The man of honour, described in a sermon, preached before the Lords of Parliament, in the Abbey Church at Westminster, March 26. 1645. The solemn day of the publique monethly-fast. / By Francis Cheynell, minister of Gods Word. Die Jovis, 27. Martii, 1645. It is this day ordered by the Lords in Parliament, that this House doth hereby give thanks to Master Cheynell for his great pains, taken in the sermon, he preached on the 26. of this instant March, in the Abbey Church Westminster, before the Lords of Parliament, it being the day of the publique fast. John Brown, Cler. Parliament.

A Sermon preached to the Right Honourable the House of Lords, At the Monethly-Fast, March 26. 1645.

PSAL. 49. 20.

Man that is in Honour, and understandeth not, is like the Beasts that perish.

* 1.1

A Sad Text, fit to be considered by men of ho∣nour in these sad Times: Hear ye this, ye sons of Adam, and sons of Ish; ye sons of the earth, and sons of Nobles: the holy Ghost bespeaks your attention, in the first and second verses of this Psalm.

My Lords, this is Davids Metamorphosis; it is not the Dream of a Poet, but the Rapture of a Prophet, the Rheto∣rique of a Psalm: Most men in Honour, are, to their everlast∣ing Dishonour, turnedinto Beasts that perish.

It i•• an hard Saying, aswell as a dark Saying; and there∣fore * 1.2 the Psalmist multiplies expressions, in the foregoing ver∣ses, for the mollifying of this hard Saying, and the opening of this dark Saying: Give me leave to glance over the Psalm by a smart Paraphrase.

Wherefore should I fear (saith David) when, &c. But though he might not, others may have just cause to fear what will become of them, when the iniquity o•• their heels shall

compasse them about, vers. 5. And surely none have more cause to fear, then the great ones of the world, vers. 6. They that are so rich, that they trust in their riches, and boast of their riches (which the wisest of men are forced to leave to others, v 10.) have a deep, though vain conceit, that their houses shall continue for ever; and therefore call their lands by their own names, v. 11. But alas, not withstanding this their Atheisticall Dream, they abide not in their Honour; for they are like the Beasts that perish. And yet though this their way is their folly (undeniable folly) their Posterity are such fools as to imitate their Practices, and approve their Sayings. Selah, vers. 13.

Oh look not upon this Censure as a Jerk of Wit, for it is indeed A sad Preface to a black Sentence full of horrour: For mark what follows: When a man is made rich, and the glo∣ry of his house is encreased, he is usually so taken up with his wealth and glory, that he forgets the mortality of his frail body, and the eternity of his precious soul: He doth not consider how he may be ransomed from the strength of sin, the sting of death, * 1.3 the hand of the grave, the power of hell; and therefore his body falls like the carcase of a Beast; the Grave hath victory over him, and Death feeds upon him. Like sheep they are laid in the grave, death shall feed upon them, vers. 14. And though whilst he lived he was applauded by others, and he blessed hi•• own soul, vers. 18. yet his soul shall go to the Generation of his fathers, he shall never see light. Tell me, tell me, is not this 〈◊〉〈◊〉 black Sentence, full of Horrour? Menglory in their Pedi∣gre••, and are as it were damned ex traduce: They take a pride in imitating the errours and vanity of their forefathers, who lived in darker times; and they shall go to the Generation of their fathers, where they shall never see light; for to such is reserved the blackness•• of darknesse for ever. And then, to close * 1.4 up all, the Prophet warbles over the dark saying of the Text upon his dol••full Harp: it is the Burden of the Psalm, and the Burden of many a guilty cons••ience, which will one day swea••, and groan, and sink under the weight of it: Man that is in Honour, and understandeth not, falls like the Beasts that perish.

In the words, be pleased to observe,

1. The Honourable estate, or (in your own Language) the precious Peerage of great men: A Noble-man is homo in pretio, as Junius hath it, a man to be prized and honoured.

2▪ The wilfull and dishonourable Inconsideratenesse of men in Honour: Man that is in Honour, and understands not.

3. The lamentable Downfall and beastlike Ruine of such as fall from their Order, from their God, and from their Ho∣nour: They are like the Beasts that perish.

First, for your Honourable Estate, without any Court∣ship or Complement, I must observe, That a Noble-man is Homo in pretio, one that is prized and honoured in a Civill account. Be pleased, Brethren, to suspend your Censure, till I come to speak of the Christian account.

They that are truely-Noble, are th•• a 1.5 bl••ssing and b 1.6 glory of a Kingdom: Their honourable men, or their glory, are men of famine, Isa. 5. 13. And dignities are called glories, in the eighth verse of the Epistle of Jude. When men are not ho∣noured according to the weight, worth, dignity of their Pla∣ces and Persons, they are as it were c 1.7 blasphemed and cur∣sed, in the Scripture-phrase.

But, that I may top the rising Errours of the time, give me leave to distinguish of a threefold Honour: Civill, Phi∣losophicall, * 1.8 and Christian.

First, for Civill Honour, we must consider that it was purchased of old by the worth of renowned Ancestours, who were the glory of their times: and is it not fit that Po∣sterity should enjoy the Purchase of their Forefathers? Those Titles of Honour which help to set forth a son of mean parts, and but ordinary abilities, might cost the Father or Grandfa∣ther very dear: he might forsake his meat, break his sleep, ex∣ercise his strong parts, and put forth his eminent gifts, for the Service of the Common-wealth of England, and Church of God. It is probable that he did lay out vast sums for the pu••∣like good, adventured his life for his Countrey: and shall a Title of Honour, purchased by gold laid out in an honourable

way, nay, purchased by sweat and blood, be taken away from the son of this Noble Progenitour? The publike Faith of the Kingdom is virtually engaged for the Ennoblishment of his Posterity: by Justice and Equity, in all Nations thorowout the world, the childe of such noble Ancestours ought to en∣joy with honour what his Progenitours have purchased for him at so dear a Rate.

True it is, that God hath made all Nations of men of one blood, Acts 17. 26. and therefore, as we are descended from Adam, * 1.9 our blood is of the self-same complexion; but the strength, wisedom, valour, wealth, vertue of Ancestours in succeeding Generations,, did purchase transcendent degrees of Honour for themselves and their Posterity. The Titles of Dukes, Marquesses, Earles, and Barons, were anciently bestowed on them to whose Vertue, Prowesse, Wisedom, the Kingdom was beholding, both for Counsel and Assistance, in times of War and Peace, The first Dukes or a 1.10 Duces undertook a great Charge; their Office was full of Care, and Trust, and Danger. Duke was a Title of Duty, rather then Dignity, as Master Cambden observes. The Title of Lord b 1.11 Marcher was accounted more honourable then that of Marquesse, be∣cause it was more ancient, and did import some honourable Service. Barons were men of Valour, Robora Belli, and therfore are engaged to shew their Valour by their very Title. Why were the Ensignes of Distinction first born upon Shields, but because they who purchased them at first, did use their own Bodies as a Shield, to bear off those fatall Blowes which would otherwise have lighted upon the Body of the Common-wealth. This may suffice to shew, that no∣ble-men of old did pay a valuable Consideration for those Titles of Honour which their Posterity enjoy.

But put the case that the son of noble Progenitours prove degenerate, and hath nothing to ennoble him, but an empty Title.

I answer, that such a man hath nothing that should tempt a wise man to envie him. What, is an empty Title so great a Provocation? Do not envie him that, for his Forefathers sake, who purchased it of the Common-wealth: Ye ought

to stand to that Bargain by which the Common-wealth is so * 1.12 great againer. The Jews took their Kings and their Priests for better for worse, as they arose by lineall descent. God doth not onely shew mercy to the fourth Generation, but to some hundreds of men, for the forefathers sake. Again, con∣sider whether this Heir be desperate; may he not be recove∣red? If not, yet the Breed may mend: It may be the weak∣nesse came by the mothers side: And what though true No∣bility should hide its head as it were in a Generation or two? it may, like that River which falls under ground, rise up a∣gain. Ishmael was none of the best, onely he was Abrahams son; and God blessed him so far, as to make him fruitfull; he begat twelve Princes, and of them came a famous Nation, Gen. 17. 20. There are certain generous Ignicles and sparks of Nobility which lay raked up in ashes, and seem to be extinct in an Heir or two; and yet these Ignicles do revive and spar∣kle again, in succeeding Generations. There is an Heroicall * 1.13 Impetus in men of high-born spirits; and yet this Impetus may be silent, and scarce worke notably in men of No∣ble Families, by reason of some great Obstructions: yet good Education, and good company, may, by Gods blessing, remove those Obstructions in their Successours, and evidence to the world, that the old Strein is not decayed. A young Heir may start up, that hath as Publike a spirit as his Grandfathers * 1.14 great-Grandfather: and then the ancient vertue and wealth, so far forth as it hath been an Instrument of vertue in his No∣ble Family, addes much to the dignity of such an Heir.

But you will tell me, that the Heir of a Noble-man of England is a Peer of the Realm, and therefore by his Peerage hath a Right to sit in Parliament: And shall every degenerate Heir, that is but an Inch of a man, and hath not one dram of reason or true Noblenesse in him, sit and vote away his own Liberty and our Safety?

To this I answer, That therefore the Parliament of Eng∣land, and every Noble-man in England, should take the grea∣ter care for the Education of their children, especially of their Heirs, that they might be well principled and rightly qualified for that Service for which they were born: for

our Nobles are Parliament-men born.

2. The Parliament of England can best judge who are fit to sit in Parliament: and you know how to suspend a per∣son from the exercise of a Power which he is not fit to ma∣nage, without depriving the Noble House or Race of that Native and Hereditary Power which is setled upon the line∣all Heirs of that renowned Family. I read that in some * 1.15 States, young men were reckoned members of a Family, but never parts of the Common-wealth, till they had that honour as to be avouched fit for Service, by some approbation from the State. And Master Cambden relates, that in the Reign of Edward the first, the wise men of ancient Families were cal∣led to sit in Parliament; but some of their Heirs were passed by, because they were unlike their fathers. I leave it to your Honours, to dispute whether this were an Act of the Kings Prerogative; for I am not wise enough to determine in what cases, or how far such severe examples are to be imitated, as long as the Blood of Nobles remains untainted.

We are commanded to render to all their Dues; Custome to whom Custome, Fear to whom Fear, Honour to whom Honour, Rom. 13. 7. He who hath Honour due unto him by the dignitie of his Office, place, employment, Authority, in the Common-wealth, by the Noblenesse of his Ancestors, by the Laws and Customes of the Realm, he is to be honour∣ed in all these respects with a Civil Honour, though he hath but little personall worth in him, yet we must acknowledge his outward eminency; for we cannot in reason deny him Civil Honour, untill it be denied him by Civil Authority. This is the common and ordinary Rule; onely it is fit to enquire, how far some Civilities may be prejudiciall to Religion, * 1.16 l gall Libertie, and the Kingdoms safety, the highest of Laws: And if any demand what is to be done in such an extraordi∣nary case, as that which fell out between Haman and Mor∣decai? I answer, That these things are of higher considera∣tion, the points have been sufficiently discussed by ingenious and pious men; and I must not forget the work of the day:

Take it therefore thus in brief. Extraordinary examples must not be urged as generall rules, nor can ordinary rules give you sufficient direction what to do in extraordinary Cases. Certain it is, That vile persons are contemned in the eyes, that is, in the judgement of the godly, Psal. 15. 4. especially, if they be so vile as to rise up against the God of Heaven, the King of Kings; for then they are to be hated with a perfect hatred, as David doth farther explain himself, Psal. 132. 21, 22. Do not I hate them, O Lord, that hate thee? And am I not grieved with those that rise up against thee? I hate them with a perfect hatred, I count them mine enemies; and for this reason as I conceive, Antiochus (whom his flatterers called the mighty God, and they that write of him, do usu∣ally call Antiochus Epiphanes, that is, Antiochus the famous) is called by the Holy Ghost, Antiochus the vile. And in his estate shall stand up a vile person, to whom they shall not give the honour of the Kingdom, Dan. 11. 21. But enough of that.

God is the God of Order, he hates Confusion; and there∣fore * 1.17 doth approve, and make great use of those different Dignities, Degrees, and Orders, which are established by humane policie: According to the light of nature in severall Nations throughout the world, men are not born of Noble Ancestors, either by chance, or fortune; nor is an act of will or reason left to the choice of the sons of men. Besides, different degrees of Civil Honour, are usually conferred up∣on men in some proportion, at least answerable to the diffe∣rent bounds of their Habitation. Now God doth determine the severall bounds of mens Habitation, Act. 17. 26. Divine providence devides all by an unerring lot, and appoints who shall be Heir to the Wealth, and Civil Honour of every No∣ble Man: If the Heir forfeit his Estate and Honour, yet let him be Homo in Pretio, a man civilly honoured, till God or his Deputies take the forfeiture: Private men must know their place, and keep their bounds; for if male-contents may be connived at, they will quickly make as bold with the Temporall Estate, as Civil Honour of the greatest men.

Finally, the sons of Nobles may have many Honourable

and Lordly qualities in them, though they have not one dram * 1.18 of saving grace; and Protestant Divines do constantly main∣tain against Jesuiticall seducers, that undeniable maxime, Dominium Temporale non fundatur in gratiâ: Take one of an ennobled blood endued with the Spirit of Government, but a meer stranger to the Spirit of Holinesse, and this man is Homo in Pretio, a man highly to be prized and honoured; and yet let me deal plainly, as well as civilly with your Honours, he may fall from all his Civil Honour, and will, if he repent not, become like the Beasts that perish.

I have done with our Civil Account, and therefore I passe from Civil Honour, to 2 Ph••losophicall Honour, of which, I shall give you, if not a more rationall, yet a more punctuall account. The Philosophers shew a necessity of supporting that Civil Honour which is setled upon Noble Families by the Laws and Customes of Common-wealths: Aristotle laughes at them, as ignorant Politicians, who divided a Common-wealth into Souldiers, Husbandmen, and Artifi∣cers, because those Dignities which are necessary for the support of a Common-wealth, could not be all conferred upon men of that quality, unlesse you made all the rest slaves to those Souldiers, whom they themselves maintain, and then it would be no Common-wealth. I finde a great deal * 1.19 of good Philosophie in Historians, Poets, and Oratours, as well as in professed Philosophers; they all agree, my Lords, that Nobility took its first rise a 1.20 from Vertue, and some of

them are so strict, as to maintain that sowre principle, Ver∣tue is the onely true Nobility; and therefore they take their novus homo, who can onely shew a broken spear, a torn Ensign, some Military Donatives, and famous Skars to be truely noble: Marius and Pompey were such Noble-men. The soul of every man is, in their judgement, as nobly descended a•• the soul of any man; and they do not attribute much to the body, nor will they give any man leave to arrogate the vertue of his Ancestours to himself: They tell him sadly, that unlesse he hath vertue of his own, he doth dishonour his Ancestours, discredit himself, and shame his Posterity, all at once: Though he may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet he is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Philosophers will not count him truely noble who is well∣descended, unlesse he be well-affected.

It is confidently affirmed, that if Noble-men look farre enough back upon their Progenitours, they will finde some of them ignoble: and if the ignoble look back upon their Progenitours, they will finde some of them noble.

The Philosophers conceive it more noble, for a man to give Honour to that House from which he received none, then to eclipse that Honour which he received; for this is to make the Sun go down at noon; to make all the glory of * 1.21 his House fall into the Socket, and die in a loathsom Snuff. The Conclusion of all therefore doth amount to this: He that is born well, must either live well, or die well; that is, It is far better to die honourably, then live basely, in sin and slavery, by unworthy Compliances, corrupt Arts, and igno∣ble Flattery.

So much shall suffice to be said of Philosophicall Nobility;

I must go higher, and open the rich treasure of Christian No∣bility, which, to your Coronets of Nobility, superaddes a Crown of glory.

3. Christian Nobility is Nobility in the highest; for never was the Humane nature so highly honoured, as when it was assumed, and hypostatically united with the Divine nature, in one person, the Person of the Lord Jesus, the second Per∣son in the holy Trinity: and therefore they are ennobled in the highest degree (according to the Christian account) who are united unto Jesus Christ by a lively faith, and made one Spirit with him.

I have done with the Civil account, and speak now of Spi∣rituall Honour and Christian Nobility.

Be pleased to consider, that we are all Gentiles by nature; and the more we have of the Gentile in us, the lesse we have of the Noble-man. We are not Jews by nature, but poor mise∣rable sinners of the Gentiles, Gal. 2. 15. and, as Gentiles, we can never be justified: we must therefore turn Christians, and believe in Christ, that we may be justified by the faith of Christ; as the Apostle goes on, vers. 16. No man can be truely and justly reputed to be in an Honourable estate, un∣lesse he be in a Justified estate; for all those Priviledges and Immunities whereby a Christian is ennobled, are peculiar to a justified estate. Noble-men are distinguished from other men, by their long Robes: and he is no Noble-man as yet, in the true Christian account, who hath not the long white Robe of Christs Righteousnesse girt about him by a lively faith.

If a Noble-man be condemned to a shamefull death, for some ignoble and capitall Offence, What priviledge or com∣fort hath he by all his Titles of Honour? none of his Titles can purchase his Pardon, or procure his Release.

My Lords, we are all in a damnable estate, till we are translated into a justified estate: and the greatest Noble-man * 1.22 in the world must fall down upon his knees, and cry out, Lord, I am guilty of base servile sins, most ignoble practices; and

I am justly condemned, by thy Law and my Conscience, to a base and ignoble death, to an accursed and tormenting death, to an hel∣lish and eternall death: I have forfeited all to thee; I have for∣f••ited my Temporall estate, my Civill honour, my precious life, my more-precious soul: Give m•• Christ; Lord, whatever thou deniest me, give me Christ; give me Christ, or I perish, and that eternally. This is ingenious, this is noble.

The greatest Honour that we can attain to, is, To be of the off-spring of God.—

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Acts 17. 28.

All men indeed are of the off-spring of God by Creation; * 1.23 but the speciall peculiar Honour, and therefore the highest Honour, is to be his off-spring by Regeneration, to be his sons by Adoption, for then we are truely noble, highly de∣scended indeed, more noble then the proudest of them, that were termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for every regenerate man, is born of God, and bred of God, and therefore it must be granted that he is well bred and born.

My Lords, you may be more ennobled by a new-birth, by a second-birth, then you were by your first birth; for in your second birth ye are born to an heavenly Kingdom; and ye are born not of blood (mark that) nor of the will of the flesh, nor of the will of man; but of the will of God, Joh. 1. 13.

Be pleased to consider, that you may be noble after the flesh, and the flesh shew its frailty: You may fall from all your Honour, and become like the Beasts that perish.

The most noble Plants amongst us Gentiles, are but Plants of the wilde Olive; we must be engrafted into Jesus Christ the true Olive, by a lively faith, that we may partake of the sap and the fatnesse, the noblenesse of Christ, who was not onely the Off-spring, but the Root of David, Revel. 22. 16. We are but the degenerate Plants of a strange Vine; we are * 1.24 not a Noble Vine, wholly a right seed, till we are engrafted into the True and Noble Vine, Joh. 15. 1. Faith is a noble * 1.25 grace; for it teaches a man to deny himself, to crucifie his lusts, to sacrifice his Estate, Honour, Life, and All, in the Service of Jesus Christ. Faith doth exceedingly raise the

Spirit, and ennoble the Soul of man: A Believer looks up∣on all the wealth and glory of the world, as drosse and dung, in comparison of Jesus Christ. A Believer is strong in Christ, rich in faith: because rich in Christ, he is wise in Christ, and noble in Christ: he is nothing in himself, and all things in Christ; for Christ is all in all unto him. Believers are the Members of Christ; and the Apostle shews, that the Head and Members make but one Christ, 1 Cor. 12. 12. and there∣fore all Believers must needs be Noble, by their intimate re∣lation * 1.26 to Christ; this glorious Title of Christ being imposed upon them, as united in one Body to their Head, the Lord Je∣sus Christ. This one Title of Honour doth outshine and eclipse all the admired Titles of Honour in the most flourish∣ing Common-wealths. Once more: Faith i▪ a noblegrace, if it be faith of the right strain, the faith of Gods elect; a faith that is not built upon Quicksands, upon Hearsays and Fan∣cies, upon the Authority of man, much lesse upon the Au∣thority of the Man of sin, the Pope, or Church of Rome: nay, the true Church, the Church of Christ, is not the foundation of our Noble faith; for an Implicite faith, though grounded upon the Authority of the true Church, is but an Ignoble faith, because it leads men hood winked to a blinde obedience. The Disciples of Berea were noble Christians, because they were endued with a faith that was truely Noble, a searching faith, a busie faith, an examining faith; they were ready to receive any Scripture-truth; but they loved to be sure, and therefore compared even the Apostles Doctrine with the written word. You may read the story, Acts 17. 11. These were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (better born) more Noble then those in Thessa∣l••nica: But wherein did their Noblenesse consist? Why, in that they received the Word with all rea lin•…•…ss•• of minde, and searched the Scriptures d•…•…ly, whether those things were so. They were not slow to believe what the Apostles taught; for they received the Word with all readinesse of minde: but they made no more haste then good sp••ed; they searched the Scriptures, and search••d them daily: there's work for Noble-men that know not how to passe away their time, Search the Scri∣ptures; that's a Noble employment, On that Noble-men

would make it both their businesse, and their recreation also; that they might be fitted with the Noble Science of Christ and Heaven * 1.27.

I desire to close up this point in a word, All reall Christi∣ans are spirituall Kings; the Prince of the Kings of the earth loved us so well, as to wash us in his own pretious blood, that he might make us Kings unto God, Revel. 1. 5, 6. We are kings by birth, born to a Kingdom by a new and miraculous birth: We are kings by purchase, the Kingdom cost Christ dear, but it cost us nothing; and therefore the Kingdom comes to us by deed of gift also: We are kings by conquest, our Lord and Master hath conquered principali∣ties and powers for us, he hath conquered the World, and t•••• Devil for us, nay, he hath conquered even our own selves for us by mortifying our lusts within us; and therefore, we are more then conquerours thorow him that loved us, and overcame our spirituall enemies for us. Finally, We are kings by marriage, the soul of every beleever is married to the King of Kings, and is attended with a guard of Angels. This is not onely a Noble, but a Royall marriage: If a woman * 1.28 that was Noble by marriage, marry a second husband that is no Nobleman, she looses her nobilitie and becomes ignoble? If our souls fall into a league with Sin, and Satan, Death, and Hell, our souls are made ignoble; we are servants of sin, slaves of Satan, the undoubted heirs of Hell and damnation: But if when Christ makes love to our souls, we do with all humilitie and thankfulnesse, embrace the offer, and take him for our Lord, and our Love, our King, and our Husband: We have Heaven made over to our souls for ever, not as a Joynture, but an Inheritance: We are Kings to God, and Heirs, Coheirs with Christ. Such Honour have all the Saints; for they are the men whom the King of Kings doth delight to honour, and they shall continue in their honour, because they understand their dependance, and will continue▪ in their ad∣herence, to the fountain of honour: They shall not be like the Beasts of the field, but like the Angels of Heaven, satisfi∣ed with honour, and crowned with glory: And so I passe to my second observation; which is briefly this.

Doctrine. Men that are in Honour do too often behave them∣selves more like Beasts then Men: They are Beasts for want of understanding, and Beasts in regard of perishing, as it is in my Text, Man that is in Honour, and understandeth not, is like the Beasts that perish.

1. They are Beasts for want of understanding, or for want of consideration; for they will not understand, so Arias Montanus renders it: They are so wilfully inconsiderate, that they become like bruite Beasts that have no understand∣ing.

Men in Honour are very bruitish, if they understand no∣thing concerning the eternall welfare of their pretious soul, nothing concerning Religon, and Happinesse, Heaven and Holinesse: Surely, saith that ingenuous man, Prov. 30. 2, 3. I am more brutish then any man, I have not the understanding of a man: I neither learned wisedom, nor have the knowledge of the holy: Though a man hath a deep reach, and be endued with strong and happy parts; though he be an able States∣man, a profound Politician; yet if he hath not the know∣ledge of the holy, a spirituall, practicall, experimentall, sa∣ving knowledge; the knowledge of a Christian, the know∣ledge of a Saint; he is but a brutish man, he hath no know∣ledge of that grace and glory of which, the pretious soul of a man is capable; and therefore, if he be a man, he is but a brutish man, nay he hath not the understanding of a man, and therefore may well be compared to the Beasts that perish. He that knows nothing after the right manner, nothing as he ought to know it; Is not he a Beast? And doth not the Apostle point at such Beasts, 1 Corinth. 8. 2. How little is it that great men understand of those great Things of Eternitie? And yet, how many great men of the world who understand Religion no more then Beasts, being steeled with ignorance, impudence, and Atheism, do take the boldnesse to censure what they understand not: These men should learn the wisedom and modesty of Socrates, who when he met with an obscure Book, passed his judgement thus, The things in this Book, saith be, as far as I understand, are generous, and

truely noble; and for the rest, I have no reason to censure it, be∣cause I do not understand it.

Saint Jude gives two Characters of men that are trans∣formed into Beasts. The first is this, They speak evil of those * 1.29 things they know not; the second is this, What they know na∣turally as bruit Beasts, in those things they corrupt them∣selves.

I have touched upon the former Character, give me leave to point at the latter.

Men in Honour do extremely debase, and dishonour them∣selves, by sensualitie, by corrupting themselves in those things which they know naturally; that is, in those things which are discerned by their outward and inward sense: They are more corrupt then bruit Beasts, by indulging to their Appe∣tite, by pleasing their Senses, and gratifying their Lusts. What is the reason, that men in honour are so Phantasticall, but be∣cause they live like Beasts▪ by phantasie, rather then like men by reason? They that feed high, and make it their businesse to please their senses, and pamper their lusts, must needs be bruitish at last; for their very reason is incarnate, it grows fat and fleshly, and therefore, they embrace principles of sensuality, instead of principles of Moralitie, or Divinitie: They have grosse souls, though wanton wits, and all their wit is but like a flash of lightning, which doth not direct, but puzzle, and dazzle the eye of reason, or else their wit is but a vapouring wit, and vapours eclipse, and overcloud the rising beauty of the light of nature.

I may well be brief in this Argument, for it will not quit cost to instruct an Epicure: The Philosopher tels me, That * 1.30 every sensuall man is an impenitent man, and all our Preach∣ing is like that quick thunder they write of, which strikes thorow these spungy souls without any sensible impression. I could heartily wish, that every man that hath any thing of a Christian in him, would consider these two sad Texts, None that go to the strange woman return again, neither take they hold of the paths of life, Prov. 2. 19. and Eccles. 7. 26, 27, 28. And I finde more bitter then death, the woman whose heart is snares and nets, and her hands as bands; who so pleaseth God,

shall escape from her, but the sinner shall be taken by her. Be∣hold, this have I found, saith the Preacher, (and the Preacher had good skill) counting one by one, to finde out the account, which yet my soul seeks, but I finde not; one man among a thou∣sand have I found, but a woman among all those have I not found. In all Solomons observation, he never knew above one man of a thousand (and many conceive that was him∣self) that ever repented of this beastly sin of sensualitie; but for a woman to repent of that base sin, was a thing unknown in all Solomons sad experience. Phansie is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristo••le, a kinde of weak sense; and therefore, men that live like Beasts by phansie, are unable to judge of the weight of those spirituall Arguments, which we urge out of Scrip∣ture, against this beastly sin of Sensuality. You know when Arguments are but weakly apprehended, men are but weakly moved. Now the sensuall phansie and carnall reason of cor∣rupt men, doth not discern the strength, or see the beauty of such Trueths, as are divinely sober, and spiritually chast; and hence it is, That they who are Beasts for want of understand∣ing, are likewise,

2. Beasts in regard of perishing. My Lords, it is no wonder at all, if men that affect beastly pleasures, and dote upon perishing honours, become like the Beasts that perish. It is no miracle, if he that lives like a Beast, dies like a Beast: Take a man that hath lived like the fool in the Gospel, and tell me what hath this man done for his immortall soul, more then a Beast doth for its perishing soul. Soul, soul, cease from care, eat drink, and take thine ease; this is the constant ditty of most men in honour: They have studied Clothes and Vi∣ctuals, Titles and Offices, wayes of gain and pleasure; Am I not yet at highest? They have it may be studied the Black Art of Flattery and Treachery; they understand the humour of the times, the compliances and dependances of this, and the other Statesman, the projects of divers Princes a∣broad, and the main design here at home: Is this all? Why then be it known unto you, That the men of this strain, have made no better provision for their pretious souls, then if they had the soul, the vanishing soul of a Beast within them;

and certainly, if we were to judge of the substance of mens souls by their unworthy, and sensuall conversation, we might easily fall into that heresie, that dangerous dream of some who conceive, that their souls are mortall.

Surely, the Wiseman speaks their opinion to the full, who like sensuall disputants argue from none but sensible effects, Eccles. 3. 19. 20. For that which befalleth the sons of men, be∣falleth Beasts; even one thing befalleth them, as the one dieth, so dieth the other, yea, they have all one breath; so that a man hath no preeminence above a Beast; For all is vanitie: True it is, the soul of a man is different from the Soul of a Beast, but wicked men are not acquainted with the worth of their immortall souls, Vers. 21. Who knows the spirit of man that goeth upward.

Secondly, This preeminence tends to a greater downfall; If wicked men had not immortall souls, they could not be eternally tormented after death, in the angry flames of hellish Brimstone?

Thirdly, This their eternall torment is called an eternall death, and therefore these wicked men, or as the Apostle cals them, these Naturall bruit Beasts do perish utterly, be∣cause they perish eternally; They shall utterly perish in their own corruption, 2 Pet. 2. 12. This is to perish worse then a Beast; this is to perish like the Divel and his Angels.

Fourthly, The bodies of wicked men are in worse con∣dition, then the bodies of Beasts, because their bodies shall be raised at the last day, and made immortall, that their bodies may be eternally tormented, as well as their immor∣tall souls: This is to perish positively, to be alwayes perishing, alwayes feeling themselves to perish, and yet ever repining * 1.31 and grieving, that they cannot perish: I have studied plain∣nesse, nay laboured to be rather Practicall then Argumenta∣tive in the proof of the point; yet give me leave to set the point home by a closer Application.

May it please you, my Lords, to give me leave to use the Rhetorique of the Apostle: The great men of the upper-end of the world, suffer Fools gladly; suffer me a little, since you

your selves are wise. In those Common-wealths which are governed by a kinde of Aristocracy, it hath been the custome to lead the people by the conscience, rather then by the ears, be∣cause it is known by experience, that the people had rather loose their ears, then loose their liberty, and wound their consci∣ence. Now, the onely way for to work upon the conscience of others, is, for the Nobles themselves to pretend to con∣science: And hence it is, that men in Honour do so often promise upon their Honour, that they will do the people Right: But when their Honour hath been worn even thred∣bare, and all their Noble Protestations have lost their credit, they usually go a strain higher in this dissembling age, and take Religious Protestations, but most Irreligious Oaths; for when * 1.32 they have once engaged their honour, and given their oaths, they hope they may abuse the Common-wealth without suspicion; for the poor silly people dare not so much a•• suspect that they are abused, no not when they are most grossely abused, because it is accounted a most absurd, unmannerly, and un∣charitable conceit, that the Lords will forfeit their honour; or break their oaths.

My Lords, this Sophism passes currant at Oxford for a Demonstration, as it did of old at Athens, where the oath was conceived sub hac specie. Jure populum nullis injuriis af∣fectum iri; and therefore Aristotle saith, it is better policy * 1.33 to flatter, in plain English, to cheat the people, then to threaten them; and thereupon advises the great ones to dis∣semble and swear, that they will not wrong the people: Surely, my Lords, by all their proceedings at Oxford, it appears, that all men in Honour, are not men of Honour; for they have studi∣ed Aristotles Politiques; more then Solomons Proverbs, the purest Politiques. But truely, wh•• ever he be that sails by this compas••e, it is impossible he should steer aright, espe∣cially in a tempest; for though policy sets the compasse, yet pride and vainglory fill the sails, and folly, I mean Atheism, sits at stern. My Lords, I say, Atheism, a sin which will stain all the pride and glory of that man who is guiltie of it in the sight of the Searcher of hearts: It was the speech of a good Statesman, and a good Christian; Men saith he, talk of

the sins of the Court; but truely, for my part I think the Court is guiltie but of one sin, of Atheism, the fruitfull mother of every sin; and my Text is of so large a compasse, that it doth certainly comprehend (nay as some Expositours con∣ceive, directly point at Atheism: Man that is in honour, and understandeth not, that there is a God above him, whom he is bound to serve and honour, he it is that is compared to the beasts that perish: For an Atheist is of all others, the grossest fool, and the foulest Beast: Give me leave to throw my first dart at this Beast in an U••e of

Reproof. What need we, my Lords, look out for a stronger * 1.34 Argument to prove, That some men in honour do not un∣stand that there is a God above them, then this; That they do usually make little or no conscience of cursing their own practises, and damning their own souls by false Protestations, Oaths, and Covenants. They who do not understand God to be omnipotent and omniscient, just and true, they do not understand him to be a God. But men that make no scruple of violating their Oaths and Covenants, for the compassing of their designes, do neither judiciously, practically, under∣stand, or truely beleeve, God to be omnipotent, and omni∣scient, just and true: Therefore they are Atheists and arrant Beasts, who make no conscience of Oaths and Covenants. In a Promissory Oath or Covenant, be pleased to consider, that you call God to be your Witnesse, your Suretic, your Judge.

1. Your Witnesse, to testifie the truth of your intentions and purposes: You know none can bear witnesse that the intentions of your heart are sincere and true, but the Searcher of hearts; and yet how few are there, that look up to God as a witnesse when they take a solemn Oath? And there∣fore * 1.35 men do too often hold correspondence with those Cove∣nant-breaking sins of malice and ambition, even after they have taken the solemn Covenant. Oh it is a sad thing, for which the Land mourns, that God is not discerned in an Oath, nor Christ in the Sacrament, by some that take themselves to be men of discerning spirits.

2. You call upon God to be your Suretie for the perfor∣mance of those things which you swear and covenant to

perform: If you never intend any reall performance, year•• downright Atheists, or else you would never put such aso∣lemn jear upon the God of Heaven.

3. You call God to be your Judge, in case you be deceit∣full in promising, or unfaithfull in performing. I admire how men can professe, that they beleeve God to be true, when they do (what, I even tremble to speak) call God to do the * 1.36 Devils office, to bear witnesse to a lie. It were more proper, because more suitable to their purposes and principles, for such men to swear by the Devil, rather then by God; for it is the Devils proper office to bear witnesse to a lie, he being a lier from the beginning, and the Father of Lies. Certainly, these men must conceive, that either God doth not love truth, or else, that he doth not know it; and what is this, but to deny him to be God.

Moreover, these bold Atheists cannot beleeve God to be just and omnipotent, able, and willing to revenge himself, and his people, upon such Honourable enemies as they are; for if they did, they would never go about to deceive God, and the Kingdom, by the pretended religion of an Oath: They would not thus out-brave God, and dare him to his face, to take vengeance on them, if they did beleeve, that there is a God or a Devil, Heaven, or Hell; Certainly, these religious blas∣phemers * 1.37 will be religiously, I mean, assuredly damned, if they repent not; for their very pretended Religion will sink them into the bottomlesle pit of fire and brimstone, nay, in∣to some lower and more tormenting Hell: Hypocrites shall have their portion with the Devil and his Angels, Matth. 25. 41. Now great men are very apt to dissemble, else David (who was well acquain ed with King-craft, as they call it) would never have acknowledged that great men are a Lye: Observe it, they are more prone to cogg and lie, then meaner men. Surely (••aith he, Psal. 62. 9.) men of low degree are vanitie, and men of high degr••e are a Lie; and if laid in the ballance, they are alike, or altogether lighter then vanitie. I need say no more.

2. Moreover, they who understand and beleeve, that there 〈◊〉〈◊〉 a God, cannot, dare not, live in a constant contempt of

godlinesse: And yet how many are there, who in a Civil account are men of Honour, yet in a Religious account are so dishonourable, as to contemn Religion, and permit their great and much-observed families to live in a constant Contempt of pure Religion. I appeal in this Point, my Lords, to your Ho∣nours consciences, whether the Power of godlinesse, I say, the Power of godlinesse, be not usually contemned and scoffed at in the Families of Noble-men.

3. Consider, That Heathens will rise up in judgement a∣gainst * 1.38 these Right Honourable Atheists; for an Atheist is a Nabal, the carcase of a man, or a man of withered principles; one that hath no more reason in him, then there is sap or juyce in a withered leaf; for so the word. Nabal imports. Nabal, or as very a fool as Nabal, is that man, who doth but say in his heart, that there is no God, Psal. 14. 1. though he doth but say it in his heart; though Atheism be rather his wish then his opinion: for I doubt not but the stoutest Atheist hath some characters of a Deity indelibly stamped upon his Adamant heart; and every time he turns his eyes inward, he cannot but read them: Besides, the flashes of hell-fire in his guilty Conscience, when he is cast into some trembling fit, doth give him light enough to see that there is a God, and that Scripture is the Word of God, that Impartiall Word by which he must be judged at the Terrible day of God. Now grant me but these two Principles; That there is a God, and, That Scripture is the Word of God, and my work is at an end.

I have evidently proved what will be the end of those men who live in Secular Honour, and Atheisticall Security, be∣cause they understand not, or believe not that there is a God above them, whom they ought to serve and honour.

Master Greenham, a Reverend and Practicall Divine, con∣ceived, that Atheism was the most domineering sin in Eng∣land: And certainly it is a sin of the highest strain, and deep∣est tincture: it is the Disease of Courtiers, of Nobles; and it is a catching Disease.

The second Beast is a compounded Beast, a Chim••ra, a kinde of Monster, because it doth borrow the ill qualities of

more Beasts then one: for such is the Beastlinesse of a wic∣ked man, especially if he have Honour to countenance his wickednesse, that he is more Beastly then any one beast what∣soever, as Chrysostom observes. And you may see, by sad ex∣perience, how the self-same man is disfigured and deformed with the basest qualities of severall Beasts, as if he were a kinde of universall Beast, or had the Quintessence of Bestiali∣ty within him, like the fourth Beast in the seventh of Dani∣el; or that Antichristian Beast, Revel. 13. 2. a Leopard, with the feet of a Bear, the mouth of a Lion, having power from the Dragon; to note unto us, that the cruelty of all the Persecu∣tours that ever were in the world, is compounded together and revived in Antichrist, and the Antichristian faction.

One man in honour, may have divers unworthy and beast∣ly qualities: he may have▪

First, the cruelty of Wolves, Bears, and Tygers; he may be, as S. Dominicks mother dream'd he should be, A Wolf with a fire-brand in his mouth, to burn up all that he is not able to devour. Cruelty is a part of their Pride, their State, their Recreation; they are even phantasticall in their bloody Butcheries, witty Tragedies; for mark it, and you shall see, that they who appear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, think it part of their pomp and state, to be ushered in, like Comets, with a stream of fire.

Diodorus Siculus (as I remember) reports, that the Irish of old, sailed in Vessels made of wreathed boughs, covered with the Hides of Beasts; a proper covering for such savage Beasts: Certainly, the Irish Rebels who rage at this very day, are of the old strain, too like their bloody and inhumane Progenitours; who fed upon the paps of women, feasted themselves upon young children, and offered mans flesh (as the Rebels do now offer Protestants flesh) to the devil him∣self, to whom it is, no doubt, an acceptable Service, to sacri∣fice the blood of so many thousand Protestants, though he cannot touch their souls. Certainly these Irish Papists, these pure Romane Catholikes, have (as they say the first Foun∣ders of Rome, Romus and Romulus, did) sucked Wolves milk, they are of such a Wolvish disposition.

All the great Persecutours of the world, though mighty Monarchs, are called Beasts in Scripture: though their flat∣terers would have made them more then men, yet their names declared them to be worse then Beasts. As the savage Beasts do first hunt after a Prey, then overtake it, catch it, gripe, tear, devour it; so did these mighty Hunters, and sa∣vage Beasts, deal with the Church of God: they did catch whole Kingdoms, as beasts do their Prey, by Rapine; and when they gained a Land by Rapine, they enslaved the peo∣ple by Tyrannie. Diogenes being asked, what Beast was most noisome, returned this sharp answer: The most noisome of savage Beasts, is the Tyrant; and of tame Beasts, the Flat∣terer.

But I leave these cruell Beasts, to the Grace and Mercy, or else to the Wisedom and justice of the God of Heaven: The dear servants of God have made their Appeals to God upon many such days as these: and surely, if God regard, as he hath done the Appeal of a blaspheming * 1.39 Turk, he will much more regard the Appeal of his righteous servants.

Secondly. A man in Honour may be transformed into a Fox, not by prudence, but craft; and into a Serpent, not by wise∣dom, but subtiltie; for subtilty is not the wisdom, but the poyson of the Serpent: the Brasen Serpent which was the Type of our Saviour, who is wisdom it self) had neither sting nor poyson. Herod is called a Fox for his subtiltie, Luk. 13. 32. because he did subject Religion to carnall po∣licie; it concerns great men to beware of the a 1.40 Art of Sem∣pronius, and the b 1.41 leaven of Herod: For that leaven of carnall policie will sowre the whole lump. The enemy doth watch for an advantage; and if men in Honour will comply up∣on reasons of State, and prostitute their consciences, they shall not want either a temptation or an opportunity; it may be whilest the bargain is driving, they may think it good policy to go thorow with the bargain; but when the heat of the temptation is over, they may repent too late, as some have done within our memory. It will be your wisdom, my Lords, to beware of their subtilty, to beware of such Foxes as destroy the Corn-fields and Vineyards; for these Foxes have plots

in their heads, and fire-brands at their tails; the Philisti•…•… Foxes are more mischievous then Sampsons Foxes. I have read of a City called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I hope this Citie will never deserve that Title; the Lord keep it from being a Citie of Foxes, and make it a Citie of Saints, that it may for ever be a Citie of Honour.

Thirdly, Men in honour are too often, to their great dis∣honour, Beasts of Burthen: I shall make bold to call them Slaves, and they will (when they see it) call themselves something else, illud quod dieere nolo; for they that have studi∣ed how to be Foxes, will, when they are over-reached, and enslaved, confesse that they are Beasts of Burthen. A Neuter is like Issachar, a strong Asse coaching down between two bur∣dens, Gen. 49. 14. But the Royalist is a strong Asse, he takes * 1.42 up the heaviest burthen, enough to load his conscience, break his brains and his baek, it is well if it break his heart: They are undeniably brutish, and intolerably base, who betray their Countrey, and enslave their posterity, that they may for a while advance themselves; for it will come to their turn to be enslaved at last; only our fetters may be of Iron, and theirs of Gold; but the Gold may enter as deep into their souls, as the Iron will into our flesh; what though, they may be * 1.43 Favourites, yet they must be slaves, they do not know how long they shall be Favourites, but they may easily guesse how long they shall be slaves; surely, all their life long, without a miracle, onely I confesse, their life may be shortned; for I remember what Cardinall Pool said, Their heads are neerest danger who are highest in the Kings favour: But the greatest wonder to me is, That men should be so stupid, as to mistake Egypt for Ca••••an, slavery for liberty, and complain that the Parliament goes about to put out their eyes, when they are blinde already, and to take away their liberty, when they have sold it, or thrown it away already; yet such a wonder I have read of, and you may read it, Numb. 16. 13. 14. Is it a small thing that thou hast brought us up out of a Land, that floweth with milk and honey. O grosse mistake, they were brought up out of Egypt, and were journeying thorow the Wildernesse in∣deed, but yet towards Canaan, a Land flowing with milk and

hony. Why do ye use us thus say they, except thou make thy self altogether a Prince ever us? O Beasts of burthen, will ye go make brick again, that ye may be free and noble? Will ye make your selves slaves, for fear Moses should make himself a Prince. And in the 14. verse▪ Wilt thou put out the eyes of these men? No sure, might Moses have said, I need not put out your eyes, ye are blind already: Give me leave to say as Zophar said, Vain man would be wise, though he be no wiser then when he was born; and man is born like a wilde Asses Colt, Job 11. 12. He is as silly, and yet as wilde and coltish, as the Colt of a wilde Asse, even then when he takes himself to be grave and wise. Hearken to the words of Elihu, and consider them, Job 32. 9. Great men are not alwayes wise, neither do the aged understand judgement.

I might enlarge my self, by giving severall instances in o∣ther unworthy, and beastlike qualities, which do debase and degrade men in honour: But I intend not to run over Ari∣stotle, or Elians History of Animals; nor will I open Gesners Library, or tell you any strange stories out of Dresserus, Camerarius, or Goulartius, of men turned into the shape of Beasts; I might as well turn Ovid his: Metamorphosis into Prose; nor will I stand to dispute, whether Nebuchadnezzar was turned into a beastlike shape in respect of his body, as well as distempered in his minde, by the rage of his passions, and fury of his lusts; nor will I trouble you with a comment upon the Beasts at Ephesus, onely be pleased to consider these two particulars.

First, That Nebuchadnezzar had but a twelve-moneths time given him to repent in; Daniel gave him very good counsell, but it was not acceptable to him, he neglected the breaking off of his sins, by true repentance; and at the twelve moneths end, saith the Text, Dan. 4. 28, 29. He was turned to grasse amongst the beasts that perish.

Secondly, Consider how dishonourable a thing it is, f••r men in Honour, to be transformed into Swine, Goats, Doggs, Vipers; I cannot stand to name the severall Beasts, onely re∣member that Dutch drunkennesse, Spanish pride, Irish cruelty,

French wantonnesse, Italian, I had almost said English A∣theism, will transform men into Beasts; and I shall passe from this use of Reproof to an

Use of Examination, to discover every man to himself, * 1.44 that he may know whether he be a man indeed, as well as in shape. My Lords, every scandalous sin is scandalum mag∣natum, it will cause your Honour, nay, your very manhood to be called in question; but that we may quit our selves like men, let us all, noble and ignoble, high and low, rich and poor, put our selves upon the Tryall.

1. Sensuall men are Beasts; Homo Animalis vix homo est, i•…•…ò merum Animal est. The soul of a Beast depends wholly upon the temper of the body; and therefore, that is the Beasts onely care to provide for its body, to preserve that in a good temper; they then that distemper their bodies, to please their sensuall appetite, are more sensuall then Beasts; and they who make it their businesse to preserve their body in good temper, and neglect their pretious souls, are unreasonable creatures, meer Animals, very Beasts.

2. A Beast cannot reflect upon its own self, or its own acts: He then that knows not how to reflect upon himself, his own purposes, desires, designes, and inward acts; he that understands not how to examine his own heart, what pre∣heminence hath he above a Beast? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; * 1.45 if he be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Creature that looks upward; if he be a man indeed, let him examine himself, 1 Cor. 11. 28. It is a shame for Christians, not to be able to put a difference be∣tween themselves and bruite Beasts, by those two grand duties of Self-examination, and Heavenly-meditation. He that cannot examine himself, knows himself no more then a Beast doth, he doth not so much as understand his own ignorance; his reason is besotted, his judgement blinded, he is led even hood-winked to the very brink of Hell, and knows it not. Sure, such ignorant persons as are not able to exa∣mine themselves, ought to be examined by others, least they become guilty of the Body and Blood of the Lord, which they are not able to discern; for they are scandalously ignorant, who can neither discern themselves, ••r the Lords Body; If such

Brutes be admitted to climb the sanctified Mount, to receive the pledges of Christian Communion in the highest, we may even admit naturall fools, and meer children; for a childe of four or five yeers old, can repeat some brief form of words, though it be ignorant of the sense, and knows not how to examine it self: O•• let bounds be set to that Mount where Christ doth visibly communicate himself to them, who do spiritually discern him and themselves.

3. We are best distinguished from Beasts by Conscience, If we can onely plead, that we are distinguished from Beasts by reason; and it appear, that some teachable Beasts and Birds, have strictures of reason, and that we are more unteachable, because we have corrupted our reason, and indulged to our phantasie, and to our lust, for want of Conscience; then certainly the Tryall will go against us. Now what consci∣ence hath that man, who makes little or no conscience, either of sin or duty?

4. They are Beasts who cannot foresee, nay, are not moved with future evils, when they are foretold, and forewarned: Beasts are not affected with any evill, but what is present; it is in vain you know, either to threaten a Beast with (or fore∣warn him of) future evils. Men in Honour are extremely degraded and debased, when they are made slaves, Jere. 2. 14. Is Israel a servant▪ is he a Hom••-born slave, then he hath lost all his glory: But consider I beseech you, That a man of a slavish disposition, is in a far more Honourable condition, then a man of a bruitish disposition; for a slave may be staved off from sin, for fear of future evils, but a Beast is not affected with things future. Oh how many such Beasts do we meet with every day: God threatens a man with Hell and damnation, if they go on in any sinfull course; and yet how common is it for men to practise these sins in the face of Heaven, if they besins in request and fashion, which God doth sentence and damn to the Pit of Hell. Surely, God will deal with these men according to their bruitish disposition, he will powre some drops of his wrath, scalding hot, into their conscience, or sting them to the quick with some pre∣sent evil, that they may be restrained by the smart and anguish

of present evils, since they will not be warned by the threat∣ning of future evils. Observe what a threatning message is sent to the house of Jeroboam, 1 Kings 14. 14. Moreover, the Lord shall raise him up a King over Israel, who shall cut of the house of Jeroboam that day; But what? Even now, very now; As if he had said, ye are not moved with the threats of future vengeance; therefore, I will spare you no longer, but will cut you of presently, even now, very now. It is a sad Text, be pleased to think sadly of it in your cool blood, and morn∣ing thoughts.

5. As Beasts are not sensible of future evils, so neither are they sensible of those traps and snares, which are for the present, laid to entrap and take them. Men of Honour had need walk circumspectly, there are traps and snares laid for them at their Tables, in every tempting Dish, nay, in their Bedchambers, in their very Closet; every Counsellour, Companion, Friend, Servant, is made use of to ensnare them; and how few are there that discover the snare, before they are caught; how many great men are surprized in this evill time, and are as un∣expectedly caught, as fish in a net, or birds in a snare, Eccles. 9. 12. Nay, as fish do catch at the bait, and birds haste to the snare, not knowing, not suspecting, that it is for their life; so do men in Honour, catch at those temptations, whereby they are ensnared; it is the comparison of the Wiseman, the master of Similitudes, Prov. 7. 22, 23. Tell me, are not these men as naturall bruit Beasts, made to be taken and destroyed? As the Apostle presses it home, 2 Pet. 2. 12.

6. He is a Beast who hath the minde of a Beast, though he hath the shape of a man: It would be a foul disgrace for a man to be transformed into the shape of a Beast, though he re∣tained the minde and reason of a man, Quanto miserius est in hominis figurâ animo esse efferato, saith Lactantius, Lib. 5. cap. ••. It is far more dishonourable to have the shape of a man, and the minde of a beast, then the shape of a beest, and the minde of a man: Every carnall man mindes the things of the flesh, Rom. 8. 5. Mindes earthly things, as if he had no other God then his belly, Phil. 3. 19. And therefore he hath the minde of a Beast, nay, I do the beasts wrong, men

that are carnally minded, are enemies to God. Rom. 8. 7. and enemies to the crosse of Christ, Phil. 3. 18. A sad truth, not to be spoken without tears. I tell you even weeping, saith the Apostle, they are so far from being Christians, that they are enemies of the Crosse of Christ. They live as if they had been born, ventri & corruptioni inservire, to serve their paunch and their lusts. I beleeve you'l easily grant, that drunkards, and unclean persons, are very Beasts, they have not the minde or heart of a man in them; Whoredom and Wine take away the ••eart, Hos. 4. 11. Oh ye sons of Nobles, give not your strength to women, nor your heart to that which destroyes Kings; that is, to wine and strong drink, Prov. 30. 3, 4. least ye loose your reason, forget the Law, and pervert the judge∣ment of the afflicted, verse 5.

7. They who adhere to the Antichristian faction, in minde and heart, though they do yet keep company with men, are to be ranked among the Beasts; for their heart goes after the Beast, and they have a minde to follow him, onely they want a more powerfull temptation, and fairer opportunity; upon every considerable defeat that is given us, these men wonder after the Beast, nay, are even ready to worship him, and to cry out, Who is like unto the Beast? Who is able to make war with him, Revel. 13 3, 4. I doubt not, but all of this temper, will in good time, be discovered and driven from among men, by the power of them that are truely Noble; For it is not fit, that Beasts should be suffered amongst men, let them follow the Heard: It is not for Noble Lords and Counsellours, to seek unto them, or comply with them, till they have the heart of a man, and their reason be returned unto them. My Lords, we live under the glorious Ministery of the Gospel, and therefore, I dare not put a vail over the beauti∣full face of Truth▪ The face of truth must shine, that it may appear lovely, and remain glorious; and therefore I use great freedom, plainnesse, boldnesse of speech, as it becometh a Minister of the Gospel of Christ: The Holy Ghost com∣mands me to be thus faithfull by irresistible Arguments, in the third Chapter of the second Epistle to the Corinthians, espe∣cially in the eleventh, twelfth, and thirteen Verses, you may

read the whole Chapter at your leasure. My Text is a kinde of Paradox, an harsh truth, and therefore I have laboured to clear this truth unto you. I learnt to Preach of the Apostle, who assures me, that they Preach deceitfully, wh•• do not manifest the truth of God, to the consciences of men, 2 Cor. 4. 2. I•• my Sermon seem too precise, give me leave to say, that your con∣science is as precise as my Sermon: I have a friend in your bosome that joyns with me; I speak to your conscience, your conscience will clear, both God and me; for all that I have spoken, tends to this end, That the saying of God in my Text, may be justified. My designe is the same with the wisest of Kings, Eccles. 3. 18. That the sons of men, might clear God and see, that they themselves are Beasts: You may see the trans∣lation corrected to that effect, in the Margine of your Bibles. Your conscience bids me proceed, and so I passe to that which it is high time for us all to come to, and that is a Use of

Humiliation. When an Ambassadour of Rhodes asked a Lacedaemonian, Why Lycurgus was so strict as to prohibite Stage-playes, which made the people laugh; the Lacedaemo∣nian did not give him the reason of the State, That they were afraid their youth would be corrupted, and their Laws deri∣ded by Stage-playes, but returned this answer: Sir, I pre∣sume, That we Greeks are better when we are weeping with our sages, then the Romans when they are laughing at their fo••ls. My Lords, It is my humble desire to be humbled before God, and to weep with the Sages of England, upon this happy day of solemn Humiliation. Do ye love God, do ye hate sin, do ye beleeve my Text; come then let us mingle tears; my Text, will supply you with store of weeping matter; and penitent tears, which flow from the hatred of sin, from the love of God, and faith in him, are NOBLE TEARS. No∣bles use to be proud of their Birth, they are too often puffed up with the glory of their Progenitours: But ye have not so learned Christ, if ye have been taught by Christ, as the truth is in Christ. My Lords, we were all conceived in sin, and born in sin: Nobles are by nature the children of wrath, even as other common men, and can you be proud of your foul

conception, and foul birth; My father Adam, was he not your father. Oh my father Adam, your father Adam, was once a man in honour, because a man in innocency, but his blood was tainted by sin, nay, your blood and mine were tainted by that first sin in the Garden; it was my sin and yours, for in him we all sinned; it was the sin of his person, but it was the sin of our nature; do ye not feel the poyson of that sin, burning and boyling in your nature still? do ye not feel the weight of that sin upon your conscience? Oh it was a sinning sin, the cause of all the sin and mischief that ever was, or ever will be? do ye not feel the dregs of that sin, oppres∣sing your nature, and even choaking all those generous and noble Principles, which are written in your Hearts by Na∣ture? And are you still proud of your birth, and blood, when you are thus polluted in your own blood with your birth sin? Can you still be proud of your originall, when your originall, your blood, your very nature, is stained and tainted with originall corruption, and all corruption is igno∣ble. Oh base ignoble birth, we are born slaves of sin, born like the heirs apparant of Hell, with the seeds of damnation in us. Can you still be proud of your Progenitours, when they derived a sin upon your high-born soul, which will sink it as low as Hell, unlesse ye are born again by the Spirit of Jesus. Come, turn a side, for I must weep: Come, if you will we••p I will weep with you; if you will not weep, Ile weep for you: I could even finde in my heart to sit down and weep out the rest—. But your attention doth encourage me to go on, and therefore I hope you will be humbled to day, if not, my soul shall weep in secret for your pride. But you cannot be proud, if you consider and beleeve my Text, my Text is Versus amaebaeus, and answers to the twelfth verse of this 49 Psalm, and there it is, Man being in Honour, abideth not; Arias Montanus renders it, non Pernoctabie, shall not lodge one night in Honour; some conclude from hence, that Adam fell the very first day that he was created, he did not stay all night in his Honour; and the word indeed, doth pro∣perly signifie, to tarry all night, as is clear, Gen. 28. 11. And ••ertain it is, our first father stayed not long in his Honour,

but was turned forth of the Garden like a Beast; Oh the fall of our first father, from his honour, from his innocency, is to be be∣wailed even with tears of blood. My Lords, ye are men in Honour, but Civil Honour is not long-lived, and therefore, usually entailed: Are ye sure that any one of you in your own persons, shall lodge this night in your Civil Honour; ye may be taken into another world ere morning; and if ye have made no better preparation for another world, and a better life, then if your souls were to perish after death, as the soul of a Beast perishes; Be pleased to understand my Text, and your danger: Sigh out my Text, and weep it over; Weep for your grosse neglect, and carnall security; and let every soul that is guiltie, cry out, Oh what a wretch, what a Beast am I, to suffer my minde and heart to be taken up with the perishing delights, and fading honour of this vain world: And now I am summoned to appear in another world, to answer for all the evil I have done, and all the good I have neglected in this world: My body sinks under naturall dis∣tempers, my soul sweats under morall distempers: the sin of my birth, and the sins of my life torment my wounded conscience. Oh I faint, I fall, I die, I perish, like a Beast in this world; and the Lord knows what will become of me in the next, it is a wo••ld, that I am no better acquainted with, then the very Beasts that perish.

My Lords, This is the sad condition of many a great man, and I am resolved to deal faithfully with you; for your honour is dear unto me, and your souls are pretious: Con∣sider, oh consider it every hour, that you have more reason to fast, then feast upon your birth-dayes, that ye may bewail your birth-sin, and mortifie your beastly lust; For some worthy Divines have observed. That none (for ought we finde in Scripture) ever celebrated their birth-dayes, but Pharaoh, Jeroboam, and Herod.

2. Consider, That great men are mortall. Abner who was Captain of the Guard, a kinde of Generall to three Princes, Saul, Is bosheth, and David, fell suddenly, unexpectedly: Some die in the strength of their perfection, with their breasts full of milk, and bones full of marrow, Job 21. 23, 24. Death doth

not flatter Nobles, it will not stay their leasure, it will strike home, even then when they are in their cups, or at their plots, in the middest of their wanton embraces, and beastly compliances: Remember the two Zimri's, Prince Zimri * 1.46 struck dead in the wanton Arms of the Lady Co••bi, and Zimri who smote King Elah, whilest he was drinking him∣self drunk.

3. Consider, That beastly men are unnaturall Beasts: It is no fault for a beast to be a beast, for it is naturally a beast, and it can be no fault to obey the Law of nature; but for a crea∣ture to degrade it self below that Form and Species, in which nature hath placed it, is unnaturall: This is a most unnaturall and accursed self-deniall, for a man to depose himself below the dignitie of the humane nature: This is, as if a beast should loose its sence, take root in the earth, and sprout out into a Plant Animall, a Plant that hath the shape, but not the sense of an Animall; or as if a Tree should cease to live, and harden it self into a stone: Unnaturall sins are punished with unheard of plagues, with miraculous judgements: Those Heathens, Rom. 1. 27. who left the naturall use of the woman, and did burn with unnaturall lusts, were given over to reprobate mindes, and seared consciences. Nay, to speak higher yet, These unnaturall Beasts, are as perfect in their beastli∣nesse, and brutishnesse, as if they were naturall brute Beasts, 2 Pet. 2. 10, 12. And they who are thus perfect in sin, will be perfectly, thorowly tormented, for these unnaturall per∣fections.

4. Consider, That beastly men are wilfull beasts: They are not Beasts by nature, but Beasts by choice, and therefore they have as it were faln from reason to phantasie, by a kinde of phantasticall choice; their rationall will is changed into a sensuall appetite: And it is all the reason in the world, That they who have renounced their reason, and chosen to be beasts rather then men, should be deposed from their ho∣nour, and made like the Beasts that perish.

5. Consider, That great men have great advantages and opportunities, to serve God and his Church: They are even lifted up to Heaven by priviledges. Oh what a misery were it, for

such men to be cast down to Hell, for the abuse of their pri∣viledges: Consider, how hard it is for a rich man to be saved; how few noble men are effectually savingly called: Consider, That the best estate of a wicked noble-man, is worse then the worst estate of a poor godly man; because, the poor godly man in his worst estate, is travelling towards Heaven: But the best estate of a wicked noble-man, leads him to his worst estate, it ripens his sin, and hastens his damnation. Sure I am, great men cannot plead any exemption at the day of judgement; if Christ give them leave to be tried by their Peers; those nobles which sit crowned in glorious Robes, will condemn all im∣penitent and unbeleeving Peers. My Lords, I had rather turn your hearts, then overturn your brains; I had rather drive you out of your sins, then out of your wits: Yet these terrible considerations are enough to terrifie any man out of his little wits who doth ponder them enough to be con∣vinced, if God do not give him the grace to be converted? My Lords, you are not told often enough of Hell and dam∣nation; and therefore, I do so often thunder out damnation, that I might keep you from being damned: Tell me, ye sons of Nobles, Whether your delicate sences can endure the touch of fire, or smell of brimstone; can your souls dwell with everlasting burnings; can you wade thorow a River of brimstone, kindled with the wrath of God? Oh the diver∣sitie and eternitie of Hellish torments, is unutterable, uncon∣ceiveable. In Hell death ever lives, the damned cannot die, but do eternally suffer a kinde of living death; and the con∣sideration of the eternitie of their torment is to them, the greatest torment, and therefore they are ready to complain, that there is a thousand Hels, and ten thousand Devils in this word, eternitie. In Hell there are no degrees of honour, but there are degrees of torment; there's a black Prince of flames, and Nobles of darknesse; there's weeping and houling, and gnashing of teeth, out of desperate indignation: The tongue is parched in the mouth, the marrow fried in the bones, the darknesse of the fire affright, them the heat of the fire torments them; and yet they are more tormented with the curse and wrath of God, then the fire of Hell; Hell were no Hell, if it

were not for the wrath of God: But oh the losse of Honour, the losse of Heaven, the losse of Glory, the losse of the Favour of an infinite God, to a soul capable of Grace and Glory, that's an unspeakable losse, because an infinite losse, an infinite dishonour, to be thus dishonoured to all eternitie. Who can sound the depth of this bottomlesse Pit? Sure the worst hell is in the conscience, and the schorching of the fire is more tolera∣ble, then the gnawing of the worm; And yet I have not done: Hell is not onely the Center of torment, but the Sink of sin; and this consideration is most terrible to a religious soul: To say I would not be in Hell, because I would not be torment∣ed, that is, the voice of self-love; but to say, I would not be in Hell, because I would not hear my God blasphemed, nor blaspheme him my self, that is, the voice of Noble love: Let that consideration sweeten all the rest, and work upon your Noble spirits, to hate sin more then Hell and damnation. Come then, and take an holy revenge upon your selves to day, be grieved in your hearts, and pierced in your reins, for all your ignoble practises against the God of Heaven, repent with a kinde of indignation, as David did, and cry out: Oh what a fool was I, what a beast was I to dishonour him, who is the fountain of Honour; Look upon your patern, Psal. 73 21, 22. Thus my hears was grieved, and I was pricked in my reins. So foolish was I, and ignorant, I was a beast before thee. My greatest task by far, is yet behinde, and therefore I passe on to an Use of

Direction. My Lords, Honour is a tender fickle thing, it is hard to get it, and harder to keep it. It may break a mans brains to get it, his back to bear it, and his heart to loose it: We live in an age full of uncertainties, and sick of jealousies; I shall therefore adventure (and I may well call it an adven∣ture) in this jealous age, to give you faithfull counsell in some ticklish points. If your Honour be any whit empaired, Ile shew you how to recover it; if you enjoy your Honour, Ile shew you how to preserve, nay, increase it; but if by an over-ruling providence, you must part with your worldly honour (and there is no resisting of providence) Ile shew you how you may gain a better honour, an immortall glorious Honour in the highest Heavens. Truely, My Lords, I am of no faction

at all, and therefore I may speak more freely and impartial∣ly in these weighty points.

First. If your Honour be empaired, Ile do my best to shew you how to recover your Honour. I know I touch upon a jarring string; but consider, that wise men, and valiant men, men that have done great service to their Countrey, may quickly empair their honour in a jealous age. Scipio Africanus had done very great service for his Countrey, and yet he was cal∣led into * 1.47 question, more then once. Moreover, in times of civil war * 1.48, there are so many perplexed cases propounded on the sudden, that even the wariest man may over-shoot himself; he may be sometimes circumvented, and sometimes surprized, and by either means dishonoured: And in times of civil war, most men are too censorious; some out of a sober providence and cautelous circumspection, not looking upon miscarriages, as matters of course and casualtie, but as a train laid to some farther Designe, which may take fire another time; for men of forecasting heads, cannot but make some sad conjectures, if not solicitous presages of future evils, by a probable inference from the by-past miscarriages. But others that are men of working phantasies, and timorous spirits, are usually suspitious for want of courage or judge∣ment; and then they cannot but preoccupate evils, never plotted any where, but in their own brain, because they are commonly led into some finister interpretation of all mis∣carriages, by some prejudicate opinion, or ungrounded fan∣sies: The wisest course therefore for men in honour, is to keep close to their Rule, and in doubtfull cases, to admit none but prudent, faithfull, and well-approved Counsellours; that if their prudence or fidel it i•• come to be disputed, they may have men of Honour to justifie them against the most subtile disputant or bitter enemy: But in case any have failed in this last point, and being weighed in the ballance, have been found too light; if they be true Gold, they need not be ashamed to desire what in equitie cannot be denied, The ordinary grains of favourable allowance for humane frailtie; for such Apologies passe cur∣rant in all well-governed States thorow out the World.

Secondly. Let them be sure to keep themselves pure from

justifying their Delinquent friends or acquaintance; that so they may never be partakers of other mens sins: It is good counsell, grounded upon that of the Apostle, 1 Tim. 5. 22. Neither be partaker of other mens sins, keep thy self pure. The best men alive have faults enough of their own, why should any man that thinks himself innocent, make himself guiltie by undertaking to answer for the sins of other men. Beasts in a tempest, do usually run under great Trees for shelter; it will be the wisdom of men in honour, to drive away those Beasts who desire to shelter themselves by their protection; because such foul Beasts cannot but dishonour all that pro∣tect them. Oh what a sad thing would it be, if our Nobles should be like Cupping-Glasses, which draw none but the malignant humours of the body to them. It was objected against Socrates, that he was too familiar with factious Alci∣biades, and it was laid to the charge of Themistocles, that he held correspondence and intelligence with Pausanias a Trai∣tour: Secrets of State must not be communicated to neuters or doubtfull men. When Alexander imparted a Letter of high concernment to Hephestion, ••e clapped his ring to his mouth, as if he meant to seal up his lips: If it be so dangerous * 1.49 to trust a friend, take heed of trusting or excusing an enemy; if you have been so far overseen, as to trust him, be not so far engaged, as to excuse them whom ye trusted, after they have deceived so great a trust: Some men indeed are like the Land of Egypt, which though it bring forth multa salubria; yet it brings forth, multa venena: If you have like the Bee, suck∣ed what is wholesome from them, take heed you do not suck so much poison from them, as to excuse such practises of theirs, as are full of poison: Our Common-wealth is not of their temper, who were nourished by poyson.

Thirdly. They must look to their Passions, when they come to plead their own cause, and vindicate themselves. The Me∣lancholly man is the wisest man, as the temper of his body is driest; so his soul is said to be a drie soul, because his minde is lesse steeped in carnall humours, or fluid passions. My Lords, It is for your Honour to suppresse all mutinous per∣turbations of spirit, whilst you are pleading for your Honour,

and making demands for Reparation: You know Passions in Beasts follow the tumultuous motions of phantasie; but Passions in men, should be in some sort reasonable affections, because by the Ordinance of Heaven, they are subjected to the government of the will and understanding; and by their de∣pendance upon reason, and an over-ruling influence from reason, they are, though not intrinsecally in themselves, yet by way of participation, reasonable affections, and vigorous instruments, for the improvement of vertue: Oh then take heed of all unkindly heats, all disorderly motions, and phan∣tasticall impulsions, because they are unreasonable pertur∣bations; which will be so far yeilding you any assistance in your Vindication, that they will plunge you the deeper, and dishonour you the more; For unruly passions, do but kindle a fire, which will warm and cheer your adversaries, and torment your selves: Let reason, nay, conscience, dart its bright shining beams upon your burning passions, and they will be ashamed, discouraged, and quenched, Even d•• the fire is ashamed to burn, when the Sun looks upon it.

Fourthly. Humble your selves under the mighty hand of God, that he may exalt you in due time. I speak this, especially to you my Lords; it is faithfull counsell given by the holy Spirit, 1 Pet. 5. 6. Saint Peter was well seen in Christian Politiques, you may write Probatum est under this remedy: Look upon the place, Do you not see a kinde of Majestie in this Direction: Down great spirits, down; let not your hearts rise and swell against Jehovah, the God of glory: Oh, but I am wronged, and I cannot bear it! Hath the God of Heaven done you any wrong; come down upon your knees then, and accept of your punishment, kisse the rod, or you are like to have the other lash, and God sees where you lay bare, Job 34. 31, 32. Surely, it is meet to be said unto God, I have borne chastisement, I will not offend any more: That which I see not, teach thou me, if I have done iniquity, I will do no more: This, this is meet to be said to God; though you think yourselves innocent, yet God sees more then you see, intreat him to open your eyes, and shew you your iniquitie, and then you will see and know, that God hath not done without cause all that he hath done, as

you have it, Ezek. 14. 23. Strive not with him who will certainly be too strong for you, for that's not the way to re∣cover what you have lost, but the ready way to loose more; for God will be sure to get himself Honour upon you, you will be worsted at last, and so more dishonoured.

Fifthly. Lay down all your Honour at the feet of Jesus Christ. If you do not prize your honour more then your souls, why do you not trust him with your honour, whom you must trust with your souls? And if you do trust him, cast your care upon him: It is an Apostolicall direction annexed to that humbling Counsell which I gave you but now, Hum∣ble your selves under the mightie hand of God, casting all your care upon him, for God careth for those that are humble, when they cast their care upon him, 1 Pet. 5. 6, 7. because, then Faith and Humilitie joyn forces, and work with united strength: The omnipotent God is even overcome by such wrestlers; for God knows not how to resist an humble beleever. Come then, and cast your care upon God, be not too hasty: He that beleeveth maketh not haste, Isai. 28. 16. Waite Gods leisure, and God will in due time exalt you to such a degree of honour, as will make most for his glory, and yours. God will do it in due time, saith the Apostle; but remember that God is the Judge, and therfore that is the due time which he appoints. Your time is in Gods hand, Psal. 31. 15. If the time of your pre∣f••rment were in your enemies hand, it would be deferred too long; if it were in your own hand, it would be over-much hastned, and come too soon: Such green fruit would breed worms: It is well your time is in Gods hand, leave all to him, beleeve and pray, w••ite and pray; pray to him that disposes of Honour and Power, Victory and Glory, make your acknow∣ledgements in the words of David, 1 Chro. 29. 11, 12. Thine, O Lord, is the greatnesse, and the power, and the glory, and the victory, and the majestie; for all that is in Heaven and Earth, is thine: Thine is the Kingdom, O Lord, and thou art exalted a•• head above all; both riches and honour come of thee, and thou reignest over all; and in thy hand is power and might, and in thy hand it is to make great: We humble our souls before thee, we cast our care upon thee; Exalt u•• in due time, that we may

exalt thee, give us grace to serve thee, with all our power, wealth, and strength, and honour thee with all our honour, that thy power, majestie, and glory, may be made known un∣to men. This, this is the way to recover all your honour.

Sixthly. It will make exceedingly for your Honour to do most service, when you have least encouragement, because then it will appear, that you do service upon Noble principles, and do not intend to serve your selves.

But it will be objected, That the greatest triall to a man of noble endowments, is to be laid aside; for that doth not * 1.50 onely reflect upon his Honour, but deny him opportunitie of doing farther service. This is indeed the saddest objection; but I hope to return a satisfying answer.

First, then consider, That every man is not laid aside who * 1.51 is not constantly employed in Military affairs: In other Common-wealths, it doth not reflect upon any mans Ho∣nour, if the date of his employment expire within an yeer or two: Such was the wisdom of the Roman State, that they seldom gave any long leases of Honour unto men, that were deeply entrusted in eminent places of authoritie and com∣mand. When the State was even surprized by some unex∣pected danger, the Senate or Consuls did create a Dictator, or in the absence of the Consuls, in after times, the people named some Pro-dictator, and a Magister Equitum; who by the Senates approbation, were to take care of the Common-wealth: But the same person continued not Dictator above six moneths, unlesse his lease were renued, and that was rare: But it was more rare, that there should be two Dictators at once. Sylla would ••ain have been Dictator for five yeers, and pleaded that Lex Valeria would justifie his desire; but the O∣ratour denied that there was any such Law. It is safer in places of such great trust and command, to limit the time, be∣cansc you cannot so well limit their power.

Secondly. All that have performed considerable service heretofore, have cause to blesse God, who did them the Ho∣nour in times past, to make use of them in any Noble, and re∣nowned atchievements: All that are Emeriti, have made the * 1.52 State, nay, the enemies of the State sensible of their worth; and therefore they do not lay down their Arms, but hang them up as Ensignes of Victory.

Thirdly. God hath an absolute Power and Soveraign Command over the greatest men in the World, and they owe Absolute subjection to the will, pleasure, providence of the God of Heaven: Come, acknowledge your subjection. God is not bound to use the same Instruments still: Instruments are no helps to him, for he helps his Instruments, and works all i•• them and for them. God loves to shew his Prerogative, and make great ones know, that he is not beholding to them to do his work; he will let them see, that he can do his work without them. My Lords, I dare not flatter you, there are enough can do that, who are onely men in black, and no Di∣vines: I speak to you in the name of the mightie God, who breaks in peices mightie men without number, and sets others in their stead, Job 34. 24. God having varietie of Instruments, doth delight to use them by turns; If any are unfaithfull, they have been used too long; but all that have faithfully per∣formed their part of the service, will not, or need not, repine,

if men of meaner abilities, take their turn, the meaner they are, the more should God be glorified, and you humbled.

Fourthly. When God hath tried men in the duties of active obedience, he doth usually call them to honour him farther, by passive obedience; and it is no easie matter to come off with honour in the passive part: Great spirits will finde it task enough for to be patient; they will have work enough to keep themselves humble in such a case; and there∣fore they need not complain for want of work. My Lords, It is a Work indeed, to mortifie self-love; it is no easie matter, for great men to take themselves off from self-confidence, self-con∣ceitednesse, and self-ends, that their hearts may be wrought unto a self-deniall; which is the foundation of Christianitie, and at this time, the onely means in sight of our safetie: Can you imitate David in one of the most royall services that ever we read of; it was a self-denying service, a royall and magnani∣mous, but sweet submission to the Will of God: If I finde favour in the eyes of God, he will bring me back again, and em∣ploy me farther; that was his meaning: But if he say, I have no delight in thee; behold, here am I, let him do unto me as seems good in his sight, 2 Sam. 15. 25, 26. My Lords, Suffer me to deal freely and honestly with you: It may be, God sees that your hearts are like to be lifted up by too high an opinion, of what God hath done by you in former times, and therefore God would have you breath, and rest a while, that you may be sufficiently humbled, and so fitted for some higher and no∣bler peece of active obedience; and then you'l shew more bright and glorious, after this seeming sad eclipse: At low water you have him to tread the banks, whilest the ship is in the barbour, you may dresse it, and trim it, and make it able to en∣dure storms and tempests. They that are employed, will shew themselves men, they adventure far; and you have a full em∣ployment, your votes have an influence into all affairs of high concernment: Be not displeased, but rest assured, That your active spirits, and inlarged hearts, will by the blessing of Heaven, have fairer opportunities, and better satisfaction in future employments; and then you will acknowledge, That though God did in your apprehension, chastise you with Scorpions,

nay, Serpents also, yet he hath turned these Serpents into Rods, and wrought wonders with them. I hope I have quitted my first score, I proceed to answer.

The second Quere, How your Honour may be preserved, increased.

By your leave my Lords, if you desire to preserve your Honour, you must preserve the Fundamentals of Honour, and then let times alter as they will, you'l be sure to preserve all the Realitie of your Honour: He who hath learnt to preserve a just Order, and true Decorum in all things, which concern God, the Common-wealth, and himself, he will by Gods blessing preserve, nay, increase his Honour every day more and more. That Honour which is maintained by vulgar breath, is, But like Lightning, it appears, and vanishes in an instant; But he who deserves, doth in the judgement of good and wisemen, preserve his Honour, though the people cease to do him Honour. The strongest Foundation of Honour (which layes a man low∣est, and yet raises him highest) is Reall Pietie: The Philoso∣phers * 1.53 were acquainted with some kinde of Pietie to order us in those things which belong to God: They could treat of a certain Reverence and Divine Respect, due from ration∣all Creatures, to the Creatour, Preserver and Governour of all things: They perceived, by the light of Nature, that De∣precations, Petitions and Thanks, were to be duly presented by us Mortals, to the God of Heaven: They were convinced, that God was offended with sin; and concluded, That he was to be appeased by Sacrifice, for it could not enter into their reasonable mindes, to conceive, That all our prayers, or any of our performances, could give satisfaction to the Justice of God; and yet they were invincibly ignorant, that our Em∣manuel, our Jesus, and none but our Jesus alone, could give him all-sufficient satisfaction: And this Piety they laid as the ground and foundation of all other vertues. They did (poor Pagans▪) remember that there was an omnipresent God, which did overlook them, and a Conscience, a Genius, or as some were pleased to speak, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 within to reprove and check them; and by these sublimenotions, they did restrain men from running into exorbitant and dishonourable

courses; For if you have (say they) God and conscience within * 1.54 you, these have no need of a Candle to see what mischief you do in the dark. Next to Piety, the Philosophers conceived that Prudence and Morall vertues were the sure Fundamentals of substantiall Honour.

1. Prudence was in their conceit, as a silken string, which runs thorow all the Morall vertues, as so many Pearls, knit∣ting them all together, and making a Bracelet, a Chain of Honour, fit to adorn the Necks, the Souls of Nobles; for Prudence is that vertue which doth order even Reason it self, which being carnall, is apt to be irregular: The other vertues which they called Morall, were to regulate our will and affections, indeed our whole life and conversation. These, these are the Fundamentals of Reall Honour: He then that desires to preserve his Honour, must be a prudent and know∣ing man, because Honour is as unseemly for a fool, as Snow is unseasonable in Summer, or Rain in Harvest, Prov. 26. 1. Ho∣nour conferred on such, is not onely an Inconvenience, but an ill Omen, a sad presage; for you know this by experience, That unseasonable Weather in Harvest, will certainly cause a Famine, and a Famine will bring a Plague. Honour cannot be secured without knowledge and prudence; for the highest Tower is easily undermined if its foundation be hollow. Humane societie doth consist in communicating prudent no∣tions to one another, for the preservation of the whole societie; and therefore a man cannot be an usefull member of a body Politique, because he cannot be a sociable man; much∣lesse sociable in an high degree, in a way of Honour, without knowledge and prudence.

2. He must be Temperate, else he cannot long be wise, for Intemperance will exhaust his spirits, weaken his parts, and drown his wisdom. Temperance is by the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; it is clear and evident, That he who cannot moderate himself in those pleasures, which are common to us with beasts, will fall from all his honour, and be∣come like the beasts that perish.

3. He must be valiant, else he is no man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.55 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and therefore, cowards are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An army of cowards is but as a Table of Cyphers, cast up the totall sum, and it will not amount to a single unite. Give me a man of a compact solid heart, that is full of spirits, else hee'l not stand upon his guard, nor keep his watch, no nor the faith neither; hee'l not quit himself like a man, but turn Apostate in perilous times, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Apostle, play the men, 1 Cor. 16. 13. Watch ye, stand fast in the Faith, quit your selves like men: If the beams of an house, then certain∣ly the pillars of a State had need be strong Heart of Oak? We use to say, That Horse is not fit to lead the way who is given to starting. He is a man of Honour, in whom there is an happy Ʋnion between wisdom and boldnesse: Boldnesse will carry them on to charge thorow in despight of danger; with con∣venient courage, and wisdom, will bring them off with suffi∣cient Honour: The boldnesse of Hannibal, was not void of * 1.56 Counsell; and the boldnesse of a Christian, must not be void of Religion; For a valiant man fears nothing but what is dishonourable: And nothing is indeed dishonourable, but that which is in some respect dishonest. The Ancients therefore said, That Fortitude was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fear of a dishonourable check; and as he said well, They who are most fearfull to offend against the Law, are most bold to fight against an enemy. Certainly, that man that is not afraid of death and judgement, sin and Hell, is not valiant, but mad. He, saith Aristotle, who doth not fear what he ought to fear, is not valiant, but impudent: Fools make a mock at sin, Prov. 14. 9. And Atheists make a mock at Hell, as if sin and Hell, were Bug-bears to affright children, that are neither wise nor bold: But there is a secret witnesse in the heart of man, which doth dictate severe and terrible truths to obstinate Roysters, and curious Sceptiques, without and above any Humane Tradition, Civill Impositi∣on, or Scientificall Demonstration.

4. He must be liberall, and in some cases magnificent: Re∣member * 1.57 the words of the Lord Jesus, how he said. It is more blessed, and therefore more honourable, to give then to receive, Acts 20. 35.

5. He must be magnanimous, and then he will be just, not * 1.58 onely in respect of particular, but universall Justice, Magna∣mity is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ornament of all other vertues. The Magnanimous man seems slow, but if you mark him, you'l finde him sure. He never ingages his Honour upon a service which may be performed by meaner men: He doth not trouble himself about many things, but reserves himself for great things, things like himself: When a Kingdom layes at stake, the magnanimous man will be even prodigall of his blood and honour: He loves a set battle, but hates a skirmish; for he hath learnt to decline all unnecessary dangers, because he knows he can sell his life dearer, and do the Com∣mon-wealth some better service another time. A man of this heroicall spirit, thinks nothing great but vertue; and if he can espie that, in an inferiour, he will lend him his hand to life him higher; and if he finde his vertues to transcend his own, he will set him even above himself, and count it an honour * 1.59 to be his servant; For the magnanimous man doth examine his own worth and other mens defects, according to right reason, and therefore doth ever passe a righteous judge∣ment: * 1.60 In a word, he counts it the greatest dishonour, to affect honour, and therefore he contemns honour, when he may prejudice the truth by standing upon terms of honour, be∣cause he knows, that Trueth and vertue are more honourable, then honour it self. Hence it is, that he forgives injuries, and goes on with undaunted Resolution in the wayes of vertue, and honour, that he may promote the common good: No abuses, no jealousies, can divert him from publike service; and he hates the thought of being guiltie of any private De∣signe; nay, labours to be free from suspition, as well as guilt.

My Lords, If Philosophy carry a man thus high, O let Religion, Christian Religion, advance you higher: What though men be peevish, and snappish in these angry times, Will you be sullen, and give up all? Can you forget the publike, your own oath, and Gods righteous cause: What if you should think your selves, as it were affronted, must the cause of God for that weak reason, be deserted? Is that the way to

preserve your honour? No, no my Lords, the way for you * 1.61 to preserve your honour, is to unite your strength, and joyn with them whom you finde cordially active for the publike good; and secondly, To be not onely cordiall, but active your selves.

First, Unite your strength: Look upon Division as an A∣bomination * 1.62 tending to desolation. It is so well known, that I need not whisper it for a secret; the Master-plot of the ene∣my at this present, is to work a Division between the two Houses of Parliament: Take heed my Lords, Division, nay, I had almost said Jealousie, is a kinde of Civil-Gun-Powder 〈◊〉〈◊〉 Beleeve it, you are in as much danger, as if they were at work in the Vault again; For this, if you look not to it, may prove the blacker Treason, and a more effectuall Powder-Plot, to blow up Lords and Commons, both together. I am too yong to * 1.63 give counsell to a Parliament, but I have studied those that are old enough; and if you please to consult the Physitians of State, those sage Writers, who have felt the pulse of most Common-wealths, throughout the world: They will tell you, That if the breach be never so small, yet the Crisis is sad, for they conclude, with joynt consent, Discordia inter Con∣suasores est maxime perniciosa: And Tacitus, a better States∣man, * 1.64 as I conceive, then an Historian, will assure you, Nihil principi adversus subditos utilius quàm si in commune non con∣sulant. I know full well, that I am touching upon a very ticklish point, but my sincere desire of your Honours wel∣fare, emboldens me to tell your Lordships one story before we part.

Aristides and Themisto••les, being sent to the same Citie, as Fellow-Ambassadours, fell out by the way: Aristides was stout enough and crosse enough; but when he came neer the Gates of the Citie, he condescended so far, as to be-speak Themistocles much after this manner: Sir, you and I are not at leasure to squable now, it will be time enough for us to renew our quarrell when our work is at an end: The story applies it self. Let there be a firm Union between both Houses of Parliament, that the Rights and Priviledges of

both may be preferred against all crafty and * 1.65 malicious Inter∣pretations of wel-meant Laws. It will much conduce to the preservation of your Honour, to unite with the Neighbour Citie, and with the wel-affected in every Countie: Do you not know how the Britons of old were overcome? Dum singuli pugnant universi vincuntur; it was for want of an Association, * 1.66 saith Tacitus, between the Cities, or as we use to speak, be∣tween the Counties. Where rich and poor, noble and ignoble, are united in one body, with such proportionable priviledges and encouragements, that the poor, as well as the rich, and the ignoble, as well as the noble, may with all alacrity and cheerfulnesse, labour to advance the common good of the whole Societie there, and there onely is a Common-wealth; but few Common-weals have been reduced to that happy temper without a quarrell.

Secondly, Be encouraged to be Active in your own per∣sons for the common good: Every Lord-Lieutenant may have a whole County waiting on him in all those parts, which are yet within your power; you may learn much by the practises of your a 1.67 enemies, they are wise in their genera∣tions;

they are abroad, and at work in their severall Coun∣ties; and they will be sure to b 1.68 arm none, but such as they can trust: But I know, it is commonly said, That in these dayes of mercy, there are many enemies received into favour, and taken into your protection; but if there be some kinde of enemies that must be pardoned and protected, yet there is no rea∣son that they should be armed. My Lords, The Sun is mount∣ed very high already, it is the time of the yeer for Princes to take the Field, and for Lords to look abroad: Remember that man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a c 1.69 Sociable creature; shew your selves men: Men indeed, stand for the good of the whole Society, the d 1.70 Publique good, or else you cannot stand for the good of your own Noble posterity; for the good of every particular, is bound up in the common good. Beleeve it, there is no reasonable means for the preservation of your Honour, but by shewing your valour against your enemies, and uniting with all that are true Friends to the common cause of Jesus Christ: By activitie against your enemies, and union with your friends, you may be so happy, that your enemies will envy you, and your friends rejoyce with you. But remem∣ber, that by an unhappy difference at Rome, between the No∣bles and Commons; the Nobles, as well as the Commons lost their liberty: Oh thrice happy England, if by a sweet and constant correspondence, between both Houses of Par∣liament, Lords and Commons, may avoid contention, and preserve Libertie, Honour, Religion, all: And let me once more remember you, That you had need be quick and nim∣ble, in these Active times, Cunctatione non opus est, ubi perni∣ciosior sit quies quàm temeritas; All the danger in Civil Wars is, in not being active enough. Tyrants, saith the Politician, do miscarry, because they are not Tyrants enough; let us make an Antidote of this poyson, and conclude, That honest zealots may miscarry, because they are not zealous enough:

He was no fool that said, Inter ancipitia deterrimum esse Mediasequi. The strength of our Kingdom would be seen in the Field, if every true hearted man would take the bold∣nesse, to declare himself: Every magnanimous person hates n••••tralitie, and is (as Aristotle hath it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 open-breasted in his love, and hatred: If he be your friend, you shall know it, and if he be your enemy, he will make you feel it: Brave souldiers love to follow professed Patriots, Qui aperte in causam descendunt tanquam Culpae vel gloriae socii. Come, come, my Lords, Honesty is the choicest policie. Come then, and shew your Wisdom, your Justice; shew your Zeal, your Valour, your Magnanimitie, your Pietie, for God and your Countrey: This, this is the way, to encrease your Honour with more ease, and preserve it with lesse envy.

But, stay, stay, saith some much Honoured Silk-worm; If I should loose my life in the quarrell, what becomes of my honour then? Alasse, when I am gone, all the world is gone with me: Why then look after another world, and a better life; look after it in the first place, though I handle it in the last, and so I passe to my

Third Quere. How may one gain an immortall glorious Ho∣nour * 1.71 in the highest Heaven?

This Quere concerns all estates and degrees of men; The poor, and the Noble may be Peers in Heaven. I have in part answered this Quere already; for I have shewn you cleerly, That we must be justified, regenerated, converted, or else the greatest is not truely noble in our Spirituall and Christian account.

My Lords, If you desire this new honour, you must lead new lives, and you'l never do that, till you have new natures, new-bearts by a new creation. Ye must be new creatures in Jesus Christ; For God in Christ is the Fountain of all Christian Nobility and glorious Honour: And if any man be in Christ, he is a new creature, 2 Cor. 5. 17. Now Christ puts forth his creating power in his Ordinances, and therefore you must all, high and low, attend upon the quickning Ordi∣nances of God, that ye may be made new creatures in Christ, by the effectuall working of the Holy Ghost. Oh that this

day, might be that happy working-day, the day of Christs power, transforming all our deformed souls into the beauty of holinesse, that we might become, the willing subjects of Jesus Christ, as it is written, Psal. 110. 3. Thy people shall be willing in the day of thy power, in the beauties of holinesse. Oh that whilst I am directing, what ought to be done, our Lord Jesus would put to his Fiat, and say, Let it be done, it shall be done this very hour.

My Lords, I am affectionately desirous of you, as the A∣postles * 1.72 speaks, and willing to impart unto you, not onely the Gospel of God, but that very Character, which the Gospel by the Spirit hath stamped upon my own beloved soul, be∣cause your pretious souls are dear unto me.

My Lords, Remember your selves, You are not now in your Robes, sitting in State, to passe sentence upon that Word, whereby you must be judged; But you, and I, and all here present, are holding up our hands at the bar. Come, open your bosomes, the Spirit is now about to set the Word home upon your conscience; the Spirit of God tels you plainly, That not∣withstanding your great birth, you were born in sin; and we have too many of us (nay, too many of you) lived, as if you, and we, had been born to no other purpose, then to sin.

My Lords, What do you mean, (Brethren, what do you mean,) not onely to live in sin, but to die in sin, O it is a dangerous thing to live in sin, but it is a desperate thing to die in sin; for he that dies in his sins, perishes in his sins, and is damned eternally. It is no matter of what strain or complexion, your sins are, or how they rellish when the pallate is distem∣pered, be they sweet or sowre, sins of pleasure or malice, nay, ignorance, sins of gain, shall I say, sins of Honour? Yes, this ignoble age hath plotted how to dishonour God in an ho∣nourable way. In a word, Be your sins old, or new, sins re∣ceived by Tradition from your forefathers, and therefore, received with honour; as if they were some noble vices, which ought to be standers to your noble Families; yet con∣sider, and sadly consider it, He that resolves to live in any sin, but till to morrow morning, may for ought he knows, die, and perish in his sin; the Divell may come and fetch away

his soul this night, and he may be in Hell ere morning. The God of Heaven, set that consideration home to your hearts; you must fall down upon your faces, and acknowledge, That God is in this Meditation of a trueth: The Lord Jesus did presse this point home in his powerfull preaching, you may read it thrice in one Chapter, John 8. 21, 24. It is one of the most fearfull threats in Scripture; for it doth indeed contain all threatnings in it.

My Lords, Will nothing touch your hearts; yes, I beleeve your hearts have been touched to day, and touched to the quick. Now then, my Lords, what say you now? Why sure you are come to this resolution, ye would not die in your sins, that were to die basely, to die dishonourably: Why then, my Lords, If you would not die in your sins, ye must not live in them; Oh but how shall we be saved from all our sins, our ignoble sins? Why though Joshuah be called Jesus, Heb. 4. 8. and the people were wont to bow every time that Text was read, yet) there is but one Jesus, the Lord Jesus, who can save us from our sins, Matth. 1. 21. Oh now your hearts relent, and give a little: Now, now consider, how you have abused and undervalued; how you have crucified and tormented this Jesus, who alone can save you from your sins: How you have made a sport and pastime of those sins which let out the heart blood of Jesus Christ. What, are your hearts like Nabals, dead within you? Or are you cast into a trembling fit; are you fainting, and even swowning under the weight of Gods wrath, and your sin: why now, now you are in this agony and bloody sweat, the Lord Jesus offers himself to be your Saviour upon fair and honourable terms, do you deliberate, whether you should be saved? Why then take him Jaylour, clap some bolts upon his conscience, and let the iron enter into his soul; let him taste a cup of brimstone, and see how he likes it before hand; let the Law thunder curses upon him, and the spirit of bond∣age flash some lightning into his soul. Oh base unworthy wretch doest thou capitulate with thy Judge, and scorn thy Saviour; is thy minde preposessed with prejudice against Christ, and are thy affections preingaged to the flesh, the

world, the divell; dost love thy sin better then thy Saviour? Why then thou art mad upon thy pleasure, thou art drunk with honour, and bewitched with gain; enjoy thy sin, and hug thy damnation, the Lord Jesus will not bestow himself on such a sot: Yet once more Ile ask the question, for ought thou knowest, it may be the last time of asking; Wilt thou have Jesus Christ for thy antiquitie, for thy nobilitie, for thy husband, thy King, thy Prophet, thy Priest, thy Saviour, thy All? Jesus Christ will binde Kings in chains, and Nobles in set∣ters of Iron; he will powre contempt upon Princes, if they contemn him. What say you then, my Lords, (and what say you Brethren) will you submit your necks to the yoak, and your shoulders to the burthen of Jesus Christ? Will you deny your selves, take up your crosse daily, and follow him? Will you beleeve him, trust him, love him, obey him. Give me leave to insist a little upon those two speciall duties of Faith and Love; and I pitch upon them the rather, because Faith and Love are Radicall Graces, and you can never prove * 1.73 your selves to be new creatures in Christ, but by Faith and Love: Be pleased to compare two Scriptures together, for the cleer∣ing of this truth, the Scriptures are not far asunder; one is in the sixth Chapter of the Epistle to the Galathians, the fif∣teenth * 1.74 verse, In Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature: Would you know what this new creature is? Read the fifth Chapter of * 1.75 the same Epistle, and the sixth verse. In Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but Faith working by Love. Mark I beseech you, it is worth your ob∣servation, Nothing avails but a new creature, in one place, Nothing avails but Faith, working by love, in the other: No man then is a new creature, but he whose Faith worketh by Love: There is the sum of the Gospel, the substance, marrow, power, spirit, quintessence of Christianitie.

First. Then examine, whether you have any knowledge * 1.76 of Christ, or Faith in him; any heart and well grounded assent to the Gospel of Christ: with the heart, man being convinced, beleeves. Have you any pretious Faith? If you have no true Faith, you cannot understand the Mystery of Godlinesse, after

a spirituall and saving manner: Now, man that is in honour, * 1.77 and understandeth not, saith my Text, you know what fol∣low••. Faith is the eye of the soul; Reason is blinde with∣out Faith. Except a man be born from above, (except his rea∣son be raised, elevated by Faith, inlightned by the Spirit) he cannot see the Kingdom of God; as our Saviour told that Ruler of the Jews, when he catechised him, John 3. 3. Every true beleever hath so much understanding, as to assent to the truth, and so much ingenuity, as to consent to the goodnesse of all the promises.

Secondly. The pretious Faith of Gods elect, is an holy * 1.78 Faith; nay, Saint Jude exhorts Christians to build up them∣selves on their most holy Faith, Jude vers. 20. True Faith ayms at the highest degree of holinesse, it is ever labouring to build up the soul one story higher in holinesse, that we may be every day nearer Heaven. He that thinks he is holy enough already, hath neither true Faith, nor Holinesse of Truth. They are un∣bel••eving men that are afraid, they shall be come too strict in dutie, and too precise in abhorting and declining sin; they say they have holinesse enough to carry them to Heaven, though there are many (that were as holy as themselves) gone to H••ll already. Remember, that though Jesus Christ be King of all the world, in a providentiall way, yet he is King of Saints onely, in a spirituall and saving way. Christ will save none but Saints; such honour, immortall honour, have all his Saints, and none but Saints; none but his Saints, whose consciences, Christ hath purged from the guilt, and allow∣ance of sin, and whose hearts he hath purified from the Love, * 1.79 (and their whole man, from the power, and dominion) of sin, by a lively Faith, that they may serve the living God.

Thirdly. True Faith is a resting and relying grace, Faith * 1.80 doth support the feeble soul, the sinking soul, by leaning upon Gods arm, and Christs bosome; because thou didst relie on * 1.81 the Lord, saith the Se•••• to Asa: Help us, O Lord, saith Asa, to God, for we rest upon thee. Doth thy soul rest upon Christ, not onely for pardon of sin, but power against sin?. Dost thou relie upon the free grace of God, the all-sufficient satis∣faction, compleat righteousnesse, and perfect merits of Christ,

for justification? Then it is well, but a beleever must like∣wise live in a constant dependance upon God, for perseve∣rance in grace, and then he is right.

Fourthly. Faith is a radicall grace; and therefore as the * 1.82 root of a tree sucks nourishing moisture from the earth, fo a ••••leever, sucks and draws nourishing vertue, fresh vertue, and new supplies every day, from Jesus Christ: Faith doth not onely depend upon Christ, and adhere to him, but suck from him; it hangs upon the Ordinances of Christ, the Breasts of Christ, as the Infant hangs upon the Mothers breast.

Fifthly. Faith is a mortifying and quickning grace, Because * 1.83 it draws vertue from Christ, to mortifie our lusts, and quick∣en us to a lively performance of all duties, in their due place and season: Upon dayes of Humiliation, the beleever draws much power from the death of Christ, to mortifie his lust, and sets upon all tasks of mortification in the strength of Christ.

Sixthly. Faith is a victorious grace, it overcomes the world, * 1.84 and the Divel, and it doth both, by purifying our hearts, and mortifying our lusts: For if our hearts be purified, and our lusts mortified, the world, and divell, are not able to pre∣vail against us; We shall come of with honour in the main battle, at the latter end of the day, though we may be foiled now and then in a skirmish, and give ground a little, when we are too hotly charged, and over-borne by violence. The divel cannot throw a fiery dart at us, but faith will quench it: If our lusts do not fire us, the dart cannot wound us: Take the shield of Faith, saith the Apostle, That ye may be able to quench all the fiery darts of the divel: Above all other pieces of Christian armour, take the shield of Faith, Ephes. 6. 16. The least de∣gree of true Faith, doth in some measure overcome the world, because it doth perswade the heart (even before the man hath any cleer bright evidence of his own election) that there are better things laid up for the elect, in Christ, then any the world can bestow upon them; better honour, better riches, better glory. Christ is a pretious Christ, to all true beleevers, to you, who beleeve he is an Honour, 1 Pet. 2. 7. The originall

will bear it, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word. Would ye then my Lords, (and you dear Christians) gain an immortall glorious Ho∣nour; you see the ready way, beleeve, beleeve, and Jesus Christ will be an Honour to you: But remember that your Faith must be the Faith of Christians, not the faith of Divels; it must be such a pretious faith, as purifies the heart, purges the conscience, assents, and consents to Christ; such a faith as overcomes the world, and quenches the fiery darts of the divell, by resting upon Christ, and drawing vertue from him.

But I must not forget in the next place, that your faith * 1.85 must work by love, and therefore as you must have a victo∣rious faith, so you must have a transcendent, an heroicall Love, to the Lords Jesus; you must love him better then your friends, better then your estates, better then your honour; for you must lay down all your Coronets, all your Honour, at the feet of Christ; nay, you must love Christ better, then your lives. Christ turned to the great multitudes, and said to them, If any man come to me, and hates not his own life (in compari∣son of me, for my sake, and the Gospels) he cannot be my Disciple, Luke 14. 25, 26. And again, Verse 33. Whosoever he be of you, that forsaketh not all he hath, he cannot be my Disci∣ple. Our Saviour doth not mean such a Disciple as Peter, and the rest, but by Disciple, he means Scholar, Subject, Member, Servant, Friend, Heir; for he speaks to the multi∣tude, and therefore the meaning is, That one of the poorest and meanest men, in the throng, could not have any interest in Christ, or benefit by him, unlesse he love the Lord Jesus better then his estate, and life better then all the world; and can men in Honour think to go to Heaven, upon cheaper and easier terms, then one of the multitude? No sure, where God gives more, he requires more. Come then, my Brethren, Let this day of sorrow, be a day of Love, or else it will not be a day of godly sorrow; for godly sorrow arises from the love of God, from Faith working by love, from Faith in Christ, and love to him: The bitterest tears, flow from the sweetest Love. Come you that have any tender hearts, or rowling bowels, let me this day speak to your hearts and bowels, and cast you into

the melting pangs of a divine, and Christian love: Consider your want of Christ, and the worth of Christ: Oh consider, the benefits of Christs death, the sweetnesse of Christs promises, the pleasantnesse of his commands, the pretiousnesse of his graces, and above all, the infinitenesse of his love: And you cannot but love him; your hearts must needs be ravished into an extasie, if you consider that soul-ravishing Text, Revel. 1. 5, 6. And you cannot but cry out with the ardency of affection, with the strength, the zeal of love: Oh to him, to him, that loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God, and his Father; to him be glory, and dominion, love and subjection, for ever and ever, Amen.

Come you, that never studied the Art of spirituall love; Consider, that Jesus Christ saw your distressed souls weltring in blood, and filthinesse, and his bowels were turned, his com∣passions * 1.86 were kindled within him; and he said unto you, even then when you were polluted in your own blood, live; yea, when you were polluted in your own blood and filthinesse, he said Live, and Live eternally: Was not that a time of love with him? Why, now turn your eyes inward, and look upon your own souls, sprinkled with the blood, the heart-blood of Jesus Christ, that they may be purged, and you may be saved; and tell me, is it not a time of love now with your beloved souls? Do you not feel your hearts begin to burn within you? Are you not transported beyond your selves, are you not even mounting up to Heaven, and flying into the Arms and Bo∣some of your beloved Lord? Come, give up your hearts to Christ, for I must prevail; I am sure you are convinced, that Jesus Christ is the best husband in the world, for your pretious souls; for he is the onely All-sufficient Saviour, there is no choice, you must have him or none. Come, be not thus dull of under∣standing, or affection, be not carelesse and peevish in a busi∣nesse, which concerns the happy welfare of your eternall souls: Away with all prejudicate opinions, and vain con∣ceits; Come, let us be setled men, and spend some sad thoughts, about the saving excellencies of Jesus Christ: Be not so im∣pudently presumptuous, as to imagine, That you love Christ well enough already; if you have not as yet sufficiently 〈1 page duplicate〉〈1 page duplicate〉

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known, or judiciously considered, what reason and equitie there i••, that you should love Christ better then all the World. Come, let me close with you a little, and speak home to every one of your souls in particular: Friend be not such a sott, as to doate upon trifles, Ile shew thee wonders, The wonder of our redemption, the most admirable, and most astonishing Plot of the blessed Trinitie, sitting in counsell about the Salvation of thy beloved soul: A mystery which the Angels stoop down to pry into, an Orient Pearl, that will out-shine all the spark∣ling Jewels of the whole Creation, if they should be digged out of Natures Cabinet, and hung up with such advantage, that they might all unite their beams upon some day of tri∣umph. Hear what a worthy Divine of ours saith, Our slighting the offers of Grace, and not laying to heart what God * 1.87 hath done for us, is a sin next to wilfull apostasie, and malicious blasphemy; For he who doth not see such glorious miracles of love, and inestimable treasures of grace in Christ, as to take of his minde and heart, from the glittering vanities of the world, that he may fix his thoughts, and setle his affections, upon God in Christ, as an all-sufficient Portion and Inheri∣tance; That man doth offer an affront to the majestie of Heaven, he befools the Wisdom, and scorns the love of the blessed Trinity; for he slights the most excellent wonder, that ever the Wisdom of God contrived, or his power compassed, or his goodnesse bestowed upon the sons of men: And what reason hath such a soft to ex∣pect favour from God, mercy from Christ, or comfort from the Holy Ghost. Do ye beleeve the Scriptures? Why then tell me, Whether the favour of God will not comfort the heart, better then corn and wine, Psal. 4▪ 6, 7. Then sheep and oxen, strong sons, and polished daughters, full barns, and full b••gs. Read and consider the four last verses of the 144. Psalm. Is not the loving kindnesse of God, better then life, Psal. 63. 3. Can a man gain any thing, though he gain the whole world, if he loose his own soul? Or is there any thing to be given in exchange for the soul? Canst thou set thy heart upon that which thou beleevest to be drosse and dung, Phil. 3. 8. And art thou not ashamed to prefer the ••asest trash and dung, before Jesus Christ? It is impossible, that our affections should for any long time to∣gether,

stand in aequilibrio, even-ballanced, between Christ and the World. Because every little trifle would turn the scales, there being so many cases, in which a man must either renounce Christ, or the World; and if there were but one thing in all the world, which a man loves, better then Christ; if that come to stand in competition with Christ, he will as basely deny, and betray Christ, for that one thing (be it profit, honour, pleasure, be it what it will) as if he preferred many other things before him. Beloved, I propound these con∣siderations to you, That you may ponder them well in your cool blood, and morning thoughts, and so come on to firm purposes, and stedfast resolutions, to settle your affection up∣on Jesus Christ; for beleeve it, such thoughts as these, must go before purposes, and consultation before resolution, or else all your good purposes without counsell, will be vain, they will be frustrated and disappointed, as the Wise-man for••-warns you, Prov. 15. 22. Go home then, and read, nay, peruse the love∣letters of Christ, in his glorious Gospel, and review all the love-tokens which he hath sent to thy dear soul, and then fall in love with him; nay, before thou goest home, let me gain a promise from thee, That thou wilt have no other Saviour, or Husband, for thy soul, but Jesus Christ; that thou wilt receive him for thy Lord, with the thankfull affections of Love and Reverence; that thou wilt take an unmixed delight, and compleat content in him, as thy Treasure, thy Happinesse, thy All. Suffer me now then, even now, whilest thy judgement is convinced, and thy heart warmed, to cast thee into a love∣trance, into the Seraphicall flames of conjugall affections. Come, art thou ready, is thy spirit raised, thy heart enlarged, thy minde fixed, thy soul in tune to say after me. O my blessed Lord, I have been too proud, and pervish heretofore; but thy free-grace, and undeserved love, hath beaten me out of all my pride, and naturall enmitie; I fall down at thy foot-stool, and lay my self flat before thee: At first I wondered to hear▪ Preachers talk so much of Christ, and I was bold to ask thy▪ friends, What their beloved was more then another beloved: But now I wonder, that I could endure to be so long without thee; my fervent desires of thee, were at first grounded on a

thorough sence of the extreme misery of all my happinesse with∣out thee. But now I have renounced all my self-love, and ab∣hor all self-ends, as base and mercenary, being fully convin∣ced, that thou hast bought me out of my selfe, and all that I called mine; and therefore, out of a well-advised, dislike, and disesteem of all worldly profit, honour, pleasure, or any other admired vanitie: I make a full and absolute Resignation of my self, and make over all that is dear and pretious to me, in the world, to thee, my Lord and Saviour; For truely Lord, I am thine, onely thine, ever thine; all that I am, is at thy command, and all I have is at thy disposing, be pleased to com∣mand, both it, and me. With all humilitie and thankfulnesse, I accept thy pretious offers of grace and mercy, and do con∣fesse them to be offers worthy of all acceptation; because I know, that whatsoever I adventure, or loose, for thy sake, I shall receive with infinite advantage in thy blessed Self: I dare trust my dear Lord with the best thing, that ever he gave me; my pretious soul. Oh my bleeding heart, and broken spirit, doth languish in a thirsty love, panting, and gasping after thee, my beloved Saviour. Oh let me taste how gracious thou art, by some reall experiments in mine own heart; smile upon me from Heaven; answer me with some assuring whispers of the Spirit of Adoption; Kisse me with the kisses of thy mouth, for thy love is sweeter then the taste of wine, or the love of wo∣men. Oh let me bathe my soul in the delicious intimacies of a spirituall communion with thee, my God, and Saviour, that I may for ever adhere unto thee, with a sincere constancy, and rest in thee with a love of complacencie; for I feel, I finde my soul cast into a longing sweat for thee, and nothing can satisfie the importunate longing of my perplexed soul, but thine onely Self; for thou art, my Lord, my love, my life, and thou art altogether lovely.

And now Lord, I have found thee whom my soul loves, I will let go any thing in the world, to take better hold of thee: Now I have embraced thee, I will not let thee go untill thou blesse me; nay, I will not let thee go then, but hold thee fast for ever, that thou maist for ever blesse me; If thou killest me, I will trust in thee, nay, I will love thee; for thy love is better

then life, therefore my lips shall praise thee; If I live, I will live, serving thee; if I die, I will die, praising thee: Whether I live or die, let me be ever thine, and then I know thou wilt be an advantage to me, both in life and death.

To this effect, the soul that is in love with Christ, doth usually expresse it self; for such souls are commonly cast into an agony, into pangs of love; and therefore, the Scripture hath describ'd the out-goings of such a soul by severall simili∣tudes, By the gasping of the parched ground, the panting of a * 1.88 chased Hart, the longings of a teening woman, by the fainting and swowning of one that is in good earnest, sick of Love. What say you then, beloved Christians, are you willing to live to him who died for you? Will you indeed, live to him, and if he calls you to it, die for him: Beleeve it, He dies the noblest death, who dies a Martyr. And if you talk of Honour, you cannot be preferred to an higher degree of Honour, then to be esteemed the Friends of Christ here, and made Coheirs with Christ in glory. Beloved, Such as our affections are, such are we: It our affections be right set, on things above, we are Saints; if they be set on the things below, we are Beasts or Devils. Come then, ye men of Honour, come set your affections upon the noblest and most honourable object, the high∣est, chiefest good, God in Christ: If you do not set your affecti∣ons upon Christ, you will have no place with Christ in glory, and in Hell, men loose the sweetest and comfortablest part of their affections, or at least, the use and exercise of them; there is nothing amiable, or lovely in Hell, therefore there is, no use of love; there is no joy, or delight, no good to be hoped for there, onely the tormenting affections of grief, shame, de∣spair, and the rest of that black crue, remain to vex and torture the soul, though they cannot devour, or consume it: Let us then so place our affections here, as that we may enjoy the com∣fort of them, in another world; let our love and confidence be placed on Christ; let us delight and rejoyce in him, and his service, that our souls may be for ever, satisfied with his goodnesse, and even ravished with his love. Remember, that Faith and Love, are both Active, it is Faith working by Love; you have heard of the obedience of Faith, Rom. 16. 26. And

if ye Love me, keep my Commandments, Joh. 14. 15. Consider, that Jesus Christ is the Authour of eternall Salvation, to all them, and none but them, that obey him, Heb. 5. 9. Beloved in the Lord Jesus, If you will learn to perform all your duties in faith, and out of love, trusting onely upon free grace, and aiming onely at Gods glory. My soul, for yours you will be of the Christian circumcision, you will worship God in the spirit, * 1.89 rejoyce in Christ Jesus, and put no confidence in the flesh: You will be justified by free-grace, acted, and lead, by effectuall Grace, into all necessary Trueths, and Holinesse of Trueth: Faith and love, will finde out their way to Heaven: Faith and love will establish your hearts and mindes. These graces will make you not onely patient and constant, but zealous also; For zeal can never boil high enough, unlesse it be raised by Faith, and enflamed by Love. Zeal is the strength of affection, and heighth of grace; it is the heighth of knowledge, the heighth of prudence, and therefore, not to be ordered by discretion; as they talk, who mistake policie for wi••dom, and subject matters of Religion, to reasons of State; nay, zeal is the heighth of Faith also: When we read, that something was imputed to Phine∣has for righteousnesse, Some say it was Justice, others say Zeal, but I say, Faith; for I know nothing else imputed for righ∣teousnesse, in any Scripture notion: And Faith is said to be imputed for righteousnesse, because the object of Faith, the Lord Christ, is Jehovah our righteousnesse. Come then, let your Faith, and Love, and Zeal, kindle, burn, rise, flame, higher and higher. Beleeve it, you'l be but uselesse men without zeal, for your parts and gifts, will be uselesse: As a knife with∣out an edge, a ship without sails, sails without winde, a bird without wings, wheels without oyl, an horse without mettall; such is a man, any man, a man in Honour without Zeal.

But a word or two more, my Lords, and I have done: You must shew your selves noble Christians in your places, re∣lations, correspondencies, and improve all your Interests for the Honour of Jesus Christ; and if you Honour God, he will Ho∣nour you, and your house, 1 Sam. 2. 30. Honour God not one∣ly with outward, but inward worship; honour him with

your soul and body, and substance: Perform Honourable acti∣ons, do not disdain to anoint the feet of our Saviour; the lower you do stoop to serve Christ, the higher you will be preferred for your humble service: You may smell the per∣fume of that womans ointment (that anointed the feet of Christ) even to this very day, wheresoever the Gospel is Preached. Salvator noster faeminae monnumentum curr•• tri∣umphali vel Statuâ Imperatoris, illustrius erexit. Study Ho∣norabilia legis, The great and honourable things of the Law and Gospel. Consider, that vile affections, base lusts, will dishonour your bodies, and damn your souls, Rom. 1. 24, 26. O possesse your vessels in sanctification and honour, 1 Thes. 4. 4. It will not be for your honour to be guiltie of those sins which ye ought to punish. Jehu was a murtherer in the sight of God, for slaying of Idolatours, because he was an Idolatour himself. Mor∣decai was next to the King, great among the Jews, and accepted of the people, by doing what was right in the sight of the people, Hester 10. 3. You shall be near to Jesus Christ, and accepted of God, if ye do what is right in the sight of God, Glory, and Honour, and Peace, shall rest upon you; for to them, who by Patient continuance in wel-doing, seek for glory and honour, and immortalitie, God will give immortall honour, eternall life, Rom. 2. 7, 10. You know, that they are good men, who are good in their places; and they are men of Honour, who keep a good conscience, in places of honour.

My Lords, I do not desire to deal with you in a full Body, as you make an House of Peers; but I consider you, as you * 1.90 will be considered, and dealt with, at the day of judgement; then Christ will take you out, every Lord single by himself, one by one, and say: Sir, you had the honour to sit in the House of Peers, why did you hold correspondence with my utter enemies, the Antichristian faction, and commonly give your Vote against me, when the welfare of three King∣doms, the building up of my Church, and the making of a new heaven upon earth, did much depend upon your Vote. When it was put to the Vote in the Senate at Rome, Whether Christ should be worshipped as God in the Romane Territories? It was carried against him, by a major part of Votes. But,

my Lords, I hope, nay, I know better things of your House, then of the Romane Senate; for the House of Peers hath passed a Vote lately, much conducing to the Honour of Jesus Christ, and the Reformation of particular Congregations: Be pleased to proceed, and perfect the Work; let the igno∣rant be better instructed, and the scandalous better discipli∣ned; the Liberties, and Priviledges of Gods people, restored, Heretikes, Blasphemers, Seducers, severely punished. Oh that you could form, and new mould, our Armies into Churches also: Is it not possible, that there should be a spi∣rituall Militia, a powerfull Ministery, and some Ecclesiasti∣call, as well as Military Discipline, set up, and countenanced amongst them? I must acknowledge, That when I had the honour to serve the Sate, and attend the Army, I received all encouragement from His Excellency, the Noble Generall, in the work of my Ministery: But I beleeve, the want of Mi∣nisters was one defective cause, or at least, occasion of many disorders, in that Army; and how highly God was provoked by those disorders, we have all cause to acknowledge, yet give me leave to say, That your sins had an influence into that sad defeat, as well as ours, and notwithstanding all the faults of that Army: Surely, my Lords, That Army which had borne the heat, and burthen, nay, carried away the glory of the day, in so many set-battles, and solemn victories, should not have been so much neglected, but timely relieved. You see, my Lords, I know not how to flatter you, but I beseech you, I beseech you, That since the Kingdom hath paid so dear for our learn∣ing, we may learn so much wisdom, by what we have suffer∣ed, as to make better provision for the Army, in both those particulars, another time: Let faithfull, judicious, able, Mi∣nisters, and a good Reserve, constantly attend the main Body of your chief Army, that it may be an Army with Banners, a Royall, terrible, successefull, Army.

My strength is spent, but I must revive my spirits, and in∣treat you to take care of your Noble Families. What a dis∣honourable thing would it be, if it should be said of any No∣ble mans Family, as it was of Abimelechs Court: Surely, the fear of God is not in this place; nay, the contempt of God and

godlinesse, reigns, and domineers, in this place. Machiavel himself could not but censure, such grosse corruption, and abhominable contempt amongst those that call themselves Christians. Summopere vituperandi sunt Religionis contemp∣tores & corruptores, Disp. de Repub. l. c. 10. Take heed of such Chaplains which poyson Noble Families with Socinia∣nism, leaven them with Atheism, or corrupt them with Prophanenesse: Beware of them that have no more Religion, then is to be found in that unworthy Book, called Religio * 1.91 Medici, A Book too much applauded by Noble-men. Be sure your Chaplain claim no kinred of that tame Beast, we spake of, The flatterer, Pessimum genus, laudantes: The Panther by his sweet inticing breath, doth first invite men, and then de∣vour them. And when you have an honest Chaplain, com∣mand him to deal honestly with your pretious souls.

My Lords, You will allow your Gardiner to weed your Gardens; you will not tell him, that it is a breach of privi∣ledge for him, to pluck up a weed in your Honours Garden; you will not say, Such a weed stinks, but it grew here in my Fa∣thers time: Oh spare that weed for antiquities sake. Oh give your Chaplains as free leave to weed your Souls, and Fami∣lies, as your Gardiner hath to weed your Gardens. Reform your servants likewise; let David a man of honour, be your pattern: Read the 101. Psalm when you come home, and put it in execution. If the Liver, Stomack, Spleen, be cor∣rupt, and send up impure vapours to the head, the brain had need be of a strong constitution to dispell, or expell such noisome vapours. But above all, take care of your sweet children, the rising Hope of your Noble Family; Fix, fix your carefull eye upon the son of your first love, your Heir: Make him a man, before you leave him Heir of all: Make him ano∣ther Cobham, another Harrington: Observe what company he doth affect, for his companions are his Peers: Pares cum paribus congregantur. Noble men do too often go to Hell with their Peers. Some Heirs of excellent mettall, have been rung lamentably out of tune, by wicked companions. Augustius was not acquainted with his two Daughters, till as Su••tonius saith, He observed them at a publike shew, and then he knew

them by their company; for the Senatours discoursed with Livia, and the Revellers with Julia. Be sure to have your Heir well-catechized, let him learn how to live like a Saint, and how to die like a Martyr: Quatuor Novissima semper perpendenda sunt: But Noblemen think too little of Death and Judgement, Heaven and Hell. Let your Heir know, that the flesh of Christians must not be pampered, because they are often called on to be in a readinesse, to have their flesh tor∣tured: Tell him, that Protestants were wont to overcome the torments of fire, and he must learn to do that, and more, to overcome the temptations of the Court: Tell him, that the glory of the Christians of old, was to derive their Pedigree from some Noble Martyr: Bid him prepare for this Christi∣an Ennoblishment; assure him, that if his Honour be not a spur to vertue, all his Honour will be but vanitie in his youth, and vexation in his latter age. Do your best to make him a Scholar, as well as a Christian. Lewis the eleventh, desired his son might be no Scholar, because he was afraid, that the pride of his learning would make him scorn his Councell of State, and adhere to his own private opinion, Ne esset in cons••li•••• capiendis refractior & tenacior sui sensus: Lewis had his desire in part, his son was ••o Scholar, I say, his son was no Scholar, and yet despised his Councell, and hearkned to base fellows, who turned him which way they pleased, to the prejudice of the State, and their own private gain. Let your sons have learning enough, to ballance contrary arguments; settle their mindes with some principles of Rationall learning, but be sure, that they neglect not Practicall Philosophy; such as we borrow from fragments of Pythagoras, Socrates, and some pieces of Plato. Socrates was the Athenian Doctour, Qui Philosophiam primus à c••lo avocavit, in urbibus collocavit, & in D••mos introduxit: We are beholding to the School of Socrates, for Plato, Xenophon and Aristotle, and Aristotle (who heard Socrates three yeers, and Plato twenty) might if he would, have given us some more practicall notions, then he thought fit to communicate unto us. But when your Heir hath sucked what he can from Pythagoras, Socrates, Plato, Xenophon, Aristotle, Plutarch, Quintilian, Seneca, Epictetus,

and the rest: Let him know, that he may learn more Wisdom, and Moralitie, from Solomons Proverbs, and the Book of Ec∣clesiastes, then from all the Philosophers, that ever wrote; yet that you may know what Philosophers thought of their own sons, when they proved degenerate: Give me leave to communicate the notion of a Philosopher unto you, though it be cloathed with a very homely comparison; yet because I have dealt so plainly with you, I will conceal nothing from you. Suppose you saw Aristippus plucking a Louse out of * 1.92 his h••ad, and be speaking his debauched son much after this manner. Son, I am as much cryed out on for neglecting you, as if I had forgotten, that you are part of my self; but I do here solemnly acknowledge, that you came out of my body, so did this •…•…mine also; and I value you no more. Let your sons be ac∣quainted with such severe truths: Command them to lay aside their Amorous Pamphlets, and corrupting Play-Books; but more especially convince the son of your hopes, and the son of your desires, That those black Books which kindle the fire of lust, kindle the black fire of Hell within him. Eneas Sylvi••s was ashamed of his youthfull Pamphlets, after he was made Pope, and had the noble Title of Pius added to the gravitie of his yeers. S••ni (saith he) magis quam Juveni •…•…dit••, En••am •…•…ii cite, Pium suscipite. Command your son to read the Bible daily, nay, even night and day; for all Arts and Sciences are contained in the Book of God: This one Book is a Library. Here you may confer with the Patriarks, Pro∣phets, Apostles, and ancient Saints. Ladies look here, and part with all your Looking-Glasses, as they did, Exod. 38. 8▪ for this Looking-Glasse, this Laver: Here's a Looking-Glasse to shew you your spots; and here's a Laver to wash them off, Jam. 1. 23, 25. Titus 3. 5, 6. See here's a Garden full of Flowers; here's a Casket full of Jewels; here's an Heaven full of Stars; here's a Book full of GOD.

FINIS.

Notes

• * 1.1

  Tam nati pl••bei•• b•…•…, tu•…•… ••ati pr••stant•• vi••••. Iunius. Etiam ••il••i Adam, etia•…•… ••il••i Magn•…•…. Musculu••. T••m 〈…〉〈…〉 fil•••• 〈…〉〈…〉. Munster. See the Septuag•…•… Dute•• and Fre•…•… Translations, in the second part of the learned S••l∣d•…•… Title of H••∣nour p. 8••3, 854.
• * 1.2

  I will open my dark saying, 〈◊〉〈◊〉. 4. ••••rteg•…•… 〈◊〉〈◊〉 s••pi•…•…ia Parab••l•…•…, multipli•…•… pr•…•…a a•…•….
• * 1.3

  1 Cor. 15. 55, 56. Sicut pecudes mor∣ticin•• qu•• proji•…•…, vel pe•…•…es ad 〈◊〉〈◊〉 destin••. 〈◊〉〈◊〉 qu•• sive pasca•…•… sive 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 destina∣••a s••nt. Vi•••• Iu∣nium & Muscul: Pa•…•… mor•…•…. H•• 〈◊〉〈◊〉 •…•…all go: ••o in the original, vers. 19.
• * 1.4

  Iu••e vers. 13.
• a 1.5

  Eccles. 10. 7. Blessed, &c.
• b 1.6

  Isa. 5. 13. Heb. Their glory. Vide Ar. Mont. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jude v. 8.
• * 1.8

  (d) See Ma∣ster Caryl his learned Obser∣vations on Job 3. 1. compared with Gen. 16. 4. 1 Sam. 2. 30.
• * 1.9

  Omnis sang•• is est concolor: •…•…ti•• comm•…•… ha∣•…•… non vestem.
• a 1.10

  Vide Camb∣dens Britan. p. 164
• b 1.11

  Cambden, vide supra, p. 165. Some derive Ba∣ron from the Chaldce; some from Bar in the Germane Lan∣guage: others say Baron or Baron comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cabed in Kal••ig••••••icat gra∣v•• esse fro••ingra∣•…•…, in P•…•… 〈◊◊〉〈◊◊〉 Honorar••, uia 〈◊〉〈◊〉 habe•…•… v••les 〈◊〉〈◊〉 leves quos ho∣•…•…, sed au∣thoritate coru•…•… pondus susp•…•…. Whether Cheva∣•…•… or Baron be the true 〈…〉〈…〉 Title of Dien••ty•…•… the eye of the Law, I leave it to the Lawyers to dis∣pute. See the Writ, D. Ch••va∣l••er sal•…•… Cock Com. ••n L•…•…leton, Lib. 1 c 1. of Fee•…•…le, Sect 9. Qui ab 〈…〉〈…〉 splendore degenerar••••t N••bs 〈…〉〈…〉 port••••t•• 〈◊〉〈◊〉.
• * 1.12

  Prov•••• al•…•… spes cohibers cert•…•… est, si success••r non 〈…〉〈…〉 to. Tacitus Annal. 3.
• * 1.13

  Nobilitas Gener•••• non inter b••na ex∣ter•••• rec••ns••nd•• venit quo•…•… H••. roici quida•• igni∣culs poster•••• trans∣•…•… 〈…〉〈…〉. Pet. Martyr, l••••. C••m. & Plut. d•• tard. D. vindict.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Po∣lit. Lib. 4. cap. 8.
• * 1.15

  Sed arm•• sumere non ante cuiquam mor••s▪ q•…•… civi∣••••s suffecturum pr••baver••t. T•…•… in ipso Con∣cilio vel princi∣pum aliqu•…•… vel Pater—Scuto framea••ue ju••e∣nem oruant hic primus, ju∣vent•• honos an∣t•• h••c •…•…us pars viaent•…•…ox Re••p Tacitus de Mori∣bus Germanc∣rum, Vide Cambd. Brit. pag. 169. Gentilis Honos ••cc legibus con∣firmatus nec mo∣•…•…bus spreto na∣talium jure ••va∣nescit. Read the appro∣ved Commenter on that place: Consult Master Perkins his Cases of conscience.
• * 1.16

  Tamet•••• vero ini∣qu••ssimu•• sit hoc hom num genus ad tantam digni t••tem ascendere ib••tamen col••o 〈…〉〈…〉 hon•••• ha∣be••du••e•••• tan▪ quam iis, qui non 〈…〉〈…〉 H•…•… 〈…〉〈…〉 a•• Dei saptentia & j••sts∣ti••, de hominum peccatis supplicium sumentis ad illud honoris fastigium evecti sunt—qu•…•… salva p•…•… & offi•…•… in D•…•… fieri possit. Cartur, in Prov. 26. 1.
• * 1.17

  Resp. ••••ne certo tum in jubendo tum in parendo ord ne nil nis•• onus & praed•• futura est. Vide Tacit. Liv••••m & Politic••s passim. Opus naturae est opus authoris naturae. Si p••ssent homi∣nes sibi sortem facere ••ascendi nemo esset humi∣l••••, nemo ege•••• unusquisque faeli∣cem domum in∣vade••et—Natura nos re∣git. Senec. Rhet. Con∣trov. 6.
• * 1.18

  See Davenants Determinati∣ons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Inter c••aros magis qua n inter bonos re∣cen••endus, Ta∣cit. Hist. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ar••st. Po∣••it. lib. 2. c. 6.
• * 1.19

  Vide sis Senecae Rhetoris Con∣trovers••am 6. Orat. Marii a∣pud Sal. Cicero Novus homo Nobilitatem contemplet. Pompeium si Hereditariae extulissent imagines nemo Magnum dixisset. Sene••a the Philosopher acknowledges that the soul comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Poet could say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act 17. 28 Non possum fidei caus•• imagines neque triumphos aut consula••us majorum meorum ostentare: At si res postulet hastas, vexillum, Phaleras, alia dona militaria praeterea cicatrices adverso cor∣pore. Hae sunt meae imagines haec Nobilitas—Salust. vide Aristot. l. 2. Rhet. c. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Jul••ani Imperatoris dictum familiare fuit. Turpe esse sapienti cum animum hab••at captare laudes ex corpore, Ammian. Marcell lib. 25.

  Paulus vel Cossus vel D••usus Moribus esto. Nae ••u Eruci accusator esses ridiculus si illis temporibus natus esses, cum ab aratro arcessebantur qui consules fierent. Cicero pro Ros••io. Sordidus Hetruscis abductus consul aratus Lucan. Vnde Remo sulcoque terens dentalia Quincti. Cum trepida ante boves Dicta••orem induit uxor. Et tua ara∣tra domum lictor tulit. Quid tibi videntur illi ab ara••ro citati qui paupertate sua beatam fecere Rempub. Quemcunque volueris revolve Nobilem ad humilitatem pervenies.—Inter haec tam effusa maenia nihil est humili casa Nobilius Se••••ca. Juv. Sat. 8. in Cal••••.
• a 1.20

  Ex virtute Nobilitas cae∣pit. Marius a∣pud Salust. Nobilitas sola est atque unica virtus vide Juvenal. Sat. 8.
• * 1.21

  Scilicet quia imagines non habeo, & quia mihi nova no∣bilitas est, quam certe pe∣perisse melius est quam acce∣ptam corru∣pisse. Marius apud Salust.

  Quidam avitas paternas{que} flagitiis obruerunt imagines, quidam ignobiles nati fecere pest••ris genus, in illis non servasse quod acceperant maximum dedecus, in his quod∣nemod derat fecisse, laudabile. Seneca. Vide sis Val. Maxim. Lib. 3. c. 4, 5. Lib. 5. c. 9, 10. & ••ib 4. c. 4.

  In ••o••umento quodam apud Lugdunenses, teste Andr. Schotto in Senec. Videre est Ser∣vius Tullius, si nostros sequimur Captiva natus Ocresia: & vide Plin. Lib. 18. cap. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas in verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  • ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
    • Sopocles in Aiace.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  Servilibus vi∣t••is nobiles polluuntur—malos esse ser∣vos ac detesta∣biles satis certum est, sed hoc utique ingenui ac nobiles magis exectandi, si in statu ho∣nestiore prjores sunt. Salvian de Gubern. Dei. Lib. 3.
• * 1.23

  A••at. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  Jerem. 2. 21.
• * 1.25

  Psal. 47. ult.
• * 1.26

  Caput & Cor∣pus unus certe Christus. Aug.
• * 1.27

  Patience is a Noble grace. Romanus a Noble man that suffered Martyr∣dom, desired his tormentors not to spare him, be∣cause he was a Nobleman, for he did not count himself Noble by the blood of his Progenitors, but the blood of his martyrdom; not by his birth, but by his death.
• * 1.28

  Vide Cooks Comment on Littleton, p. 16. Hence that rule, si mulier nobi∣lis nupserit ig∣nobili definit essu nobilis.
• * 1.29

  1. 2.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  Application. Let no man think me a fool: if otherwise, yet 〈◊〉〈◊〉 a fool receive me (or suffer me) that I may, &c. Vers. 16. For ye suffer fools gladly, 2 Cor. 11. 19.
• * 1.32

  Plebs enim ju∣ramento hoc contenta, & veluti secura, de reliquis non admodum erit sollicita etiam∣si postea mag∣nis injuriis af∣ficiatur, vide Clapmar. de Arcanis imperii. lib. 2. cap. 9.
• * 1.33

  Aristot. Polit. lib. 5. cap, 9.
• * 1.34

  Reproof. The Atheisticall Beast. Exsecrantur publice quod occulte agunt ac per hoc dum damnare se c••∣teros putant ipsos se magis propriâ ani∣madversione condemnant. Salvian. lib. 3. de Gubern••.
• * 1.35

  Rupere saedus impius lucri furor & ira praeceps.
• * 1.36

  Quanto mi∣nori peccato illi per daemo∣nia Pejerant quàm nos per Christum•…•… Nam cùm De∣us non sit per quem juratur, non est perju∣rium cum Pejeratur. Salvian.
• * 1.37

  Ad hoe res ce∣cidit ut cum per Christi nomen jura∣verint purent, se scelera religi∣••se facturos, &c. Salvian. 〈◊〉〈◊〉 Gub. Dei, lib. 4.
• * 1.38

  Vide Ciceronem de Legibus, de natura deo∣rum. Ut So∣lum in aquis, sic Deus in o∣peribus in∣tuemur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato in Phaedone. As if he had said, I am that I am.
• * 1.39

  The Appeal of Amurath the sixth, against the King of Hun∣gary, Novemb. 10. 1444. Foxes. Serpents.
• a 1.40

  Fraude•…•… profectò in re esse & Sem∣pronium Co∣mitiis plus Artis habuisse quàm fidei. Liv. lib. 4.
• b 1.41

  Mar▪ 8. 15.
• * 1.42

  Bruta potius quàm jumenta utinam Reip. Jumenta sic & Adjumenta, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.43

  Per magna dis∣crimina ascen∣dun•• Aulici ad majora, per ista ad summa ••t longius audia∣tur ruinae soni∣tus; non est meum ita ne∣gare, non est prudentis infi∣ciari quae ex∣perientiâ pro∣bantur. Contz. ••ul•• spec. Ful∣••ers Holy State.
• * 1.44

  Examina∣tion.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Vel ut non∣nulli 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.46

  Num. 25. 8. 1 King. 16. 9, 10.
• * 1.47

  Eamus nunc protinus Jovi opt. M. gratu∣latum, &c.—aegre passus quod cui salus Imperii ac Reip. accepta ferri deberet, &c. A. Gell. Noct. Att. lib. 4. cap. 18.
• * 1.48

  Nihil tam capax maligni∣tatis sermo∣numque quam bellum Quin∣til.
• * 1.49

  Apollonius Tyaneus à Diis poscebat ut honos cog∣nosceret malos vitaret. Alex. ab Alex. lib 4. cap 17. Pectora felle virent lingua est suffusa ve∣neno. Vide Caelin. Rhod. Ant. lect. lib. 6. c. 35. Anima sicca anima prudens. Vide Aristot. Probl. Sect. 30. & Plut. de O∣rac. defect.
• * 1.50

  Object.
• * 1.51

  Sol. Vide Aristot. Polit. lib. 2. c. 〈◊〉〈◊〉. Vix per singu∣los annos of∣fensiones vi∣tari quamvis repulsam pro∣pinqua spes so∣letur quantum odii fore ab his qui ultra quin∣quennium pre∣jiciantur. Ta∣c••us. Quae ubi tu∣multu majore etiam quàm res erat nunti∣antur, Romam Senatus extem∣plò (quod in repus trepidis ultemum con∣silium erat) Dictatorem dici jussit, L••••ius. Consul aberat nec Dictatorem populus creare poterat quod nunquam ante ••am diem factum erat Prodictatorem populus creavit Q. Fabium Maximum, & Magistrum Equitum, M. Mi•…•…ium Rufum. Hisque negotium ab Senatu datum u•• Mu••os ••uresque urbis firmarent, Liv. lib. 22. Nec ultra sex menses ante Syllam Dictaturae munus quempiam exercuisse praeter Furium Cami•…•…, cui jam exact•• semestri cum consternata Republica laborarent aucipiti metu—Senatus in annum Dictaturam invito prorogavit, Alex. ab Alex. Gen. lib. 1. cap. 6. Quo tempore illud evenit ut duo simul Dictatores quod nunquam antea factum, crearentur Marcus scilicet Junius, qui castris Dictator tunc praeerat, & M. Fabius Buteo qui ordinem Senatorum eo quòd multi bello ceciderant sufficeret legeretque—Dictator illorum contumaciam cohibebat, qui functis honoribus Magistratu abire vel Senatus dicto parere nollent. Idem. Sylla fretus exercitu ac legionibus in urbem admissis Dictatorem si in annos quinque lege Valeria creari jussit, quam tamen legem M. Tullius negat suisse legem.—Et Cosmus Medices post Alexandri caedem Senatum Florenti••••m coegit ut se perpetuum Du∣cem crearet. Vide Clapmar. de Arcanis Imp. lib. 2. Dictatores in bellum ituri legibus ad tempus solvebantur. Libertatis magna custodia est si magna Imperia diuturna esse non ••inas, & tempori•• modus imponatur quibus Juris non potest, Livius lib. 4. They did but flatter Julius Caesar, when they said, he deserved to be Consul in Decennium, Dictator in perpetuum, though Octavius Caesar, and other Emperours were commonly so called. Triennium & sex menses ultra quam licet Aemilia lege Censuram geram, hoc quidem jam Regno simile est, Livius lib. 9.
• * 1.52

  Qui artem ali∣quam desine∣bant ejus In∣strumenta Diis suspendebant, Sacrabantque: Turneb. Adver∣sar. lib. 6. cap. 9.
• * 1.53

  Pietie.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hermes. Est profecto Deus qui quae nos gerimus, audi•…•…que & videt. Plau••us. Capt. Frustra sunt qui Religionis specie in am∣bitionem del••∣bunt••••, Tacit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide Epi∣••te••um. Conscientiam 〈◊〉〈◊〉 D••is Im∣mortalibus ac∣cepimus quae Divelli a no∣bis non potest. Cicero pro Clu∣entio. Tutissimum est in omni vi∣ta transversum ungnem a re∣ctâ conscientiâ non discedere. Cic. ad Atti∣cum. Suus cuique a∣nimus ex con∣scientiâ spem praebet. Salust. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arl. Eth. ad Nicom. l. 4. cap. 3. Prudence. Temperance.
• * 1.55

  Valour. Euripides ni∣hil sunt us∣quam.
• * 1.56

  In Hannibale plurimum au∣daciae ad capes∣senda pericu∣la plurimum consilii inter ipsa pericula erat, Liv. lib. 21.
• * 1.57

  Liberality. Magnificence.
• * 1.58

  Magnanimity and Justice. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ar. Eth. l. 4. 〈◊◊〉〈◊◊〉.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, c. 3.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cap. 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ar. Eth. ub•• supra. Oportet te ni∣hil facere per injuriam, sed nec omnino facere videri. Na n privatis quidem homi∣nil us s••tis est nihil delin∣quere; Prin∣cipibus ne qui∣dem suspectis esse licet. Livia ad Auguslum.
• * 1.61

  U•• fortasse ve∣re sic satis uti∣liter ad prae∣sens certamen consopiendum uti olim non∣nemo.
• * 1.62

  Tanta tum gratiâ tum ar∣te praepara ve∣rant, quae non modò plebem, sed ipsum eti∣am Dictato∣rem frustrarea∣tur, Livius.
• * 1.63

  Quod scis ne∣scis si sapis, Dromo.
• * 1.64

  Ta••it. in Agric. Optimum Au∣lieam pessi∣mum publi∣cum. Hoc uno bono dissentire cla∣ros viros gaudet—. ne in seipsum conspi••ent ad unum omnes. Julius Clas••. Suetonio dis∣cors bon••m publicum pri∣vatis simulta∣tibus impedic∣bat. Taci••. Annal.
• * 1.65

  Callidas & Malitiosas Ju∣ris interpreta∣tiones, Cicero. effic. lib. 1.
• * 1.66

  Jus concinna∣tis mendaci••s adumbratum. Ammianus Marcell. Civili justo∣que imperio ad voluntatem converso cru∣entam idem, lib. 15. L. Tarquinius Regum pri∣mus traditum a principibus morem de omnibus Senatum consulendi solvit; domesticis consiliis Rempub. administravit. Livius lib. 1. Non datâ Senatus copiâ intra••ubiculum auditur, Tacitus. Nam quae alii Scelera hic remedia vocat, supplicia & contumelias vestras Dis∣ciplinam appellat, Idem. Tacitus Agric. In omni Repub. diversum semper est plebis & Optimatum ingenium diversaque studia: Et quae leges ad conservandam libertatem condunt••r, eae originem habent ex eorum discordia. Vide Discurs. de Rep. lib. 1. cap. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aristot. Polit. lib. 4. cap. 8. Pulsis Tarquiniis maxima videbatur esse Senatus & populi concordia ipsique Nobiles absque ullo fastu Mites & Populares esse putabantur sed postquam interiistent Tarquinii, &c.—Hinc ratio invents est creandi Tribunos plebis, ut faeliciae esset Resp. ex omnibus tribus (Monarch. &c.) Politiae fermis rite composita, uti Politici passim. See His Majesties Answer to the 19. Propositions. Sacra Consulum, Senatus populique Romani Majestas. Jam prope erat ut ne Consulum quidem Majestas iras hominum coerceret, Liv. lib. 2. Proditum a Patribus summi Imperii Jus, consulatus autem Tribunitium auxilium nec non plebis Romanae provocatio arces tuenda libertatis fuere. Vide Anold. Clap. de Jure Imperii, lib. 1. cap. 9. & 10. Melius institui posse Remp. sentio ad exemplum Romanorum quam vel Venetorum, vel Spartanorum: Quod vix p••ssit medius quidam modus inter extrema inveniri, aut conservari, Disput. de Repub. lib. 1. pag. 41.
• a 1.67

  Habet ali∣quid ex iniquo omne mag∣num exem∣plum quod contra singulos utilitate publica rependitur uti Cassius apud Tacitum Annal. 14.
• b 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. Polit. lib. 2. c. 8. & lib. 3. cap. 5. Romanis tutius visum est de∣fendi in ermes Latinos quàm pati r••tractare arma. Livi••s, l. 2. Armis publicè mulctati, Ta∣citus, Histor.
• c 1.69

  ••r. stot. Poslit.
• d 1.70

  Resp. inco∣lumis & pro∣vatas res facile salvas praestat: Publica per∣dendo tua ne∣quicquam ser∣ves, Liv. l. 26. Salutis cau••â Rei familiaris commoda negligenda esse, dixit Vercingetori•• apud Caesa••em, lib. 7. de bello Gall••co. Bonum publi∣cum est bo∣num Populi∣cum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aristophanes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aristot. Polit. lib. 4. cap. 8. Res privatae semper offecêre officientque publicis negotiis, Livius. Monent iidem ne occultis consiliis, Resp. laedatur. Cicero de Arusp. resp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polybius, lib. 6.
• * 1.71

  Application to all Estates and Degrees of men.
• * 1.72

  1 Thes. 2. 8.
• * 1.73

  The new crea∣ture.
• * 1.74

  Galath. 6. 15.
• * 1.75

  Galath. 5. 6. Jude. Build up your selves on your most holy Faith, vers. 20. Keep your selves in the Love of God, verse 21.
• * 1.76

  I.
• * 1.77

  Mir•• simplici∣t••s est •…•…cire qu•…•… •…•…das •…•…onym. •…•…s tenebra∣rum est quae definitur per ignorantia••.
• * 1.78

  II.
• * 1.79

  Heb. 9. 14. Acts 15. 9.
• * 1.80

  III.
• * 1.81

  2 Chron. 16. 8. 2 Chro. 14. 11.
• * 1.82

  IV.
• * 1.83

  V.
• * 1.84

  VI.
• * 1.85

  ••ides cum Dilectione, & fides Christia∣ni, fides sine Dilectione est ••ides Diaboli.
• * 1.86

  Ezek. 16. 6, 8 &c.
• * 1.87

  Master Pink ••is Tryall of Love.
• * 1.88

  Psal 63. 1. Psal. 42. 1, 2. Psal. 119. 131, 174. Cantic. 5. 8.
• * 1.89

  Phil. 3. 3.
• * 1.90

  Tiberius ergo cujus tempore nomen Chri∣stianum in sae∣culum introi∣vit annuncia∣tum—detulit ad Senatum cum Praeroga∣tivâ suff••agii sui Sena•…•…s quia non in se probaverat, re∣spuit. Tertul. Apol••ge••. c. 5.
• * 1.91

  Foedumcri∣men ••ervit•…•…is est adulatio.
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diog. La••r••i•…•…, vit. Ari••••ip. p. 142. Vi••e Xenophon▪ Cyropaed. Ene. Sylv. tract. de liber. educat. Nec non E∣pistol. 339. Brisson de Reg∣no Pe••••, de In∣sti••. lib. Reg. Plat. de Repub. lib. 2.