanest thou, oh sleeper? You that are the Lords remembrances, keepe not silence, saith Esay. Esay. 62.6. I will not be negligent to put you alwayes in remembrance of these things, saith Peter. 2. Pet. 1.12. If I forget thee oh Jerusalem, let my right hand forget her cunning. If I doe not remember thee, &c. Psa. 137.5.6.

2. Put God in mind of thy selfe. Prayer is Gods re­membrancer. While way pray, God remembers vs, and forgets our sinnes: While we neglect this holy dutie, he remembers our sinnes, and forgets vs. You will say with the Psalmist, Ps. 77.9. Can God forget to be gratious? No, it is im­possible. Can a Woman forget her sucking Child? Esay. 49.17. Grant she may, yet will not J forget thee. J haue grauen thee on the Palmes of my Hands, saith God vnto his Church. Now his writing, his engrauing, cannot be defaced, cannot be altered. Shall the Lawes of the Medes and Persians, silly Panims, arrogate immutabilitie? Shall Pilate, an Earthly Magistrate, beare out the vertue of a Warrant, with Quod scripsi, scripsi? And shall not the Councell of the Great God, the Decree of the Mightie Iudge of the whole World, be Yea, and Amen. A Booke of remem­brance was written before the Lord (saith Malachy) Mal. 3.16.17. for them that feared him and thought vpon his Name, and those that thinke vpon his Name will be alwaies calling on it. In regard of the absolute perfection of the diuine Nature, the Omniscience of God cannot possibly be stay­ned with obliuion. For, Known vnto God are all his workes from the foundation of the World. Yet, his pleasure is to [Page 27] haue the appointed meanes vsed for the execution of his Will, vnto which our dull natures are whetted by such figuratiue speeches applyed to the diuine Nature of the immortall God, As expresse the passion of mortall Men. As to forget, to hide himselfe, to absent himselfe, to turne away his Face, to with-draw his countenance, &c. Such therefore as frequently resort vnto God by their prayers and supplications, they are Gods familiar acquaintance, He hath taken speciall notice of them, He remembers them. But, such as neuer shew themselues to God by a holy conuersation, they are meere strangers. When they shall come to claime acquaintance, and scrue themselues into familiarity, Christ shakes them off with non noui vos, I know you not, I remember no such. How art thou my Sheepe, and neuer heardest my voyce? How should you be knowne to be my Disciples, if you loue not one ano­ther? How art thou my Souldier? I neuer saw thee in my seruice, I find no such name in the Muster-booke of those that are in my pay. By what token, what signe, canst thou bring thy selfe into the memorie of thy Sauior? The foundation of God stands sure, and hath this Seale, The Lord knowes who are his. Now therefore, in the ac­ceptable time, labour by all meanes to make thy selfe knowne to God, that thy Face may shine like Moses his Face, with being often conuersant with God. Put thy selfe forward, be alwayes employed in his seruice, be a companion vnto those that are Gods Children, friends, and fauourits, remaine in his house, let thy Soule be way­ting still vpon God, be alwayes preferring thy petitions, the more importunate the more welcome, in all things let your requests be made knowne to God, & not coldly, remisly, carelesly, without any heat, or life, but with ob­secration, onna Jehouah, J beseech thee, oh Lord, Jt is no slight mouing, put an earnest vrging & pressing our petitions, makes them speed well. Jacobs wresting, forced out a bles­sing. The Widowes troublesome molestation, made the [Page 28] vniust Iudge auenge her of her aduersarie, Luke 18.5. The importunitie of the Neighbour that borrowed three Loafes, made his friend rise at mid-night. This obtestati­on and vehement beseeching, argues a sense and feeling of our owne wants, and awfull reuerence of the Maiestie of God, a perswasion of his gratious Benignitie, a con­fident hope of obtaining the desires of our Heart, a pre­tious valuation of the guift we sue for, and a pledge of a thankefull acceptation. The Church of England puts the like forme of prayer in our Mouthes. Many of vs, passe it ouer, Magis vsu quam sensu, more by the formalitie and rotunditie of the words, than the efficacie of the matter comprised in them. The effectuall feruent prayers of a righteous man auaile much, saith S. Iames, Iam 5.16. And marke you what he saith of a righteous Man, a good Conscience furnisheth Hezekiah with matter. The good Man, out of the good treasure of his Heart, brings forth good things. It is this stone that props vp the wearied hands of Moses, and makes them steadie. It is the abundarie & Common place Booke of our Orizons. Innocence (saith Dauid) must goe before Incence, Ablution of the hands before Oblation by the hands. I will wash my hands in innocencie, so will I compasse thy Altar. Ps. 26.6. In this Lauer of innocencie, doth Hezekiah now bathe his Soule (for so much as here is expressed, seemes to me rather a Preface to what he en­tended, than the prayer it selfe.) This cleering our selues, strengthens our cause, and puts a bashfull Petitioner home to God. No such hinderance to Deuotion, as customarie sinne: This dead Fly, corrupts the Oyntment of Deuo­tion, and makes it stinke in the Nostrils of God. The prayer of the wicked is an abomination: Offring of Swins Flesh, cutting off a Dogges Necke, the most offensiue and iniurious to the Worship of God, that impietie it selfe can deuise. If I regard iniquitie in my heart (saith Dauid) Psa. 66.16. God will not heare my prayer.

All sinnes make a separation, a great Gulfe betwixt [Page 29] you and your God, more especially Idolatry securitie, and crueltie, the crying sins of this land. For the first, Ier. 11.13. God complains, the streets of Ierusalem are full of Altars, Therefore I will not heare, in the time they cry vnto me. 2. Securitie, Prou. 28.9. He that turnes away his Eare from hearing the Law, his prayer shall be abhominable. So Zachary, As God cryed & they would not heare, so they cryed and God would not heare. 3. For crueltie, Es. 1.15. When you make many prayers, I will not heare: When you spread forth the hands, I will hide mine Eyes: For your hands are fall of bloud. So Ieremiah, Ier. 7.9. Will you steale, and murther, and commit adulterie, and sweare falsely, and stand before me in this House where my Name is called vpon. In generall, saith the blind Man, God heares not sinners: But, if any be a worshipper of God, him God heareth. Iohn. 9.31. In this auspitious assurance, doth Hezekiah begin his prayers, onna Ieh. &c.

Emortuales piorum vocessunt obseruandae. Saith one, There is great heed to be taken to the last words & eiacu­lations of godly men, when they are readie to depart this World, because, then repentance is brought to a head and perfected, the lusts of sinne are extinguished, the vanities of worldly pleasures contemned, the temptations of satan vanquished, the ioyes of the Kingdome of Heauen graci­ously represented, whereupon some remarkeable testi­monie of their happie transmigration drops from them like the Mantle of Elias, when he was taken vp to Heauen. Time would faile me to instance in our bles­sed Sauiour, Moses, Iacob, Dauid, Paul, Simeon, Stephan, with the whole army of Martyrs, who like so many diuine Swans, in melodious raptures, warbled forth their Soules into the hands of God. Let this royall patterne afore our Eyes, be Instar omnium: Insteed of all, to stirre you to your wonted patience and atten­tion, I promise breuitie in taking it out aad hand­ling it.

In these few words is comprised the Caracter of a true Saint, the description of a godly Man:

• 1. Ʋerit as in mente.
• 2. Sincerit as in corde.
• 3. Bonitas in opere.

1. Truth in the intentions of the mind without im­posture and falsification: J haue walked in Truth.

2. Sinceritie in the affections of the Heart without hypocrisie and dissimulation: With a perfect Heart.

3. Goodnesse in the actions of his life without ma­lice or criminall aberration: J haue done that which is good.

Hithaelachetti, I haue walked, You know in Scripture, the course of our life is called, A way. Our Sauiour men­tions two wayes, the broad, and the narrow. Of the for­mer, saith Salomon, There is a way seemes pleasant, but the end thereof is death. But behold, I shew you a more excellent way, the way of truth, the way of life. The way, truth, and life, Homini est iter ad Deum per Deum & hominem, Mans way to God is by God and man Christ Iesus. Quo itur Deus, qua itur homo, As God our iour­neys end, as Man our way vnto it. So S. Augustine, Aug. de Ciui. 11. 2. and S. Basile also, Basile. When our Lord is termed a way, we must aduance our minds to a more sublimed sence than the vulgar and common acception, for we vnderstand the order and race of the workes of righteousnesse, and illumination of know­ledge, by which we are brought to the perfect and neere course of religion. I need not therefore send you with the Pro­phet Jeremiah, Ier. 6.16. to enquire for the old way, neither need you enquire with the Wise-men in the East, where is he? But you being taught of God, shall heare a voyce behind you, saying, Esay 30.21. Haec est via, ambulate in illa: This is the way, walke in it. Now, for our direction and safe proceeding in the way, these three things are principally necessarie:

1. Light to shew the way. i. Truth in the mind by the Word reuealing it.

2. Sight to know the way. i. Perfection of the heart by Faith receiuing it.

3. Might to goe the way. i. Goodnesse in actions, by our good-workes practizing it.

1. To haue light, and no sight, makes our Traueller grouell at noone day, because that Instrument and Organ of the Eye of Faith, which should receiue the promises of God, the obiect of happinesse, and conuey those species, and apparant semblances, to the Soule to be discerned, is defectiue or wanting. If the light which is in you be darkenesse, now great is that darkenesse. Saith our Saui­our, 2. Pet. 2.9. He that lackth these things is blind and cannot see a farre off. Peter.

2. To haue sight, and no light, is a miserie not inferi­or to the former, When the comfortable light of the Gospell is taken away, When the diaphanes, and perspi­cuitie of Scriptures is clouded and obscured with a strange language, When supine ignorance shall make vp the windowes of the Soule so close, that the rayes of the Gospell cannot pierce into thee, When the heauie sleepe of prophane Atheisme, binds the senses, and shuts vp the Eye-lids: When in a strange extasie, the dreams of enthousiasm, or a priuat Spirit, shall delude the phansie with false apparitions, and grosse expositions: There must needs ensue a gloomy darkenesse, And the night coms wherein no Man can walke.

3. To haue light and sight, Ecclces. 12.3. Yet, if might, abilitie, and a loco-motiue facultie, be wanting: If the Keepers of the House shall tremble, and the strong Men shall bow them­selues: If with Mephibosheth, thou be lame on both legges, a Cripple in thy actiue and passiue obedience. How canst thou say with S. Paul? I haue finished my course: I haue run the race, that is set before me, how with Hezekiah? hithalachetti, I haue walked. But when the nimble Feet of practice shall be directed by the per­fect Eye of Faith, and that enlightned by the Word of Truth, this inables a Palmer to make hast with an euen course vnto the Holy Land.

Before thee in Truth. There is the conformitie and correspondence of the intellect, to the patern and model of all Truth: that is, The renewing in the Spirit of the Mind, by the hearing of the Word.

And with a perfect Heart. There is conformitie of the Will and affection vnto the intellect, transformed by the renouation of the Mind, when the exorbitant and irre­gular passions, are brought to the obedience of Christ, Doing the will of God from the Heart, Eph. 6.6.

And haue done that which is good in their Eyes. Not Ʋideo meliora proboque deteriora sequor: approoue the better and follow the worse: But, feci, I haue done it. There is the conformitie and adaequation of his practice in euerie good word and worke, answerable to the for­mer congruitie of Heart and Mind, to the Truth of God. He addes, in thine Eyes, because, whatsoeuer the will of Man doth naturally pursue with an eager desire, be it neuer so foule an euil, it is masked with a shew of Virtue, and embraced in the appearance of good (as that Deuil in the likenesse of Samuel.) And because God seeth not as Man seeth, his pure Eyes can endure no vncleanesse. Therefore not that which Bleer-Eyed reason coniectures to be good, but what those Eyes that are ouer the righte­ous, vouchsafes to behold as a pleasing obiect, That haue I done.

1. To doe good without truth in the knowledge and sinceritie in the Heart, is but, splendidum peccatum, a glo­rious Sinne. The highest reach of honest infidelitie, coms many degrees short of Heauen: Such good workes may slacke the Fire of Hell, but not extinguish: They may make damnation (it may bee) more tollerable, but not lesse durable. Whatsoeuer is not of Faith, is Sinne, and Qui non credunt etiam nunc condemnantur, Rom. 14.23. Iohn 3.18. They that be­leeue not, are damned all readie.

2. To walke in Truth without sinceritie of affection and vprightnesse in action, is but an idle swimming [Page 33] speculation of the truth, changing indeed the truth of God into a lie. Ro. 1.25. This comes farre short of the Deuil, who is the fa­ther of lies yet knowes more truth than the world beside.

Hee that saith I know God and keepes not his com­mandements (in plaine termes saith Iohn) He is a lier and the truth is not in him. 1. Ioh. 2.4.

3. To haue good motions and inclinations of the heart without directions of the truth and operation of life, is a meere impotencie to godlinesse like Balaams wish, let mee die the death of the righteous but cares not to liue the life of the righteous: these abortiue inchoations, and faire blossomes neuer came to any ripenesse and maturitie in grace, but vanish like the apples of Sodome into smoke, or the flashes of a blazing meteor into stinking ayre:

Wherefore this threefold cord must not easily be bro­ken, these twines may not be vnraueld & quae non prosunt singula iuncta inuant: like the wheeles in Ezekiels vision, Ezek. 1.6. one wheele within another, like the wings of the Cheru­bims on the mercie seate one must touch another, like the seraphicall order in the heauenly Quier iste ad istum, vuus ad vuum, mutually answering one another. This reci­procall coherence and entortled dependance seemes to be each an exegesis and illustration, nay a proofe and de­monstration of the other. I haue walkt in truth how know you that, because with a perfect heart, how know you that is perfect. The heart of man is deceitfull aboue all things who can know it. tot mendacij latebris scatet cor humanum tam fraudulenta hypocrysi tectum est vt seipsum sepe fallat, the heart of man breakes out into so many secret burrow­holes or lurking places of deceipt, it is cased or couered with such fraudulent hypocrysie, that many times it de­ciues it selfe, or a man puts a tricke vpon his owne soule. This is an infallible token of a perfect heart to eschew euil and doe good: bonum feci, I haue done good when the euill of the tongue keepes touch with the motions or wheeles of the heart, and are both set and kept according [Page 32] to the Sonne of righteousnesse it makes the true watch of a Christian. This triplicitie in vnitie answers to the holy Trinitie, and that all were in her: wee haue a testimony beyond exception euen of God himselfe. 2. Cron. 31.20. and hee wrought that which was good and right and truth before the Lord, shall wee briefely and in a word dismisse the particulars, the first is beëmeth, in truth how can that be? Psal 116.10. seeing omuis homo mendax, euery mans a liar, in that he is a sinner hee's a liar, and he that saith hee hath no sinne (is the greater liar) because he deceiues himselfe and there is no trueth in him: Hezekiah speakes not in re­spect of his personall infirmities, for in many things wee of­fend all: but in respect of his godly fidelitie in his royall of­fice squaring all his proceedings Ecclesiastique and ciuill according to the rule & method of all truth, take a view of them both, in his Church gouernment obserue his de­forming the worship of the false gods, reforming the wor­ship of the true God, with what courage, zeale, and mag­nanimitie dissolued he the forgeries of superstition crept into the Church? how did hee demolish their idoles and carued images? stocke vp their groues? deface their high places? breake downe their altars errected in euery nooke and canton of the Citie? in a word all the religions of profanation specially the brazen Serpent. By them abused how did he pound and stamp them in pieces and set them floting in the brooke of Kidron. And for reformation marke what zeale hee hath for the Lord of hosts, the first yeere, nay the first moneth after his inauguration hee opened the doores of the house of the Lord, whose locks and hinges were rusted for want of vsage.

How sumptuously repaired hee the Temple whose ruines made her desolate? how carefully hee made the Leuits cary foorth the filth that defiled the holy places? how cheerefully did hee courage vp the drooping spirits of the sonnes of Aaron? how faithfully restored hee the Church goods and consecrated wealth and embeziled? [Page 33] how diligently did did hee stablish diuine seruice with trumpets and Church-musique? how solemnly did hee celebrate the passeouer with the ioyfull concourse of the whole nation. Lastly how clearely did hee through the vaile of Moses behold the grace and truth that comes by Iesus Christ, as his frequencie in prayer, his patience in trouble, his confidence in danger, his perseuerance in faith, D prid ox. giue abundant witnesse for politique affaires, pro­speritie is the hand-maid of pietie, it is impossible the state of that common-welth should totter that is vpheld by the pillars and supportments of true religion. I speake not how hee freed his subiects from the oppression of Assy­ri [...]s tyrannie. How he vanquished the Philistines and out in peeces that continuall rodd of the Church, how his prayers defeated the armie of Zenacherib. I let passe his pious workes, as buildings, fortifications, water-workes, prouision and munition for vpholding and maintaining truth. Oh happy land with such a King. Now whilest I reade a Lecture of Hezekiah, tell me, did not your hearts burne within you whilest I made a relation of your owne happinesse. I know you haue made the application alrea­die with a thankefull Iubile for the prosperous raigne of our good Hezekiah who being sicke could turne his face and pray onna lehouah. Remember &c. as you heard that King of Bishops our former most worthy Diocesser out of this Chapter in this place to a solemne assembly declare vnto you, & deseruedly we may euer thanke our God for him. For neuer yet was the Christian world blest, with so wise, so learned, so vigilant, so constant a defender of the truth as he is at this day. Witnesse in these troublesome times of warre the peaceable and flourishing estate of true religion: Witnes that gracious succour and reliefe to har­borle ste exiles persecuted for the truths sake: Witnesse his daily encouragement to the Ministers of Gods truth: Wit­nesse that vniforme reformation for preaching fundamen­tall points of truth on Sabboth after-noones, the most [Page 36] direct and happiest course for aduancement of the truth which is according to godlinesse: witnesse his zealous exactnesse in the ballances of iustice. I might ouerwhelme you with a cloud of witnesse. I onely appeale to those excellent and eternall monuments of truth, his writings, and speeches, published amongst vs, when euery leafe, page, and line is an indeleble tracke and footestep of his walking in truth. Therefor the Lord heard his prayers and lengthened his yeeres (and I beseech God our sinnes may not shorten them) heeatked oh Lord and thou gauest him a long life yea euen for euer and euer.

Come we to our selues with Iere. inquisition run to and fro through the streets of Ierusalem, looke and enquire if ye can finde a man or if there bee any that seeketh truth. Where (tell) shall wee spie out a true Nathaniel in whom there is no guile: who can make that earnest protestation of Saint Paul. I speake the truth before God, I lie not! or say with Iacobs sonnes when Ioseph would beare them downe, they were spies, we are true men. Gen. 42.11.

Vetus illa est quaerela, as B. Iewel beginnes that excel­lent and elegant apologie, it is an ancient complaint deriued from the first times euen of the Patriarches and Prophets, confirmed by the letters and testimonies of all memorie that truth goes a pilgrimage vpon earth, wee know not where shee it resident, like the Sonne of man shee hath not where to lay her head: yet mee thinkes I heare an obstreperous Papist quarell and contend, that truth is the minion of the Pope: his infallible iudge­ment hath instald her in Saint Peters Chaire, heic illius arma, heic currus fuit, shall wee enquire at his holinesse for the sacred way of truth? I feare mee Pontius Pilates expostulation, shall bee all the satisfaction wee get there: quid est veritas? what is truth? with what a confused heape of notirious lies, palpable impostures, grosse il­lusions [Page 37] doth he gull his Catholique admirers, onely hee prooues Saint Pauls saying true. The comming of the man of sinne is in lying wonders and deceiuablenesse of vnrighteous­nesse. There bundles of Legends and packes of incredible fibles themselues are ashamed of: and Canus saith he that wrote the golden Legend was a man of a brazen face and a leaden heart. Their image which they so stiffely main­taine, the Prophet Habakuk calles them Doctores mendacij the teachers of lies. Heb. 1.18. The Prophet Ieremie Doctrina vani­tatis, the Doctrine of vanitie, Ier. 10.8. Zach. sayes there tera­phim are speakers of a lie. Zach. 10.2. Because not onely the outward shape and visible similitude resembles nothing lesse then what it importeth, we know that an idol is nothing in the world. But also that in ward notion conceiued and fashioned, in the braine is nothing else but a meere fulsie speech, vaine speculation of carnall inuention, if then those images are teachers of lies what are the patrons of them? idle shepheards, they that make them (saih the Psalmist) Zach. 12.17. are like vnto them, so are all they that put their trust in them: their doctrine of aquiuocation and mentall reseruation: quanam veritas what truth is this their apish exorcismes and Coniuration of the Deuill with belles and tapers. Q. v. what truth is this? their adoration of holy reliques, immunitie, and rotten bones. Q. v. what truth is this. Their prodigi­ous miracles wrote not onely by our Ladies shrine at Laureto Sichem Haull, Turselin Lipsius. but by euery paine and Triobolarie S. foysted into the Popes Almanake. What truth is this? their transubstantiation where the Shaueling waues vp his breaden god and neuer saith I haue a lie in my right hand. Esay. 44.20. I should wonder that men (otherwise, verie discreet, iu­dicious, and learned) should yeeld assent to such toyes but that our Apostle saith, God shall send ihem strong delu­sions that they should beleeue a lie.

But you that haue the way of truth more clearely re­uealed and the light of the Gospel shining in your Goshan. hath not the Lord a controuersie with this land etiam quia [Page 36] nulla veritas, because there is no truth, truth is perished from among you. We finde saith Saint Basil. two signi­fications of truth, Basil in Ps. 15. the one is the apprehension of those things that altogether belong vnto a blessed life. The other is the wholsome knowledge of such things as appertaine onely vnto this. For the former, is not the gold become drosse! the reli­gion full of hypocrysie! full of dissimulation, vnder the colour of long prayers to deuoure widowes houses! vnder the pretence of pious vses to sucke the blood of the father­lesse, and prey vpon goods of Orphans! Haue wee not sheeps clothing, Wolues rauening, Salomons guilded potsheads, Pro. 29.23. our Sauiours painted sepulchres, men that make religion a thorowfare to their aduantages, the profession of truth a saueguard to their couetous and corded enter­prises, whose bowels would not yern to see Iacobs sonnes comfort their father, mourning for that child themselues vnnaturally bereaued him of? Gen. 37.35. to see Iezabel proclaime a feast; 1 Kin. 21.9. Gehezi fetch apparrell for the young Prophets of Mount Ephraim? 2. Kin. 5 22. Hanballat protect Nehemiah? Neh 6.11. Herod enquire for the starre? the Scribes make Apologie for the Sabboth, and Iudas plead for the poore, quanam veritas, what truth is this? may not wee say with Saint Iames, this mans religion is vaine, and with Saint Paul they change the truth of God into a lie.

For truth in morall and ciuill conuersation, is more precious than the gold of Ophir, the Onix and the Saphir, a rare iewel, I will get mee (saith Iere.) Ier 5.5. vnto the great men and will speake vnto them for they haue knowen the way of the Lord, and the iudgements of their god, but these haue altogether broken the yoke, the suaue ingum, the sweete yoke of the knowledge of the truth, I would to God in the seates of Iustice there were no coriuption at the bench, no briberie at the barre, no partialitie in pleading, no calumniation in the witnesse, no peruertion in the sen­tence: in the Church, I would to God there were no scis­maticall aemulation, no Haereticall Aspersion, no Papisti­call [Page 37] inclination, no simonicall vsurpation, no Hypocri­ticall dissimulation, in the Ciue I would to God the Commerce and traffique might happily thrine without sinister and abusiue dealings, in garbling and sophistica­ting the wares, in darkning the lights, impairing the waights without hauing a stone, and a stone, the measures of leaues and baggs of deceipts Iohn [...] I would to God the Contract: and Leagues of amitie, might be strucke without periurie, disloyaltie, trecherie, dishonestie, and the new deuised trade of breaking, I would to God that speeches and re­ports were purged from the Leuin of malice, enuie, and de­bate, and the like sowre and vnsauorie corruption. God forbid that I should sinne against the Lord, in ceasing to pray for you in the same words of our blessed Sauiour, sanstifie them with thy truth, thy word is the truth. But woe is mee, there is none righteous (saith Micah) Mich. 7.2. euery man hunts his neighbour with a net, that they may doe euill with both hands earnestly, euery one is an hypocrite and adissembler, Es. 9.17. They haue no courage for the truth. Ier. 9.3. what a lamentable thing is this where the shiuering soule sits vpon the lips ready to take her flight into another world, we must be forced to say contrarie to Hez. remember how I haue walked in the Counsell of the vngodly, in falsehood with a deceit full heart and haue done that which is wicked in thine eyes &c. Wherefore (saith the Apostle) putting away lying, let euery man speake the truth vnto his neighbour. Eph. 4 15.2.4. Hereby you shall expresse the image of God created in righteousnesse and holinesse of truth, hereby you may assure your selues to bee the children of God for so many as are the Sonnes of God are led by the spirit of God which holy conuoy is called pneuma alethe­as Ioh. 14.17. the spirit of truth saith our Sauiour shall lead you into all trueth, heer's your onely confort when you he sicke vpon your bed, when this earthly tabernacle shall be dislolued, you shall dwell in the Lords tabernacle and rest vpon his holy hill, hee that speaketh the truth [Page 38] from his Heart, and vseth no deceipt in his tongue (saith the Psalmist.) Basile notes, that the truth is from the Heart: because, out of the aboundance of the Heart, the tongue speaketh.

The Aream of speech, flowes from the sourse and spring of the inward affections: Thereupon saith Heze­kiah, in the next place, velef shalem, with a perfect Heart. The Heart it is that God requires: My Sonne giue me thy Heart: Not thy Braines or thy Raines, thy Hand or thy Head, but thy Heart: And aptly, because nothing can replenish the Heart of Man, but God onely. Tres sunt capsulae: There are three little Clossets and cels for the three Persons in the Trinity, yet one Heart for one God. I will praise God with the best member that I haue, that is, my Heart. It is the principall part both in essence and existence, dignitie and virtue; whereupon dependeth our life, mouing, being; therefore fittest for God, in whom we liue, moone, and haue our being.

Some translate integro Corde, with a whole Heart, Cor vnum, via vna, an intire Heart: All your affections & fa­culties of your Soule, must hoc agere, be intent vpon this one thing.

1. Sine compositione obiecti, without compounding the obiect: There is no coparcinorie with God. Woe be to the sinner (saith Ben: Sirach) that goes two manner of wayes. The Law forbids Linsey-wolsey garments, sowing Miscellane, yoking Oxe & Asse toge­ther, to intimate how hatefull it is to that God (whose Nature is most simple) to haue, copes-mates. For vs to consult with Flesh and Blood in mattes of Religion. The God of Truth, is like the naturall Mother of the Child, all or none. No concord twixt Christ and Belial, If God be God follow him, saith Elias, 1. Kings 18.21.

2. Integro Corde, Sine diuisione subiects, without deui­ding the Heart into seuerall tenements and parcels. We may not haue our affections scattered like the portions of [Page 39] Medea's Children. The Heart cannot liue like insect creatures, as Eare-wigges, Waspes, & Emits, &c. which will craule being cut in peeces, aner dipsuchos, Arist. de anim. 4.7. saith Saint Iames, Iames. 1.8 A double minded man is vnconstant in all his wayes, For when the Mind brancheth it selfe into many intenti­ons, it breeds a puzzle and confusion in all actions. Cum animus di­uiditur in mul­ta fit minor in singula. Nus­quam est qui vbi{que} est, He that is euerie where is no where. It is a signe of a cloyd stomach to be tasting of euerie dish: Varietie may please the palat, but nourisheth not the body. He that trauels with his Religion, may find many an host but few freinds: beware then of distraction like Metius Suffetius, houering twixt the Albans and the Romanes, was drawne in peeces with wild Horses. Deborah cursed Meros, Iud. 5.23 because it was q. meros grae. part for Sisera, part for Deborah. So Nehemiah, Neh. 13 anathe­matized those people that spake halfe Ashodod, halfe He­brew. God spewes out Laodicea, Reu. 3.16 being neither hot nor cold. Oh then, in a word remember that entole megale, the great Commandement our Sauiour speakes of, Thou shalt loue the Lord thy God with all thy Heart, &c.

Others commonly translate, perfecto Corde, with a perfect Heart. Now who can say, my Heart is perfect. There is none so Iust vpon the Earth, that doth good and sinnes not, saith the Preacher. Eccle. 7.22 So the Prophet Ieremiah, Ier. 17.9 The Heart is deceitfull aboue all things, desperatly wicked. Who can know it? Perfection is considered after a foure­fould manner: it is either,

1. Originall, at the Creation in the Primitiue state of Innocencie. God made Man perfect, but he found out ma­ny inuentions. He had many tricks in his Head to vndoe himself. This then is lost and is irrecouerable.

2. Legal, in the strickt obseruance and due perfor­mance of euerie iot and puntilio of the Law, that the ri­gour of Gods seuerest Iustice can exact: And this is im­possible.

3. Morall, in the comppleat attainment of all virtu­ous [Page 40] habits, by the constant study and frequent practice of Morall precepts and obseruations: And this is impro­fitable.

4. Euangelicall, in a carefull and earnest indeauour of entire obedience to the whole Law, hauing by sauing Faith, the consummation of the All-suflicient righteous­nesse of Christ imputed. And this perfection in neuer so weake a manner, in neuer so small a measure, is true and absolute perfection. A new borne Babe hath as perfect a Heart, as the oldest Man and greatest Giant. Euerie child of God, by the benefit of New-birth, hath the perfection of all parts, though in this World he hath not all parts of perfection. But (saith the Apostle) When that which is perfect is come, then that which is in part is done away, 1. Cor. 13.10.

The Heart then is perfect:

1. Comparatiué, By way of comparison, in respect of those Men, whose Hearts the god of this World hath blynded with the manifold attaintures of vnclean­nesse. Eph. 4.

2. Inchoatiué, By way of inchoation and perfect be­ginning of Grace, being confident of this verie thing, that he which hath begun a good worke in you, will accomplish it vnto the day of our Lord Iesus Christ. Phil 1.6.

3. Acceptiué, By way of acceptance, such are the riches of his Mercie, and aboundant goodnesse of his fa­uourale indulgence, that he accepteth a Man according to that which he hath, & not according to that which he hath not. 2. Cor. 8.12.

4. Affectiué, By way of affection, God crownes the defires of the Heart & adornes the purposes of the mind, with such a profitable increase of perseuering growth, that meane and poore attempts at first, arise at length to a good scantling of perfection. See a patterne of S. Paul, I count not my selfe to haue apprehended, as though I were alreadie perfect: but this one thing I doe, forget­ting [Page 41] that which is behind, and reaching forth to that which is before, I presse toward the marke of the prize &c.

You see an affection is a kind of perfection, for so im­plyes the consequent exhortation. Let as many as be per­fect, be thus minded, &c. Phil. 3 1 [...] 15 You may attaine vnto this perfe­ction by looking into the perfect law of Liberty, Iam 1.25. by which, as in a Glasse, 2. Cor. 3.18. you are changed from Glorie to Glorie, that you may be perfect as your Heauenly Father is perfect. In a word, follow your endeauors with daily and de­uout prayer, because saith Iames, Iam. 1.17. Euerie good and perfect guift is from the Father of Light. And I doubt not the Man of God may be perfect and thoroughly furnished vnto all good workes. 2. Tim. 3.17.

The word naturally signifies a peaceable Heart, for indeed, the perfection of the Heart consists in the peace and concord of the affections, Loue is the bond of perfecti­on, A peaceable heart is a louing heart, Charity is a bond, because it vnites and combines the disordered passions in a pleasant harmonie, and peaceable tranquilitie. The Heart of a Christian, is like the Needle in a Compasse, being touched with the Load-stone of the holy Spirit, and secretly guided by the Pole, that is the Loue of God. In all the tempests and stormes that beat vpon the silly Bark of the Soule, when all the stowage and layding tumble vp and downe, and the Mariners themselues flag­ger and reele to and fro like a drunken Man, and are at their wits ends: Then this peaceable Heart is not moo­ued, Psal 112. he will not be afraid of any ill tidings, his Heart stands fast, his Heart is estably shed.

This peace is threefould.

1. Eternall will God, Rom. 5.1. being iustified by Faith, we haue peace with God.

2. Internall with our selues, when the terrors of God doe not warre against our Conscience, nor the desires mutinie against the Law of God, and this is begotten of [Page 42] the former, both wrot by Christ, who is pax nostra, our peace, Eph. 2.14. concluded on by the blood of his Crosse Col. 1.20.

3. Externall, with others, liuing without quarrels, brabbles, and contentions, though not without troubles, and molestations, in the world you shall haue troubles. Indea­uour as much as possible to haue peace with all men. Ro. 12.18. This pri­ueledge we enioy by our Rex shalem, the King of peace, This is the prosperous estate Christs Disciples had giuen them by legacie. My peace I giue vnto you: My peace I leaue vnto you, saith our Sauiour vnto them in his last Will and Testament.

As for the vngodly it is not so with them, nulla pax im­pijs saith Esay Es. 57.20.21. the wicked are like the troubled sea when it cannot rest, whose waters cast vp mire and durt, there is no peace saith my God vnto the wicked. How ere in a wretchlesse securitie, they flatter themselues saying, peace peace, they make a couenant with death, and with Hell they are at agreement, yet they, by this very compact proclaime open warre against heauen, and bid defiance to the Lord of Hosts, they despight the spirit of grace and like obstinate rebels, shew themselues to bee theomachoi fighters against God. No peace within them: their tu­multuous conscience sounds alarm to buckle with the iudgements of God, which they know are readie to en­counter them, concupiscence hotly pursuing the pleasures of sinne for a season like the Ephesian Copper smith makes an vprore, and ciuill combustion in them, all the passions of the mind, as loue, ioy, feare, sorrow, anger, hope &c. are become mutinous, so that like the race of Cadmus his armed men, which came vp of serpents teeth, they mutually slay one another, or rather like the garrison of the Philistines being smote with a diuine terror euery ones sword is against his fellow, thus the seditious thoughts in the brest of a wicked man, with an vnplaca­ble furie discomfite and melt each other. Populumque potentem in sua victrici conuer­sum viscera dextra. Luc. No peace [Page 43] without them: all the creatures of God set themselues in a battalia against their makers enemy, the Angels fight against Aegyptians and Assyrians, the slarrs fight in their course against Sisera the Son and Moone, against Amalech. the fire from heauen against Sodom. The waters against the old world, the aire infected with pestilence in the time of King Dauid slew threescore and fiue thousand, the earth opened and swallowed vp Dathan and couered the congregation of Abiram. That which should be, for their welth is an occasion of falling, their table is made a snare in the imprecation of the Psalmist, and saith Iob. the meat in their bowels shall turne to the poyson of Asps. Finally they are of a quarrelsome and wrangling nature; like Ishmael whose hand was against euery man, and euery mans hand against him, oh then with Hez. walke Velef Shalem with a peaceable and quiet heart, indeauor saith the Apo. to keepe the vnitie of the spirit in the bond of peace. Es­chew euill and doe good, seeke peace and ensue it. I would dismisse you now with the peace of God, onely a word or two of the third part, for I told you they were insepraably twisted the threefold cable to fasten to the Anchor of your hope, which must not easiely bee broken. Ve ha tou beënecha hashithi. I haue done that which is good in thine eyes, the kingdome of heauen saith our Saviour, comes not ek paratërëseoos, by obseruation, Luke 17.12. it is not in words, but in power saith Saint Paul, 1. Cor. 4.20. not euery one that saith Lord, Lord, shall enter into the kingdome of hea­uen, but he that doth the will of my Father. Mat 7.21. The lawyer propounded his question wisely, quid faciam, Luke 10.25. master what shall I doe to inherit euerlasting life, as our Sauiours answere inferrs hee fac et viue, doe this and liue. It in not sufficient to haue perfection of heart without operation of good, iustification and sanctification are inseparable, by faith we are iustified, by good workes wee are sanctified, wee are iustified by the righteousnesse which is of God, thorow faith which is perfect, not inherent: we are sanctified by [Page 44] the fruits of the spirit and practise of new obedience which is inherent and not perfect. Of the one wee say with Saint Paul, Ro. 4.5. to him that worketh not but beleeueth, faith is ac­counted for righteousnesse. Of the other wee say with Saint Iohn, 2. Iohn. 3.7. qui facit iusticiam iustus est, hee that doth rithteous­nesse is righteous.

The Church of Rome scandalizeth our doctrine in this point (as in al things else) charging vs to preach against good workes, that they are necessary to saluation, quasi tingi tantum & credere satis sit homine Christiano, as if only to bee baptised and to beleeue, were sufficient for a Christian man. Know proud Rome wee acknowledge their necessitie, wee exclude their meritorious dignitie, wee say faith alone (instrumentally) iustifies, but iustifying faith is not alone, the heat of fire burnes, and not the light, and yet the heat is not without the light, the eye alone sees and not the head, yet the eye sees not out of the head. We remit the idle faith to the cloyster, the dead faith to lim­bo our sauing faith, and the faith of Gods elect, it is alwaies op­peratiue di agàpës e'nergouméne, working by loue like Dorcas full of good workes, Eph. 2.8. Tit. 1.1. Gal. 5.6. alwaies putting the hand to charitable exercise, our Church saith with old Isaae let mee feele thee my sonne, if thy hands bee the hands of Esau rough with oppression, extortion, simony, vsurie, briberie, &c. shee presently concludes thou art the prophane Esau, and there is no blessing for such miscreants: wee exhort nay wee charge you with Timothy to be rich in good workes, 1. Tim. 6.17. to abound in charity, to be filled with the fruits of righteous­nesse, Phil. 1.11. to cast your bead vpon the waters, to giue a portion to s;eauen and also to eight, Eccl. 11.1. to enlarge your bowels of compassi­on, to your poore brethren, with Iob to be a foot to the lame, aneye to the blind, Iob. 29.15. a reliefe to those that are in prison fast bound in miserie and yron.

We propound the same example with our Sauiour, Be ye mercifull, as your heauenly Father is mercifull. Luke [...].36. Your do­ing good, is a meanes to glorifie God. Sic luceat lux ve­stra, [Page 45] let vour light so shine before Men, that they seeing your good workes, may glorifie, our Father which is in Heauen. They are a confirmation of your Election, 2. Pet. 1.10. to make it sure, Giue all diligence to make your election sure. They are demonstrations of repentance, Mat. 3.8. Bring forth there­fore fruits worthy amendment of life, They are the in­tendment of our comming into the World, created to good workes. They are incitements and incouragements of the Saints to a Spirituall emulation, Let vs prouoke one ano­ther to loue and to good workes. Heb. 10.24. These things if you know, happie are you if you doe them, As we must doe good, so we must be carefull to doe it well, kalon me kalon eimë kaloos, a good matter may be marred in the manner of the doing, The Pharisies Trumpet blowes away his Charitie: To doe good out of a humour, is not to giue, but to cast away a benefit. When a good turne is racked out of a man, it is thankes enough to forgiue the benefa­ctour, saith Seneca. Therefore for well managing and dis­posing your good deeds, take with you the rule of Heze­kiah, lephaneca, beënecha, before the Face of God, in his eyes, in his sight. Hee that is thoroughly possessed with a full perswasion of the Diuine presence, will al­waies demeane himselfe, and order his actions with an awfull reuerence, as beseeming the respect of so great a Maiestie. Walke before me, saith God to Abraham, and be perfect: as if his presence were the path way to per­fection. For out of this carefull & constant deportment, resulteth that Diuine virtue so often spoken of in holy Writ. Timor Iehouae, the feare of the Lord, whereby the godly dares not doe any thing he knowes will be offen­siue, & giue distast to God. This apprehension restraines the sallying desires of the Flesh, it bridles the bounding of the wanton appetite, suppresseth and keepes downe affectation of vaine glorie, it chokes and stifles that inso­lence which by vaporing would sully the bightnesse of good workes, it cuts off the sprouting suggestions of [Page 46] Satan, it weedes out the tares of an ouerweening valu­ation, whereby Men commonly hugge & applaud them­selues in good assayes: Finally, it hedges vp all gappes, makes vp all occasions of sinne, teaching vs to answere with chast Ioseph to his lust-full Mistresse, How can I doe this great wickednesse, Gen. 39.9. How can I doe this great wickednesse, and sin against God?

The want of this perswasion, of lephanecha, opens the Sluce-gate to let in Atheisme and prophannesse, drowne the World, Tush say they, God cares not for it, neither is there vnderstanding in the most High. Were Men certain­ly resolued, that God doth eye them in all their affaires, would they doe such things in secret as they would be ashamed the least Child should behold them? A [...] [...]on pu [...]t [...] con­spectu dei, a [...] [...]us sanctis angel [...]▪ quod p [...]e in conspectu homi­num, Eras [...]al Durst they dishonour his Sacred titles, abuse his Word, defile his Sanctuarie, disgrace his Name, prophane his Sabboths, baffle and flout his Minister? Durst they then Crucifie, againe the Lord of Life, trample on the blood of the Co­uenant, and braue the menacies of God with presumptu­ous sins? Would they contest and quarrell with his Iu­stice, saying, Where is the God of Iudg [...]ment? Mal. 2.17 What is the Almightie that we should serue him? Iob 21.15 Would the Mur­therer watch for the mid-night, the Adulterer for the twie-light? saying, No eye shall see me. Quid prodest ha­buisse latendi facultatem, cum latendi fiduciam non hahent, What aduantage hath the secrecy of sin without security, With what confidence can an offendor hide himselfe where the Iudge apparantly discerneth him? Quam ob rem in Diuinitatis sinu nos agere credamus, Thinke your selues seated in the verie bosome of the Deity, set thy selfe before the Eyes of God, set God alwaies before thine Eyes, knowing echei theos ekdikon o'mma, God hath a reuenging Eye. And as the apostle saith, Heb. 4.13 All things are naked and open, tetrachelismena (so open as the Sacrifice that is cleft asunder through the Chine or Back-bone) to the Eyes of him with whom we haue to doe.

But what of all this? Exitus ergo quis est oh gloria, [Page 47] Doth he stand vpon condignitie or congruitie of his me­rits, Alas! Hezekiah knowes, when he hath done all he can he is but an vnprofitable seruant. what is the illation, what then doth he inferre vpon these premises? vaieuk, he wept, his trembling, faultring tongue is not able to vtter the desires of his Heart, but his teares become his Oratours, Atque etiam lacrymae pouderae vocis habent: These are the ambitious suiters, to intreat, and plead, and importunatly intercede for him, as if they should vsurpe the words of the Psalmist, Psal 39.1 [...]. Oh spare me a little, that I may recouer my strength before I goe hence and be no more seene, hold not thy peace at my teares, &c. Teares haue a more perswasiue and moouing eloquence than speech, they are more emphaticall than words, One saith of Pe­ters weeping, Jnuenio quod fleuit non inuenio quid dixit, I find he wept, I find not what he said. So may I say of Hezekiahs request, &c.

This is the third part of the Kings method of Physick, the Restoratiue, & fitly so, because God presently restores him, saying, I haue heard thy prayers, & seene thy teares. The ingredients are both prayers and teares, not teares alone, for so Esau could lift vp his voyce and weepe, but prayers and teares, deuotion and contrition. This is the Spirituall electuarie, the Golden cordiall, Amber-greest, dissolued Pearle, and precious distillation of the Saints of God. This is the Spirit of generous Wine, locked vp in the Cellar of the Spouse, reserued in Gods Bottle, put my teares into thy Bottle. This nectar and nepenthe, stayes the Beloued with Flagons, and feasts him with the Wines vpon the Lees well refined. Esay 30.6. Can. 3.6. The Wines of prayer, vpon the Lees of a troubled Spirit. Deuotion is the reasonable Sa­crifice, Compunction is the letting out the life of it be­fore the Lord, the pouring forth the floud of teares in the blood of the Sacrifice, or because euerie Sacrifice must be salted with Salt, the brinish teares are the Salt and condi­ment to season the oblation of prayers. The perfume of [Page 48] the Tabernacle, was made of myrh and frankincence, of each alike, the bitter mirh is sorrow, and contrition, the incence is prayers, let my prayer bee set before thee as in­cence, both together make a sweet smell in the nostrilles of God, the sweet odours are the prayers of the Saints, in this mysticall sense saith the spouse in the Cant. Can. 3 6. Vado ad mon­tem myrrhae & ad collem thuris, I get me to the mountaines of mirh, & to the hilles of frankinsence, the mount of con­trition, and hills of deuotion, thus Iacob had power ouer the Angel saith Ose. He wept and made his supplication.

He wept, there is mons mirrhae the mountaine of mirh, hee made his supplication, ther's colle [...] thuris, the hilles of frankincence, thus Hanna [...]rauit eum esset amaro animo flens largiter, in the biternesse of her soule, thats her mirh shee prayd vnto the Lord, that is her frenkincerce. a'ga­thoi dar'a dàkrnes a'ndres, good men are alwayes weeping men. This world is nothing else to them, but the valley of Bochim weepers, Iudg 2.5. the drie eyes are a signe of a barren heart, like the mountaines of Gilboah, vpon you bee nei­ther dew nor raine, the godly with Iob say ros pernoctabat in ramo meo, the dew lay all night vpon my branch. Iob. 29.19. What doe I speake of dew, the metaphor is too narrow, as in the Creation, spiritus dei incubuit super aquas, the spirit of God lay and brooded on the waters. So the same being spiritus supplicat [...]onum, the spirit of supplication. Zach. 12.10. It sits and broods vpon the waters of repentance in the new creation of a faithfull conuert. And againe as in the redemption, the spirit of God descended in the shape of a doue, vpon Christ in Iordan, so in the baptisme of repentance, doth the spirit of God appeare in the shape of a mournefull Doue. Thou hast Doues eyes by the riuers of water, saith the beloued. Cant. 5.12.

Bechi gad [...]l, great weeping, ahissus abissum vocat: one deepe calls another, because of the noyse of the water­pipes: the depth of miserie on the depth of mercie, by the noyse of deuout teares. Here is the spirituall inunda­tion [Page 49] that beares vp the Arke of Noah nearer vnto heauen, great weeping, sobbing, lamentation, and great mourning, torrents, and land-floods, cataracts, and falles of water, that breakes all the bayes and beares away all oppositions, that stoppe the passage of there orizons, like the men of Mizpah, they wept and powred out water before the Lord. 1. Sam. [...] Dauid was a miracle in weeping, hee drencht and soust himselfe, hee made his bed swim in teares.

Ieremie cries out for teares, as if his head were on fire, and nothing could quench it but a fountaine. Ier. 9.1. Oh that my head were water, quis dabit, who will giue my head water, and mine eyes a fountaine of teares, &c. The Church lets teares runne downe like a riuer, Lament. 2.18. weeping is such a strengthning to prayers that the Scrip­tures tearme it meat and drinke, luctu suo anima pascitur the soule finds a great repast and nourishment in mour­ring est quadam flere voluptas, it is a kind of pleasure to weepe, wee reade of bread of teares, and drinke of teares. Psa. 80.5. But lacrymas in mensura, teares in measure saith the Psal­mist. He that hath not his measure of them heare, shall haue them without measure hereafter. Blessed are they then that mourne now, for they shall bee comforted: heauinesse may endure for a night, but ioy commeth in the morning, they that sow in teares, shall reape the haruest of eternall life in ioy: hee that goes on his way weeping, shall doubtlesse come againe and bring his sheaues with him, the ransomed of the Lord shall returne and come to Zion with songs and euerlasting ioy, sighing and sorrow shall be done away, God shall wipe away all teares from their eyes. Es.51.11. I say then, of this sanctified weeping in the words of the Psalmist. Ps. 84.6. Blessed are they that going through the vale of misery, vse it for a well, whose pooles are fild with this water.