Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE BRUISED REED. A Sermon preached before his Grace, and the rest of his Majesties Commissioners in causes Ecclesiasticall, Decemb. 4. An. Dom. 1617. at Lambeth. THE FIRST SERMON.

MATTH. 12. & 20. ex ESA. 42. & 3.

A bruised reed shall hee not breake, and smoaking flaxe shall hee not quench, till he send forth judgment unto victory, or (as we reade in Esay) hee shall bring forth judgement unto truth.

Most REVEREND, &c.

I Would not presume to found a bruised Reed, or winde a crack't Pipe in this place, destinated and appointed for the silver Trumpets of Sion; nor blow my smoaking Flaxe here, where the cleerest Lights of the Sanctua∣ry usually shine, if the Text of Scripture, even now read in your eares, encouraged mee not thereunto, teaching the strongest and tallest Cedars of Lebanon, by the example of the Highest, not to fall upon, and breake the bruised Reed: and likewise the brightest burning Lampes of the Church not to do ut, and quench the smoaking, or (as the Hebrew beares it) the dimly burning Flaxe of their brethrens obscurer parts and labours. A bruised Reed, &c.

Whether by bruised Reed, with S. Gregory, we understand the broken Scepter of the Jewish Kingdome; and by smoaking Flaxe, the Aaronicall Priesthood, destitute of the light of Faith, and now ready to goe out and expire; or by Arundinem conquassatam, the shaken Reed (as S. Hierome reades the words) wee conceive the wavering faith of the Jewes to bee meant; and by the smoaking Flaxe, the momentary fervour of the Gen∣tiles,

which is Tertullians exposition, seconded by Rhemigius: or we take the bruised Reeds in Saint Hilaries construction for the maimed bodies of such as were brought to Christ; and smoaking Flaxe, for their troubled mindes and distressed consciences: or we be carried with the maine current of later Interpreters, who are all strongly for all penitent sinners oppressed with the heavie burden of their sinnes, and stricken with the horrour of Gods judgements, in whom there remaines any sparke of grace, to be sha∣dowed under the Metaphors of the bruised Reed and smoaking Flaxe.

Vox diversa sonat doctorum, est vox tamen una.

The descant is somewhat different, the ground is the same; all warbling the sweet note of our Redeemers most gracious and mercifull disposition, who was so meek in his speeches, that hee never strained his voice to ex∣claime bitterly, and inveigh vehemently against any; Ver. 19. He shall not cry, nor lift up his voice: and so milde and altogether innocent in his acti∣ons, that he never brake so much as a bruised Reed, nor trode out a smothe∣ring Week, or smoaking Flaxe.

To cleere then the meaning of this Scripture from all mists of obscuri∣ty, arising from variety of Interpretations, give mee leave, as it were, to melt many small waxe lights into a great Taper, by a generall Paraphrase upon the words. Hee, that is, Jesus, the second person in Trinity, our Me∣diatour and Saviour (as S. Matthew, by applying this Prophecy unto him, consequently expoundeth it) Shall or will not breake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, destroy or cast away a bruised Reed or Cane, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, an afflicted and contrite sinner, be he Prince or Priest, in Saint Gregories sense; Jew or Gentile, according to Tertullians interpretation; afflicted in body or in minde, agreeable to S. Hilaries exposition.

And smoaking flaxe he shall or will not quench, that is, hee will not dis∣hearten or discourage any Puny or Novice in his Schoole; but on the con∣trary he will cherish the smallest seeds of grace, and weake beginnings in new converts: neither will he take away his Spirit from any relapsed and languishing Christian, exhaling bitter and darke fumes of sighes for his sinnes, if there remaine any light of faith in him, though never so obscure: any heat of true zeale and devotion, though very weake, and scarce sensi∣ble. Behold here then store and aboundance of the Balme of Gilead, drop∣ping from this sweet Cane in my Text. A Reed; what so weak? and that bruised; what so unprofitable? yet shall not be broken: And Flaxe, or the weeke of a lampe or candle; what so vile? and that smoaking; what so loathsome? yet shall not be quenched. By this cursory interpretation and illustration of the words you may easily distinguish in them,

• 1. Two members of this Propheticall sen∣tence.
  • A bruised, &c.
  • A smoaking, &c.
• 2. Two subjects answerable to the two members.
  • Reed,
  • Flaxe.
• 3. Two attributes proper to these sub∣jects.
  • Bruising,
  • Smoaking.
• 4. Two acts sutable to these attri∣butes.
  • Breake,
  • Quench.

both removed from, and denied of Christ, he shall not breake, he shall not quench. Of these, by the concurrence of Gods assistance, with your pati∣ence, now and hereafter, according to the order of the words in the origi∣nall: A reed bruised he shall not breake.

A reed. Although the reed in my Text may seeme hollow, and conse∣quently empty of matter fit for our use; yet if you please to look narrow∣ly into it, you shall finde it like that precious staffe which Brutus offered to Apollo, in the hollow whereof much massie gold was inclosed.* 1.1 To open this horne or cane, that wee may finde the treasure hid in it, may it please you to take notice of a foure-fold Reed described in holy Scriptures:

• 1. Mysticall.
• 2. Artificiall.
• 3. Naturall.
• 4. Morall.

Of the Mysticall you have heard already out of the Fathers. The Arti∣ficiall reed is a golden instrument to mete withall, mentioned, Ezek. 40.5. Apoc. 21.15. I need not speake of the Naturall reed,* 1.2 it is so well knowne to be a watery plant, or tree, wherewith nature fenceth the bankes of ri∣vers and brookes, placing them thicke about the flagges, as it were so many pikes in an Army about the ensignes or streamers.* 1.3 The great Naturalist setteth forth this plant in the richest colours of Rhetoricke, out of a kinde of gratitude, as being indebted to it for his pen and pensill, which were an∣ciently made of canes, as now of quils. The people of the East use reeds in their wars, of these they make deadly darts, these they wing with feathers, and they let them flye in such aboundance, that they over-shadow the Sunne. To these reeds the Prophet* 1.4 Esay pointeth: The reeds and flagges shall wi∣ther. But our Saviour* 1.5 evidently alludeth to a Morall reed: What went you out into the wildernesse to see? a Reed shaken with the wind? that is, a timorous and inconstant man. No, John was no such reed, hee was not light nor unstable, nor must we be,* 1.6 if wee expect one day to bee made pillars in the Temple of God.

Of these foure kindes of reeds, which sorteth best with the meaning of this Scripture? the Artificiall cannot bee here meant; for that's a perfect straight cane: but this a bowed or bruised.* 1.7 Maldonat glaunceth at the Naturall, and thus (as he imagineth) hitteth the sense: He will tread so wa∣rily and lightly, that if a bruised reed were under his feet, he would not breake it, or crush it in pieces. But St.* 1.8 Hierome sweetly playeth upon the My∣sticall reed: By the shaken and bruised reed, saith hee, the Evangelist under∣standeth the people of the Jewes, which in former time were sound and entire, and sweetly sounded out the praises of God; but now falling upon the corner stone, were cracked: and therefore are fitly termed a bruised reed, running into their hands who leane upon it.

Anda 1.9 Gorrhan addeth, that the Jewish people might in this also be com∣pared to reeds, that they stucke to the letter of the Law, and were inwardly hollow, that is, empty of the spirituall sense and meaning. Yet the same Saintb 1.10 Jerome in his Commentaries upon St. Matthew, understandeth Reed in my Text morally, taking it for a fraile and weake man, whereof what fitter

embleme can be devised than a reed? 1. A reed hollow within, and man by nature empty and void of all inward grace. 2. A reed apt to make a pipe to sound, or cane to write; and man likewise fitted with a tongue to sound out, and a hand to write his Makers praises. 3. A reed dry or unfruitfull, though planted and growing by the river side; and man dry and unfruitfull in good workes, though continually watered with the dew of Gods bles∣sings. 4. A reed ever wagging of it selfe, or shaken, and man so unstable, that Plato defines him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a changeable creature. 5. A reed so weake, that it yeeldeth to the least puffe of winde, and is blowne downe to the ground with a violent blast; and man so feeble, that hee is moved with the least blast of temptation, and if it grow more violent, is not only shaken, but quite bowed and bruised by it, as this in my Text.

Bruised. A reed, as I have shewed, is an embleme of fraile man; but a bruised reed seemeth to mee a proper embleme of a Christian: the Motto or word you have in John the 16.* 1.11 In mundo pressuram habebitis: In the world you shall have, word for word, bruising, that is, grievances, and brui∣ses, or pressures, some inward, some outward, some in the body, some in the soule, some from the yoke of Tyrants, some from the burthen of your sinnes,* 1.12 some from the weight of Gods judgements. Whereunto S. Austin sweetly alluding, saith, The fairest and ripest grapes are pressed, that they may yeeld their sweetest juice. The hint of which conceit he may seeme to have taken from Saint Cyprian:* 1.13 Yee are goodly branches of the true Vine, hang'd with clusters of ripe grapes; secular persecution is your treading upon and pressing, your wine-presse is the prison, and in stead of wine, your bloud is drawne from you. The hony-combes are pressed and bruised, to squeeze out of them the thickest hony; the ripe and full eares are smitten and brui∣sed with the flaile, to beat the corne out of them: the rich Ore is beat and bruised in the stamping mils, and afterwards tried by fire, before there come of it precious and pure metall: the corne is bruised and ground to make flowre. Whereunto the blessed Martyr* 1.14 Ignatius fitly resembling the death whereby he was then to glorifie God, when hee heard the hungry Lyons roaring for their prey, and gaping wide to devoure him, said, I am Christs corne, and straight-waies shall be ground with the teeth of beasts, that I may be served in as fine manchet at his table in heaven. When the hottest spices are bruised and brayed in the mortar, they yeeld a most fragrant smell; and a boxe of oyntment, after that it is broken, sweetly perfumeth the whole roome: Even so those prayers and meditations are most fervent and fragrant in the nostrils of Almighty God, which rise from a bruised spirit, and a broken and contrite heart, through inward and outward afflicti∣on. It is the proper evill and (if I may so speake) misery of earthly hap∣pinesse, that it maketh the heart fat, and dulleth and deadeth the spirits of zeale and devotion: and contrariwise, it is a kinde of happinesse which misery bringeth,* 1.15 that it quickens us, and maketh us seeke diligently after God.

In their affliction they will seeke me* 1.16 diligently. When by any grievous fit of sicknesse, or great losse, or sore wound in our reputation, wee are touched to the quicke, then we begin to be sensible of our own infirmities, and compassionate of other mens calamities; then we offer up prayers with

strong cryes; then, like bowed and bruised reeds, we fall flat downe to the ground, then our hearts swell with griefe, and our eyes are bigge with teares, and if Gods hand lye very heavie and long upon us, wee bid defi∣ance to all worldly pleasures and comforts, which faile us in our greatest extremity: we grow weary of this life, and in our desires run to meet death the halfe way, and sigh, and mourn, and pine away till we be quite dissolved, that we may be with Christ. In regard of these and such like wholsome fruits, which meeknesse and patience gather from the crosse, I dare undertake to make good that seeming Paradox of Demetrius concerning evils, Nihil eo infoelicius, cui nihil infoelix contigit; None is so miserable as hee who in this life never tasted any misery: For, besides that continuall pleasures glut his senses, and his very happinesse cloyeth him, hee wanteth many im∣provements of his wisedome, many trials of his faith,* 1.17 many exercises of his patience, many incentives of his zeale, many preservatives against sin; and, which weigheth all downe, many arguments of Gods love towards him, and care over him. If the Schoolmasters eye bee alwaies upon his Schollar to observe him, if hee still checke and correct him for his faults, it is a signe he beareth a singular affection to him, and hath a speciall care o∣ver him; but if he let him loyter and play the trewant, and abuse his fel∣lowes, and never call him to an account for it, it is evident thereby, that he intendeth to leave, or hath already left the tuition of him. In like manner, whiles the Physician prescribes to his patient unpleasing diet and bitter potions, and is ever trying some medicine or other upon him, the friends of the sicke are in good hope; but when the Physician leaves prescribing physicke, and forbids his patient nothing that he hath a mind unto, though hee grow still worse and worse, then all that are about him take on grie∣vously, and shed teares in secret, as knowing well that their friend is given over by the Doctor for desperate. Which Saint Bernard seriously con∣sidering, delivereth this strange, yet most true Aphorisme, Illi verè irascitur Deus, cui non irascitur: God is angry indeed with him,* 1.18 to whom hee showes it not by rebuking and chastening him for his sinne. For whom hee mends not by chastening in this world, hee certainly purpo∣seth to condemne in the other: This is a ruled case in Divinity, Dives is a president for it.

If things stand thus in this world, let no Christian flatter himselfe with a vaine hope of uninterrupted prosperity, and unmixed joyes in this life: Invicem cedunt dolor & voluptas, pleasures and sorrowes have their turns; as sorrowes end in joyes, so joyes in sorrowes. There is a cup of trem∣bling which cannot passe, but first or last we must taste of it: & sith we must; let us looke for it, and when it comes to us, chearfully off with it; the ra∣ther, because our Lord and Saviour hath begun in it deep unto us. O yee Favourites, and (if I may so speake) Minions of Fortune, who are driven with a prosperous gale, and beare a lofty saile, swelling with the pride of a high minde, strike saile in time, looke soone for a bit∣tera 1.19 storme: Though the smooth sea smile upon thee, and seeme to bee no other than a standing poole, though the top of the water by the wind bee not so much as cast into bubbles, like the curles of thy haire, trust not the deep; the plaine thou seest hath many mountaines in it,

the present calme will prove in the end a tempest: or else assure thy self thou sailest not in Christs ship; for that was tossed in the sea, and even covered with waves,* 1.20 yet not drowned:

Jactatur, nunquam mergitur ista ratis.

How should the ship be drowned or cast away upon the rockes, wherein Christ is the Pilot, the Scripture the Card, his Crosse the maine Mast, his promises,* 1.21 (I will be with you to the end of the world, and, Hell gates shall not prevaile against it) the Anchors, his holy Spirit the Wind? This maketh the Church bold, not onely to checke and represse the insolency of her ene∣mies,* 1.22 saying, Rejoyce not against me, O mine enemy, though I fall I shall rise; when I sit in darknesse, the Lord shall be a light unto me: but also glory in the Lord,* 1.23 and insult over them, saying, Many a time have they afflicted mee from my youth up,* 1.24 but they have not prevailed against me: Nay, In all things we are more than Conquerours, through him that loved us. David often har∣peth upon this sweet string,* 1.25 The Lord hath chastened mee sore, but hee hath not given me over unto death:* 1.26 the righteous falleth, yet shall not be utterly cast downe. What an excellent harmony doth St. Paul make of seeming dis∣cords!* 1.27 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wee are troubled on every side, yet not distressed; we are perplexed, but not altogether without meanes; persecuted, but not forsaken; cast downe, but not destroyed: that is (to set the Prophets ditty to the Apostles tune) Wee are continually bruised, yet not broken. Hee shall not breake.

I fore-see what you may object, That many of Gods servants, and Christs souldiers have had their flesh torn with whips, their joynts hewen asunder, their bones broken on the racke, and sometimes ground to pow∣der with the teeth of wilde beasts; nay, their whole body burnt to ashes, and these ashes cast into the river:* 1.28 how say we then, the bruised reed is ne∣ver broken, nor the smoaking flaxe quenched?

For this blow we have a foure-fold ward:

1. We are to understand, that Gods promises of delivering his Saints are principally and simply to be taken of their eternall deliverance; but of tem∣porall secondarily, and conditionally, as it standeth with his glory, and their greater good.

2. We are to note, that many of the promises above mentioned concern the entire body of the Church, not every particular member. The bruised reed may be broken in some part, yet not through the whole: Tyrants may waste and destroy the Church partially, but not totally, for the reasons in∣timated by Tertullian and S. Leo,* 1.29 because the bloud of Martyrs spilt upon the ground is like spirituall seed, from whence spring up new Martyrs: and the graines of corne which fall one by one, and die in the earth, rise up again in great numbers. Persecution serveth the Church in such stead, as pruning doth the Vine, whereby her branches shoot forth farther, and beare more fruit. Therefore S. Hierome excellently compareth the militant Church, burning still in some part in the heat of persecution, and yet flourishing, to the bush in Exodus,* 1.30 out of which Gods glory shined to Moses, which bur∣ned, yet consumed not.

3. Wee are to distinguish between corporall and spirituall destruction: Though the cane be crushed to peeces, yet the aire in the hollow of it is

not hurt; though the tree be hewen, the beame of the Sun shining upon it is not cut or parted in sunder. Feare not them, saith our Saviour,* 1.31 which can kill the body, but are not able to kill the soule. Could the Philosopher say, tun∣dis vasculum: Anaxarchi, non Anaxarchum, Thou beatest the vessel, or strikest the coffin of Anaxarchus, not Anaxarchus himselfe, O Tyrant? Shall not a Christian with better reason say to his tormentors, Yee breake the boxe, ye spill not any of the oyntment; ye violate the casket, ye touch not the jewell? neither have yee so much power as utterly and perpetually to de∣stroy the casket (viz.) my body; for though it be beat to dust, and ground to powder, yet shall it be set together againe, and raised up at the last day,* 1.32 and made conformable to Christs glorious body by the power of God, whereby he is able to subdue all things to himselfe.

4. And lastly, it is not here said simply the bruised reed shall not be bro∣ken, but shall not be broken by him, He shall not breake the bruised reed.

He shall not breake: for hee came not to destroy, but to save;* 1.33 not to bur∣then, but to ease; not to lay load upon us, but to carry all our sorrowes; not to breake the bruised reed, but rather to have reeds broken upon him, where∣with he was smote.a 1.34 Pliny observeth, that those that are strucken by Scor∣pions, are ever after priviledged from the stings of Waspes or Bees. The beasts that were torne or hurt by any accident, might not bee sacrificed or eaten. It is more than enough to bee once or singly miserable: whereupon he in the Greeke Poet passionately pleades against further molestation,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

For Gods sake disease not a diseased man, presse not a dying man with more weight. Which because the enemies of David had the hard hearts to doe, he most bitterly cursed them: Poure out thine indignation upon them,* 1.35 and let thy wrathfull anger take hold of them; let their habitation be desolate, and let none dwell in their tents: for they persecute him whom thou hast smitten, and talke to the griefe of those whom thou hast wounded. O how grievously doth S. Cyprian complaine against the inhumane cruelty of the persecutors of Christians in his time, who laid stripes upon stripes,* 1.36 and inflicted wounds upon sores, and tortured not so much the members of Gods servants, as their bleeding wounds! Verily for this cause alone God commanded, that the name of* 1.37 Amaleck should be blotted out from under heaven, because they met Israel by the way when they were faint, and smote the feeble among them. For not to comfort the afflicted, not to help a man that is hurt, not to seeke to hold life in one that is swouning, is inhumanity; but contrarily, to afflict the afflicted, to hurt the wounded, to trouble the grieved in spirit,* 1.38 sua sponte ca∣dentem maturiùs extinguere vulnere, to strike the breath out of a mans bo∣dy who is giving up the ghost, to breake a reed already bruised, to insult upon a condemned man, to vexe him that is broken in heart, and adde sor∣row to sorrow, Oh this is cruelty upon cruelty; farre be it from any Chri∣stian to practise it, and yet further from his thoughts, to cast any such a∣spersion upon the Father of mercy. How should the God of all consolation drive any poore soule to desperation? hee that will not breake a bruised reed, will he despise a broken heart? He that will not quench the smoaking flaxe, will he quench his Spirit, and tread out the sparkes of his grace in our soules? No, no, his Father sealed to him another commission,* 1.39 to preach

good tidings to the meeke,* 1.40 to binde up the broken hearted, to set at liber∣ty them that are bruised, to give unto them that mourne in Sion beauty for ashes, the oyle of joy for mourning, the garment of praise for the spirit of heavinesse. And accordingly hee sent by his Prophet a comfortable mes∣sage to the daughter of Sion,* 1.41 Tell her, behold the King commeth unto thee meeke, and riding upon an Asse: a bruised reed he shall not breake, hee did not breake; and smoaking flaxe hee shall not quench, hee did not quench. Was not Peter a bruised reed when hee fell upon the rocke of offence, and thrice denied his Master, and went out and wept bitterly? Was not Paul like smoaking flaxe in the worst sense, when he breathed out threats against the Church, and sought by all violent meanes to smother the new light of the Gospel? yet we all see what a burning and shining lampe Christ hath made of this smoaking flaxe: what a noble cane to write the everlasting mercies of God to all posterity he hath made of the other, a bruised reed: But what speake I of bruised reeds not broken? the Jewes that crucified the Lord of life, the Roman souldier that pierced his side, were liker sharp pointed darts than bruised reeds; yet some of these were saved from brea∣king. Such is the vertue of the bloud of our Redeemer, that it cleansed their hands that were imbrued in the effusion thereof, if they afterward touch it by faith: so infinite is the value of his death, that it was a satis∣faction even for them who were authors of it, and saved some of the mur∣therers of their Saviour, as St.a 1.42 Cyprian most comfortably deduceth out of the second of the Acts: They are quickned by Christs bloud who spilt it. Well therefore might St.b 1.43 Bernard demand, What is so deadly which Christs death cannot heale? Comfort then, O comfort the fainting spirits, and strengthen the feeble knees, revive the spirit of the humble, raise up the prostrate and dejected soule. Be of good cheere ye that have received the sentence of death in your selves. There is no malady of the soule so deadly, against which the death of Christ is not a soveraigne remedy; there is no sore so great nor so festering, which a plaster of Christs bloud will not cleanse and heale, if it be thereto applyed by a lively faith.

Thus, as you see, I have made of the bruised reed a staffe of comfort for a drouping conscience to stay it selfe upon; extend but your patience to the length of the houre, and I will make of it a strait rule for your actions and affections. Though all the actions of our Saviour are beyond example, yet ought they to be examples to us for our imitation; and though we can ne∣ver overtake him, yet we ought to follow after him. His life is a perfect samplar of all vertues, out of which if we ought to take any flower, espe∣cially this of meeknesse, which himselfe hath pricked out for us, saying, Learne of me that I am meeke and lowly in heart,* 1.44 and you shall finde rest to your soules, which also hee richly setteth forth with a title of blessednesse over it,* 1.45 and a large promise of great possessions by it; Blessed are the meek, for they shall inherit the earth:* 1.46 Blessed are the mercifull, for they shall ob∣taine mercy. Neither is this vertue more acceptable in the sight of God, than agreeable to the nature of man. Witnesse our sleek and soft skin with∣out scales or roughnesse; witnesse our harmlesse members without hornes, clawes, or stings, the offensive weapons of other creatures; witnesse our tender and relenting heart, apt to receive the least impression of griefe;

witnesse our moist eyes, ready to shed teares upon any sad accident:

—mollissima corda Humano generi dare se natura fatetur, Quae lachrymas dedit, haec nostri pars optima sensus.

Shall not grace imprint that vertue in our soules, which nature hath ex∣pressed in the chiefe members of our bodies, and exemplified in the best creatures almost in every kind? Even among beasts, the tamest and gen∣tlest are the best; the master Bee either hath no sting at all, or (as Aristotle testifieth) never useth it. The upper region of the ayre is alwaies calme and quiet, inferiora fulminant, saith Seneca, men of baser and inferiour na∣tures are boysterous and tempestuous: The superiour spheres move regularly, and uniformly, and the first mover of them all is slow in his proceedings against rebellious sinners; hee was longer in destroying Jericho, than in creating the whole world. And when Adam and Eve had sinned with a high hand, reaching the forbidden fruit, and eating it, it was the coole of the evening before the voice of the Lord was heard in the garden, and the voice that was heard, was of God walking, not running: to verifie those many attributes of God, Mercifull, gracious, long-suffering,* 1.47 and aboundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sinne.

Is God mercifull, and shall man be cruell? is the master meek and milde, and shall the servant be fierce and furious? shall hee give the Lambe in his Scutchion, and they the Lion? If hee who ruleth the Nations with a rod of iron, and breaketh them in pieces like a potters vessell, will not breake the bruised reed, shall reeds breake reeds?* 1.48 The Heathen Poet giving charge to his woodden god to looke to his garden, useth this commination, See thou looke well to my trees, Alioqui & ipse lignum es, Otherwaies know that thou art wood thy selfe, that is, fit fuell for the fire. Suffer, I beseech you, the word of exhortation; Looke to it that you breake not Christs bruised reeds, Alioqui & ipsi estis arundines, Otherwaies know that you your selves are but reeds, and what measure you mete unto others, shall be mea∣sured unto you againe. Stand not too much upon your ownea 1.49 innocency and integrity: For,b 1.50 Wo be to the commendable life of men, if it bee searcht into without mercy, and scann'd exactly. The Cherubins themselves conti∣nually looke towards the Mercy-seat: and if we expect mercy at the hands of God or man, we must show mercy; for there shall be judgement without mercy, to him that will shew no mercy: which menacing to the unmercifull, though it point to the last judgement, and then take it's full effect, yet to deterre men from this unnaturall sinne against their owne bowels, it plea∣seth God sometimes in this life to make even reckonings with hard hearted men, and void of all compassion. As he did with Appius,* 1.51 of whom Livie re∣porteth, that he was a great oppressor of the liberties of the commons, and particularly that hee tooke away all appeales to the people in case of life and death. But see how Justice revenged Mercies quarrell upon this unmercifull man; soone after this his decree, hee being called in question for forcing the wife of Virginius, he found all the Bench of Judges against him, and was constrained for saving his life to preferre an appeale to the people, which was denied him with great shouts and out-cries of all, say∣ing,

Ecce provocat, qui provocationem sustulit; who sees not the hand of di∣vine Justice herein? He is forced to appeale, who by barring all appeales in case of life and death, was the death of many a man. Let his owne measure be returned upon him. And as Appius was denied the benefit of appeales, whereof he deprived others, and immediatly felt the stroke of justice; so Eutropius, who gave the Emperour counsell to shut up all Sanctuaries a∣gainst capitall offenders, afterwards being pursued himselfe for his life, and flying to a Sanctuary for refuge, was from thence drawne out by the com∣mand of S. Chrysostome, and delivered to the ministers of justice, who made him feele the smart of his owne pernicious counsell. I need the lesse speake for mercy, by how much the more wee all need it: and therefore I passe from the act to the proper subject of mercy, The bruised reed. If* 1.52 mercy should be shewed unto all men, no place would be left for justice; therefore St. Jude restraineth mercy to some, Of some have compassion, ma∣king a difference. The difference we are to make is of

• 1. Sinne.
• 2. Sinners.

For there are sinnes of ignorance, and sinnes against conscience; sinnes of infirmity, and sinnes of presumption; sudden passions, and deliberate evill actions; light staines, and fowle spots: some sinnes are secret and private, others publike and scandalous; some silent, others crying; some prejudi∣ciall only to the delinquent, others pernicious to the Church and Com∣mon-wealth. For the former, mercy often intercedeth, seldome or never for the latter.

Againe, some offenders are likea 1.53 heart of oake; which many strong blowes of an axe will scarce enter; others like the Balsamum of Judea, which you kill if youb 1.54 touch but the rine of it with an iron instrument: and therfore they which keep them, provide instruments of glasse, or knives of bone to prune them. The former resemble the Adamant, which can bee cut or pointed by nothing but an Adamant; the latter thec 1.55 Pyrrhite, a pre∣cious stone, which may be gently ground or cut with a sharpe toole, but if you presse it hard, or handle it rudely, it burneth the fingers. For the lat∣ter mercy sometimes intercedeth, not so for the former. Lastly, after the offence committed, some are like bruised reeds, falling downe upon the earth, and imploring mercy: Others like a stiffe or strait cane, never so much as bowing; some stand in defence of that they have done, others ingenu∣ously confesse their fault; some glory in their sinne, others are confounded with it: in a word, some are obstinate, some are penitent; those mercy dis∣claimeth, these shee often taketh to her protection. They who in former times like pipes of reeds have sweetly sounded out the praises of God, but now are cracked with some pardonable errour in judgement, or slip in man∣ners, if they be truely bruised with the weight of their sinne, and through∣ly contrite, may plead the priviledge of the bruised reed in my Text, not to bee broken by any over hard and severe censure or sentence, not the Atheisticall scoffer, not the impudent Adulterer, not the obstinate Recu∣sant, not Jesuited Papists, which like the Egyptian reeds mentioned by the Prophet, rund 1.56 into the hands and sides even ofe 1.57 Kings and Princes. They who have formerly shined before their brethren, both in their pure doctrine

and good example, though now by the violent blast of some fearfull temp∣tation, are blowne out as it were, and send up bitter fumes of sorrowfull lamentations for their sinfull iniquity or impurity, in some cases are not to be quenched; what therefore are not hereticall apostataes, and schismaticall boutefieus and fire-brands of Church and State, not to bee quenched and trode out, which if they be not quenched in time, will set all in a combusti∣on in the end?

To conclude, as I began, with the words of my Text; it is the bruised reed that is not to be broken, not the poysoned dart; it is the smoaking flaxe that is not to be quenched, not the burning match. A bruised reed he shall not breake. Behold in the reed your frailty, in the bruised reed your condi∣tion; in the not breaking the bruised reed, a singular rule for your directi∣on, of which I spake but now, and a strong staffe of comfort, of which before.

God grant that wee may all acknowledge our frailty, as being no other than reeds, and to arme our selves with patience against manifold pressures and tribulations, as being reeds that are or shall bee bruised; and when wee are afflicted or oppressed, not to despaire of helpe and ease, but to trust in Gods mercy, and hope for a joyfull deliverance, as bruised reeds that yet are not to be broken: and lastly, expecting mercy for our selves, shew mercy with discretion unto others, as being reeds, therefore not broken, that we may learne by the example of our Lord and Master not to break the bruised reed. To whom, &c.

THE SMOAKING FLAXE. A Sermon preached at Lambeth before his Grace, the Lord Bishop of London, and other his Majesties Commissioners in causes Ecclesiasticall, Decemb. 5. 1618. THE SECOND SERMON.

MAT. 12. & 20. ESAY 42. & 3.

And smoaking Flaxe shall he not quench.

Most REVEREND, &c.

THe sweet temper, and gracious disposition of our bles∣sed Redeemer, is as the sap in the root, which conveyeth life to the two branches of this Scripture. For by it the d••y and bruised reed is nourished, as with moisture sup∣plyed; and the smoaking flaxe and dying lampe is refre∣shed, as it were with oyle: That, he will not break, this, he will not quench.

* 1.58He, who came to heale the broken hearted, and set at liberty them that are bruised, will not breake the bruised reed. Hee, who was sent to give light to them that sit in darknesse,* 1.59 and in the shadow of death, will not quench the smoaking flaxe, or dimly burning weeke. He, who bare all our infirmities, and carried our sorrowes, will not lay too heavie a burthen upon those that are truely humbled, but will so lightly passe over their sinnes, that he will not breake or crush in pieces the bruised reed, nor tread out the smoaking flaxe.

This Text speaketh peace and much comfort, yet not to all, but to the contrite soule only.* 1.60 The bruised and soft reed shall not be broken, but the stiffe and hard reed, like that wherewith Christ was smitten, shall be bro∣ken. They who after their sinnes committed relent not at all, they who are not troubled in conscience, nor crushed with feare of judgement, but stand in justification of their sinnes, and excuse their prophane sports on the Lords day, saying, they use but lawfull recreations, and their defiling the flesh, by pretending that it is but a tricke of youth, and their drunken∣nesse,

that it is but good fellowship, and their sacriledge, that it is the cu∣stome to pay no more; and cover other vices with the like cloakes, may challenge no interest in this promise: but the bruised reed, that is, the con∣trite sinner, he who is displeased with himselfe, because he hath displeased his gracious God; he whose spirit grieveth, because he hath grieved Gods holy Spirit; he who because he hath done that which God abhorreth, ab∣horreth himselfe in dust and ashes; hee who when God chasteneth him for his sinnes, kisseth his heavenly Fathers rod, and acknowledgeth that hee deserveth farre smarter blowes than those which yet hee feeles; hee who goeth mourning all the day long, and will never be at peace with himselfe, till hee hath made his peace with his Maker; hee who alwaies feeling the weight of his sinnes, sigheth and groaneth under them, and never ceaseth to offer up prayers to God with strong cries, till hee be eased of them. Are wee such bruised reeds? We often in stead of denying ungodlinesse and worldly lusts, have with Peter denied our Master; but doe wee weep bit∣terly with him, and (as hee) whensoever hee heard the Cocke crow after the deniall of his Master, fell on weeping afresh; so, doe the wounds of our consciences bleed afresh at the sight of every object, and hearing of every sound, which puts us in mind of our crimson sinnes? We have polluted our beds with David, but doe wee cleanse them as he did? doe wee make our couches to swimme with teares of repentance? Wee have intertained with Mary Magdalen many soule sinnes, like so many uncleane spirits; but have wee broken a boxe of precious oyntment upon Christs head, or kneeled downe and washed his feet with our teares? If wee have done so, then are we bruised reeds indeed, and shall not be broken; but if otherwayes wee be not bruised in heart for our sinnes, and breake them off by mature repen∣tance, wee shall bee either broken for them by sore chastisements in this world, or (which is worst of all) like unfruitfull and rotten trees, be reser∣ved to be fuell for Hell fire.

But because the bruised reed was the measure of my former discourse, I will now fall to blow the smoaking flaxe, which Christ will not quench. To quench the light, especially the light of the spirit in our hearts, seemeth to bee a worke of darknesse, how then may it bee ascribed to the Father of lights, or what meaneth the Prophet to deny that Christ will doe that which is so repugnant to his nature, that if he would, he could not doe it? Religiously learned antiquity hath long ago assoyled this doubt, teaching us, that God quencheth as he hardneth, Non infundendo malitiam, sed sub∣ducendo gratiam, not by pouring on any thing like water to quench the flame, but by taking away that oyly moisture which nourisheth it. Our daily experience sheweth us, that a lampe or candle may bee extinguished three manner of wayes at least:

• 1. By a violent puffe of winde.
• 2. By the ill condition of the weeke, indisposed to burne.
• 3. By want of waxe, or defect of oyle to feed it.

Even so the light of the Spirit may be quenched in us by three meanes: either by a violent temptation of the evill spirit, as it were a puffe of wind; or by the inbred corruption of our nature, repelling grace, which fitly re∣sembleth the indisposition of the week to take fire, or keep in it the flame;

or lastly, by subtraction of divine grace, which is the oyle or sweet waxe that maintaineth this light. By the first meanes the Divell, by the second man himselfe, by the third God quencheth the light of the spirit in them who love darknesse more than light; but such are not those, who in my Text are compared to smoaking flaxe. For though they have small light of knowledge to shine to others, yet they have heat of devotion burning in themselves:* 1.61 they are such, saith St. Hilary, Who conceiving in themselves a small sparke of faith, because they are in part still flesh, burne not cleerly, but as it were smoakily, whom Christ will not quench, but kindle in them the fire of perfect charity. St.* 1.62 Gregory by smoaking flaxe understandeth the Aaronicall Priesthood now dimly burning, and ready to go out, he thinketh the flaxe to have some reference to the Priests linnen garments made of it. Tertullian paraphraseth the smoaking flaxe, Momentaneum gentium fervo∣rem, The momentary fervour of the Gentiles, in whom the light of nature by sinfull filthinesse being extinct, exhaleth most pestiferous fumes of noysome lusts. St.a 1.63 Chrysostome and St. Austin through the smoake discerne the Scribes and Pharisees, and other enemies of Christ, their envie and malice which soultred within them, but brake not out into an open flame. Whom Christ quenched not, that is, destroyed not, though he could have as easily done it, as breake a reed already bruised, or tread out a stinking snuffe cast upon the ground. But these expositions in the judgement of later Divines seem either constrained and forced, or at the lest too much restrained and narrow. They therfore extend the meaning of them to all weak Christians, either newly converted or relapsed,b 1.64 In quibus tamen relucet aliquid bonae spei.c 1.65 Scintilla aliqua pietatis veluti moribunda.d 1.66 Tepidi ad opus bonum, habentes tamen aliquid gratiae.e 1.67 Extinctioni vicini.f 1.68 Qui sceleribus gra∣vissimis, seu fumo quodam oculos bonorum offendunt, & veluti foetore cor∣ruptae famae mores piorum infestant: Breathing out bitter fumes for their sinnes, offending the godly with the ill savour of their lives, luke-warm to good workes, neere extinction, in whom yet remaines some light of faith and hope, though very obscure, some warmth of charity, some sparke of grace. Comfort then, O comfort the fainting spirits, and cheare up the drouping conscience, say to the bruised reed that is now unfit to make a pipe to sound, or a cane to write the praises of God, thou shalt not be broken; and to the smoaking flaxe, which gives but a very dimme light, and with the fume offendeth the eyes of the godly, and with the stench their noses, thou shalt not bee quenched. Nothing is so easie as to breake a reed already bruised, the least weight doth it; nothing so facile as to quench smoaking flaxe, the least touch doth it: yet so milde was our Saviour, that he never brake the one, nor quenched the other. The flaxe or weeke smoaketh, either before it is fully kindled, or after it is blowne out. If we consider it in the first condi∣tion, the morall or spirituall meaning of the Text is, that Christ cherisheth the weake endeavours, and small beginnings of grace in his children. For we must know, that in our first conversion the measure of grace is but small in us, and mixt with much corruption, which if Christ should quench, there would be found never a cleere burning lampe in his Church; but hee most graciously preserveth it, and augmenteth it, because it is a sparke from hea∣ven kindled by his owne spirit: and it much illustrateth his glory, to keep it

from going out, notwithstanding the indisposition of the weeke to burne, and continuall blasts of temptation ready to blow it out. I said in my haste, quoth David, I am cast out of thy sight: there is smoake in the flaxe,* 1.69 yet was not the flaxe quenched; for he addeth, yet thou heardest the voice of my prayer. Jonas in like manner cries, I am cast out of thy sight:* 1.70 there is smoak in the flaxe, yet was not the flaxe quenched; for he addeth immediatly, yet I will looke againe to thy holy Temple. If thou wilt, thou canst,* 1.71 said one poore man in the Gospel. Lord, if thou canst, said another;* 1.72 both these were as the smoaking flaxe in my Text. For the former doubted of Gods power, the latter of his will, yet neither of both were quenched. O miserable man that I am, saith S. Paul, in the person of a Christian travelling in his new birth, who shall deliver me from this body of death? here is a cloud of smoak,* 1.73 yet it is blown away in an instant, and the flame breaketh out, and blazeth into Gods praises; Thankes be unto God, who hath given us victory through Jesus Christ. Man for a little smoake will quench the light; but Christ eve∣ry where cherisheth the least sparke of grace, and bloweth it gently by his spirit, till it breake forth into a flame. To encourage us the more, hee ac∣cepteth the will for the deed, and a good assay for the performance. If thou canst but shed a teare for thy sins, he hath a bottle to put it in; if thou steale a sigh in secret, he hath an eare for it; if thy faith be but as a graine of mu∣stard seed, it shall grow to a great tree. Nathanael at the first had but a small ground to beleeve that Christ should bee the Messias; but after∣wards Christ made good his words unto him, hee saw greater things to build his faith upon: Because I said unto thee,* 1.74 I saw thee under the fig-tree, beleevest thou? thou shalt see greater things than these. Apollos at the first was but catechized in Johns Baptisme,* 1.75 but afterwards Aquila and Priscilla expounded unto him the way of God more perfectly, and hee helped them much which had beleeved through grace: for hee mightily convicted the Jewes, and that publikely, shewing by the Scriptures that Jesus was Christ. Joseph of Arimathea, richer in grace than wealth, and a great dispreader of the Gospel, and (as many ancient Writers report) the first planter of Christian Religion in this Island, yet till Christs death had small courage to professe him; but when the evening was come,* 1.76 which was the preparation, that is, the day before the Sabbath, hee went in boldly unto Pilate, and craved the body of Jesus. Saint Augustine at the first was drawne to the Church by the lustre of Saint Ambrose his elo∣quence, as himselfea 1.77 confesseth: but afterwards he was much more taken with the strength of his proofe, than the ornaments of his speech; and God by his Spirit so blowed the sparke of divine knowledge in this smoaking flaxe, that the Church of God never saw a cleerer lamp burning in it since it had him.

If we consider the smoaking flaxe in the second condition, to wit, after the lampe is blowne out, the spirituall meaning is, That those in whom there was ever any spark of saving grace, shall never be quenched; or that after the most fearfull blast of temptation, there remaines yet some divine fire in the heart of every true beleever, which Christ will never quench. Christ will not quench the smoaking flaxe, if there bee any sparke of divine fire in it: yet if this sparke bee not blowne, and the weeke enlightened againe, it

will dye; in like manner if wee doe not according to the Apostles pre∣cept,* 1.78 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stirre up the grace of God in us, and use the utmost of our religious endeavours to kindle againe the lampe of faith in our soules, that sparke of divine faith and saving grace which wee con∣ceive that wee have, will dye. As it is not presumption, but faith, to bee confident in Gods promises when wee walke in his Ordi∣nances; so it is not faith, but presumption, to assure our selves of the end, when wee neglect the meanes of our salvation. Wee may no otherwise apprehend or apply unto our selves the gracious pro∣mises made to all true beleevers in the Gospel, than they are pro∣pounded unto us, which is not absolutely, but upon conditions by us to bee performed through the helpe of divine grace, namely, to wash our selves,* 1.79 to make us cleane, to put away the evill of our do∣ings from before Gods eyes, to cease to doe evill, to learne to doe well, to seeke judgement, to relieve the oppressed, to judge the father∣lesse,* 1.80 and to pleade for the widow, to breake off our sinnes by righ∣teousnesse, and our iniquity by shewing mercy to the poore, to abhorre our selves, and repent in dust and ashes, to remember from whence wee are fallen, and doe our first workes, to bee zealous and amend, and to bring forth fruits meet for repentance. To argue from a strong perswasion of our election, and from thence to inferre im∣mediately assurance of salvation, is, as Tertullian speaketh in another case, aedificare in ruinam. The safe way to build our selves in our most holy faith, and surely fasten the anchor of our hope, is to con∣clude from amendment of life, repentance unto life: from our hatred of sinne, Gods love unto us: from hunger and thirst after righte∣ousnesse, some measure of grace: from godly sorrow and sonne-like feare, and imitation of our heavenly Father, the adoption of sonnes: from continuall growth in grace, perseverance to the end: from the fruits of charity, the life of our faith: and from all, a modest assu∣rance of our election unto eternall life. Not curiously to dispute the Scholasticall question concerning the absolute impossibilitie of the apostacy of any Saint, and the amissibility of justifying faith, which many learned Doctours of the Reformed Churches hold fitter to bee extermined than determined, or at least confined to the Schooles, than defined in the Pulpit: that wherein all parties agree is sufficient to comfort the fainting spirits, and strengthen the feeble knees of any relapsed Christian; That God will never bee wanting to raise him, if hee bee not wanting to himselfe. But if when hee is returned, with the Sow to his wallowing in the mire, hee taketh delight therein, and never striveth to plucke his feet out of it, nor rise up out of the dirt, if hee never cry for helpe, nor so much as put forth the hand of his faith, that Christ may take hold of it, and by effectuall grace draw him out of the mudde: hee will certainly putrifie in his sinnes. Hee that heareth the Word of God preached, and assenteth there∣unto, and is most firmly perswaded of Gods love to him for the present, if through the rebellion of the flesh against the spirit, or the suggestions of Sathan, or by the wicked counsels and examples

of others, hee chargeth himselfe with any foule sinne, either of impiety against God, or iniquity against men, or impurity against his owne body, doth not his conscience tell him, that God is high¦ly displeased with him? doth hee not feele the effects of his wrath in his soule, and oftentimes in his body and estate also? and if the hand of God upon him bring him not to a sight, and a sense, and an acknowledgement, and a detestation also of his sinne, dare any man secure his salvation? On the contrary, if after his relapse, his heart smite him, and hee feeles the pricke of conscience, if there bee any sparke in the weeke, any bitter fume drawing teares from his eyes, any fervour of zeale, any heate of love in him, any vehement desire of saving grace, though hee receive the sentence of death in himselfe, and breathe out his last gaspe in a disconsolate sigh, and with a lamentable groane; yet none doubteth, but that he may passe even by the gates of Hell into Heaven. There is nothing so easie or frequent, as for a man to slip or fall who walketh upon the ice; and what is this world, compared by Saint John to a sea of glasse,* 1.81 but slippery ice? in which though they who goe most warily slide often, and receive grievous falls; yet they may take such hold on the one side upon the promises of God,* 1.82 (I will not turne away from them to doe them good, but I will put my feare in their hearts, that they shall not depart from mee:) and on the other side upon Christs praier, (I have prayed for thee that thy faith faile not) that they fall not ir∣recoverably, or so dangerously, as that they dye of their fall.* 1.83 For whose comfort in their fearfullest conflicts with dispaire, I will lay such grounds of confidence, as will amount to a hope that maketh not ashamed, and at least to a morall assurance of the recovery of their for∣mer estate.

In the ninth of Proverbs and the first, wee have a description of a house built by Wisedome:b 1.84 Wisedome, saith hee, hath built her an house, shee hath hewen out her seven pillars. By this house, albeit some of the Ancients understand the incarnation of the Sonne of God, who is the Wisedome of his Father, and might bee said then to build him an house, when hee framed a body to himselfe; yet may it bee applyed to the spirituall house, which every Christian buildeth by faith upon the rocke Christ Jesus; for as that, so this standeth upon seven pillars:

• 1. The constancy of Gods love in Christ.
• 2. The certainty of his decrees.
• 3. The truth of his promises.
• 4. The power of regenerating grace.
• 5. The efficacy of Christs prayer and intercession for all Belee∣vers.
• 6. The safegard of the Almighties protection.
• 7. The testimony of the true ancient Church, which the Apostle him∣selfe graceth with the title of the pillar and ground of truth.

The first pillar to support this building is the constancy of Gods love to all that are in Christ; which may be thus hewen to our purpose. They upon

whom God setteth such an especiall affection in Christ, that hee maketh a covenant of peace, and entreth into a contract of marriage with them, can never bee cast utterly out of favour, much lesse grow into eternall hatred and detestation, in such sort that they become the objects of endlesse mi∣sery, and subjects of everlasting malediction. For this kindnesse, whereby the Lord our Redeemer hath mercy on us,* 1.85 is everlasting. The covenant of this peace is immoveable, this contract is indissoluble:* 1.86 I will betroth thee un∣to mee for ever; I will betroth thee unto mee in righteousnesse, and in judge∣ment, and in loving kindnesse, and in mercies. I will betroth thee unto mee in faithfulnesse, and thou shalt know the Lord. But all true beleevers are embraced with this love, comprised within this covenant, parties in this contract. What then can steale their hearts from Christ, or alienate his love from them?z 1.87 What shal separate them from this love of God in Christ? shall tribulation, or anguish, or persecution, or famine, or nakednesse, or pe∣rill? No, neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. That fire which generateth and produceth its owne fuell can never goe out; and what is the fuell which nourisheth this heavenly flame, but grace and vertue in us, which it selfe continually worketh in all them that are new creatures in Christ? Men affect others because of worth: but contrariwise, Gods affection causeth worth in all who are indeared unto him. All the spirituall beauty they have wherewith he is enamoured, is no other than the reflection and glisening of the beames of his grace, whicha 1.88 beginneth and consummateth all good in us,b 1.89 working in us both the wil & the deed. Philosophy teacheth that the celestiall and superiour bodies work upon the terrestriall and inferiour, but not on the contrary. The stormes or calmes in the aire change not the motions or influence of the starres: but contrari∣wise the motions, conjunctions and influences of the Starres cause such variety in the ayre and earth. The rayes of the visible Sunne are not moved at all by the motion of the object, but immoveably flow from the body of that Planet; and though blustering windes tyrannize in the ayre, and remove it a thousand times out of its place in an houre, yet they stirre not therewith: in like manner, though our affections are tran∣sported with every gale of prosperity and storme of adversity, and our wills somewhat yeeld to every wind of temptation; yet Gods affections, like the beames of the Sunne, remaine immoveable where they are once fixed. Wee play fast and loose even with those often∣times to whom wee are bound in the strongest bonds of duty and love; wee praise and dispraise with a breath, frowne and smile with a looke,* 1.90 love and hate with a conceit: but Gods affections are not like ours,* 1.91 nor are his thoughts our thoughts. For having loved his owne which were in the world,* 1.92 hee loveth them unto the end: and though we beleeve not, yet hee abideth faithfull; he cannot deny himselfe.

The second pillar is the certainty of Gods decree for the salvation of the Elect;* 1.93 and thus I reare it up. The foundation of God standeth sure, having this seale, The Lord knoweth them that are his. How should hee not know them whom he fore-knew before the world began, and wrote their names

in the booke of life?* 1.94 A glorious type whereof was the engraving the names of the twelve Tribes in twelve precious stones, with the point of a Diamond, never to be razed out. To seduce any of the Elect, our Savioursa 1.95 If supposeth it to be impossible, for this were to plucke Christs sheep out of his hand,b 1.96 which none can do. All the Elect are those blessed ones on Christs right hand, to whom he shall say at the day of Judgement,c 1.97 Come ye bles∣sed of my Father, inherite the kingdome prepared for you before the founda∣tion of the world was laid: they are the Church of the first borne, which are writtend 1.98 in heaven. Now although all that yeeld their assent to supernatu∣rall verities revealed in Scripture, may not presume that their names are written in the booke of life; for Simon Magus beleeved, yet was he ine 1.99 the gall of bitternesse, and bond of iniquity: nay thef 1.100 Divels themselves, as St. James teacheth us, beleeve, who areg 1.101 reserved in chaines of dark∣nesse, unto the judgement of the great day: yet they who beleeve in God em∣brace the promises of the Gospell, with the condition of denying of ungod∣linesse, and worldly lusts; and living godly, righteously, and soberly in this pre∣sent world, and lay fast hold on Christ, have (no doubt) attained that faith, which Saint Paul stileth,h 1.102 the faith of Gods Elect: and Sainti 1.103 Luke ma∣keth an effect of predestination to eternall life: for such ak 1.104 faith purifieth the heart, justifieth before God, putteth us into the state of adoption, worketh by love, and is accompanied with repentance unto life: which gifts are never bestowed upon any reprobate, if we will beleeve the ancientl 1.105 Fathers. The seed of this faith being sown in good ground, taketh deepe root downeward in humility, and groweth upward in hope, and spreadeth abroad by charity, and bringeth forth fruits of good workes in great abundance: it resembleth the true Amaranthus, which, after all the flowers are blowne away, or drop downe at the fall of the leafe, being watered at the root, reviveth and serveth to make winter garlands: even so a firme and well grounded beliefe, after the flowers of open profession of Christ are blown away by the violent blasts of persecution and temptation, being moistened with the dew of grace from heaven, and the water of penitent teares, reviveth againe, and flourisheth and furnisheth the Church, Christs Spouse, as it were with winter garlands, unlooked and unhoped for.

The third pillar. The love of God is not more constant than his decrees are certaine; nor his decrees more certaine than his promises are faithfull: Therefore in the third place I erect for a third pillar, to support the do∣ctrine delivered out of this Scripture, the promise of perseverance; which I need not hew nor square for the building, it fitteth of it selfe. For it im∣plieth contradiction, that they who are endued with the grace of perseve∣rance, should utterly fall away from grace. Constancy is not constancy if it vary, perseverance is not perseverance if it faile. And therfore S.m 1.106 Austin acutely determines, that this gift may be obtained by humble praier, but after what it is given, it cannot bee lest by proud contumacy: for how should that gift it selfe bee lost, which keepeth all other graces from being lost, which otherwise might bee lost? When I name the gift of perseverance in the state of grace, I understand with that holy Father, such a gift,

* 1.107 not onely without which wee cannot persevere, but with which we cannot but persevere. Such an heavenly grace, whereby the infirmity of mans will is supported in such sort, that it is led by the spirit unfailably and unconquerably, so that though it be weake, yet it never faileth, nor is overcome by any temp∣tation, but cleaveth most stedfastly to that which is good, and cannot by any power bee drawne to forsake it. This gift of the faithfull is shadowed out by those similitudes (whereto the godly and righteous man in Scripture is compared) viz. of aa 1.108 tree planted by the river side, whose leafe shall not wi∣ther. Of the hill of Sion, which may not be removed, but standeth fast for ever, Psal. 125.1. Of ab 1.109 house built upon a rocke, Quae

Obvia ventorum furiis expostaque ponto Vim cunctam, atque minas perfert coelique marisque Ipsa immota manens.

Upon which though the raine descended, and the flouds came, and the windes blew and beat on it, yet it fell not; for it was founded upon a rocke: but it is fully, plainly, and most evidently expressed, & promised in those words ofc 1.110 Jeremy, I will make an everlasting covenant with them, that I will not turne away from them to doe them good, and I will put my feare in their hearts, that they shall not depart from me. Which Text of the Prophet is by thed 1.111 Apostle applied to the faithfull under the Gospel, and thus expounded by S. Austin:e 1.112 I will put my feare in their hearts, that they depart not from me, what is it else than to say, the feare which I put in their hearts shall be such, and so great, that they shall assuredly or perseveringly cleave unto me?

They whose hearts are kept alwaies in this feare, need never feare finall Apostacy from God. Counterfeitf 1.113 things are discovered by their disconti∣nuance & variation, but true by their lasting. That which glareth for a time in the aire, and out-braveth the stars, even of the first rank or magnitude, but after a few daies playeth least in sight, is a Comet, no true starre:

Stella cadens, non est stella, cometa fuit.

Likewise that which glistereth like gold, yet endureth not the fire, is Al∣chymy stuffe, no pretious metall. The stone that sparkleth like a Diamond, yet abideth not the stroke, is a cornish or counterfeit, not a true orient Dia∣mond. It is artificiall complexion and meere painting, not true beauty, which weareth out in a day, and is washed off with a showre. Feigned things, and false, saith theg 1.114 Oratour, soone fall like blossomes; true glory ta∣keth root, and spreadeth it selfe. The truth himselfe, ourh 1.115 Lord and Savi∣our, maketh perseverance a certain note of true Disciples: If yee continue in my word, then are you my Disciples indeed. Would any of you know whether he be a true sonne of God, and member of Christ? he can by no thing so infallibly finde it in himselfe, as by the gift of perseverance. This St.i 1.116 John giveth for a touch-stone of a true Apostle, They went out from us, but they were not of us: for if they had beene of us, they would have conti∣nued with us; but they went out, that they might bee made manifest that they were not of us. Saint Paul of a truek 1.117 member of Christ, or temple of the ho∣ly Ghost: But Christ is a sonne over his owne house, whose house are wee, if wee hold fast the confidence and the rejoycing of the hope firme to the end. Saintl 1.118 Augustine of the true children of God: Then they are truely what

they are called (the sonnes of God) if they continue in that for which they are so called.

The fourth pillar I named unto you was the power of regenerating grace,* 1.119 whereby wee are begotten againe unto a lively hope by the resurre∣ction of Jesus Christ from the dead, to an inheritance incorruptible and un∣defiled, and that fadeth not away, reserved in heaven for us. That which is incorruptible cannot bee destroyed or perish; that which is reserved for us, cannot be taken away from us. Now if any demand what preserveth faith in the soule, in such sort that it is never habitually lost, though the act thereof be sometimes suspended; I answer:

• 1. Outwardly, the powerfull ministry of the Word and Sacraments.
• 2. Inwardly, renewing grace infused into the soule at the first mo∣ment of our conversion.

This grace is by the holy Ghost termed the* 1.120 engraffed word, some∣times thea 1.121 annointing that abideth in us, sometimes theb 1.122 spirit dwelling in us, sometimes ac 1.123 Well of water springing up to everlasting life, sometimes Godsd 1.124 seed remaining in us, sometimese 1.125 incorruptible seed: whence we may frame an argument like to that of our Saviours to Nicodemus, Asf 1.126 that which is borne of corruptible seed, is corruptible; so that which is borne of incorruptible seed, is incorruptible. How can he that is borne of incorruptible and spirituall seed be corrupted, and dye spiritually? how can hee that hath in his belly a Well of ever-springing water, thirst eternally? how can he in whom the annointing S. John speaketh of abideth, putresie in his sinnes? how can hee in whom the spirit dwelleth, be estranged from the love of God? how can he that is borne of God, become a childe of the Divell? Saintg 1.127 John strongly argueth against it: Whosoever is born of God cannot commit sinne, because he is borne of God. I conclude this argument with that daring interrogation of Sainth 1.128 Austin; Against so cleere and loud sounding trumpet of divine truth, what man of a sober and watchfull faith will endure to heare any voices or words from man?

The fifth pillar is Christs prayer for the perseverance of all true beleevers. The pillar is like to Jacobs ladder, that reacheth from earth to heaven; and though heaven and earth be shaken, yet this pillar will stand immoveable. I know, saith Christ, that thou,i 1.129 O Father, hearest mee alwaies. If wee ob∣taine whatsoever we aske for Christs sake, shall not Christ obtaine what he asketh for us? If the Word of God sustaine the whole frame of nature, shall not Christs prayer be able to support a weake Christian? Doth God heare the softest voice, and lowest sigh and groane of his children upon earth, and will he not heare the loud cry of his Sonne in his bosome in hea∣ven? What therefore if Sathan seeke to winnow us like wheat? Saintk 1.130 Cy∣prian biddeth us never to feare blowing away: It is empty chaffe that is blowne away with the winde, the corne still abides on the floore. Shall Sa∣thans fanning bee more powerfull to scatter, than Christs prayer to ga∣ther us? shall any winde of temptation be of more force to blow us out of the heape, than the breath of Christ himselfe to keep us in?l 1.131 Sathan hath

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sought to winnow you like wheat; but I have prayed for thee, that thy faith faile not. Upon which words Sainta 1.132 Austin thus enlargeth himselfe: When Christ prayed for Peter, that his faith might not faile, what did hee pray for else, but that he might have a most free, a most firme, a most constant will to continue in the faith? Yea, but it may be excepted, that this praier of Christ is a good protection for St. Peter, but not for us: he is thereby se∣cured from Apostacy, not we. Why so? Peter is not here considered as the first precious stone in the foundation of the heavenly Jerusalem, shining in spirituall graces above his brethren; but as one graine or seed among o∣thers to bee winnowed by Sathan, which is the common case of all the faithfull: & therefore what Christ prayed for Peter, he prayed for all of the same heape that then were, or hereafter shall be winnowed by Sathan. Thus Saintb 1.133 Austin conceiveth of our Saviours prayer, when Christ said, I have prayed for thee, Peter, that thy faith faile not; let us understand it to be spo∣ken to him that is built upon a rocke: for hereby the man of God boasteth in the Lord, not only because he hath obtained mercy to become a beleever, but also because faith it selfe faileth not. Nay, our Lord himselfe thus ex∣poundeth himselfe:c 1.134 Neither pray I for these alone, but for them also which shall beleeve on me through their word, that they may be also one in us: I in them, and thou in mee, that they may bee made perfect in one, &c. I will close this straine with a quaver, like to that ofd 1.135 Pliny to Trajane, What a favour is this, what security, what happinesse, he sweareth by whom wee all sweare? so may I say with farre greater reason, What a favour doth God vouchsafe unto us, what security doth he give us, what a happinesse is it for us, Orat is per quem oramus; Hee prayeth for us by whom wee pray, nay, to whom we pray: by whom we pray as our Mediatour; to whom we pray as God, and in whose name we obtaine all that we pray for?

The sixth pillar is a pillar of brasse, as strong as a castle of Diamond, to secure the person of the faithfull, the safegard of Gods protection. This pillar is thus erected by Sainte 1.136 Peter, Those that are begotten againe to a lively hope, are kept by the power of God through faith unto salvation; and therefore cannot be drawn away through infidelity to perdition. The Pa∣trons of the apostacy of Saints cannot infringe this argument, unlesse they could weaken or shorten the arme of the Almighty, who isf 1.137 able to keep that which is committed unto him against that day; and not able only, butg 1.138 faith∣full also to establish us, and keep us from evill, and confirme us, not for a time only, but to the end, that we may beh 1.139 blamelesse in the day in the Lord Jesus: which, according to his gracious promises, hee most certainly per∣formeth two manner of wayes:

• 1. Partly by arming us continually with new strength of grace to resist temptation, in what kind soever.
• 2. Partly by inhibiting and restraining the assaults themselves, both in respect of
  • 1. The violence,
  • 2. The continuance of them.

To the first point Sainti 1.140 Gregory speaketh pertinently: Our gracious God for our health and safety knoweth how to keep that within bounds, which hee suffereth in justice to goe out against us, in such sort that the

raging storme shall wash us all over, but shall not drowne us.

The second point Sainta 1.141 Ambrose fully hitteth: God, saith he, doth so proportion the burthen to our shoulders, that hee suffereth not more to bee laid upon any, than he knoweth may be borne, so that he permitteth not a man to be in durance the fourth day, whose patience he knoweth cannot hold out beyond the third. The Apostles words reach home to both:b 1.142 God is faithfull, who will not suffer you to bee tempted above that you are able, but will with the temptation also make a way to escape, that you may be able to beare it: Hoc est scutum Vulcanicum, This is armour of proofe indeed against darts, ar∣rowes, bullets, swords, or push of pike. If we shall never be tempted above our strength, we shall alwayes be strengthned above temptation; and con∣sequently, never bee overcome of it.c 1.143 Pliny writeth of a strange kinde of trees growing in the red sea, which being beat upon by the waves stand immoveable, yea sometimes when in a full sea they are covered over with water: and it appeares by many arguments, that they are bettered by the roughnesse of the waters; even so a Christian planted in the red sea by faith in Christs bloud, resisteth all the waves of temptation, and the more hee is beat upon, yea and overwhelmed also sometimes with the billowes of trou∣bles and afflictions, the better he thriveth spiritually in grace.

The seventh and last pillar to uphold the doctrine delivered, is the judge∣ment of the ancient Church, upon record in the authenticall writings of the ancient Fathers that flourished within sixe hundred yeeres after Christ. I will onely alledge such passages as upon this occasion I had time to examine.

Origen for antiquities sake shall begin the verdict. It is the manner of the Scripture to begin with those things which are sad and dreadfull, and to end with those things which are chearfull and comfortable: God saith not,d 1.144 I will make alive, and I will kill; but I will kill, and I will make alive: for it is impossible that what God once quickneth (hee meaneth by spirituall grace) should ever be killed or destroyed, either by himselfe or any other.

Saint Cyprian secondeth Origen, who will havee 1.145 no man entertaine any such thought, as if good men and true beleevers ever revolted finally from the Church: Let no man conceive, saith hee, that good men can depart from the Church: the winde blowes not away the wheat, neither doth the storme o∣verthrow a tree sound at root; they are like empty chaffe which are scattered away with a whirlewind, and weake and rotten trees which are blown down in a tempest.

Saint Chrysostome joyneth upon the same issue, commenting upon the words of Saint Paul (by whom also wee have accesse by faith unto this grace wherein we stand) thus, He saith well the grace wherein wee stand: the phrase is worth the noting; for such indeed is the nature of Gods grace,f 1.146 it is stable and constant, it hath no end, it knowes no period, but proceeds alwaies from lesser to greater matters. Those whom grace maketh to stand and grow continually, cannot fall totally nor finally.

Saint Ambrose accordeth with Saint Chrysostome in his observation upon the second Epistle to the Corinthians, chap. 3.3. The words of Saint Paul are, Forasmuch as ye are manifestly declared to be the Epistle of Christ ministred by us, written not with inke, but with the Spirit of the living God,

not in tables of stone, but in fleshly tables of the heart. St.a 1.147 Ambrose his note upon this place is; Here hee toucheth upon or striketh at the old Law, which first being given in tables of stone, is abolished, the tables being bro∣ken under the Mount by Moses: but now the Law is written in the mind, not with a quill or pen, but by the spirit; because faith is an eternall thing, it is written by the spirit, that it may abide or still continue.

Saint Austin and Saint Gregory cleerly conclude on our side, by exclu∣ding all from the number of Christs Disciples, and Sonnes of God, and Saints, whose revolt and apostacy proveth their hypocrisie. Saintb 1.148 Austin speaketh definitively: Those who have not the gift of perseverance, as they are not truly Christs Disciples, so neither were they ever truly the Sonnes of God, no not when they seemed to be so.

And Saintc 1.149 Gregory is as peremptory: It may, saith he, peradventure trouble a weake Christian, that this Leviathan hath such power that hee can trample gold under his feet like dirt; that is, subject unto himselfe men shining in the brightnesse of holinesse, by defiling them with vices: but wee have an answer ready at hand, that the gold, which by wicked perswasions of the Divell can be laid under his feet like dirt, was never gold in the sight of God; and they who may be so seduced that they never returne againe, may seeme to lose the habit of sanctity before the eyes of men, but before the eyes of God they never were endued with any such habit.

You see with a little blowing what a cleere light the smoaking flaxe in my Text giveth to this Theologicall verity (viz.) that regenerating grace and justifying faith cannot be utterly lost, or totally extinct. Feele, I beseech you now, what warmth it yeeldeth to our cold affections, and sometimes benummed consciences: and first to our cold affections. Is the oyntment of the Spirit so precious, that the least drop of it saveth the life of the soule? Is the least seed of the Word incorruptible? Is the smallest sparke of true charity unquenchable? Cannot justifying faith be ever lost; nor the state of grace forfeited? Why then doe we not strive for this state? why doe we not, with the rich Merchant in the Gospel, sell all that wee have to gaine this pearle of faith? When we have got it, why doe we not more highly value it in our selves and others? Other pearles and precious stones adorne but the body, or cover some imperfection in it; this beautifieth the soule, and covereth all the skarres and deformities therein. Other Jew∣els, be they never so rich, are but presents for earthly Princes; but with this pearle the King of Heaven is taken, and it is the price of that King∣dome. Other pearles have their estimation from men; but men have their estimation from this pearle. Other Jewels when they are got may bee lost, and that very easily; but this Jewell of faith, if it bee true and not counterfeit, after it is once gotten can never be lost. All the thoughts of worldly men are employed, all their cares taken up, all their time bestow∣ed, all their meanes spent in purchasing, or some way procuring unto them∣selves a fortune (as they terme it) as a beneficiall office, or an estate of land of inheritance, or lease for terme of yeeres or lives; all which are yet sub∣ject to a thousand casualties. Why do they not rather looke after and la∣bour for the state of grace, which is past all hazzard, being assured to us by the hand-writing of God, and the seale of his Spirit? An estate not for

terme of yeers, but for eternity; an estate not of land upon earth, but of an inheritance immortall, undefiled, reserved in heaven; an estate which cannot be spoiled or wasted by hostile invasion, nor wrung from us by power, nor won by law, nor morgaged for debt, nor impaired by publike calamity, nor endangered by change of Princes, nor voided by death it selfe. S.a 1.150 Chryso∣stome his eloquence exspatiateth in this field: A man, saith he, hath recei∣ved rule glory, and power here, but enjoyeth it not perpetually, but very soone fals from it. For though no man take it from him; death will quite strip him of it. But the gifts of God are not such, or like to the gifts of Prin∣ces. For neither man, nor time, nor circumstances of actions, nor reason of state, nor the Divell himselfe, nay, nor death, can deprive him of them, or put him by them.

You see how the smoaking flaxe being blowne, kindles the heat of our zeale, and enflameth us on the purchasing the estate of grace by the price of Christs bloud. Feele now (I beseech you) in the second place, what warmth it yeeldeth to a benummed conscience, and a soule frozen in the dregs of sinne. That the bruised reed shall not bee broken, nor smoaking flaxe be quenched, is a doctrine of singular comfort and use; yet must it be very discreetly handled, and seasonably applyed to such and such onely as are heavie laden, and bruised with the weight and sense of their sinne, and through inward or outward affliction smoake for them: and are, as Arbo∣reus speaketh, extinctioni vicini, neere to be utterly quenched through in∣undation of sorrow. To tell a presumptuous sinner in the height of his pride, and heat of his lust, and top and top gallant of his vaine glory,* 1.151 that he stands straight in the Court of heaven, is in the state of grace, and can never fall away from it, or become a cast-away, is to minister hot potions to a man in a burning fever, which is the ready way to stifle him, and as soone to rid him of his life as of his paine: hot cordials and strong waters are to be given in a languishing fit, and a cold sweat, when the patient is in danger of swouning. It is the part, saith S.a 1.152 Austin, of a deceitfull or unskilfull Physi∣cian or Chyrurgian, to lay a wholsome salve or plaster so on, that it doe no good, nay, rather that it doe hurt. Having therefore made a most soveraign salve out of the words of my Text for the sores of a wounded conscience, I am now to shew you how to use, and when to apply it; viz. in deliquio spiritus, in a spirituall desertion or dereliction. As wee sometimes feele in our bodies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deliquium animae, a trance and utter failing of the vi∣tall spirits; so is there also in the soule of a faithfull Christian sometimes deliquium spiritus, an utter fainting and failing in all the motions and ope∣rations of grace; when God either to humble him, that he be not proud of his favours, or to make him more earnestly desire, and highly esteeme the comforts of the Gospel, withdraweth the spirit from him for a season, du∣ring which time of spirituall desertion he lyeth as it were in a swoune, fee∣ling no motion of the spirit, as it were the pulse-beating, taking in no breath of life by hearing the Word, nor letting it out by prayer and thanks-gi∣ving, void of all sense of faith and life of hope, ready every houre to give up the holy Ghost. In this extremity we are to stay him with flagons, & com∣fort him with the apples in my Text, and as his fit of despaire more & more groweth on him, in this sort and order to minister and give them unto him.

1. When he lamenteth in the bitternesse of his soule after this manner: There was a time when the face of God shined upon mee, and I saw his blessing upon all that I set my hand unto; but now he hath hid his face from mee; and shut up his loving kindnesse in displeasure; hee bloweth upon all the fruits of my labours, and nothing prospereth with mee, my estate de∣cayes, and my friends faile mee, and afflictions and calamities come thicke upon me, likea 1.153 waves of the sea, riding one on the neck of the other, or like Jobs messengers, one treading on the heeles of the other, and the latter bringing still worse tidings than the former. Apply thou this remedy: Ma∣ny* 1.154 are the troubles of the righteous, but the Lord delivereth him out of them all: he keepeth all his bones, so that not one of them is broken.

2. If hee goe on in his mournfull ditty, saying; I am farre from being righteous: therefore this comfort belongeth not unto mee. Apply thou this salve: The whole need not the Physician, but they that are sicke. This is a faithfull saying, and by all meanes worthy to bee received, that Christ Jesus came into the world to save sinners.* 1.155 I am not come, saith Christ, to call the righteous, but sinners to repentance.

3. If hee reply: Oh but I cannot repent; for I am not able to master mine owne corruptions: Vitiis meis impar sum; I cannot shake off the sin that hangeth on so fast. I am like one in the mudde, who the more he strug∣gleth with his feet to get out, the deeper he sinketh, and sticketh faster in the mire. Apply this recipe: Yet bee of good comfort, because thou de∣lightest in the Law of God touching the inward man: thou strivest against all sinne, and because thou canst not get the upper hand of some of thy bo∣some corruptions, thy life is grievous unto thee. Thou cryest with the holy Apostle:* 1.156 O wretched man that I am, who shall deliver mee from this body of death? Thou hungerest and thirstest after righteousnesse: and, Blessed are they which hunger and thirst for righteousnesse;* 1.157 for they shall be filled.

4. If hee sinke deeper into the gulfe of desperation, and say: I feele no such hunger nor thirst in me. Custome in sinne hath drawne a kall over my conscience, and I am not now sensible of any incision. Reach thy hand to him, and support him with this comfort: Bee of good cheare (good bro∣ther) for it is certaine thou hast some sense, because thou art sensible of thy stupidity, and mournest in thy prayers, and art vexed for this thy dulnesse: and blessed are they that mourne,* 1.158 for they shall be comforted.

5. If he yet sinke deeper and lower, crying: Alas, I cannot mourne, my hard heart will not relent, my flinty eyes will not yeeld a teare for my sins: what hope then for me? Answer him, great; as great as thy sorrow, which is by so much the fuller, because it hath no vent. None grieveth more truly,* 1.159 than hee who grieveth because hee cannot grieve. A man that is borne dumbe, or hath his tongue cut out, when hee maketh offer to speake, moving his lips, but is not able to bring forth a word, beggeth after a more effectuall manner, even because hee cannot utter his prayer by speech, his very dumbnesse pleads for him; so the sorrow of a peni∣tent sinner, which faine would expresse it selfe by teares, but cannot, which rendeth the heart continually, and maketh it evaporate into secret sighes, best expresseth it selfe to him of whom the Prophet speaketh:* 1.160 Lord, thou

knowest all my desires, and my groaning is not hid from thee.

6. If he sink so low, that the pit is ready to shut her mouth over him, and he being now even swallowed up in the gulfe of despaire, breathe out his last sigh, and roares most fearfully, to the great dis-heartening of all that come about him, saying: I have no touch of remorse, no sense of joy, no apprehension of faith, no comfort of hope; My wounds stinke, and are pu∣trefied, and all the balme of Gilead cannot now cure mee. The Spirit is ut∣terly extinct in me; and therefore my case desperate. In this extreme fit of despaire give him this cordiall out of the words of my Text: Hast thou never felt any remorse of conscience in all thy life? Wast thou never pricked in heart at the Sermon of some Peter? Wert thou never ravished with joy, when the generall pardon of all thy sinnes hath been exemplified to thee in the application of the promises of the Gospel, and sealed to thee by the Sacrament? Hast thou never had any sensible token of Gods love? I know thou hast, & thou acknowledgest as much in confessing amongst o∣ther thy sins thine intolerable ingratitude towards the Lord that bought thee: then bee yet of good comfort, the flaxe yet smoaketh, the fire is not clean out; thou hast lost the sense, but not the essence of faith. Thou art cast out of Gods favour in thy apprehension, not in truth. Thou art but in a swoune, thy soule is in thee. Thou discernest no signe or motion of life in thee, but others may. Thy conscience will beare thee record, that sometimes thou didst truly beleeve, and true faith cannot be lost. Gods covenant of grace is immoveable, his affection is unchangeable, he whom God loveth, he loveth to the end; and hee whom God loveth to the end, must needs bee saved in the end: and so I end.

And thus have I blowne the smoaking flaxe in my Text, and you see what light it affordeth to our understanding, and warmth to our conscien∣ces: what remaineth but that

I pray to God to kindle in us this light, and inflame this heate more and more, to revive the spirit of the humble, to cheare up the drouping lookes, and cure the wounded consciences, and heale the broken hearts of them that mourne for their sinnes, that is, to beare up the bruised and bowed reed that it be not broken, and revive and kindle againe the dying lampe, that it bee not quite extinguished. So be it, O Father of mercy, for the passion of thy Sonne, through the Spi∣rit of grace: To whom, three persons and one God, bee ascribed all ho∣nour, glory, praise, and thanks-giving now and for ever. Amen.

THE STILL VOICE. A Sermon preached before the high Commis∣sion in his Graces Chappell at Lambeth, Novemb. 20. 1619. THE THIRD SERMON.

MATTH. 12.19.

Hee shall not strive nor cry, neither shall any man heare his voice in the streets.

Most REVEREND, &c.

IN these words we have set before us in the person of our Saviour an Idea and perfect image of meeknesse; the characters whereof are three:

• 1. Calmenesse in affection, He will not strive.
• 2. Softnesse and lownesse in speech, Hee will not cry, &c.
• 3. Innocency in action, He will not breake, &c.

1. Impatience is contentious, He will not strive.

2. Contention is clamorous, He will not cry.

3. Clamour is querulous, No man shall heare his voice in the street.

If it be objected that he did strive, and that with such vehemency that he sweat bloud: and that hee did cry, and that very loud; for as wee reade (Hebr. 5.7.) he offered up prayers and supplications with strong crying and teares, unto him that was able to save him from death: and that his voice was heard in the streets; when he stood up in the last day, the great day of the Feast,* 1.161 and cried, saying, If any man thirst, let him come unto mee and drinke: wee need not flye to Anselme and Carthusians allegory for the matter, who thus glosse upon the words of my Text: His voice shall not be heard in the streets, that is, in the broad way that leadeth to destruction. Such Delian divers may spare their paines: for the objections are but shallow, and admit of a very facile solution without any forced trope. Hee will not strive, viz. in revenge, but in love; he will not cry, in anger, but in zeale; neither shall his voice be heard in the street, viz. vox querelae, but doctrinae;

no voice of complaint, but of instruction or comfort. So that the three members in this sentence, are like the three strings in a Dulcimer, all Unisons. Wherefore in the handling of this Text, I will strike them all together. Seneca in his books of clemency,* 1.162 which Queene Elizabeth so highly esteemed, that shee gave them the next place to the holy Scrip∣tures, reades a divine Lecture to a Prince in these words: Let thy sword not onely be put up in the sheath, but also tyed fast in it; bee sparing of the mea∣nest and basest bloud. It is for men of lower condition to fall into quarrels and strifes, equals may exchange blowes one with another without much danger; it standeth not with the Majesty of a Prince to engage himselfe in any quarrell or fight: because he hath no equall to contend with him: so far ought it to be from a Prince to brawle, or wrangle, that the straining of his voice is unbefitting him upon any occasion whatsoever. What the wise Phi∣losopher prescribeth to a good Prince, the Prophet Esay describeth in our King Messias, who was so milde in his disposition, that hee was never stirred to passion; so gentle in his speech, that he never strained his voice in choler; so innocent in his actions, that he never put forth his strength to hurt any. We reade in the booke ofa 1.163 Kings, that there was a mighty wind, but God was not in the wind: and after the wind an earth-quake, but God was not in the earth-quake: and after the earth-quake a fire, but God was not in the fire: and after the fire a still small voice, in which God was. There God was in the still voice; but here the Evangelist out of the Prophet infor∣meth us, that there was a small still voice in the Lord our Saviour Jesus Christ. For he strove not, nor cryed, nor was his voice heard in the streets. A still small voice naturally produceth no eccho. For as a ball layd softly on the ground boundeth not up againe; but if it be strook downe with a vehe∣ment stroake riseth from the ground again and again; so a low and whispe∣ring voice, which gently moveth the aire, is not returned againe by an ec∣cho: but a strong and a loud sound, which forcibly smiteth the aire, is re∣verberated from mountains & rocks by a double or treble eccho. Yet here a still small voice is returned by an eccho. For the words which I have read unto you in S. Matthew are no other than the eccho of the voice of the Pro∣phet Esay. As Esay of all the Prophets is most Evangelicall, that is, most plainly delivereth the story of Christ his life and death by way of predi∣ction; so S. Matthew of all the foure Evangelists is most Propheticall, that is, alledgeth most passages out of the Prophets in his Gospel. None so fre∣quently inserteth testimonies out of the Old Testament into his story as hee, which hee so pertinently applyeth, that in his Gospel every man may discerne the truth of that observation of the Ancients (viz.) that the New Testament is vailed in the Old, and the Old is revealed in the New. The Pro∣phets & Evangelists being the organs of the same holy Spirit, like divers instruments of musick playing the same tune, though in different keyes. Or rather like opposite looking-glasses, reflecting the same image one upon the other, to wit, the brightness of God his glory,* 1.164 & the expresse image of his per∣son. Or like thick & bright clouds on both sides of the Sun, which receiving the beams therof, & with them an impression of the similitude of that Prince of the celestiall lights, reflect the same one upon another, & make as if there were divers Sunnes in the sky, which are indeed but parelii pictures and

representations of the selfe same Sunne,* 1.165 the Sunne of righteousnesse. The Prophet Esay pointeth to the Messias, as it were afarre off, saying, Behold the servant of God whom he upholdeth, his Elect, in whom his soule delighteth, upon whom he hath put his spirit, he shall bring forth judgement to the Gen∣tiles; he shall not cry, nor lift up, nor cause his voice to be heard in the streets; a bruised reed shall hee not breake, and smoaking flaxe shall hee not quench, till hee bring forth judgement unto truth. The Evangelist viewing Christ neere at hand, findeth all those markes in him, by which the Prophet de∣scribeth him. Which you shall plainly descry, if you cast backe your eye on the story set down a little above my Text. There shall you find Christ stretching out his hand of mercy to a withered hand, and healing it on the Sabbath day, and the Pharisees murmuring at it, and conspiring against him for it. Against whom notwithstanding hee made no forcible resi∣stance, nor so much as opened his lips, but giving place to their wrath, lea∣veth that country; and though hee were so ill requited for his good deeds, and miraculous cures, yet he goes about still doing good in all places, hea∣ling their sicke, curing their blind, lame, and deafe, and withall charging them, that they should not make him knowne, That it might bee fulfilled, saith the Evangelist, &c. That it was fulfilled which God spake by the Prophet Esay, and how, it will evidently appeare, by comparing the pre∣dictions of the Prophet with the history of the Evangelist: Behold my ser∣vant, saith the Prophet. The sonne of man came not to bee ministred unto, but to minister,* 1.166 saith the Evangelist. Mine Elect, saith the Prophet. Christ the chosen of God, saith the Evangelist. In whom I delight, saith the Pro∣phet. In whom I am well pleased, saith the Evangelist. Hee shall bring judgement to the Gentiles, saith the Prophet. A light to lighten the Gen∣tiles, saith the Evangelist. Hee shall not strive, saith the Prophet Hee did not strive, saith the Evangelist; neither here with the Scribes and Phari∣sees, nor in the garden with them that sought his life; but contrariwise, when St. Peter drew a sword in his defence,* 1.167 and strooke off a servant of the high Priests eare, he rebuked him, saying, Put up thy sword, thinkest thou that I cannot now pray to my Father, and hee shall presently give mee more than twelve legions of Angels? but how then shall the Scripture be fulfilled? He shall not cry,* 1.168 nor lift up his voice, saith the Prophet. Hee was silent, and answered not a word, saith the Evangelist, but was led like a sheep to the slaughter, and as a Lambe dumbe before the shearer. A bruised reed shall he not breake, saith the Prophet. The Evangelist testifieth he did not. For the people which lay maimed and diseased, like bruised reeds upon the ground, he went not over, but raised them up; and the Scribes and Phari∣sees, whose malice smoaked against him, he did not destroy, or extinguish, when hee might as easily have done it, as tread out the weeke of a candle on the ground with his shooe. For hee came not to quench, but to kindle; not to destroy, but to save; not to launce, but to plaster; not to revenge, but to reconcile; not to punish, but to suffer; not to breake the bruised reed, but to be beaten and bruised with reeds and whips, yea and to be bro∣ken also upon the crosse.

You have heard how this Text is inferred. Now in the second place listen what it inferreth both against the Jew, and for the Christian.

1. It inferreth for the reproofe of the Jew, that the first comming of the King Messias was to be private and silent, without any outward pompe or great noise.

2. For the instruction of Christians, that the members ought to bee conformable to the head, and frame their dispositions to his most sweet and gracious temper.

3. For the comfort of all, that the Judge of all flesh is meeke, milde, and mercifull to all that bow to him, or fall downe before him like bruised reeds.

First, we have here the character of the true Messias, and the manner (if I may so speak) of his stealing into the world at his first comming. Where∣in judicious Calvin willeth us to observe the difference between the Mes∣siah and other Kings and Princes. They when they ride in progresse, send their Harbingers before to take up lodgings, and Martials to make way, and when they enter any City, it is with great noise and tumult, ringing of Bels, sound of Trumpets, peales of Ordnance, ratling of Speares, clattering of Coaches, and clamours of the People; but our King, the Prince of peace, entred the world in a far different maner. As in the buil∣ding of the materiall Temple there was not heard the noise of any toole; so neither in the building of the spirituall Temple, I meane the Temple of Christs body, and setting it up, was there any noise or sound heard.* 1.169 This privacy of his first entry into the world pleaseth not the carnall Jew, whose thoughts are all upon a temporall Monarch, that should buy out Croesus his wealth, and obscure Solomon in all his royalty, and extend his dominion as farre as the Sunne casteth his beames. No Messiah will please him, but such a one as comes in with great state and pompe: yet was Christ his quiet seizing upon his Kingdome most correspondent to the prediction of the Prophet,* 1.170 He shall come downe like raine into a fleece of wooll, or upon the mowne grasse, that is, not heard, and most agreeable to his title and kingdome. For what more consentaneous to reason, than that the Prince of peace should enter upon his Kingdome of grace in a quiet and silent manner. Had hee come into the world like the two Scipio's, which were termed fulmina belli, with thundering and lightening, or like the Roman Emperours, or the grand Signiours, in the most pompous man∣ner, with greatest ostentation of wealth, and pride of worldly honour, more feared hee might have been, but lesse loved: there had been more state in his comming, but lesse merit for us; and consequently, lesse true comfort in it. The note that we are to take from it is, That Christs King∣dome is not of this World: And the use we are to make of it is, Not to looke for great estates, large revenues, or high preferments here; but to be con∣tent with a competency of meanes, not without a liberall allowance, some∣times of afflictions, crosses, and troubles. For delicate members, and such as must be continually wrapt in soft raiment, & that can endure no hardnesse, sort not well with a head crowned with thornes. By the Law, The feathers of such fowles as had been sacrificed, were cast in locum cinerum, into the place of ashes. What are all the pompes and vanities of this world, but like beautifull feathers? Projiciamus ergo in locum cinerum; Let us therefore strip us of them, and by true mortification cast them into the place of ashes,

especially in this time of sorrow and penance, when sackcloth is or should be in fashion for apparrell, and ashes for couches. Upon which when God seeth us, he will have compassion on us, and give us beauty for ashes, and the garment of gladnesse for the spirit of heavinesse.* 1.171 As we are Christians we walke by faith, and not by sight; our life is hid with Christ in God: and when Christ which is our life shall appeare, then shall we also appeare with him in glory.

Secondly, we have here the picture of meeknesse in the pattern of all per∣fection,* 1.172 Christ Jesus, drawne to the life for our imitation. What the Pro∣phet Zachary fore-told concerning the disposition and gracious temper of the Messias to come, saying: Tell the daughter of Sion, behold, the King commeth unto thee meeke,* 1.173 &c. the same the Evangelist confirmeth through the whole Gospel, by the speeches and silence, actions and passi∣ons, life and death of the Lord of life. To begin with his speeches, if ever that Eulogue of the Greeke Poet,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

or the like of the Latine; Vernas afflat ab ore rosas, were verified: if ever the tongue of any dropped honey, and his breath were as sweet and savou∣ry as Roses in the Spring, it was certainly our Redeemers, who is that hee spake, and speaketh alwayes that he is, the Word of God. The Father is as the mouth, the holy Spirit the breath, and Christ the word. Heare, I be∣seech you, verba Verbi, the words of the Word of life; Come unto mee all that are heavie laden, and I will ease you. Sonne, be of good comfort, thy faith hath made thee whole. I came not to call the righteous, but sinners to repen∣tance. The sonne of man came not to destroy, but to save. Goe in peace, thy sinnes bee forgiven thee. And, Come yee blessed of my Father, possesse the Kingdome prepared for you before the foundation of the world was laid, &c. Yea, but these speeches hee uttered to penitent sinners, or such as sued to him for favour and mercy; how did hee demeane himselfe towards those uncivill and inhumane Samaritans, who denied him lodging? Against whom James and John, the sonnes of thunder, were so incensed, that they would have called downe fire from heaven to destroy them, by the example of Elias. Doth he curse them? doth he upbraid ingratitude, and inhospitali∣ty unto them: nay, rather he rebuketh his Disciples, whom zeale and love transported too farre, and by telling them, they knew not of what spirit they were,* 1.174 he shewed apparently what spirit he was, who when the Scribes and Pharisees laid Sorcery and Necromancy to his charge, saying: Say we not well thou art a Samaritane, and hast a Divell? he delivered them not to the Divell, as they deserved for this their blasphemous slander, nor sharply reproveth them;* 1.175 but mildly answereth, I have not a Divell, but I honour my Father, and yee have dishonoured mee. Perhaps he pitied their ignorance, or had respect to the dignity and place of the Scribes and Pha∣risees, who bare the greatest sway among the people, may some say. But what was there in his owne Disciple Judas, that he should grace that dam∣ned caitiffe, that traiterous servant, that sonne of perdition, with the title of Friend, when he came to play the most unfriendly and ungratefull part that ever was acted, even to betray his Lord and Master? Friend, wherefore art thou come?* 1.176 doest thou betray the sonne of man with a kisse? I have spoken

of the speeches of our Saviour, let me not passe in silence his meek silence, when he was led as a sheep to the slaughter, and as a lambe before the shea∣rers, so opened hee not his mouth. When hee was falsly slandered in the Judgement seat, shamefully handled in the Hall, most contumeliously re∣viled, and cruelly tortured upon the crosse. When the Judge of all flesh was condemned, the beauty of Heaven spit upon, the King of glory crow∣ned with thornes, the Maker of the world made a spectacle of misery to the whole world. When his Disciples forsooke him, his owne Nation accused him, the Judge condemned him, the servants buffeted him, the souldiers deluded him, the people exclaimed against him, the Scribes and Pharisees scoffed at him, the executioners tormented him in all parts of his body. When the Starres were confounded with shame, the Elements troubled,* 1.177 the Earth trembled, the Stones clave with indignation, the vaile of the Temple rent it selfe, the Heaven mourned in sables, the Sunne, that he might not behold such outrage done upon so sacred a person, drew in his beams. He who suffereth all this quatcheth not, stirreth not, nor discovereth his divine Majesty, no not when death approached. When all insensible crea∣tures seemed to be sensible of the injury offered their Maker; he who fee∣leth all, seemeth to be insensible. For hee maketh no resistance at all, and though he were omnipotent, yet his patience overcame his omnipotency, and even to this day restraineth his justice from taking full revenge of them who were the authours of his death, and of those who since crucifie againe the Lord of life, and trample under their feet the bloud of the Covenant, as a prophane thing. Whose thoughts are not swallowed up in admiration at this, that he who is adored in heaven, is not yet revenged upon the earth? You see meeknesse in his passions, behold now this vertue expressed to the life in his life and actions Actions, I say, whether naturall or miraculous, so in∣deed they are usually distinguished; albeit Christs miraculous actions were naturall in him, proceeding from his divine nature: and most of his natu∣rall actions, as they are called, proceeding from his humane nature, were in him wonderfull and miraculous. For instance, to weep is a most naturall action; but to weep in the midst of his triumph, and that for their ruine, who were the cause of all his woe: to shed teares for them, who thirsted after his bloud, was after a sort miraculous. Who ever did the like? In∣deed we reade that Marcellus wept over Syracuse, and Scipio over Car∣thage, and Titus over Jerusalem, as our Saviour did, but the cause was far different: They shed teares for them whose bloud they were to shed; but our Saviour for them who were ready to shed his.* 1.178 His bowels earned for them who thought it long till they had pierced his heart with a launce. When the high Priest commanded Paul to be smote on the face, hee rebu∣ked him, saying: The Lord shall smite thee thou painted wall:* 1.179 but when the Lord himselfe was smitten by the high Priests servant, he falls not foule upon him, but returnes this milde answer: If I have done evill,* 1.180 beare wit∣nesse of the evill; but if I have done well, why strikest thou me? The servant thinketh much to endure that from the Master, which the Master endures from the servant. The Apostles, on whom the Spirit descended in the likenesse of fiery tongues, were often hot, and inflamed with wrath against the enemies of God, and brought downe fearfull judgements upon them;

but our Saviour, on whom the Spirit descended in the likenesse of a Dove, never hurt any by word or deed.* 1.181 Eliah inflicted leprosie upon Gehazi by miracle. Christ by miracle cleansed divers lepers. Saint Paul tooke away sight from Elymas. Christ by miracle restored sight to many. Saint Peter miraculously with a word strucke Ananias and Sapphira down dead. Christ by miracle raised many from death, insomuch that his very enemies gave this testimony of him:* 1.182 Hee hath done all well, giving to the lame feet, to the maimed strength, to the dumbe speech, to the deafe eares, to the blind sight, to the sicke health, to the dead life, to the living everlasting joy and comfort.

I have proposed unto you a notable example, shall I need to put to spurres of art to pricke on your desires to follow it? the example is our Saviour, and the vertue exemplified in him meeknesse. How excellent must the picture be which is set in so rich a frame? such a vertue were to be imitated in any person; such a person to be imitated in any vertue: how much more such a vertue in such a person? It is hard to say, whether ought to bee the stronger motive unto us to follow meeknesse, either be∣cause it is the prince of vertues, or the vertue of our Prince, whose stile is Princeps pacis.

Where the prince is the Prince of peace, and the kingdome the King∣dome of grace, and the law the Law of love, they must certainly be of a milde and loving disposition that are capable of preferment in it. If the Spirit be an oyntment, as S.a 1.183 John calleth it, it must needs supple. If grace bee a dew, it cannot but moisten and soften the heart, and make it like Ge∣deons fleece, Judges 6.37. which was full of moisture when all the ground about it was dry. What can be said more in the commendation of any ver∣tue than meeknesse; and of it, than this, that God commandeth it in his Word, Christ patterneth it in his life and death, the holy Spirit produceth it in our hearts, our very nature enclineth us to it, and our condition re∣quireth it of us? No vertue so generally commended as meeknesse. Fol∣low after righteousnesse,* 1.184 godlinesse, faith, love, patience, meeknesse, bee no brawler,* 1.185 but gentle, shewing all meeknesse to all men. Walke worthy of the vocation whereunto you are called, with all lowlinesse and meeknesse, with long-suffering, forbearing one another in love, endeavouring to keep the uni∣tie of the Spirit in the bond of peace.* 1.186 The wisedome that is from above, is first pure, then peaceable, gentle, and easie to be entreated, full of mercy and good fruits, and the fruit of righteousnesse is sowne in peace of them that make peace. No fruit of the spirit so sweet and pleasant as this: as on the contrary, no fruit of the flesh so tart and bitter as jealousie and wrath, which God curseth by the mouth ofb 1.187 Jacob; but blesseth meeknesse by the mouth of our Saviour, Matth. 5.5. Blessed are the meeke, for they shall inherit the earth. The earth was cursed before it brought forth thornes, and thistles, and briars, which are good for nothing but to bee burned. Wherefore let us hearken to the counsell of St.c 1.188 Cyprian: Let us weed out of our soules envie, wrath, and jealousie, and other stinging and pricking passions. And of the Apostle: Let no root ofd 1.189 bitternesse remaine in us, that we may receive with meeknesse the engraffed Word, which is able to save our

soules, James 1.21. Our carnall lusts are like so many serpents, and of all, wrath is the most fiery, which will set all in a combustion, if it bee not ei∣ther quenched by the teares of repentance, or slacked by the infusion of divine grace, especially the grace of meeknesse, which in the heart is ten∣dernesse, in the disposition softnesse, in the affections temper, in the minde calmenesse, in the carriage sweetnesse. Aristotle briefly defineth it,* 1.190 the Bridle of wrath; which because it is a passion of all other most head-strong, it requireth both a strong curb, and a skilfull rider, for whose direction the Spirit of God in holy Scripture hath set downe divers rules.

The first rule is, not to be suddenly or easily provoked. This is laid downe for us by the Apostle St. James, Let every man bee swift to heare,* 1.191 slow to speake, slow to wrath. To follow this rule, it will be behoofull according to the advice ofa 1.192 Hyperides, to prevent the occasion of quarrels, and stop the passages of wrongs, to nip the seeds of discords, because if anger take root, like an inveterate disease, it will hardly bee cured.b 1.193 Seneca strikes the same note, though on a different string: Above all things, saith hee, keep the enemy from entring the City: for if hee once thrust his head into the gate, he will give thee the law, and not take it from thee. Ovid giveth it as a character of a gracious Prince, to be tardus ad iram; Slow to wrath. Cer∣tainly, it is no strong piece that will suddenly bee out of frame: the bone was never well set, that easily slips out of joynt. A man full of juice and sap of grace is like green wood, which is long before it be kindled: they who easily take fire, seem rather to be annointed with brimstone, than the sweet oyntment of the spirit above mentioned.

The second rule is, to tolerate some infirmities in others, as likewise o∣thers tolerate us in many things: for, as St. Austin speaketh; Toleramus, & toleramur, we tolerate, and are tolerated our selves:* 1.194 because all offend in many things, and many in all. This rule is laid downe by St. Paul; Be are yee one anothers burthens, and so fulfill the law of Christ: in which words hee enjoyneth us not onely to beare light injuries, but those that are grie∣vous and burthensome; and the more burthens we beare in this kinde, the lesse we have upon our owne conscience. How can we expect that Christ should put his shoulders to our crosses, if wee withdraw our necke from his yoke?

The third rule is, to consider the nature of our brothers temptation, and accordingly to deale with him. This is laid down by the Apostle:* 1.195 If any man be overtaken in a fault, restore such an one in the spirit of meeknesse, consi∣dering thy selfe, lest thou also be tempted. Abraham lyed to Abimelech, Peter denied his Master, Job uttereth speeches of impatience, Paul an∣swereth very smartly to Ananias; The Lord smite thee thou painted wall:* 1.196 but this they did either transported in passion, or upon great provo∣cation, or out of feare, to save their lives. The greater the temptati∣on is, and the more forcible the assault of Sathan upon the frailty of our nature, the lesse the sinne is, or at least more pardonable. This sole con∣sideration moved Saint Cyprian to take pity on some of them, that in time of persecution denied their Master, and were therefore deservedly excommunicated, whom hee thus bringeth in pleading for themselves, not with teares, but with drops of bloud falling from their tortured

members:* 1.197 For a long time, say they, our resolution remained firme, and our faith strong, and we held out the fight against our tormenting paines: but when the malice and cruelty of the Judge was exasperated against us, and our savage tormentors fell afresh upon our wearied and worne-out bodie, some∣times tearing it with whips, sometimes bruising it with clubs, sometimes stretching it upon the racke, sometimes scorching it with fire, our flesh for∣sooke us in the conflict, the weaknesse of our bowels gave place, and our body, not our soule, was in the end overcome with the violence of paine. Beloved, you were never yet brought to the fiery tryall, that you might know how farre the extremity of torment might worke and prevaile upon the infir∣mity of your flesh: thanke God for it, and judge charitably of them, whose faith and constancy shone not so cleerly in the middest of the fire, but that they might be compared to the smoaking flaxe in the Verse following my Text.

The fourth rule is, to admonish before we punish, and give warning before wee strike. This is laid downe bya 1.198 Moses: When thou commest nigh to a City to besiege it, first offer conditions of peace to it. This course God hath most strictly kept, sending Noah to the old World, Moses and Aaron to Egypt, Lot to Sodome, Obadiah to Edom, Jonah to Nineveh, the old Prophets and Christ himselfe to Jerusalem, that they might prevent Gods judgements, by repenting them of their sinne; as the Ninevites had the grace to doe, who had certainly been destroyed, if destruction had not been threatned them by the Prophet. Whereat Saint Chrysostome standeth amazed, and in the end breakes out into this passionate exclama∣tion: O new and admirable thing! the denuntiation of death brought forth life; the prophecy of the overthrow overthrew the prophecy; the sentence of destruction made a nullity in the sentence. And if Jerusalem had knowne the things that belonged to her peace, even in that day in which our Savi∣our fore-shewed her fatall doome, his prophecy had fell, and the City had stood. For therefore God and man threaten to inflict severe punishment, that they may not inflict what they threaten; asb 1.199 Philostrates andc 1.200 Nazi∣anzen observe.

The fifth rule is, first to use faire and gentle meanes before wee take a more severe course. This is laid downe by the Apostle (1 Corinth. 4.21.) What will you? shall I come unto you with a rod, or in love, and the spirit of meeknesse? You see the soft drops of raine pierce the hardest stones, and the warme bloud of a Goat dissolveth the Adamant. Nature seemeth to prescribe this method, which alwayes sendeth a flash of lightening before we heare a clap of thunder; Et afflatur omne, priusquam percutitur: And nothing is struck, which is not blasted before. And Art also doth the like:

* 1.201Cuncta priùs tentanda, sed immedicabile vulnus Ense recidendum est, ne pars sincera trahatur.

Si frustra molliora cesserint,* 1.202ferit venam. For Physicians first minister weak and gentle potions, and as the disease groweth, apply stronger medicines. And good Surgeons,* 1.203like Machaon in Homer, first lay plasters and poul∣tesses to wounds and swellings, and never launce or burne the part till the sore fester, and other parts be in danger: whom good Magistrates ought

to imitate, and never to use violent and compulsive remedies, but when they are compelled thereunto; nor to take extreme courses,* 1.204 but when the malady is extreme. Desperate remedies are never good, but when no other can be had: for they that are of a great spirit, if they be well given, will not; if they be ill, cannot be amended by such meanes. They resem∣ble Jeat, which burneth in water, but is quenched with oyle: or thec 1.205 Co∣lossus at Tarentum, which you may move with your finger, but cannot wagge, if you put your whole strength to it. As for those that are of a weaker spirit, and are easily daunted, harsh courses will doe them more hurt than good: for they resemble tender plants, which dye if they are touched with ad 1.206 knife or iron instrument.

The sixth rule is, to sweeten the sharpest censures with mild speeches. This rule is delivered by Lactantius, in these words: Circumlinere poculum coelestis sapientiae melle, when wee minister a wholsome, but bitter potion, to annoint the side of the cup with honey: when we give the patient a loath∣some pill, to lap it in sugar. The manner whereof the Spirit sheweth us in divers letters sent to the Churches ofe 1.207 Asia. First, we are to professe the good will wee beare to the party, and make it knowne unto him, that whatsoever we doe, we doe it in love.f 1.208 I rebuke and chasten as many as I love. Secondly, to acknowledge their good parts, if they have any:g 1.209 I know thy workes, and thy labour, and thy patience, and how thou canst not beare them that are evill: neverthelesse I have somewhat against thee, be∣cause thou hast left thy first love. Thirdly, to give them some good ad∣vice and counsell with our reproofe:h 1.210 I counsell thee to buy of me gold tried in the fire, that thou maist bee rich; and white raiment, that thou maist be clothed, and that the shame of thy nakednesse may not appeare, and to an∣noint thine eyes with eye-salve, that thou maist see. Lastly, to promise them favour upon any token of amendment:i 1.211 Be zealous therefore and repent: behold, I stand at the doore and knocke: if any man heare my voice, and open the doore, I will come in to him, and will sup with him, and he with me. Some there are who like best a resolute Chirurgian, who, be the patient never so impatient, will doe his duty, and quickly put him out of his paine; though in the meane time he putteth the party to most intolerable torture. Give me a tender-hearted Chirurgian, who being to set an arme or legge that is out of joynt, handleth it so gently, that the patient scant feeleth when the bone falleth in. Thus Nathan the Prophet handled King David,* 1.212 and by telling him first a parable of a poore man that had but one lambe, &c. and afterwards applying it unexpectedly to the King himself ere he was aware, as it were set not his body, but his soule in joynt.

The seventh rule is, to keep the execution of justice within certaine bounds, set by equity and mercy. This rule is laid downe by the Prophet Micah: Hee hath shewed thee, O man, what is good,* 1.213 and what the Lord re∣quireth of thee, to doe justice, and to love mercy: and by Solomon;* 1.214 Be not just overmuch. Cut not too deep, nor launce too farre; Ne excedat medi∣cina modum. It is better to leave some flesh a little tainted, than cut a∣way any that is sound. It is more agreeable to Gods proceedings to save a whole City for ten righteous mens sake, than after the manner of the Romans, when there was a mutiny in the Campe, to pay the tythe to ju∣stice,

by executing every tenth man through the whole Army. For as Germanicus cryed out in Tacitus,* 1.215 when hee saw a great number of souldi∣ers put to the sword for raising up sedition in the Army: Stay your hand, this is not an execution, but a slaughter; not a remedy, but a plague; not se∣verity of justice, but extremity of cruelty. For which Theodosius the Em∣perour was justly excommunicated by St. Ambrose, and Aegyptus sharp∣ly censured by the Poet:

* 1.216—qui caede nocentum Se nimis ulciscens extitit ipse nocens.

And Scylla was proscribed by the Historians and Poets of his time to all ages, because hee was not content with the punishment of sixty thousand in Rome, who were executed with most exquisite torments; but entring afterwards into Praeneste, there left not a man alive: and else where also his cruelty raging in the end, as Lucan observeth, hee let out the corrupt bloud; but when there was in a manner no other bloud left in the whole body of the Common-wealth:

* 1.217—periere nocentes, Sed cum jam soli poterant superesse nocentes.

What was this else,* 1.218 than as Salust speaketh, to exhaust a city, not to purge it? I am not against the cutting off a rotten member, to preserve the whole body. I know the sword is the only cure of an incurable wound, which yet hath no place, when there is no sound part in the whole body.a 1.219 Bo∣dine speaketh pertinently to this purpose: It doth not follow, that be∣cause it is good Surgery sometimes to burne out rotten flesh, or cut off a member to save the whole, that therefore if a gangrene overspread the whole, we are to apply a Razor or Cupping-glasse.b 1.220 Seneca better advi∣seth: Let the clap fright all, the thunderbolt strike but a few. For asc 1.221 Cassiodore noteth, It is as great a shame for a Magistrate, as for a Phy∣sician, to have many dye under his hand. Chuse therefore the fattest of the beasts for sacrifice, that is, make the chiefe authours and ring-leaders in any sedition or riot a sinne-offering for the rest, and an example unto all. This moderation Tully used in repressing the conspiracy ofd 1.222 Cataline:e 1.223 Alexander in punishing the rebellion of the Articinae: Scipio in discipli∣nating his Army, as if they had all read that divine sentence off 1.224 Seneca, To kill men pell mell, and murder multitudes together, is liker a ruine of a house, or the devouring of a common fire, than a moderate execution of ju∣stice: but on the contrary, To save whole multitudes of men, and that to∣gether from death and destruction, is an eminent worke of the divine power.

The eighth rule is, to be touched with ag 1.225 fellow-feeling of anothers misery. This is laid downe by S. Paul:h 1.226 Weep with them that weep, put on the bowels of mercy, kindnesse, and meeknesse. A good Magistrate should not bee like the iron instruments of Chirurgians, that have no sense at all of the intole∣rable paine which they cause in the part pricked or launced; but like Za∣leuchus, who put out one eye of his owne, when hee sentenced his sonne according to law to lose both his eyes. It should bee a cut in their heart

to cut deep into any member of Christ Jesus. Why hath God given us soft hearts, but to melt into compassion? why moist eyes, but to shed teares, as well for others grievous affliction, as our owne sinnes? Teares, saith the Poet, are the most sensible, and best sensible parts we have; No∣stri pars optima sensus: and they that have sap of grace in them are fullest of them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.227

If Augustus never pronounced a capitall sentence, without fetching a deep sigh: If Marcellus wept before he set fire to Syracuse:* 1.228 If Scipio pro∣fessed in an Oration to his Souldiers, that he drew a sword through his own bowels, when he put thirty of them to death, to expiate the trespasse of eight thousand: Nay, if God himselfe, who is void of all passion, is yet full of compassion;

At que dolet quoties cogitur esse ferox:

If hee never pronounce the dreadfull sentence of destruction against any City or Country, without great regret and seeming reluctation,* 1.229 How shall I give thee up, O Ephraim? How shall I deliver thee, O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together.* 1.230 I will not execute the fiercenesse of mine anger;—for I am God, and not man, &c. Beloved brethren, how should wee bee affected, when any of his children, our bre∣thren, are like to be ruined by our sentence? How loth should wee bee to draw bloud one from another, who are members one of another, and fel∣low-members of Christ Jesus? Were Christ againe upon earth, could you see him stripped stark naked, and flead with whips, and pierced with nailes, and racked on the crosse, and not bee pricked at heart with compunction, and wounded deeply with compassion? And doth hee not assure us, that whatsoever is done, bee it good or bad, to any of his little ones,* 1.231 is done unto him? Saul, Saul, why persecutest thou me? Therefore never look that he will have mercy on you in heaven, if you have no compassion on him here, cal∣ling for food in his starved, sighing for home in his banished, groaning for ease in his burthened, mourning for liberty in his imprisoned, crying for pity in his grievously afflicted and tortured members.

I have applyed this Text to instruction and correction: now a word of comfort from this, that the Judge of all flesh is so meeke, as hath been shewed. When Benhadad the King of Syria was discomfited, and utterly overthrowne by the King of Israel, according to the advice of his servants, who told him that the Kings of Israel were mercifull,* 1.232 hee sent them clothed with sackcloth, with ropes upon their heads, to entreat for peace: now when the King of Israel saw their submission, he made a covenant of peace with them. Better advice I cannot give you, than to put in practise what they did: when you are overtaken with Gods judgements, and affrighted with hell torments, cast your selves downe to the ground before him, and poure out your soules with a showre of teares, and put ropes upon your heads, that is, acknowledge what you have deserved for your sinnes, and sue day and night for pardon, and in the end you shall finde by your owne experi∣ence,

that he that is over all is rich in mercy unto all that call upon him.* 1.233 For he will not only raise you up, and set you upon your feet, and pull the rope off your neckes,* 1.234 but will farther decke you with golden chaines of spiritu∣all graces linked together: hee will make you borders of gold with studs of silver. Nay, as when Tygranes threw first his crowne, and after himselfe downe at the feet of Pompey, that noble Commander, as Xiphiline wri∣teth,* 1.235 taking pity on him, put his Diadem againe with his owne hands upon his head, and after took him by the hand, raised him from the ground, and set him in a chaire of state by him: So the great Commander of heaven and earth, when he seeth your unfeigned humility, and lowest submission to him, will raise you up, put a crowne of glory upon your head, and set you in a throne of majesty on his right hand, to sit with him in judgement upon the twelve Tribes of Israel. So be it. To God the Father, &c.

THE LAMBE TURNED LION. A Sermon preached in his Graces Chappell at Lambeth, Decemb. 6. Anno Dom. 1619. before his Majesties high Commissioners there assembled. THE FOURTH SERMON.

MATTH. 12.20.

Till he send forth judgement unto victory.

Most REVEREND, &c.

THe words of Gedeon to the Ephraimites,* 1.236 (Is not the gleaning of the grapes of Ephraim better than the vin∣tage of Abiezer?) may not unfitly bee applyed to the written Word of God in comparison of other bookes. Is not the gleaning of Scripture better than the vin∣tage of all secular learning?* 1.237 For in these the presses of eloquence abound with leaves of words, and luxuriant stemmes of extravagant wit; but in it with spirituall senses and divine sen∣tences, as it were the juice and bloud of the ripest grapes of the Vine of En∣geddi. It is a point of wisedome in man, who hath but little, to make it goe as farre as he can; and so thriftily instill it in his workes, as Nature doth her influences in simples, a great quantity whereof is often distilled to extract one drop of pure quintessence: whereas on the contrary, no plant of Paradise, no branch of a plant, no flower of a branch, no leafe of a flower, but affordeth great plenty of the water of life, more precious than any quintessence that Art can force out of Nature. The finers of gold,* 1.238 as golden mouth St. Chrysostome teacheth us, deale not only with wedges, ingots, and massie pieces of gold, but with the smallest portions thereof. And the Apothecaries make singular use in divers confections even of the

dust of gold. When Alexander the great managed his affaires in Judea, those whom he imployed to gather the most precious oyle ofa 1.239 Opobal∣samum, thought a whole Summers day well spent in filling a small shell, taking it as it fell drop by drop from the twigge. And if a skilfull Jeweller will not grind out a small spot, or cloud out of a rich stone, though it some∣what dimme the bright lustre thereof, because the substance is so precious; shall we lose, or sleightly passe by any Iota, or tittle of the Booke of God, which shall out-last the large volumes of the heavens? for* 1.240 heaven & earth shall passe away, but no one Iota or tittle of the Word of God shall passe. The Jewish Rabines say, that great mountaines hang upon the smallest Jods in the Bible. And St.b 1.241 Chrysostome will not endure a devout Christian to let goe any syllable in the Scripture, no nor pricke, or point without obser∣vation. Surely, if God so carefully preserve the smallest parcels of Scrip∣ture, he would have us religiously observe them. Else if wee content our selves with a generall handling of the Word of life, how shall wee satisfie the Apostles precept of rightly dividing the Word of God?* 1.242 Shew thy self a workman, that needeth not to be ashamed, rightly dividing the Word of truth. The word in the originall is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dichotomizing, (the Apostle tyeth no man to a precise Ramisticall method;) yet is it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rightly cutting, or dividing the Word of truth, which cannot be done, if any sensible part be omitted, be it but a conjunctive particle, as this Till in my Text, which stan∣deth like an hinge in the midst of the sentence, turning the meaning divers wayes. If it hath reference to the death and resurrection of our Saviour, as Cajetan & Avendanus conceive it hath, (in which he brought forth judge∣ment unto victory, by condemning the world, & conquering both death & hell) then the meaning of the whole is this, He shall not strive nor cry, &c. he shall not offer any violence to his enemies by word or deed, although he could as easily destroy them as a man may breake a reed already bruised, or tread out the smoaking week of a light ready to goe out of it selfe, yet he will not use this power, but contrariwise carry himselfe most meekly towards them, and by his mildnesse and patience both condemn their fury, and conquer their obstinacy.

If it looke farther forward to the destruction of the City and Temple, and the overthrow of the whole Jewish Nation, as Theophylact and Mus∣culus imagine, expounding Till hee bring forth judgement unto victory, till he execute judgement upon them that judged him, and fully be reven∣ged of them by the sword of the Romans; then the meaning of the whole is, Hee shall not breake the bruised reed of the Jewish Nation, till by the victory of the Romans he shall execute judgement upon that Nation; nor shall he quench the smoaking flaxe of the Aaronicall Priesthood, till forty veeres after his death the City of Jerusalem shall bee sacked, and the Temple burned downe to the ground, and by the propagation of the Go∣spel, and prevailing thereof in all places, the dimme light of the Ceremo∣niall Law be quite extinguished.

But if the word Untill carry us so farre as the last Judgement, to which St. Jerome, St. Hilary,c 1.243 Guilliandus, and many other learned Expositors referre it, then the whole beareth this tune: See you Jesus now in the forme of a servant, how humble and meeke he is, so farre from killing and

subduing his bloud-thirsty enemies by forcible meanes, that hee will not strive with them; so farre from lifting up his hand against them, that hee will not lift up his voice, Hee will not cry, nor shall his voice bee heard in the streets complaining against them; so farre from wounding the spirit,* 1.244 or hurting the bodies of any men, that hee will not breake a bruised reed, nor quench the smoaking flaxe. The time shall come, when you shall see this meek Lambe turned into a fierce Lion: He who cryed not upon earth, shall thunder from heaven: He who came now to suffer in meeknesse, shall hereafter come in power to conquer: Hee who came in humility to bee judged, shall come in Majesty to judge both quicke and dead: Hee who came by water and bloud; by water to wash our sinnes, and by bloud, to quench the fire of his Fathers wrath, shall one day come in flaming fire, to render vengeance to all that beleeve not the Gospel: He who in all his life never brake a bruised reed,a 1.245 shall after his death and resurrection, when he commeth to Judgement, if not before, rule the Nations with a rod of Iron, and breake them in pieces like a potters vessell: Hee who here never quen∣ched the smoaking flaxe, hee shall hereafter put out the greater lights of the world: He shall darken the Sunne, and turne the Moone into bloud, and shake the powers of heaven, and foundations of the earth, and the hearts of men, and behold, he commeth with the clouds, and all eyes shall see him,* 1.246 even they that nailed him to the Crosse and pierced him; and all kindreds of the earth shall mourne before him, Yea and Amen: then he shall bring or send forth judgement unto victory.

He brought forth judgement in his life, by preaching the Gospel in his owne person, and he sent it forth after his death, by the ministery of his Apostles, and doth still by propagating the Church: but hee bringeth not forth judgement unto victory in the Evangelists phrase; because this his judgement is much oppressed, the light of his truth smoothered, the pure doctrine of the Gospel suppressed, the greater part of the Kings of the earth, and Potentates of this world refusing to submit their scepter to his Crosse, and saying, as it is in St. Lukes Gospel,* 1.247 Wee will not have this man to reigne over us: but when the sonne of man shall display his banner in the clouds, and the winds shall have breathed out their last gaspes, and the sea and the waters shall roare; when heaven and earth shall make one great bonefire, when the stage of this world shall be removed, and all the actors in it shall put off their feigned persons and guises, and appeare in their owne likenesse; when the man of sinne,* 1.248 that exalteth himselfe above all that is called God, shall be fully revealed, and after consumed with the spi∣rit of Christs mouth, and be destroyed by the brightnesse of his comming: then he shall suddenly confound the rest of his enemies, Atheists, Hypo∣crites, Jewes, Turkes, Idolatrous Gentiles and Heretikes, and breake the neckes of all that stubbornly resist him, and then the truth shall universal∣ly prevaile, and victoriously triumph. All this variety of descant which you heare, is but upon two notes, a higher and a lower, the humility and the majesty, the infirmity and the power, the obscurity and the glory, the mildnesse and the severity of our Lord and Saviour; his humility upon earth, his majesty in heaven; his infirmities in the dayes of his flesh, and his power since hee sitteth at the right hand of his Father; the obscurity

and privacy of his first comming, and solemnity of his second: his mild∣nesse and clemency during the time of grace and mercy, and his wrath and severity at the day of Judgement and Vengeance. Ecce, tibiâ cecinimus vo∣bis; Behold, out of this Scripture, I have piped unto you, recording the plea∣sing notes of our Redeemers mildnesse and mercy, who never brake the bruised reed, nor quenched the smoaking flaxe: now I am to mourne unto you, sounding out the dolefull notes of his justice and severity, which shall one day bring forth judgement unto victory.

But before I set to the sad tune, pricked before mee in the rules of my Text, I am to entreat you to listen a while till I shall have declared unto you the harmony of the Prophet Esay, and the Evangelist S. Matthew; the rather because there seemeth some dissonancy and jarre between them. For in Esay we reade,* 1.249 Hee shall bring forth judgement unto truth, that is, give sentence according to truth; but in St. Matthew, He shall send forth judge∣ment unto victory, which importeth somewhat more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (viz.) that the judgement he shall send forth, viam inveniet aut faciet, shall ei∣ther finde way or force it, take place or make place, no man or divell being able to withstand it. Besides this discord in their notes, there is a sweet straine in the Prophet (he shall not faile,* 1.250 nor bee discouraged, till hee have set judgement on the earth) left out in the Evangelist. To the first excepti∣on the Jesuit Maldonat saith, that the Syriack word signifieth both truth and victory, and that Saint Matthew wrote not in pure Hebrew, but in the Hebrew then currant, which was somewhat alloyed and embased with o∣ther languages; which if it were granted unto him, as it is not by those who defend that the Greeke in the New Testament is the originall, yet the breach is not fully made up. For still the originall Hebrew in Esay, and the Greeke in Saint Matthew, which hath been ever held authenticall, are at odds: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew signifying truth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greeke signify∣ing victory, and not truth. I grant the truth of Christ is most victorious, and hath subdued all the false gods of the Heathen, as the Arke laid Dagon on his face, and the rod of Aaron devoured all the rods of the Magicians: yet truth and victory are not all one. A weake Judge may bring forth judgement unto truth, yet not unto victory; as on the contrary a potent and corrupt Judge may bring forth judgement unto victory, yet not unto truth. Tully in a bad cause prevailed against Oppianicus, by casting dust in the Judges eyes. And Aeschines prevailed not against Ctesiphon in a good cause. Right is often overcome by might, and sometimes by the sleight of a cunning Advocate for the false part. To the second objection Beza an∣swereth, that these words, that hee will not faile, nor be discouraged, till he hath set judgement on the earth, were anciently in St. Matthew, but of late, through the carelesnesse of some transcriber, from whose copy ours were drawne, are left out. But sith this Verse is wanting in all the copies of Saint Matthew now extant, neither can Beza bring good proofe of any one in which this Verse was ever found, it is not safe to lay any such imputation upon the first transcribers of St. Matthewes Gospel, whereby a gap may be opened to Infidels and Heretickes to cavell at the impeachable autho∣rity of the holy Scriptures in the originall languages. A safe and easie way to winde out of these perplexed difficulties, is to acknowledge, that the

Evangelist, who wrote by the same spirit wherewith the Prophet Esay was inspired, tyed nor himselfe precisely to the Prophets words; but fit∣teth the Prophets sense to his owne purpose, and what the Prophet deli∣vered in two Verses, he contracteth into one. For what is hee shall bring forth judgement unto truth, and he shall not faint nor be discouraged, till hee hath done it; but that he shall doe it effectually and powerfully? and what is that but he shall send forth judgement unto victory?

Hee shall send forth.* 1.251 This phrase reacheth forth unto us a twofold ob∣servation; the first touching the extent, the second touching the freedome of this judgement here spoken of. By judgement is here meant the King∣dome of Christ, which must not bee confined to Jury, nor bounded within the pale of Palaestine: but hee sent forth, that is, propagated and spread over the whole world, according to the prophecy of the Psalmist,a 1.252 The Lord shall send a rod of thy strength out of Sion: be thou ruler in the middest of thine enemies. Whilst our Saviour lived upon earth, the soveraigne bal∣samum of wounded mankind yeelding a savour of life unto life, was kept as it were in a narrow boxe; but at our Saviours death the boxe was broken, and this precious oyntment poured out, and the whole world filled with the smell thereof. This doctrine touching the naturalizing (if I may so speak) of the Gentiles into the spirituall Common-wealth of Israel, was im∣plyed in the Metaphor of the Rose of the field;* 1.253 I am the Rose of the field (Christ is not a garden flower, for few to see, and fewer to smell unto; but a Rose of the field, for all to gather that have a hand of faith to touch him): but it was unfolded at large to Saint Peter in a vision of a sheet let downe from Heaven, knit at foure corners,* 1.254 in which were all manner of foure footed beasts of the earth, and wild beasts, and creeping things, &c. The foure corners of the sheet signified the foure parts of the world, all sorts of living creatures, all sorts of men, of all kindreds, nations, and lan∣guages. The sheet in which they were all wrapped is the Church militant. In the end of the vision the vessell was received up againe into heaven,* 1.255 to shew, that in the end of the world the whole Church militant shall be tran∣sported into heaven, and become triumphant. St.b 1.256 Origen representeth this truth most cleerly unto us through the mirrour of an allegory; Though (saith he) the found of the Gospel came later unto the Gentiles, yet the Gen∣tiles prevented the Jewes in giving credit to it, and were justified before them; as the woman in the Gospel, that was sicke of a bloudy issue, was healed before the Rulers daughter. The daughter of the Ruler of the Synagogue, was a type of the Jewish Synagogue; the woman that was in a long con∣sumption by reason of her continuall fluxe of bloud, was an embleme of the people of the Gentiles, lying more than twelve ages sicke of a bloudy issue, weltring in her naturall filth and bloud. Now, as Christ, going to cure the Rulers daughter, was touched by the Canaanitish woman sicke of a bloudy issue, and she by that touch was cured; so though Christ came first to heale the Synagogue, yet the Gentile Church touching the hemme of his garment by faith, is first healed and saved.

The phrase of sending forth judgement, expresseth our Saviours readi∣nesse in opening the treasures of heavenly wisedome, and unfolding the mysteries of eternall salvation; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till he shooteth out, casteth out, or

sendeth forth judgement of his owne accord, as a tree doth his fruit, or the Sunne his beames.* 1.257 A good man bringeth forth out of the treasure of his heart good things.* 1.258 The Sages opened their treasures, and every Scribe which is instructed unto the Kingdome of heaven, is like unto a man that is an house-holder, which bringeth forth out of his treasures things new and old. I have not hid thy righteousnesse within my heart,* 1.259 saith David in the person of Christ, I have declared thy faithfulnesse and thy salvation: I have not con∣cealed thy loving kindnesse and thy truth from the great congregation.* 1.260 I have preached righteousnesse in the great assembly, I have not refrained my lips, O Lord, thou knowest. And according to this fore-going type, how ready the truth himselfe was to publish the Gospel of the Kingdome, appeareth by his taking all occasions from every ordinary occurrent, to instruct his Di∣sciples in points of heavenly wisedome; as from a draught of fish to admo∣nish them of fishing for soules: from Well-water, to treat of the water of life: from barly loaves, to exhort them to labour for the food that peri∣sheth not: from burying the dead, to reprove those that are dead in sinne: from curing the blind in body, to rebuke the spirituall blindnesse of the Scribes and Pharisees: from a question concerning the materiall Temple, to fore-tell the dissolution of the temple of his body, and raising it up againe in three daies. To conceale any needfull, especially saving truth, is to bury the gold of Ophir, and thereby deprive not only others, but our selves also of the benefit and use thereof. Wherefore St.c 1.261 Augustine sharply censureth such as would challenge a peculiar interest and propriety in that which is the common treasure of Gods Church, saying: The truth is neither mine, nor thine, nor his, but all ours in common, whom thou, O Lord, callest pub∣likely to the communion thereof, dreadfully admonishing us, not to desire to have it private, lest we be deprived of it. In speciall, the truth of judgement ought not to bee kept in, but to bee sent forth. For to detaine any private mans goods, is but a private wrong; but unrighteously to detaine justice, which is the Kings, or the Common-wealths, or rather both their good, is a kind of peculatus, or publike theft. We laugh at the Indians for casting in great store of gold yeerly into the river Ganges, as if the streame would not runne currently without it: yet when the current of justice is stopt in many Courts, the wisest Soliciters of sutes can finde no better means than such as the Indians use, (by dropping in early in the morning gold and sil∣ver into Ganges) to make it runne. Pliny reporteth of Apis the Aegyptian god (whom they worshipped in the likenesse of a Cow or Oxe) that hee gave answers to private men, è manu consulentium cibum capiendo, Taking alwayes some food from their hands, otherwise the Oracle was dumbe. I need not to prosecute the application in this place, where, by the testimo∣ny of all men, and the truth it selfe, the streame of Justice (if any where) runneth cleerly, most free from all filth and corruption. Therefore I passe from Christ his sending forth judgement to his victory.

Hee shall send forth judgement unto victory.

There are two principall acts, or to speake more properly, effects of our Lords Princely function, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judgement and victory; judge∣ment upon, and victory over all his enemies: Wee have them both in the words of my Text, Judgement which hee shall send forth, and

Victory unto which. But of what Judgement or Victory the words are to bee construed, the learned Interpreters of holy Writ somewhat differ in judgement. Some in their ghesses fall short upon the particu∣lar judgement and utter overthrow of the Jewish Nation by Vespasian, and his sonne Titus. Others deferre the accomplishment of this prophecy, till the dreadfull day of the Worlds doome, when by the shrill sound of the Archangels Trumpet all the dead shall bee awaked, and the son of man shall march out of Heaven with millions of Angels to his Judge∣ment seat in the clouds, where hee shall sit upon the life and death of man∣kinde. That day, saith Saintd 1.262 Austin, may bee rightly called a Day of Judgement, because then there shall bee no place left for those usuall ex∣ceptions against the judgements of God, and the course of his providence on earth, viz. Why is this just man unhappy, and why is that unjust man hap∣py? Why is this profane man in honour, and that godly man in dis∣grace? Why doth this wicked man prosper in his evill wayes, and that righteous man faile in his holy attempts? Nay, why for a like fact doth some man receive the guerdon of a crowne, and another of ae 1.263 crosse or gibbet? the one of a halter, the other of a chaine of gold? These and the like murmurs against the justice of the Judge of all flesh shall bee hushed, and all men shall say in the words of thef 1.264 Psalmist, Verily there is a reward for the righteous: Verily there is a God that judgeth in the earth. And then Christ may bee said properly to bring or send forth judgement, when hee revealeth the secrets of all hearts, displayeth all mens consciences, and declareth the circumstances of all actions, where∣by all mens judgements may bee rightly informed in the proceedings of the Almighty, and all men may see the justice of God in those his most secret and hidden judgements, at which the wisest on earth are asto∣nished, and dare not looke into them, lest they should bee swallowed up in the depth of them. I speake of those judgements of God, which Saintg 1.265 Austin termeth Occuliè justa, and justè occulta; Secretly just, and justly secret: so they are now; but at the day of Judgement they shall bee manifestly just, and justly manifest; then it shall appeare not onely that the most secret judgements of God are just, but also that there was just cause why they should bee secret, or kept hidden till that day. Lastly, then Christ may bee said properly to bring forth judgement unto victory, because hee shall first conquer all his enemies, and then judge and sen∣tence them to everlasting torments. Of which dreadfull Judgement, en∣suing upon the glorious Victory of the Prince of peace over the great Whore, and the false Prophet, and the Divell that deceiveth them all; from which the Archangel shall sound a retreat, by blowing the last trump, and summoning all that have slept in the dust to arise out of their graves, and come to judgement, I need not to adde any thing more in this Religious and Christian auditory. Wherefore I will fill up the small remainder of the time with some briefe observations upon the ruine and utter desola∣tion of the Jewish Nation, who even to this day wandring like Vagabonds in all countries, and made slaves not only to Christians, but to Moores, Turkes, and other Infidels, rue the crucifying of the Lord of life, and the spilling of the innocent bloud of the immaculate Lambe of God, that ta∣keth

away the sinnes of the World. As according to the custome of our country, Quarter-Sessions are held in Cities and Shire-townes, before the generall Assises; so Christ a little more than forty yeeres after his death at Jerusalem, and ascension into Heaven, held a Quarter-Sessions in Jerusalem for that country and people: after which hee shall certainly keep a generall Assises for the whole world, when the sinnes of all Nations shall be ripe for the Angels sickle.

Some of the wisest of the Jewish Rabbins entring into a serious con∣sideration of this last and greatest calamity that ever befell that people, together with the continuance thereof more than 1500. yeeres, and ca∣sting with themselves what sinne might countervaile so heavie a judge∣ment, in the end have growne to this resolution, that surely it could be no other than the spilling of the Messias bloud, which cryed for this venge∣ance from heaven against them. And verily if you observe all the circum∣stances of times, persons, and places, together with the maner and means of their punishments, and lay them to the particulars of Christs sufferings in and from that Nation, you shall see this point as cleerly set before your eyes, as if these words were written in letters of bloud upon the sacked walls of Jerusalem, Messiah his Judgement and Victory over the Jewes.

* 1.2661. Not full sixe yeeres after our Lords passion, most of those indig∣nities and disgraces which the Jewes put upon him, were returned backe to themselves by Flaccus, and the Citizens of Alexandria, who scurri∣lously mocked their King Agrippa in his returne from Rome, by inve∣sting a mad man, called Carabbas, with Princely robes, & putting a reed in his hand for a Scepter, & saluting him, Haile King of the Jewes. Note here the Jewes mocking of Christ repaid unto themselves: yet this was not all.2 1.267 The Alexandrians were not content thus scornfully to deride the King of the Jewes, they proceeded farther to make a daily sport of scourging many of the Nobility, even to death, and that, which Philo setteth a Tra∣gicall accent upon, at their solemnest Feast. Note here the Jewes whipping and scourging Christ upon the solemne Feast of Passover repaid unto them.

* 1.2683. And howsoever their noble and discreet Embassadour Philo made many remonstrances to the Emperour Caligula of these unsufferable wrongs offered to their Nation; yet that Emperour, because the Jewes had refused to set up his Image in the Temple, was so farre from relieving them, or respecting him according to the quality he bare, that he spurned him with his foot, and spit on his face. Note here the Jewes spitting on Christ repaid them.

* 1.2694. In conclusion, the Emperour sent him away with such disgrace and discontent, that hee, turning to his country-men, said: Bee of good cheare, Sirs, for God himselfe must needs right us now, sith his Vicegerent, from whom wee expected justice, doth so much wrong us, and contrary to the law of all Nations most inhumanely, insolently, and barbarously useth mee, employed as a publike minister of state for our whole Nation. But all this in vaine; these wrongs fell right upon them. It was just with God, that they who in disdaine of his Sonne cryed out, Wee have no King but

Caesar, should finde no favour at Caesars hands, and much lesse at Gods, before whom they preferred Caesar.* 1.270 They would none of the flower of Jesse, they cast him away: therefore God in justice after the former trou∣bles, sent them by Nero's appointment Deputy Florus,5 1.271 who robbed their Church treasury to raise a rebellion, & after put them to the sword for this rebellion: received money of them to save them from spoile, and spoiled them the more for it; insomuch that the Scribes and Pharisees, and chiefe Rulers, who rebuked the people for bringing in Christ to Jerusalem with branches of palmes, and happy acclamations of Hosanna to the sonne of David, Hosanna in the highest, are now forced to bring out all the trea∣sures of the Temple, and Priestly ornaments, by them as it were to adjure the people, and beseech them even with teares to march out of Jerusalem in seemliest order, and with expressions of joy to meet and greet the Ro∣mane souldiers, who requited their salutations with scornes, and their gifts with pillaging them. Note here the Jewes envie at Christs triumphant riding into Jerusalem punished.

6. I beseech you observe the circumstances of time, persons, and place, and you shall perceive that divine Justice did not onely make even reckonings with them in every particular of our Saviours sufferings, but also kept the precise day and place of payment. Galilee, wherein Christ first preached, and wrought so many miracles, first of all suffers for her unbeliefe, and is laid waste by Vespasian. The infinite slaughter at Jeru∣salem, began with the high Priest Ananus his death, whom the Zelots slew in the Temple:

Sanguine foedantem quas ipse sacraverat aras.

A lamentable sight, saith Josephus, to see the chiefe Priest, a little before clad with sacred and glorious vestments, richly embroidered with gold and precious stones, lye naked in the streets, wallowing in dirt, mud, and bloud; to behold that body which had been annointed with holy oyle, to bee torne with dogges, and devoured by ravenous and uncleane fowle; to looke up∣•••• the Altar in the Temple polluted with the bloud of him, who before had hallowed it with the bloud of beasts. But so it was most agreeable to divine Justice, that that order (though never so sacred) should first and most dreadfully rue our Lords death, whose envie was first, and ma∣lice deepest in the effusion of his most innocent bloud. Who can but take notice of that which the Histories of those times, written by Jewes as well as Christians, offer to all readers observation? viz. That the Jewes, who escaped out of Jerusalem, and fell into their enemies quar∣ter, because they were thought to devoure downe their money and jew∣els, that the Romane souldiers might not finde them about them, were in great numbers after they were slaine, ripped7 1.272 and bowelled; and that besides those Jewes crucified by Flaccus, whose deatha 1.273 Philo so much bewailed, because the execution was done upon them at their great Feasts, without any regard to the solemnity of the day: there were so many in this last siege of Jerusalem8 1.274 crucified on the walls every day, that there

wanted in the end crosses for mens bodies, and spaces for crosses. Note here their price of bloud given to Judas to betray his Master, as also their cru∣cifying the Lord of glory, was repaid with advantage. Crucified they are in their persons (for some of them that conspired Christs death might live till this time) or in their children and nephewes by hundreds, who cryed to Pilate when hee would have freed Christ, Away with him, away with him; Crucifie him, crucifie him. Their bloud is shed for money, who gave money to betray innocent bloud; and shortly after thirty of them are sold for a piece of silver, who bought his life at thirty pieces of silver.

As wee have compared persons and actions, or rather passions; so let us now parallel times and places. Titus began to besiege Jerusalem, as Caesar Baronius exactly calculateth, upon the day in which our Savi∣our suffered: hee surveyed the City on Mount9 1.275 Olivet, whence our Savi∣our before viewing it, wept over it. And now the Jewes have their wish against their wills, their10 1.276 owne curse is returned to their bosome, viz. His bloud bee upon us and our children. For so indeed it was, in such a man∣ner and measure, as never before was heard or seene. Besides those that fled out of the City, which were either crucified upon the walls, or slaine by the gates, when Titus made a breach into the City, hee saw all their streets paved in a manner with carkeises, and caemented with bloud: yea, their channels ran with gore so full, that the best meanes they could think of, or use to quench the fire of the Temple, was the bloud of the slaine. And now Jerusalem which had been so free in11 1.277 casting stones at the Pro∣phets, and killing them that were sent unto her, (to exhort them to repen∣tance unto life, and shewed before of the comming of the Just One, of whom these later Jewes had been the betrayers and murderers) hath not one stone left upon another in her,* 1.278 but is made even with the dust; nay, nothing but dust,* 1.279 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dirt leavened with bloud, the just tem∣per of that Tyrants complexion, in whose reigne the Lord of glory was crucified.

What other conclusion are wee to inferre upon these sad premisses but this, that it is a most fearfull thing to provoke the Lion of the Tribe of Ju∣dah? Who shall bee able to stand before him in the great day of his wrath, from whose face the heaven and the earth fled away,* 1.280 and their place could no where be found? The stone which the builders refused, is now become the head of the corner. Take heed how yee stumble on it, or lift at it; Whosoe∣ver shall fall on this stone shall be broken, but upon whomsoever it shall fall, it shall grinde him to powder,* 1.281 as it did Herod, and Pilate, and Annas, and Caiaphas, and all that were accessary to the death of the Lord of life. And not only those that committed high treason against the sacred person of the Lords Annointed, and imbrued their hands, and stained their conscien∣ces with that bloud which cleanseth us from all sinne;* 1.282 but also Nero, and Domitian, and Trajan, and Antoninus, and Severus, and Maximinus, and Decius, and Valerianus, and Dioclesianus, and Maxentius, and all other Emperours that employed their swords; and Simon Magus, and Cerin∣thus, and Arrius, and Nestorius, and Manes, and all other obstinate arch-Heretickes, who employed their pens against him: none have hitherto

escaped the heavie judgement of God, who have bid battell to the Chri∣stian Faith, and have wilfully, and of set malice given the Spouse of Christ the least wound or skarre, either by a gash with their sword, or a scratch with their pen. Bee wise now therefore, O yee Kings:* 1.283 bee instructed yee Judges of the earth. Serve the Lord with feare, and rejoyce with trem∣bling. Kisse the Sonne, lest hee bee angry, and yee perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him.

Some Interpreters by Judgement understand the spirituall govern∣ment of Christ, which is managed in his Church with excellent wisedome and judgement; and by Victory, the prevalent power of grace in the faith∣full, wherby they are victorious in all temptations, in such sort, that though Sathan labour with all his might to blow out a poore sparke, yet hee shall not be able to quench it: and that the smallest degree of faith, like a grain of mustard seed, is stronger than the gates of hell, and is able to remove mountaines of doubts and oppositions cast up by Sathan, and our rebellious hearts, between God and us. And from hence they inforce the Apostles exhortation to all the souldiers of Christ, to be strong in the Lord,* 1.284 and in the power of his might; not to looke who are their enemies, but who is our Captaine; not what they threaten, but what hee promiseth, who hath ta∣ken upon him, as to conquer for us, so to conquer in us. These are sweet and comfortable notes, but, as I conceive, without the rule of this Text: for questionlesse the Donec, or Untill, is not superfluous, or to no purpose; but hath reference to some future time, when Christs mild proceedings shall be at a period, and he shall take another course with his enemies, such as I have before described in the particular judgement of the Jewish Nati∣on, and the generall judgement of the whole World. But if Judgement and Victory bee taken in their sense, there needed no untill to bee added. For Christ even from the beginning of his preaching, when he strived not, nor cryed, nor brake the bruised reed, nor quenched the smoaking flaxe, sent forth judgment unto victory, according unto their interpretation, that is, wise∣ly governed his Church, and gave victory to the faithfull in their conflicts with sinne and Sathan. That therefore the members of this sentence bee not co-incident, and that the donec or untill may have his full force, I con∣ceive, agreeably to the exposition of the ancient, and the prime of the la∣ter Interpreters, that in this clause, Till hee bring forth judgement unto vi∣ctory, the Prophet determineth the limits of the time of grace. Whosoe∣ver commeth In between the first and second comming of Christ shall be received into favour, but after, the gates of mercy shall bee locked up. Yet our gracious Ahasuerus reacheth out his golden Scepter to all that have a hand of faith to lay hold on it; but then he shall take his Iron mace or rod in his hand, to bruise his enemies, and breake them in pieces like a potters vessell. I must sing therefore with holy David, of Mercy and Judgement; mercy in this life, and judgement in the life to come: mercy during the day of grace, but judgement at the day of the Worlds doom. For although sometimes God meets with the Reprobate in this life, yet that judgement which they feele here may bee accounted mercy in comparison of that which shall be executed upon them hereafter, without all mitigation of fa∣vour,

release of torments, or limitation of time. Now the vials drop on them, but then they shall bee poured all out upon them. Wherefore let us all, like the bruised reed, fall downe to the earth, and humble our selves un∣der the mighty hand of God. Let us, like smoaking flaxe, send forth bitter fumes of sighes for our sinnes, assuring our selves, that now whilst the day of grace lasteth, hee will not breake the bruised reed, nor quench the smoaking flaxe: but if we neglect this time of grace, and deferre our repentance, till he send forth judgement unto victory, we shall smoake for it. Cogitemus fratres de tempore in tempore, ne pereamus cum tempore; Let us thinke of time in time, lest we perish with time. Let us imagine that we now saw the Angel standing upon the sea,* 1.285 and upon the earth, and lifting up his hand to heaven, and swearing by him that liveth for ever, who created heaven, and the earth, and the sea, and the things that are therein, that there should be time no longer.* 1.286 O let us not forsake our owne mercy, but to day if wee will heare his voice, harden not our hearts, but mollifie them, by laying them asoake in teares. Let us breake off our sinnes suddenly by repentance, and our iniquities by almes-deeds. Now is the seed-time, let us now there∣fore sow the seeds of faith, hope, mercy, meeknesse, temperance, patience, and all other divine Vertues, and we shall reape a plentifull harvest in hea∣ven.* 1.287 For he that soweth to his flesh, shall of the flesh reape corruption; but hee that soweth to the spirit, shall of the spirit reape life everlasting. Which God of his infinite mercy grant that we may all do in heaven, through the merits of his Sonne, by the grace of the holy Spirit: to whom, &c.

THE TRAITORS GUERDON. A Sermon preached on the Gowries conspiracy before his Grace, and divers Lords and persons of eminent quality, at Croydon, August 5. Anno Dom. 1618. THE FIFTH SERMON.

PSAL. 63. VER. 9, 10, 11.

9. But those that seeke my soule to destroy it, shall goe into the lower parts of the earth.

10. They shall make him run out like water by the hands of the sword: they shall be a portion for Foxes.

11. But the King shall rejoyce in God; every one that sweareth by him shall glory: but the mouth of them that speake lyes shall be stopped.

Most REVEREND, Right Hon^r. Right Wor^sh. &c.

WEe are at this present assembled with religious Rites and sacred Ceremonies, to celebrate the unfortunately fortunate Nones of August, which are noted in red let∣ters in the Romane Calendar (as I ghesse) to represent the bloud of many thousand Martyrs spilt upon them: (twenty three whereof were put to most exquisite tor∣ments by Dioclesian in Rome) but deserve to be distin∣guished from other dayes by golden letters in ours, in memory of two of the most renowned Princes that ever swayed Scepter in these Kingdomes wherein wee live; the one received life, the other escaped death on this day. Fora 1.288 Beda and Baronius in their Church Rolls of Martyrs, record on the fifth of August the nativity of King Oswald; who united theb 1.289 Crownes of England and Scotland, and after hee had much enlarged the bounds of Christs Kingdome with his owne, in the end exchanged his Princely Dia∣dem

for a Crowne of Martyrdome, and signed the Christian Faith with Royall bloud. So happy an uniter of the Royall Diadems, and Princely Martyr of our Nation, should not be forgotten on this day; yet may hee not every way compare with our Rex Pacificus, who hath so fastened these Diadems together, that we hope they shall never be severed againe. Nor is the birth of any Prince by the usuall course of Nature so remarka∣ble, as the unheard of, and little lesse than miraculous preservation of our Soveraigne his Royall person, from the bloudy assacinate of the Earle Gowry, and Alexander Ruthen his brother, to the everlasting memory whereof our Church hath consecrated the publike and most solemne de∣votions of this day. And therefore wee are now to change the old spell, Quintam fuge, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Carefully shunne the fifth day, into Quintam cole, Religiously observe the fifth day of this Moneth; if not for King Oswald, yet for King James sake: if not for the birth of the one, yet for the safety of the other: if not for the ordinary Genesis and entry of the one into the gate of life, yet for the extraordinary Exodus, or exit of the other out of the chambers of death. Which wonderfull delivery of our gracious Soveraigne that I may print the deeper in your memories, I have borrowed characters from King Davids royall presse as you see: But those that seeke my soule, &c. Ver. 9, 10, 11.

All which Verses, together with their severall parts and commaes, even to the least Iota or tittle, by the direction and assistance of Gods holy Spi∣rit, I will make use of in my application, if I may intreat* 1.290 your Gracious patience, and* 1.291 your Honourable attention for a while in their explication. And first of the translation, then of the relation of these words, as well to the eternall destruction of the enemies to Christs Crosse, as to the tem∣porall punishments of the traitors to Davids Crowne.

They shall goe into the lower parts of the earth, these shall goe into the nethermost hell.

They shall fall by the hands of men, these shall fall into the hands of the living God.

They shall be a portion for Foxes, these shall he a prey for Divels.

But the King shall rejoyce in God,

David in Christ, Christ in his Father.

And all that sweare

by him, that is, Christ, to him, that is, David, shall glory.

For the mouth of all that speake

lyes against the one, blasphemies against the other, shall be stopped.

The vulgar Latine, upon which the Romane Church so doteth, that she is in love with the errours thereof, asc 1.292 Alceus was with the wirts in his boyes face, rendereth the Hebrew thus: Quaesiverunt in vanum ani∣mam meam, introibunt in imâ terrae; They have sought my soule in vaine, they shall goe into the lowest parts of the earth. Of which words in vanum

inserted into the Text, I may say as Aristotle doth of the ancient Philoso∣phers discoursed 1.293 de vacuo, of a supposed place voide of a body to fill it. Their disputes, faith he, of this void or empty space, are empty, void, and to none effect. For neither are they found in any originall copy, as is confes∣sed, neither serve they as artificiall teeth to helpe the speech, which soun∣deth better without them: yet Cardinall Bellarmine to helpe out the vul∣gar Interpreter, with an officious lye beareth us in hand, that his book was otherwise pointed than ours are, and that where we reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he reades 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if Leshoath and Leshava, the one signifying to destroy, the other in vaine, differed no more than in prickes or vowels, and not in consonants and radicals; or the sense were so full and currant, they seeke my soule in vaine, as they seeke my soule to destroy it, or for the ruine or destruction thereof they shall goe to the lowest parts of the earth, that is, they that seek to overthrow me, and lay mine honour in the dust, they shall lye in the dust themselves.

They shall fall by the sword. So wee reade in the last translation, and the members of the sentence seeme better to fall and shoot one in the other, if we so reade the words, They shall fall by the edge of the sword, they shall be a portion for Foxes, than if we reade according to the Geneva Transla∣tion, They shall cast him downe with the edge of the sword, they shall bee a portion for Foxes. Yet because Calvin, Moller, Musculus, Tremelius, and Junius concurre with the Geneva Translation & Note, understanding these words as a speciall prophecy of Sauls death, who was Davids capitall and singular enemy; and this translation and exposition fitteth better the appli∣cation which I am to make of this Scripture to the present occasion: but especially because the Hebrew Jaggirhu signifieth as the last Translators rightly note in the margent,* 1.294 They shall make him runne out like water by the hand of the sword, that is, his bloud shall be spilt by the sword; I pre∣ferre the Geneva Translation before the last; and as the Macedonian wo∣man appealed from Philip to Philip, so I appeale from the Translators in the Text, to themselves in their Marginall note, and reade the tenth Verse thus: They shall cast him downe, or slay him with the edge of the sword.

Thus having accorded the Translations, I now set to such heavenly lessons, as the Spirit of God hath pricked for us in the rules of this Scrip∣ture. The first is pricked in the title of this Psalme, (A Psalme of David when hee was in the wildernesse of Judah) and it is this:

[Doctr.] 1. That the wildernesse it selfe may be, and is often a Paradise to the ser∣vants of God. If the Poet could say of himselfe and his friend,

Quo cunque loco Roma duobus erit;* 1.295

Wheresoever wee two are, wee make that place as Rome to us: have wee not great reason to thinke, that wheresoever God and the faithfull soule are together, and the one enjoyeth the presence of the other, there is Pa∣radise, nay, there is Heaven? This sweet flower I gather from this wil∣dernesse, to which David was driven by the pursuit of Saul his dreadfull and powerfull enemy. It was a vast and wilde place, a thirsty land without water, verse the first: yet here David is refreshed with waters of comfort,

and rivers of pleasure: there was neither Church nor Chappell in it; yet here David seeth the glory of God as in the Sanctuary, verse the second. It was a barren soile, yeelding no manner of sustenance for men or cattell; yet here David is satisfied as with marrow and fatnesse, verse the sixth. It was a hot and scorching place; yet here David findeth a shade to coole himselfe, (viz.) under the shadow of Gods wings, verse the eighth. In regard of which commodities of this wildernesse, I cannot but breake out into the praises of it, as Sainte 1.296 Jerome doth into the commendations of the De∣sart of Syria: O Wildernesse, enameled with the flowers of Paradise! O Desart, in which those stones grow, of which the heavenly Jerusalem is built! O solitude, enjoying the familiarity of God and his Angels! Why doest thou keep under the shade of houses? Why doest thou shut thy selfe up in the pri∣son of smoaky Cities? come hither to mee, thou shalt finde here freer aire, and much more light. Such pleasure this holy Father took in that solitary and uncouth place. And Saintf 1.297 Hilary seemeth to be in love with the like places, by those speeches of his: You doe ill to dote upon walls, to build your faith upon stately buildings. I for my part preferre hills and woods, desarts and dens, and caves, and rockes, and lakes, for these have been the habita∣tions and lodgings of Gods dearest servants the Prophets. The Law was first given in the Wildernesse of Arabia. The Gospel was first preached by John the Baptist in the Wildernesse of Judeah. The noblest duell that ever was fought, was between Christ and the Divell, and the pitched field was the Wildernesse. The woman that was clothed with the Sunne, and had the Moone under her feet, lived obscurely in the Wildernesse a thousand, two hundred, and sixty dayes: and many of Gods dearest children all the daies of their life, Apoc. 12.6.

The number of whom was so great, and their labours so profitable, and their lives so admirable in the Primitive Church, that as the Prophet spake of the barren woman, that she had more children than she that had an husband; so we may say of the barren soile and wildernesse, that it hath brought forth a greater increase to the Church than many inhabited coun∣tries, and better husbanded land. There are divers sorts of plants and fruits, that must be set in the Sunne, or else they will not prosper; but o∣thers are scorched with the heate thereof, and better thrive in the shade: such were Paulusg 1.298 Eremita, St. Antony, St. Hilarion, St. Basil, S. Jerome, St. Isidore Pelusiotes, and others, which proved the fairest flowers in the garden of the Church, and prime-roses of Christs Spouse, yet grew in the Wildernesse: with whom the Bishops of the greatest Sees may not com∣pare, least of all the Bishops of Rome, of whom their owne creatureh 1.299 Pla∣tina hath often nothing to say, but that he can say nothing: This Pope, saith he, left nothing behind him worth memory. Well fare this Popes gout, but for it he had gone out of the world without any notice taken of him.i 1.300 Baronius himselfe, who received a Cardinals cap, to burnish the Popes triple golden Mitre, reckons himselfe up a dicker of Popes, who served for nothing but as ciphers to fill up the number of Bishops, or Chronologicall markes to designe the times. But I am affraid, lest I shall lose my selfe in this Wil∣dernesse

of Ziph; and therefore I will make haste out of it, and come into the rode of my Text.

They that seeke my soule to destroy it, shall goe, &c.

[Doctr. 2] Davids confidence in God in this Epitasis of all his troubles, and Crisis of all his affaires, and the height of his hope in the depth of misery, ought to settle fast the anchor of our hope in all the surges of tentations. Wee see in him what is the carriage of Gods Saints in their greatest extremi∣ties. They never cast away the buckler of their faith, but lift up their hearts and hands to the God of their salvation, and hope even above hope in him, who is able to save beyond all means. Thus resolute Martin Luther, when he had stirred up the whole world against him, and there was no o∣ther appearance, but that the doctrine of the Gospel should have been stifled in the cradle, flyes to his God, layes hold on him by faith, and offe∣reth violence unto him by prayer, and never leaveth wrestling with him, till he received comfort from him, and rising up chearfully from his devotion, comes out of his closet triumphantly to his fellow-labourers, saying: Vicimus; We have overcome: at which timek 1.301 Sleidan observeth, that there came out a Proclamation from Charles the fifth, that none should bee far∣ther molested for the profession of the Gospel. What speake I of a noble Champion of Christ? Numa Pompilius a Heathen King of the Romans, when newes was brought him of his enemies, that they were at hand rea∣dy to surprize him, put the messenger off with this memorable speech:l 1.302 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, What tell you me of dangers or enemies? doe you not see that I am about sacrificing to God? Numa his confidence was paralleled bym 1.303 Pausa∣nias the Lacedemonian Generall, who at Platea, when his Army was over∣taken by the enemies horse, and overwhelmed with flights of arrowes; as thicke as haile, quietly sate still, not making any defence or resistance, till the sacrifices for victory were happily ended; yea, though many were hurt and slaine before any good signe appeared in the enirals. But as soon as he had found good tokens of victory, he arose, and with excellent cou∣rage received the charge of the Persians, slew Mardonius that commanded in chiefe, and many thousands of the Barbarians. Did Heathen Religion put such courage, and breed such confidence in the worshippers of Idols, that they feared no danger while they were about their superstitious rites? and shall not true Religion beget more noble resolutions in us, who have God bound by promise to deliver us, when we faithfully crave his succour and assistance? Will he not glorifien 1.304 himselfe by delivering us in time of trou∣ble, who calleth upon us, to call upon him, to this end: Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie mee? Where∣fore, as the Athenians, when they were in greatest danger at sea, accusto∣mably cast out the great anchor called the holy Anchor. Whenceo 1.305 grew the Proverbe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so when wee are tossed with waves of persecution, and so overwhelmed with violence of tentation, that wee are ready to sinke in despaire, let us lift up our hands to God, and cast anchor in heaven; and though wee see no meanes at all to subsist, yet still hang upon Gods providence. It is scarce possible, that wee should bee put to a greater plunge than David was in this wildernesse, who having but a hand∣full of men, and most of them hunger-starved, or fainting for want of wa∣ter

to quench their thirst, was surrounded by Sauls royall Army; yet in this deplorate, and almost desperate estate, after parley with God by pray∣er, shall I say he conceived hope of delivery? nay, hee assureth himselfe of the Crowne, and in a manner insulteth over his enemies, as if they were already under his feet, saying: They that seeke my soule to destroy it, shall go into the lowest parts of the earth. They shall cast him, &c. that is, they that goe about to cast mee downe from my high throne of Majesty, shall fall low themselves; they who seeke to devest mee of my royall Purple and Diadem, shall bee clothed with confusion as with a garment: they who hunt after me, and would make a prey of me, shall be themselves a portion for Foxes: they that seeke my soule to ruine it, shall downe themselves; They shall cast him downe. [Doctr. 3] These words in Hypothesi containe a prophecy of Sauls bloudy end, and the desolation of his Army on the mountaines of Gilboa; but in Thesi, a generall judgement of God upon the wicked, whom he entangleth in their owne malice, and punisheth with their owne sinne, and bringeth to confusion by their owne order.

a 1.306〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Which Verses of the prophane Poet may be thus translated, and they be∣come sacred Oracles: Theb 1.307 ungodly shall be trapped in the works of his own hands: he made a pit, and digged it, and is fallen into the ditch which hee made; his mischiefe shall returne upon his owne head, and his violent dealing shall come downe upon his owne pate. For it is just with God to mete to the wicked their owne measure, as he did to the accusers of Shadrach, Mesach, and Abednego, who were burned in the fire of that furnace which they had caused to bec 1.308 heat seven times more than ordinary for those three noble Confessors. And to the traducers of Daniel, who were cast to the Lions, which they keptd 1.309 fasting, on set purpose, that they might make but one morsell of the Prophet. And toe 1.310 Haman, who had the honour to bee hanged on that high gallows, to which he would have preferred Mordecai. And tof 1.311 Adonibezeck, who when his thumbes were cut off by Judah, beshrewed his owne fingers, saying: Threescore and ten Kings, having their thumbes and great toes cut off, gathered their meat under my table: As I have done, so God hath requited mee. All ages yeeld examples in the like kinde, insomuch that the Heathen themselves have taken notice of Gods using the wickeds mete-wand, to measure out their own ruine. Thraseus in∣structing Busirus how to expiate the wrath of the gods, by the effusion of strangers bloud, was first himselfe sacrificed, and constrained to write a probatum est under that conclusion with his owne bloud:

g 1.312Cum Thraseus Busirin adit, monstratque piari hospitis effusi sanguine posse deum; Illi Busiris, fies Jovis hostia primus inquit, & Aegypto tu dabis hospes aquam.

What Puny in the Schooles hath not read Ovids golden Motto upon Perillus his brasen Bull:

h 1.313—nec enim lex justior ulla est, Quàm necis artifices arte perire suâ.

There can be no juster law, than that the devisers of mans ruine should rue

their owne devices, and that the inventers of new deaths should dye by their owne inventions. Scironi 1.314 the Giant, that sate upon the cleft of a high rocke, and kicked downe all that scrambled up to it into the sea, was him∣selfe served in the like manner by Theseus, who comming behind him, push't him downe with his foot into the deep. And Termerus, who had a strange fashion of beating out mens braines, by playing at hard head with them, in the end met with his match at that barbarous sport, and lost the little braine he had, his skull being broken by Hercules. What should I re∣late the tragedy of an agent of Popek 1.315 Hildebrands, who standing upon a planke in the roofe of a Church in Rome, and taking up a huge stone to cast down upon the Emperour, when he was at his devotion, by the waight of the stone and his owne, the planke brake under him, and hee fell downe into the floore, having his braines struck out by the rowling of that stone upon him? Or of Laurentius Medices, who having fitted a flesh-baite forl 1.316 Alexander Medices, and as he was greedily catching at it, being naked and disarmed, set a desperate villaine, in the habit of a Masquer, to stabbe him with a Stilletto; and himselfe was shortly after stilletoed at Venice, by a suborned Traitor at a Masque, in the habit of a Whiffler? The ancient Ro∣mans glanced at this retaliation in their sacrifices to Ceres and Bacchus, to whom they offered Swine and Goats, because these of all creatures most annoy corne and wine:

m 1.317Prima Ceres avidae gavisa est sanguine porcae ulta suas meritâ caede nocentis opes. Rode caper vitem, tamen hinc cum stabis ad aras, in tua quod spargi cornua possit, erit.

I will not charge your memory with more examples at this present than of Popen 1.318 Alexander the sixth, who was poysoned in that very cup, through a mistake, and with that very potion, which he prepared for the Cardinals of the opposite faction: and of theo 1.319 conspirators against Julius Caesar in the Senate, who most of them were slaine with the same daggers numero, wherewith they had stabbed him before: and of Saul, who fell upon that sword of his, which he sought to draw through Davids bowels; as he here prophesieth of him: They shall cause him or his bloud to run out like water by the hand of the sword, (viz.) his owne sword.

[Doctr. 4] And they shall be a portion for Foxes.

Beasts were given to men for their food,* 1.320 but here men are given to beasts for a prey. A lamentable spectacle to see the vilest of all creatures ra∣venously feast themselves with the flesh of the noblest; and irrespectively hale and teare in pieces the casket, which whilome inclosed the richest jewell in the world. Is it not against the law of Nature, that men should become beasts meat; yea, the meat of such beasts as are carrion, and not mans meat? Questionlesse it is: yet Nature giveth her consent to this kind of punishment of unnaturall crimes. For it is consonant to reason, that the law of Nature should be broken in their punishment, who brake it in their sinne; that they who devoured men like beasts, should bee devoured of beasts like men: that they, who with their hands offered unnaturall vio∣lence

to their Soveraigne, should suffer the like by the clawes and teeth of wilde beasts, their slaves: that they, who bare a Foxe in their breast in their life, should been tombed in the belly of a Foxe at their death.

Saintp 1.321 Austin, expounding this whole prophecy of Christ, yeeldeth a speciall reason of this judgement of God, by which the Jewes were con∣demned to Foxes. The Jewes, saith hee, therefore killed Christ, that they might not lose their countrey; but indeed they therefore lost their countrey, because they killed Christ: because they refused the Lambe, and chose Herod the Foxe before him, therefore by the just retribution of the Almighty, they were allotted to the Foxes for their portion. Notwithstanding this allusion of Saint Austin to Foxes in speciall, Jansenius and other Expositors extend this grant in my Text to all wilde beasts and fowles, which are, as it were, in patent with the Foxe, and have full power and liberty given them to seize upon the corps of Traitors to God and their Country. But Foxes beare the name, because they abound in those parts, where was such store of them, that Sampson in a short time with a wet finger caught three hun∣dred, so that upon the matter, they shall be a portion for Foxes, is all one with that doome in theq 1.322 Poet:

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

They shall be exposed to the teeth of every cruell beast, and to the bill and talons of every ravenous fowle.

I might insist upon the severall branches of this Scripture with delight and profit, but because the occasion of our meeting at this present is ra∣ther to offer unto God the fruits of our devotion for his Majesties and our enemies destruction, than to gather fruits of knowledge from Scripture for our instruction; I descend from the generall explication of the whole, to the particular application of the parts: and first, I will shew you how this prophecy, according to the severall members thereof, was accomplished in Christ Davids Lord, then in David the Lords Christ, and last of all in King James our David.

Saint Austin, Saint Jerome, Arnobius, and almost all the ancient Inter∣preters of this propheticall Psalme, understand the letter spiritually of Christ; on the other side, Calvin, Musculus, Mollerus, and others under∣stand the spirit literally of David. I know no reason why we may not spell them together, and of two make one perfect and compleat interpretation of this Scripture. Wherefore to avoid vaine jangling, where the golden bels of Aaron may bee orderly rung, and distinctly heard; for the literall exposition, I accord with the later Interpreters, yet beare a part with the Ancients in their spirituall descant upon the ground of the letter; the rather, because David is a knowne type of Christ: and therefore by the law of con∣traries, Saul and his host of Sathan or Antichrist, and their infernall troups; but especially, because (asr 1.323 Calvin piously observeth) that wee never read of any blamed for drawing too much water out of the Well of life; so it is most certaine, that we cannot offend in ascribing too much honour to the King of glory. Then take the cliffe as you please, the notes will follow according∣ly; if you take it higher from Christ, thus the notes follow: They that seek my soule to destroy it, that is, Herod and Pilate, Scribes and Pharisees, Ru∣lers

and people that conspire against the Lord, and against his annointed, to take away his life from the earth, they I say shall goe into the lowest parts of the earth; that is, the nethermost hell, without repentance: they shall make him run out like water; that is, Pilat, who in discontent was driven to slay himselfe; as also did Saul, to whom the letter pointeth: or, as we reade in my text, They shall fall by the edge of the sword; that is, the Nation of the Jewes shall fall by the sword of the Romans: who shall make such a slaugh∣ter of them at Jerusalem, where they crucified Christ, that the channels shall run with gore bloud, and the streets be strowed with dead carkasses, left unburied for a prey to the fowles of heaven, and every ravenous beast: but the King, viz. the King of glory, and Prince of Peace, Christ Jesus, shall rejoyce in God, and triumph at the right hand of his Father; and every one that sweareth by him, and putteth his trust in him, shall glory in these his victories. But the mouth of all Jewes and Gentiles, Turkes and Infidels, A∣theists and Idolaters, that belch out blasphemies against him, shalbe stopped when he shall come in the glory of his Father, with his elect Angels, and sit in judgement upon quicke and dead.u 1.324 Then at the sound of the last trumpe the earth shall tremble with the inhabitants, but thou O Christian shalt rejoyce. When thy Lord comes to judge, the world shall roare hideously, all the kindreds of the earth shall smite their breasts; the most puissant Kings shall appeare without their guard, panting for feare: Jupiter himselfe (the chiefe Idoll of all the heathen) with all his off-spring, shall be seene all in true fire: foolish Plato shall be brought with his disciples; Aristotles sophistry shall stand him in no stead. Then thou poore and simple countrey swaine shalt leap for joy, and say, Behold my God who was crucified, behold the Judge who sometimes wrapt in swadling clothes cryed in a manger: this is the Carpenters sonne, this is he who borne in his mothers armes being God fled from man into Aegypt: this he who was clad in purple, and crowned with thornes: see O Jew the hands which thou nailedst: view O Roman the side which thou diggedst with thy speare: behold O Jew the head which thou prickedst with thornes, now compas∣sed with radiant beames: behold the face thou defiledst with spittle, shining brighter than the Sun: behold the hands thou woundedst with Iron nailes, holding a rod of Iron, and bruising his enemies like a potters vessell: behold O Roman the naked side which thou piercedst with a speare, now guarded with a troupe of Angels with their polaxes: behold the body thou strippedst starke naked, cloathed with light as with a garment. In a word, behold him whom thou esteemedst the scorne of the earth, made now the glory of the hea∣vens, in a triumphant march, with millions of Saints and Angels, riding on bright clouds, as it were fiery chariots, through the aire, to execute speedie vengeance upon all his enemies, and to take up all the elect with him into heaven:x 1.325 Etiam sic veni Domine Jesu; Even so come Lord Jesu, come quickly.

You have heard how sweet and heavenly the musicke is, if you take the highest cliffe from Christ; if you take the middle from David, thus the notes follow; They that seeke my soule to destroy it, that is, my bloud-thirsty ene∣mies, shall goe into the lowest parts of the earth; that is, either enter into their graves, or hide themselves in caves of the earth: they shall make him to run out like water; that is, cause Saul my capitall and mortall enemie to spill his

owne bloud, by falling upon his owne sword.

And they shall be a portion for foxes. This clause of the prophecie was not fulfilled in Saul his person, nor his sonnes, fory 1.326 their flesh was burnt and their bones buried under a tree at Jabesh: but in his servants and souldiers, which mortally wounded on the mounts of Gilboa, and being not able to helpe themselves, nor having any to burie them after they had breathed out their last gasp, fell to the foxes share: and therefore David purposely al∣tereth the number, saying not they shall cast him downe, and he shall bee a portion for foxes; but they shall be a portion for foxes, as in the truth of the story afterwards they fell to the foxes commons. Now after the death first of Saul, and the discomfiture of his royall armie, and the overthrow after∣wards of the Philistims, and destruction of all his enemies round about; King David, sitting safely and quietly in his throne, full of joy and comfort, breaketh forth into a Psalme of thanks-giving to God for his wonderfull victories and strange deliverances, and all the loyall subjects of Judah and Israel beare a part with him in it: whereat all those that before had falsely traduced his person, or impugned his right to his crowne, were put to si∣lence and shame.

Thus have I set the tune in my text to the middle key also, and as you heare the musicke is sweet; if you will have the patience to heare it once more set to the lowest key, you will all perceive that every note in it confor∣teth not onely with our voices, but our thoughts and affections at this pre∣sent. I have shewed you how this prophecy in my text was fulfilled in Christ, Davids Lord, and secondly, in David the Lords Christ: may it please you out of your love to him, to whose honour you have dedicated this feast, to stretch out your patience to the length of the houre, and I shall briefly exemplifie the same in our Israels David. To resume then the words of this Scripture, and by the parts of it to draw the lineaments of that nar∣ration, which shall serve for my conclusion. First, I will relate unto you the attempt of the conspirators the Earle Gowrie and Alexander Ruthen his brother, and their complices, by the occasion of these words, They that seek my soule to destroy it. Secondly, the event, by occasion of the words follow∣ing, shall goe to the lowest parts of the earth, &c.

They that seeke my soule to destroy it. Were there ever any such? or are there any at this day? Doth hee breathe that would goe about to stop thez 1.327 breath which so many thousands draw? Doth the Sun give light to any that would go about to quench the light of Israel? can the earth bear any such an ungratefull and gracelesse varlet, whose conscience is burthened with so heavie and heinous a sin as Parricide in the highest degree; laying violent hands upon the Father of his countrey, whom for his clemencie and wise∣dome the world at this day cannot parallel? Yes beloved, this hath beene the lot of the best Princes that ever ware corruptible Crownes.a 1.328 Titus sir∣named Delitiae humani generis, The darling of mankinde, drew this lot; andb 1.329 Augustus before him, the mirrour of mildnesse,

Quo nihil immensus mitius orbis habet.

And David before them both, a man after Gods owne heart;

Quo nihil majus meliusve terris,

Fata dona vere boni{que} diu; Nec dabunt quamvis redeant in aurum Saecula priscum.

Moses the meekest Magistrate that ever drew the sword of Justice had a murmuring Core, and his Majestie a mutinous Gowrie,* 1.330 and a brother in ini∣quity, Ruthwen; both bearing as the hearts so the names of two ancient most infamous Rebels and Traytors, the one of Core, whom the earth swal∣lowed up: the other ofc 1.331 Ruthenius a desperate caitife, that attempted a like villanie upon the person of Tiberius, to that which Ruthwen would have acted upon the person of King James.

• Nomen
• Omen

• Core
• Gowry

• Ruthenius
• Ruthwen

conveniunt rebus nomina saepe suis.

As their names were ominous, so their facts were abominable. It is pi∣tie it should be so, yet it is certaine that it is so. A Princed 1.332 may be hated by some, (wrongfully I grant) yet hated he may be though he hate no man; and that which is to be bewailed with bloudy teares, he may have bloody treasons plotted against him, though his innocencie bee 1.333 untainted with the effusion of the least drop of bloud: for ambition is a sworne enemy to so∣veraignty, envie to eminencie, libertie to law, disorder to justice, faction to peace, schisme to unity, heresie to true religion: whereby it comes to passe that Princes, who are to right all men, are themselves most wronged of all men, by mis-information of their subjects demeanours towards them, and mis-construction of their actions, and proceedings, and affections also to∣wards their subjects. You will yet say, be it that the actions of Princes are subject to censure, and their persons, though sacred, yet sometimes lie open to violence: howsoever, if they establish their throne with judgement, and support their scepter with equity, their innocencie shalbe a perpetuall guard unto them, and the arme of the Almighty shall be a buckler of steele over them, and the love of subjects shall be a wall of brasse about them; so that the enemie shall not be able to hurt them, the sonnes of wickednesse shall not come neere them. Notwithstanding all this, it pleaseth him, by whom Kings reigne, either to make Princes to walk more humbly before him, and more warily before their subjects; or for the greater triall of their faith in grea∣test distresses, or cleerer manifestation of his power in their delivery, to ex∣pose their persons to imminent dangers, and suffer them to be led to the brinke of destruction, and to be entangled in the snares of death. How did he suffere 1.334 Charles the fifth to ascend to the top of the Pantheon in Rome, and there to looke out of a great gallery window, where there was a desperate villaine set to take him up by the heeles and throw him downe headlong? How did hee suffer that staine of the French Nobility to approach neare Augustus in the dangerous passage of the Alpes, with a purpose to justle him out of the narrow path into the steepe of the hill, where it was impos∣ble to stay himselfe? Was not Titus past all mans helpe, and given over for dead a thousand times, when scouting out with a few to spie the ene∣mies campe, at the siege of Jerusalem, he fell unawares into an ambush, and

was constrained to passe through a volly of darts and arrowes, cast and shot at him, whereof some fell before him, some behind him, many on each side of him: yet by Gods marvellous protection not one fastened on him? Was not Fredericke the first at the brinke of destruction by the river side, when a souldier tooke hold on him, and clasped about him to draw him with him∣selfe into the deep and drown him? Had notf 1.335 Parry the meanes and op∣portunity to parley with Queene Elizabeth of famous memory in her garden privately, with a dagger in his hand, and a dag charged? These and many other presidents of the like nature make me the lesse marvaile that God should suffer Ruthwen, with a golden hooke, (a pot full ofg 1.336 outlandish coyne) to draw his Majestie through divers chambers, which hee still locked after them, into that dismall study which was more fearefull than any Jesuits chamber of meditation; in which they shut up their desperate instruments to cracke their braines, and fit them for horrid designes. For there are but pictures onely of Divels, and Images of severall kindes of death; but here were very Divels incarnate, and death it selfe. Bookes he saw none in this study, but those two mentioned byh 1.337 Suetonius, in which Caligula wrote the names of those men whose heads he meant to take off; calling the one of them, which was longer, gladium, the sword; the other, which was shorter, pugionem, the dagger. The subject he was now to medi∣tate upon was a bloudie assacinate, and the points he was to handle, no other than the sharpe ends of swords and rapiers. Made then he was to beleeve that he should there take an outlandish man, with great store of treasure; but he found an armed man, ready to take away that from him which was more precious unto him than all the jewels in the world. Here wee see what a soveraigne care the Highest hath over soveraigne Princes his vice∣gerents on earth, and what a terrour sacred Majestie striketh into the hearts of barbarous and bloudie traitors. The Italian varlet had not the power to lift at Charles the fifth: with a lift onely he had throwne him out of the window. The French miscreant had not the power to push at Augustus: with a push only he had broken his neck downe the steepe Alpes. Parry had not the power to draw the pin of his fire-lock: upon the moving but of a pinne the dag had gone off in his hand, and the Queene had beene shot through the heart. Parry's dag fell out of his hand, and Hendersons dag∣ger stucke in his hand; he could no more stirre it than the souldier at Min∣ternum, who drew upon Caius Marius, but was not able to strike a stroke, nor make a thrust at him.

i 1.338—primo nam caedis in ictu Diriguit, ferrum{que} manu torpente remisit.

Howbeit, though Hendersons faint heart and benummed hand would not serve him to act his bloudie part; yet the Divell so hardened Ruthwen, that he tooke out the other dagger, and set the point thereof at his Maje∣sties royall breast. And now if ever any lay interk 1.339 sacrum & saxum, be∣tweene the axe and the blocke, orl 1.340 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the edge of the razor, or in ipsis fatim 1.341 faucibus, in the very chops of destinie, or jawes of death it selfe; at the point lay the hope then, and now the joy and life of us all.

Alone, in a remote place, his servans and attendants barred from him by many doores locked and bolted, himselfe destitute of all weapons, betweene two Conspirators, with a poynard bent to his heart. O King live for ever, is not thy God whom thou servest able to deliver thee from this perill of death? Could hee not snatch thee out of the paw of the Lion? Could hee not have strucke downe both the Conspirators dead to the floore with a thunderbolt from heaven, or at the least taken away the use of Ruthwens limbes, drying up that hand that presumed to touch the apple of his owne eye, the sacred person of our Soveraigne? With a word he could, but it seemed best to his all-sweetly-disposing providence wonderfully to preserve his Majestie, yet without a miracle. For if he had rescued him by any such miraculous meanes as I named before, there had beene no occasion offered, nor place left for his Majesties faithfull servants to stake their lives for their Master: neither had the world taken such no∣tice of his Majesties rare gift of eloquence, by the force whereof, like an∣othern 1.342 Antonie, intentos gladios jugulo retudit, he stayed the Traitors hand, and delayed the intended blow: first, clearing his owne innocencie from the aspersion of bloud in the execution of the Traitors father, by course of justice, in his Majesties minority; then recounting to him the many princely favours he had conferred upon his brother, himselfe, and all their kindred: but especially laying before his eyes the horrour of the guilt of embruing his hands in the bloud of the Lords annointed; which said he, if my children and subjects should not revenge, the stones out of the wall, and the beames of the timber, conscious of such a villanie, would execute ven∣geance upon thee for so unnaturall, barbarous, and bloudie an act. In fine he promised in the word of a King, pardon for all the violence he had hi∣therto offered him, if he would yet relent and desist from his murtherous in∣tent and attempt of spilling royall bloud. At which words Ruthwens heart, though of Adamant, began to relent and give in; in such sort, that hee gave his Majestie a time to breathe, and offer up prayers with strong cries to the God of his salvation, who heard him in that hee feared, as you shall heare anon. In the interim, Ruthwen consults with the Earle Gowrie his brother, and according to the Latineo 1.343 proverbe, the aspe suckes poyson from the viper, wherewith he swelleth, and brusling up himselfe, flies at his Majestie the second time to sting him to death, and wrapping about him, begins to bind his royall hands; who nothing appalled at the hide∣ous shape of death within a fingers breadth of his heart, answers like himselfe, that he was borne free, and would die free and unbound: forth∣with he unlooseth his hands, and with one of them clasping the Trai∣tors sword, with the other he grapples with him, and, after much strug∣gling, his Majestie draweth the Traitor to the window, by which it so plea∣sed God to dispose for his Majesties safety, that some of his Majesties ser∣vants passed at that very instant, and both heard and saw in part, in what distresse his Majestie was, and made all possible speed to rescue him: but before they could force a way through so many doores, the King by power from above got the Traitor under him, and drew him by maine force to the top of the staire-case; where soone after the Kings servants, forcibly breaking through all barres, bolts and lockes, met with him,

and throwing him downe staires sent him with many wounds to his owne place, verifying the letter of this prophecie in the confusion of our Davids enemies, qui quaerunt praecipitium animae meae, they which seeke the downe∣fall of my soule, they shall goe or rather tumble downe with a witnesse. And so I passe from the Traitors attempt to the event and happy catastrophe, on the Kings part, of this not fained Interlude.

They shall goe downe. By this time as I intimated but now, the Kings ser∣vants partly made, and partly found their way into the study, rushing in to save the life of their Soveraigne; where they had no sooner dispatched one of the brothers Alexander Ruthwen, but the other brother the Earle, with seven of his servants well appointed, encountreth them. The skir∣mish growes hot betweene them; these fighting for their lives, they for their Soveraigne; these animated by hope, they whet on by desperation, After many wounds given and received on both sides, they of the Kings part, according to the words of the tenth verse, cast him down; or, as it is in the Hebrew, make his bloud spin or run out like water on the ground: his, I say, the arch-Traitor the Earle Gowrie, who may be compared to Saul Da∣vids chiefe enemie; whose downefall the spirit in the pronoune in the sin∣gular number him pointeth at, in many respects, but especially in this, that he tooke counsell of the Divell to murther the Lords Annointed. For as Saul conferred with the Witch at Endor before he put himselfe into the field which he watered with his bloud, so the Earle Gowrie, before hee entred into this Acheldamah field of bloud, pitched by himselfe, hee made the Divell of his counsell, and was found with many magicke cha∣racters about him when he fell by the edge of the sword.

If any man question how it could so fall out that Alexander Ruthwen, being more nimble, strong, and expert in wrestling, and having many wayes advantage on his Majestie, should not throw him downe, or get him under him; I answer out of the words immediately going before my text, dextra Jehovae sustentabat eum, the right hand of the Lord supported him the King: by whose speciall providence it was ordered, that his Majesties servants should passe by the window at the very moment when his Majestie looked out; as also, that some of them should finde that blinde way by the turne-pecke into the studie which the Earle Gowrie caused to bee new made for this his divellish enterprise. Therefore his Majestie, as soone as the bloudie storme was blowne over, kneeled downe in the middest of all his servants, and offered up the calves of his lips to the God of his life; promising a perpetuall memorie of this his deliverie, and professing that hee assured himselfe that God had not preserved him so wonderfully for nought, but that he reserved him for some greater worke and service to his Church, as wee see this day. There remaineth yet one clause in my text; And the mouth of every one that speaketh lies shall bee stopped: and answerably an appendix to the narration of the conspiracie of the Gowries, for stopping the mouthes of all that shall call in question the truth of that relation. Which besides the conscience of his Majesty, the deposition of his servants, the publicke justice of the Parliament of Scotland, the solemne piety and devo∣tion of the Churches of great Brittaine and Ireland, was sixteene yeeres af∣ter the plotting thereof, and eight yeeres after the acting confirmed by the

publicke, free, and voluntarie confession ofp 1.344 George Sprot, arraigned and executed at Edinburgh for it.

Thus have I fitted each member of this prophecy to the severall parts of the storie of his Majesties deliverance as on this day: betweene which there is such good correspondencie, that the prophesie seemeth text to the storie, and the storie a commentarie on the prophesie. Ob∣serve I beseech you the harmony of them, and let your heart dance with joy at every straine.

1. The first is, They that seeke my soule to destroy it, shall goe downe, &c. This was exemplified, and according to the letter accomplished in Alexander Ruthwen, who sought the ruine of our David, and was himselfe throwne downe the staires, and after part of him into the lowest parts of the earth, a deepe pit, into which his bowels were cast.

2. The second is, They shall cast him downe by the edge of the sword. This was accomplished in the Earle Gowrie, whom the Kings servants smote in the study with the edge of the sword, that hee died and fell at their feet.

3. The third is, And they shall be a portion for foxes; that is, lie unbu∣ried for a prey to the fowles of heaven, and beasts of the earth: this was accomplished in all the Traitors, who were according to the Lawes of the kingdome hanged, drawne and quartered, and their quarters set up upon the most eminent parts of the Citie, where the fowles preyed upon them till they dropped downe to the ground, and were made an end of by some ravenous beasts.

4. The fourth is, The King shall rejoyce in God. This was literally verified in our King, who joyfull after hee was plucked out of the jawes of death, gave publicke thankes to God, and ascribed the whole glo∣ry of his deliverance and victorie over his enemies to his gracious good∣nesse; and in memorie of this so great a benefit, commanded this feast, which wee now celebrate, to be solemnly kept in all his Dominions yeerely.

5. The fifth is, And all that sweare by him, that is, all which worship the true God, the God of our Jacob; or all that sweare to him, that is, alle∣giance to his Majestie, shall glorie. This, as it was accomplished in other congregations, so is it in us here present, assembled to glorie in the Lord for this wonderfull delivery of their then, and now also our Sove∣raigne.

6. The sixt and last is, And the mouth of all that speake lies shall bee stopped. This was also fulfilled by the meanes of George Sprot, who by his pious behaviour, and penitent confession at his death, and a signe which he promised to shew after his breath should be stopped, and according∣ly performed (after he had hanged a great while, clapping his hands a∣bove his head) stopped the mouth of all such as before spake lies against the truth of the precedent relation. To the lively expression whereof, I have borrowed, as you see, Davids princely characters, and set the presse, placing each letter in his ranke, and part in his order. What remaineth but that I pray to God by his spirit to stampe them in our hearts, and so im∣print

them in our memories, that he that runneth may reade our thank∣fulnesse to God for this deliverance, and confidence in his future prote∣ction of our Soveraignes person, and love and loyaltie to his Majestie, whom God hath so strangely saved from the sword, to save the sword from us; that in peace and safety he might receive and sway the Scepter of these Kingdomes of great Brittaine and Ireland. Which long may hee, with much prosperity and honour, to the glory of God, and propagation of the truth, libertie, and safetie of the Church and Common-wealth, ex∣ceeding joy and comfort of all his friends, and remarkeable shame and confusion of his implacable enemies. So bee it. Deo patri, &c.

THE LORD PROTECTOR OF PRINCES; OR DEUS ET REX, GOD AND THE KING. A Sermon appointed to be preached before his Grace at Croydon, August 5. 1620. THE SIXTH SERMON.

PSAL. 21.1.

The King shall joy in thy strength, O Lord: and in thy salvation how greatly shall he rejoyce? Or, (as wee reade in the Bishops Bible)

The King shall rejoyce in thy strength, O Lord: exceeding glad shall he be of thy salvation.

THat manifold, or (to make a new compound to translate a compound) in the Originalla 1.345 multivarious wisedome and goodnesse of God, which hath illustrated the firmament with varietie of starres, some more, some lesse glistering and glorious; enamell'd the meadowes with choyce of flowers, some more, some lesse beautifull and fragrant; in∣riched the sands of the Sea with pearle, some more, some lesse orient; and veines of the earth with metals, some more, some lesse pre∣tious: hath also decked and garnished the Calendar of the Church with va∣riety of Feasts, some more, some lesse holy and solemn. You may observe a kinde of Hierarchy among them; some have a preheminence over the rest,

which we call greater and higher Feasts. Among which this day challen∣geth his place, on which we refresh the memorie of his Majesties rescue out of the prophane and impious hands of the Earle Gowry and Alexander Ruthwen. A paire of unnaturall brethren; brethren in nature, and brethren in a most barbarous and unnaturall attempt against their Soveraigne the Lords annointed: brethren by bloud, and brethren also in bloud: who by the just judgement of God cleansed that study with their owne bloud, which they would have for ever stained by the effusion there of the Roy∣all bloud of the most innocent Prince that ever sate on that or this Throne: whom almighty God seemeth not so much to have preserved from those imminent dangers he then escaped, as reserved for these unvaluable bles∣sings we now enjoy by the prorogation of his life; enlarging of his Scep∣ter and propagation of his Issue. In his life the life of our hope is revived; in his Scepter the Scepter of Christ is extended; in his stocke the root of Jesse is propagated, and shall, I hope, flourish to the end of the world. For this cause the King shall rejoyce, &c. he shall rejoyce in thee, we in him; he in thy strength, we in his safetie; both in thy salvation. Here is God assi∣sting, and the King trusting: God saving, and the King rejoycing: God blessing, and the King praising: lastly, the King desiring, and God satisfi∣ing his desires to the full, as you may see through the whole Psalme. In this verse you may discerne three remarkeable conjugations or couples.

• 1. God is joyned with the King.
• 2. Strength with confidence.
• 3. Salvation with exceeding great joy. And thus they depend each of other.

• 1. The King of God.
• 2. Confidence of strength.
• 3. Joy of salvation.

• 1. God exalteth the King.
• 2. Strength begetteth confidence.
• 3. Salvation bringeth with it exceeding joy.

• 1. God is above the King.
• 2. Salvation is above strength.
• 3. Exceeding joy above confidence.

If the King seeke God, in him he shall find strength, and in his strength salvation, and in his salvation exceeding great joy. Marke the word King; it standeth as a cliffe before a song, which directeth the singers how to tune the notes, and lift up or depresse their voyces. If the King stand here as a lower cliffe for David, then strength is aid, salvation victory, rejoycing thanks-giving: but if the word King be set as an higher cliffe for Christ, then strength here is omnipotencie, salvation redemption of mankinde, re∣joycing the exaltation of the humane nature to the highest degree of cele∣stiall glory and happinesse. This heavenly Manna of Evangelicall doctrine which the Fathers finde within the golden pot, that is, the inward sense of

the words; the Jewish Rabbins note to be carved in the outside of the let∣ter: to speake yet somewhat plainer, that minde and meaning which the Christian Expositors make of the words, by referring them to the truth whereof David was a type, they gather from the very characters, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transposed, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Anagram as it were of the word which sig∣nifieth to rejoyce is Mesiach, that is, Christ, or the annointed.

Now the title of King is attributed to Christ in Scriptures sometimes ab∣solutely, sometimes with additions; but such as make him more absolute, exalting his crowne as farre above all corruptible crownes as the heaven is above the earth. For his stile given by the sacred Heralds is King immor∣tall, King of Heaven, King of righteousnesse, Prince of peace, Lord of life, Lord of quicke and dead, Lord of all, King of Kings, and Lord of Lords. This heavenly crowne in glorie, as much obscuring the lustre of earthly Diadems as the Sun doth the least blinking starre, belongeth to our head Christ Jesus by a threefold right:

• 1. Of birth.
• 2. Of donation.
• 3. Of conquest.

His birth giveth it him; for he is the first born of the Father, and thereforeb 1.346 heire of all things, and Lord of all.

By gift also he hath it.c 1.347 Aske of mee, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy posses∣sion.

It is his also by conquest, for he hath overcome the world, John 16.33. he hath conquered hell and death, and hath the keyes of both, Rev. 1.18. If you demand where his throne is, I answer, above at the right hand of his Father, Psal. 110.1. below in the hearts of all the faithfull, whom he ruleth by the Scepter of his word.

Thus much for the cliffe, I set now to the notes, which are either

• 1. In rule.
• 2. In space.

1 The note in space I take from the coherence of this Psalm with the for∣mer; the last words of the former Psalme are Salvum fac Regem, Lord save the King, or Save Lord, let the King heare when we call: the first of this, Exultabit Rex in salute, The King shall rejoyce in thy salvation. That which there the Church prayeth for the King, here the King praises God for. The Chuch prayeth God there, ver. 1. The name of the God of Jacob defend thee, send thee helpe, and strengthen thee out of Sion. And ver. 4. grant thee thy hearts desire, and fulfill all thy mind: and doth not the King in this Psalme trace the former footsteps, and follow the same notes in this Psalme of thanks-giving? The King shall rejoyce in thy strength, ver. 1. And, thou hast given him his hearts desire, ver. 2. What instance I in divers Psalmes? In the same Psalme, for the most part, in the beginning the Pro∣phet soweth in teares, and in the end reapeth in joy; in the beginning hee complaineth, in the ending he prayseth; in the beginning he cries for sor∣row,

in the end he sings for joy; in the beginning we have a storme of pas∣sion, in the end the sunshine of Gods favour. The countenance of the Pro∣phet, drawne to the life in this booke of Psalmes, resembleth the picture of Diana at Delphos, quae intrantibus tristis, exeuntibus hilaris videbatur, the face whereof seemed to frowne upon all at their comming in, but to smile upon them at their going out. Such a copie of Davids countenance wee have Psal. 6. lowring at the first verse, Lord rebuke mee not in thine anger, &c. but clearing up at ver. 8. Depart from me yee workers of iniquitie, for the Lord hath heard the voyce of my weeping. How dolefully doth the 22. Psalme begin? My God, my God, why hast thou forsaken mee? but how sweetly doth it conclude from ver. 22. to the end? I will declare thy Name to my brethren: in the midst of the congregation will I praise thee, &c. O the wonderfull power and efficacy of prayer, which in a moment pier∣ceth the clouds, and bringeth backe a blessing before wee can imagine it is gone out of our lips! Like a piece of Ordnance highly mounted it battreth the walls of heaven before the report thereof be heard on earth. No na∣turall agent produceth any effect before it selfe be produced: nothing bringeth forth before it selfe is brought forth: yet prayer worketh often∣times before it is made, and bringeth forth some good effect before it selfe is perfectly conceived: for God understandeth the thoughts before the notions are framed; he heareth the heart dictating, before the tongue, like the pen of a ready writer, copieth out our requests.

Now if the prayer of one righteous man prevaileth so much with the Omnipotent, how much more the united prayers of the whole Church? If one trumpet sound so loud in the eares of the Almighty, how much more a consort of all the silver trumpets of Sion sounded together? If one sigh is of force to drive our barke to the wished haven, how much more a gale of sighes breathed from a million of Gods afflicted servants? What judgement cannot so many hands lifted up beare off from us? what bles∣sing are they not able to pull down from heaven? Wherefore, as the whole Synagogue with one mouth prayed God for their King, so according to Saint Pauls precept, the whole Christian Church offered up their united devotions for the Roman Emperour. The matter and forme of their pray∣er is set downe byd 1.348 Tertullian; With hands spread abroad, because innocent; and bare head, because not blushing, we are alwayes praying for all Empe∣rours, that God would grant unto them a long life, a happie reigne, a safe house, victorious armies, a faithfull councell, a loyall people, and a peace∣able world. And if according to Sainte 1.349 Cyprians passionate admonition we would joyne publickly our prayers to their prayers, and our teares to their teares, and our sighes to their sighes, who groane under the heavie yoake of heathenish or antichristian tyranny; who knoweth whether God would not change the face of Christendome, and not onely wipe bloud from the bodie, but also all teares from the eyes of his most disconsolate Spouse?

Thus much of the notes in space; the notes in rule are specially

* 1.3501. That the onely securitie of Princes and States is in the strength of the Almighty.

* 1.3512. That God holdeth a speciall hand over Soveraigne Princes.

3. That Princes mightily defended and safely preserved by the arme of God must thankfully acknowledge this singular favour, and deliver their deliverances to after ages, that the children yet unborne may praise the Lord as we doe this day.

1. That Princes and states have no safe repose but under the shadow of the Almighty, I need not alledge any one Psalme for proofe: it is the burthen al∣most of every song. Not a string in Davids harp but soundeth out this tune, briefly,f 1.352 happy are they that put their trust in him.g 1.353 Thou Lord onely makest me to dwell in safety.h 1.354 Some trust in chariots, and some in horses: but wee will remember the Name of the Lord our God.i 1.355 The King trusteth in the Lord, and through the mercy of the most High he shall not be moved.k 1.356 I will not trust in my bow, neither shall my sword save me. In God wee boast all the day long: and praise thy Name for ever. Selah. Upon this note how excel∣lent doth he divide?l 1.357 The Lord is my rocke, and my fortresse, and my deli∣verer: my God, my strength in whom I will trust, my buckler, the horne of my salvation, and my high tower.m 1.358 It is not the golden Scepter wee see Princes leane upon that supporteth them, it is the loyalty of their loving subjects which beareth them up: withdraw this golden Scepter from them they cannot stand.n 1.359 The best guard of a Prince, saith Plinie, is his owne innocencie, the best defence and munition to need none, for armes are provoked by armes; nei∣ther can a Prince be guarded from his owne guard but by his buckler of faith, and the right hand of the Almighty: Dextra mihi deus est, My right hand is my god saith he in the Poet falsely and blasphemously: but David truely and most religiously, The Lord is the strength of my right hand.o 1.360 Except the Lord build the house, they labour in vaine that build it: except the Lord keepe the City, the watchman waketh but in vaine. Except the Lord protect the royall person of a Prince, the States-man counselleth, the Cap∣taine fighteth, the Guard waiteth but in vaine: no magazine of treasure, no arsenall of armour, no fleet by Sea, no forces by land, no alliance with neighbour Princes, no allegeance of subjects can secure their persons for a moment.

Those in the bath who forsake their guides and will venter to goe of themselves are often drowned: and travellers who refuse or distrust their convoy when they passe through theevish places, dismissing them or stealing away from them, for the most part by escaping seeming danger, fall into certaine danger: so it fareth with them who rely not upon the protection of the Almighty, but seeke other helpe, aid and support, from the arme of flesh, or the braine of worldly Politicians.p 1.361 Cursed is hee who maketh flesh his arme, and trusteth not in the Lord his God. To the truth of which verdict the greatest Potentates in the world have subscribed with their owne bloud. Nebuchadnezzar trusted in his Citie Babel, and it be∣came his Babel, that is, his confusion. Xerxes trusted in his multitude of men, his multitude encumbred him. Darius in his wealth, his wealth sold him. Eumenes in the valour of his regiment called the Silver-shields, his Silver-shields bound him and delivered him to Antigonus. Roboam in his young Counsellers, his young Counsellers lost him the ten Tribes. Caesar in his old Senatours, the Senatours conspired against him. Domitian in his guard, his guard betrayed him. Adrian in his Physicians, his Physicians

cast him away: Multitudo medicorum perdidit Adrianum Imperat orem. These all leaned upon Egyptian reeds, which not onely brake under them, and so deceived their trust; but also ran in to their hands and sides, and wounded them. By whom let us all learne to distrust all meanes of trust and confidence, save in the continuance of Gods favour, and the support of his power and Grace. St.p 1.362 Prosper out of St. Austine happily concludeth this point; Whosoever standeth upon himselfe standeth not; hee who is confi∣dent in his owne support, by this his arrogancie loseth the support of true confi∣dence; opinion of selfe-sufficiencie inferreth a deficiencie from him inq 1.363 whom is all our sufficiencie.

I have shewed you the pictures of those who have suffered shipwracke by making worldly policie their Pilot, and committing their bodie and goods to those brittle barkes which I before mentioned: behold now the cheerefull faces of those who in a deluge of troubles have yet arrived to the faire havens, being steered by the compasse of Gods Word, and carried safe in the arke of divine protection. How many mutinies against Moses? how many stratagems against Joshuah? how many attempts against Da∣vid? what preparations against Hezekiah? what combinations against Jehosaphat? what armies against Constantine? what fulminations from Rome, what Armadoes from Spaine, what poysons, what dags and daggers from Traitours at home against Queene Elizabeth? Yet all these were compassed as it were with a wall of brasse, and castle of Diamond, the Divine protection. Abijah and his people joyning battaile with Jero∣boam smote him and all Israel, and slew five hundred thousand, and tooke Bethel with the Townes thereof, and Jeshanah with the Townes thereof, and Ephraim with the Townes thereof; and the children of Israel, though farre more in number, were at that time brought under, and the children of Judah prevailed. Why? Because they were better soul∣diers? or better armed? or led by a more expert Generall? or because they had advantage of the place? Nay, rather they were every way disadvanta∣ged. Forr 1.364 Jeroboam caused an ambushment to come about behind them: so they were before Judah and the ambushment was behind them. To put you out of doubt, the holy Ghost yeeldeth a reason of Judahs prevailing,s 1.365 be∣cause they relied upon the Lord God of their fathers. St. Austin parallels this wonderfull victorie with the like that fell out about his time. Whent 1.366 Rha∣dagesus King of the Gothes with a puissant army environed Rome, and by reason of the small preparations in the City no hope could be expected from man, how did God performe the trust by his Saints reposed in him, and fought for them in this their greatest extremitie, and so discomfited the enemies, that in one day an army of a hundred thousand was utterly defea∣ted, not a man of the Roman side being slaine, nor so much as wounded? God loveth those best who trust him most, and he saveth them above meanes who hope in him above hope: as did Abraham the father of the faithfull. Beleeve him who spake it out of his owne experience:u 1.367 They that trust in the Lord shall be as mount Sion, which cannot be removed, but abideth for ever.x 1.368 He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.

Thou shalt not be affraid for the terrour by night:* 1.369 nor for the arrow that fly∣eth by day: nor for the pestilence that walketh in darknesse: nor for the de∣struction that wasteth at noone-day. A thousand shall fall by thy side,* 1.370 and ten thousand at thy right hand, but it shall not come nigh thee. There shall no e∣vill befall thee, nor any plague come nigh thy dwelling.y 1.371 Salvation belon∣geth to the Lord.z 1.372 It is hee that giveth salvation unto Kings who deli∣vereth David his servant from the hurtfull sword. Why is the accent up∣on Kings? as likewise in the words of my text, The King shall rejoyce in thy strength, exceeding glad shall Hee bee of thy salvation. Doth not the wing of Gods provident care extend to all his Children? are they not all safe under his feathers? They are all; yet Kings are nearest to his breast, they receive more warmth from him, hee hath a speciall care of them, according to my second observa∣tion:

[Obser. 2] That God taketh Princes into his peculiar protection. He keepeth them as the Signet of his finger, because in them the Image of his Soveraigne Majestie most brightly shineth. It concerneth him in honour to maine∣taine them who are his Vicegerents upon earth. It concerneth him in love to defend the defenders of the faith, and cherish the nursing Fa∣thers of his deerest Spouse. It concerneth him in wisedome to save them who are the breath of so many thousand nostrils; to keepe them whole who are thea 1.373 bond which holdeth together the whole Common-wealth. In the danger of a King is the hazzard of a State, in the hazzard of a State the ruine of a Church, in the ruine of a Churchb 1.374 Gods honour lyeth in the dust. The heathen Poet glanced at this truth, when every where he sti∣leth Kings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were bred up and fostered in the bosome of Jove, or rather Jehovah. Keepe me, saith David, as the apple of thine eye: Who can endure the least pricke in the apple of the eye? no more will God abide his annointed to bee so much asc 1.375 touched: Nolite tangere unctos meos.

Is God so tender over Princes safety, and ought not they to bee as tender of his honour? Is hee so gracious to them, and ought not they bee as gratefull to him? The planets that receive more light from the Sunne, reflect more backe againe: the earth that receiveth raine from hea∣ven, returneth it backe in vapour: Cessat decursus donorum si cesset recur∣sus gratiarum: [Obser. 3] God will shut the windowes of heaven, and restraine the golden showers of his blessings, if we send not up the sweet vapours and exhalations of our thankes-giving and praise. Hee forfeiteth his tenure who refuseth to doe his homage, bee it but the tendering of a red rose in acknowledgement of service. Such a kinde of homage Almighty God requireth of us for all we hold of him, the red roses of our lips, and the sweet savour of our devout meditations. Verily hee deserveth to lose his garden who will not afford his Landlord a flower. Si ingra∣tumd 1.376 dixeris, omnia dixeris; if you call a man unthankefull you need say no more, for you cannot say worse: whosoever deserveth to be bran∣ded with a marke of Ingratitude, hath his conscience feared with a hot Iron. For what ise 1.377 Religion, but Gratitude to God; Pietie, but Gratitude to Parents; Loyaltie, but Gratitude to Princes; Charitie

and friendship, but gratitude to our neighbour. Now of all men Princes are most obliged to be thankfull to God, because the beames of his fa∣vour shine most bright in their Crownes and Scepters, he sets them in his owne seat of authoritie, investeth them with his owne robes of maje∣stie, armeth them with his owne sword of justice, supporteth them with his own Scepter of power, adorneth them with his owne Diademe of roy∣all dignitie, and graceth them with his own stile of Deity, Ego dixi dii estis, I have said yee are Gods,e 1.378 and all of you are children of the most High. Above all therefore Princes ought to be most gratefull to God, because God hath placed them in that high condition, that all other owe dutie and thankfull service to them, and they to him alone. Thankes are not thankes-worthy if they flote onely in the mouth for a time, and spring not continually from the heart. That gratitude is gratefull and acceptable to God and men, whose root is in the heart, and blossomes in the tongue, and fruits in the hands; whose root is love, and blossomes praises, and fruits good works. The root in the heart cannot be seene of any but God, the blossomes in the lips are blowne away with a breath, but the fruits in the hands are more lasting. Wherefore Noah was not contented after he and his fami∣ly were saved from the deluge to offer up a sweet smelling sacrifice of thankes-giving upon the Altar of his heart; but he leaveth behind him an Altar of stone, Jacob an house to God, Joshua a Trophey, Solomon a Tem∣ple, the Centurion a Synagogue, Veronica a statue of brasse, Constantine many Churches and Hospitals, Paula a magnificent Monasterie at Bethle∣hem, where our Lord was borne. The Heathen after they had escaped shipwracke hung up theirf 1.379 votivas tabulas to Neptune. After victorie, be∣sides supplications per omnia pulvinaria deorum, they put garlands upon the Images of their gods, and left the chiefe spoyles taken in warre in the Temple of Mars. The Jewes by the commandement of God reserved a golden pot of Manna in the Arke, in memorie of that Manna which fell in the Wildernesse. In a thankfull acknowledgement of the deliverance of their first borne in Egypt, they offered every first borne to God: and to eternize the memoriall of their passage out of Egypt, and freedome from servitude, they altered their Calendar, and made that moneth in which God by Moses delivered them out of the house of bondage theg 1.380 beginning of their moneths.

* 1.381According to which religious presidents our gracious King, being as upon this day pulled out of the paw first of the Beare, and then of the Lion and his seven clawes, hath erected a lasting, living, and which is more, a speaking monument of his thankfulnesse to God, by appointing the feast we now keepe to preserve from oblivion his Majesties wonderfull preser∣vation on this day from imminent destruction. When a motion was made in the Senate of dedicating a statue of massie gold to the honour ofh 1.382 Germa∣nicus, Tiberius the Emperor opposed it, but upon a very plausible pretence, that Images of brasse and gold are subject to many casualties; they may be stolne away, they may be defaced and battered, foule indignities and scorns be put upon them. Those are the true Statues of vertue and Altars of fame which are set up in mens mindes: such Altars hath our Soveraigne ere∣cted in the hearts of all his loving subjects, upon which wee offer this

day throughout all his dominions the sacrifice of praise and thankes-giving for his Majesties marvellous deliverance, unparalleld in our age.i 1.383 One day shall tell another, and one night shall proclaime it to another what great things the Lord did upon this day for his Annointed, whereat we rejoyce. How was his Majestie wrapt over and over in the snares of death, when under colour of taking a Seminarie Priest (as he was made beleeve) newly arri∣ved with a pot full of golden seeds to sow rebellion and treason in his King∣dome, he was led by Alexander Ruthwen through so many chambers into that study which was a long time before appointed for the stage whereon to act that bloudie tragedie, whose catastrophe was as happy to the King and Kingdome, as dismall and fatall to the principall Actors. If ever study might be rightly termed according to the Latine name armarium, this was it; for it was not musaeum, but campus Martius, not a students treasurie, but a traitors armorie: here he findeth but two Authors, and they should both have beene Actors. In stead of the gold which was promised, here he seeth Iron and steele, and no strange coyne as he was borne in hand, but his own, I meane the crosse daggers, not stamped on metall, but readie to be driven into his sacred breast, and sheathed in his bowels. Well might the King here cry uponk 1.384 Philo as Croesus did upon* 1.385 Solon when hee stood on the pile to be burned, and the fire was kindled at the bottome: O Philo, Philo, I finde thy words to be gospell, though thou wert an unbeleeving Jew. Mans ex∣treamest necessitie is Gods chiefest opportunitie: then commeth helpe from heaven when the earth is at a stand, and man at his wits end. What hope was here from man? whence could the King expect any helpe being unarmed, unattended, unguarded, betweene two Traitors (as Christ be∣tweene two theeves) with the point of a dagger at his heart, in that darke roome? Whence or how should there breake in any light of comfort from any the least chinke? Where should his hope cast anchor? Upon his servants and traine? But besides many doores, lockes, bolts and barres betweene them and his Majestie, most of them by the Earle Gowry upon a false alarum were sent out of doores to post after him in the field. Upon the Traitor himselfe? But his respectlesse and barbarous carriage, his desperate speeches, his execrable oathes, his bloudie lookes, his sparkling eyes, and glistering poynard drawne threatned nothing put present death. Upon himselfe? But alas he had no weapon defensive or offensive, and now the signe was at the heart, I meane the daggers point at his breast. O the dread of sacred Majestie! O the bulwarke of innocencie! O the power of eloquence! O the force of conscience! which though they could not blunt the point of the Traito•• dagger, yet they dulled the edge of his malice for a time. When a scholar of St.l 1.386 John the Evangelist, mis-led by ill company, had turned to a Ruffian, and common hackster, and robber by the high way, and drew at his master; upon a word only, spoken to him by St. John, he re∣lents, flings away his weapon, falls downe upon his knees, craveth pardon with teares, and promiseth for ever to abandon his wicked course of life. So powerfull is the ministerie of the word and mighty in operation, so reverend is the calling of the dispencers of Gods mysteries, that the naming only of a dead Preacher M^r. Rollock preserved for a time the life of our So∣veraigne. Ruthwen cannot endure to heare that the soule of Master Rollock

should accuse him before Christs tribunall, for defiling the doctrine of the Gospel which he taught him, by the bloud spilt by him of the Lords An∣nointed. His heart gives in, and he withdraweth himselfe for a while, and thereby giveth his Majestie time to breathe, and meanes to cause the study window to be opened, at which entred some light of comfort.m 1.387 Sed urget ea∣dem fortuna quae caepit; his Majestie must yet beare a worse brunt. For like as a Toad, being eased of his swelling for a time by eating of a planten leafe, if he meet with a Spider afterwards receiveth new poyson, and swel∣leth more than before: even so Alexander meeting with the Earle Gowry his brother, (who was the Spider that spun all the web of this treason, which within a few houres was swept downe and himselfe in it with the besome of destruction) receiveth new poyson from him, and now is so bigge with ma∣lice and treason that he is ready to breake. In therefore he comes againe to the study with two rapiers, and first binding himselfe by oath to bereave his Majestie of his life, he offereth to binde his royall hands. But the King put∣ting on the resolution of the Oratour,n 1.388 If we must die let us die as free men, looseneth his hands, and fastning upon the Traitors hand and sword grap∣pleth with him, and by maine force drew him to the window (a little be∣fore opened) whence by speech and signes he made knowne to his faith∣full servants, at that instant passing under the window, how things stood with him, and how neer he was to utter ruine by trecherous villany. As soon as they heard his Majesties voyce they made all possible speed to rescue their master; yet before they could force the way through so many doores, lockes and barres betweene them and their immured Soveraigne, the light of all Israel had in all likelihood beene extinguished, but that one of the Kings servants by the secret conduct of divine providence ligh∣ted upon the false doore opening to the staire case, which hee had no soo∣ner got up, but he seeth the King on the ground, and the Traitor grap∣pling with him, whom after hee had loosened from the King, with many wounds he tumbled downe the staires to receive his fatall blow from two other of his Majesties servants, who by this time had found the blind way leading to the turnepecke. And thus was the first act of this bloudie tragedy ended by the exit or going out of the first Actor Alexander Ruthwen, first out of that stage, and soone after of this world. The next act though more bloudie yet was by so much the lesse dreadfull, because the King by his servants, veluto 1.389 homerica nube tectus, was saved out of murthers way. Now his Majesties honourable attendance must prove their valour, and testifie their loyaltie by as many mouthes as they received wounds in that hot skirmish, wherein their Antagonists had the advantage of all things save the cause: double they were in number, better appointed of weapons, and more acquainted with the place. For the Earle Gowry (like the man possessed in the Gospel, whichp 1.390 walked through drie places, and took to him seven spirits worse than himselfe) armed himself, and took seven of his servants with him, more hardy and desperate than himself, and finding his brother newly slain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was so enraged with furie and revenge, that he swea∣reth at his entrie into the chamber that not a man of them should scape, cal∣ling them by hisq 1.391 owne name Traitors. Here malice and love, fury and courage, trechery and loyalty, villanie and pietie trie it out at the point of

the sword, and the combat is soon ended by the death of the Arch-Traitor. Upon whose fall the hearts of the rest faile, and they are now easily driven out of the room, and fresh aid commeth to the King by the rest of his train, who by this time had broken down all the doores, and made a passage into the study, where now they finde the King safe, and the Earle Gowry lying dead at his feet. Whereupon they all fell upon their knees, and praised the mighty God of Jacob, who giveth salvation to Kings, and then had delive∣red his servant James from the perill of the sword: then were the words of my text verified, The King shall rejoyce in thy strength, O Lord, exceeding glad shall he be of thy salvation. Then, if ever, our King joyed in thy strength, and in thy salvation excessively rejoyced. And not long after the words fol∣lowing (ver. 3.) were fulfilled in him; Thou preventedst him with blessings of goodnesse, and thou didst set a Crowne of pure gold upon his head, viz. the Crowne of England; which shortly after fell unto him, and hath ever since flourished upon his head: and so Lord may it still till he changeth this his corruptible crowne with an incorruptible, and his mortall state with an immortall, purchased for him and all of us by the death and passion of our Lord and Saviour Jesus Christ. To whom with the Father and the Holy Spirit be rendred all glorie, honour, praise and thanks-giving now and for ever. Amen.

PANDORA'S BOXE; OR, THE CAUSE OF ALL EVILS AND MISERY. A Sermon preached before the high Commis∣sion in his Graces Chappell at Lambeth. THE SEVENTH SERMON.

HOS. 13.9.

* 1.392O Israel, thou hast destroyed thy selfe, but in me is thy helpe.

Most Reverend, Right Honourable, Right Worshipfull, &c.

I Should tremble to rehearse this text in your eares, if there were not comfort in it as well as terrour, joy as sorrow, helpe as calamity, salvation as destruction. But you may easily discerne in it a double glasse set be∣fore us; in the one we may see our hurt, in the other our helpe; in the one Israel fallen, in the other raised up; in the one Adam and all his posteritie wounded by a grievous fall from the Tree of knowledge, and weltring in their owne blood, in the other healed and washed by Christs bloud; in the one de∣struction from within, (Thou hast destroyed thy selfe O Israel) in the other salvation from above; (but in me is thy helpe.) In the Originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it hath destroyed thee, or one hath destroyed thee, or thy destruction O Israel, or O Israel thy utter ruine and desolation. An abrupt and imperfect sen∣tence, to be made up with something that goeth before, or to be gathered from that which followeth after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but or for in me is thy helpe.

There were never pictures held in greater admiration than those ofa 1.393 Ti∣manthes, and they for this especially, that they exhibited more to the un∣derstanding than to the eye, intimating more than was expressed, and pre∣senting alwayes somewhat to the conceit which could not by co∣lours be represented to the sight. And for the like reason, those straines of

Rhetorike most take the wise, and affect the judicious eare, which expresse more by expressing lesse, the sentence being broken off in the midst, to shew the force of violent passion which bereaveth us on the sudden both of sense and speech. The Musicians also in their way tickle the eare by a like grace in musicke to that figure in speech by unexpected stops and rests, making a kinde of Aposiopesis and harmonicall Ellipsis. Surely as the bro∣ken joynts and maimed limbes of men uncovered much move us to com∣passion; so the imperfect and maimed members of sentences, uttered in an∣ger or griefe, are aptest both to signifie and to move passion. Such is that broken speech ofb 1.394 Joash the King concerning Elisha, over whose face hee wept and said, O my father, my father, the chariot of Israel and the horsemen thereof. And that ofc 1.395 David, My soule is sore troubled, but thou O Lord how long! And the like of ourd 1.396 Saviour, If thou hast knowne, even thou, at least in this thy day, the things that belong to thy peace. And semblable there∣unto is this in my text, Shikethka, Jisrael perdidit te, or perditio tua, it hath undone thee, or thy ruine O Israel. For those words (ex te) which we finde in many latine copies are added by the Translator to fill up the breach in the sentence: in the Hebrew there is a verball Ellipsis or defect, which ex∣presseth a reall Ellipsis or utter failing of Israels strength, and a figurative Ellipsis and seeming deficiency in God himselfe, through a deepe taking to heart of Israels now most deplorate estate:

e 1.397—ruit Ilium & ingens Gloria Dardanidum.

The Crowne of Israel is fallen from his head, and all his honour lyeth in the dust. Israel after many grievous strokes and wounds received, now bleeds at the heart, and is a breathing out his last gaspe; and the God of Israel by a Sympathy of griefe seemeth to lie speechlesse. For his words faulter: thy destruction Israel, or it hath destroyed thee, Israel is destroy∣ed, who hath destroyed Israel? or why is Israel destroyed? why is the cause and author of Israels woe concealed, and the sentence left abrupt and imperfect?f 1.398 Tertullian speaking of the perfection of Scripture saith, I a∣dore the fulnesse of the Scriptures: in another sense, yet true, I may use the contrary attribute, and say, I adore the deficiencies and seeming vacuities in Scripture sentences, where the roome left for words is anticipated by passion, and filled up with sighs and grones. Will you have the cause why God expresseth not the cause of Israels plagues? Because he would not adde unto them. Had he filled up the bracke in the contexture of the sen∣tence, it must have bin with these or the like words, by the consent of In∣terpreters, It is thy stubborne heart, O Israel, and thy open rebellion against mee: it is thy stoning my Prophets, and killing my messengers sent early and late unto thee: it is thy spirituall fornication, and Idolatrous worship of Je∣roboams golden calfes that hath heretofore brought all thy miserie upon thee, and now hath wrought thy finall overthrow. But alas this had beene to mingle judgement with wormewood, to kill them with a word whom he meant to smite with a sword. It is enough for a Judge to pronounce the dreadfull sentence of death, it is too much then to fall foule upon the prisoner with

amplifications and bitter invectives. Howbeit, whether for these or better reasons best knowne to himselfe, God doth not here particularly set down the author or cause of Israels woe; yet in the other member of the sentence (but in mee is thy helpe) removing the cause from himselfe, and professing that there had beene helpe in him for them, but for some barre: he giveth them to understand in generall what it was hee forbare to speake, but they could not but conceive, and wee must gather out this Scripture for our in∣struction, that the cause of Israels overthrow, and the ruine of all other Kingdomes is in their sinnes, and from themselves. As in musicke, though each string hath a different sound by it selfe, yet many of them strucke to∣gether make but one chord: so the last translation which I follow, and all the former which I have read, though they much differ in words, yet they accord in the sense by mee now delivered. For whether wee reade as some doe, Rex tuus, thy King; or as others, Vitulus tuus, thy calfe; or as Calvin, Aliquid praeter me, something besides me hath destroyed thee; or as St. Jerome doth, Perditio tua ex te, thy destruction is from thy selfe; or as the Kings Translators render the Hebrew, thou hast destroyed thy selfe, the sentence is all one, thy mischiefe is from thy selfe, but all thy hope of help is from thy God. Julian gave for his armes in his Scutchion an Eagle strucke through the heart with a flight shaft feathered out of her owne wing, with this Motto, propriis configimur alis, our death flies to us with our owne feathers, and our wings pierce us to the heart. To apply this patterne to my text, and leave the print thereof upon it to imprint the doctrine thereof deeper in your memories. The Eagle strucke dead is the Church and Com∣mon-wealth of Israel, the arrow is the swift judgement of God, the feathers shed out of her owne wings which carried the arrow so swift, and drave the head of it in so deepe are Israels sinnes. It is a lamentable thing to heare of the ruine and utter overthrow of any Kingdome; how much more of the downefall of Israel Gods chosen people, his chiefe treasure, his on∣ly joy? But that Israel should be Israels overthrow, that Israel should be felo de se, and accessarie to his owne death and utter confusion; this must needs pricke the quickest veine in our hearts. And these are the three points which by the assistance of Gods spirit I am first to cleare to your under∣standing, and after to presse upon your religious affections:

• 1. The accident to the subject: Destruction.
• 2. The subject of this accident: Israel.
• 3. The cause of this accident in this subject: Thou, or thy sinnes; thou by thy sinnes hast destroyed thy selfe O Israel.

First, of the privative accident, destruction. Destruction is opposed to construction, as corruption to generation: and as that is the death and disso∣lution of all naturall bodies, so this of all artificiall. I except not such as are purposely made to preserve corpses from corruption and putrefaction, as coffins of lead, and sepulchres of Marble. For these also in time cor∣rupt and moulter away:

—Sunt ipsis quo que fata sepulchris.

Nay, we may make this strong line of the Poet a little stronger,* 1.399 and say truly, sunt ipsis quo que fatis fata; death it selfe hath his dying day: for my Prophet in this chapter threatnethg 1.400 death with death, and the grave with destruction. Howbeit destruction here, as it is applied to Israel, seemeth not so much to signifie destruction in the vulgar acception, that is, the pul∣ling downe of the houses, or sacking of townes and villages, as the dissolution of the state, and downefall of the Kingdome of Israel: and therefore the point herein to be seriously thought upon is the Soph Pasuck full point, and fatall period of all earthly States, Societies, Common-wealths and King∣domes. All naturall things carry in their stile Corruptible, all humane in their stile mortall, all earthly in their stile Temporall: to distinguish the first sort from things supernaturall, which are incorruptible; the second sort from things divine, which are immortall; the third sort from heaven∣ly, which are eternall. The things which are seene, saith theh 1.401 Apostle, are temporall, but the things which are not seene, are eternall. It is the royall prerogative of him whoi 1.402 hath written upon his thigh, and on his vesture, King of Kings and Lord of Lords, that his Kingdome is bounded with no limits, nor confined to time: the eternity whereof is proclaimed in holy Scrip¦tures by five noble Heralds, two Kings, two Prophets, and an Arch∣angell. The two Kings arek 1.403 David andl 1.404 Nebuchadnezzar. The two Prophets arem 1.405 Daniel andn 1.406 Micah. The Archangell iso 1.407 Gabriel, whose trumpet soundeth most shrill, and giveth a most certaine sound: Behold, thou shalt conceive in thy wombe, and bring forth a sonne, and shalt call his name Jesus, ver. 31. He shall be great, and shall be called the sonne of the Highest, and the Lord God shall give unto him the throne of his father David, ver. 32. And he shall reigne over the house of Jacob for ever, and of his King∣dome there shalbe no end, ver. 33. Of all other there shalbe. For all politike bodies are in some sort subject to the condition of natural bodies. As these, so they have their beginning or birth, growth, perfection, state, decay and dissolution. And as the statures of men in this decrepit and feeble age of the world are much diminished, and their life shortened; so even States and Empires fall short of their former greatnesse, and are like sooner to arrive to their period, naturall end, or to speake more properly, civill death and dissolution, called in my text destruction. Some who have taken upon them to calculate as it were the nativitie of the world, and erect a scheme of all the living, have set the utmost day of the duration of the one, and life of all the other to fall within foure hundred yeares, according to an ancient tra∣dition of the Jewes fathered upon the house ofp 1.408 Elias: The world shall last sixe thousand yeeres; two thousand thereof there shall be a vacuitie or empti∣nesse; two thousand the Law shall continue; and the dayes of the Messiah shall make out two thousand more; of which if any be lacking, by reason of our many and grievous sinnes they shall be lacking. The Cabalists favour this conceit, and labour to wierdraw it out of the first verse of the first chapter of Genesis, where because they finde sixe Alephs or A's which in numerall characters signifie so many thousand yeares, conclude the duration of the world from the first creation to the end shall make up just that number of yeeres. And many also of our Christian Chronologists, streining the let∣ter ofq 1.409 St. Peter too farre, allot precisely sixe thousand yeares for the conti∣nuance

of the world; at the seventh thousand they beleeve we shall all be∣gin to keepe our everlasting Sabbath in heaven. For the period of particu∣lar Kingdomes Gasperq 1.410 Peucerus observeth that it seldome or never ex∣ceedeth 500. years; which he proveth by these instances following. From the departure of the children of Israel out of Egypt to the building of the first Temple we finde much about five hundred yeeres run out: the first, as also the second Temple stood thereabouts: the Assyrians ruled in Asia so long: Athens was ruled by Kings, Rome by Consuls just so many yeers: From Augustus to Valentinian the last, five hundred yeeres are reckoned, all which time the seat of the fourth Monarchy of the world was fixed at Rome. The Church of Rome in a sort continued in her puritie for five hun∣dred yeeres: After the Papacie and superstition grew to the height in the westerne parts before the thousanth yeere, and five hundred yeeres after the happy reformation begun by Martin Luther. Yet neither that traditi∣on of the house of Elias, nor the observation of Peucerus are of infallible certaintie.r 1.411 It belongeth not to us to know times and seasons: and though often God hath translated Kingdomes within the limits of five hundred yeeres, yet not alwayes: some have lasted longer, as the Monarchy of the Assyrians; some farre shorter, as the monarchy of the Persians; and after them of the Grecians. The Christian Kings of Jerusalem finished their course within a hundred yeeres. Men may probably ghesse at the circum∣volution of great Empires and Kingdomes: but neither can the Astrolo∣gers certainely foresee by the course of the starres, nors 1.412 Platonicks define by the accomplishment of the nuptiall number, nor Politicians foretell by their intelligence with forreine States, nor Magicians determine by conference with their familiar spirits: but the Prophets of God onely forewarne by inspiration from him who hath decreed before all time the dayes of man, and continuance of families, and periods of Kingdomes, and ages of the world, and lasting of time it selfe. That which Belshazzar saw,t 1.413 a hand writing upon the wall, all Princes and States may see and read in the records of heaven kept in holy Scripture: Mene, Mene, thou art num∣bred, thou art numbred, thy yeares are summed, thy dayes are appoin∣ted, thine houre is set. Be thou as great and glorious as Nebuchadnezzars Image with a head of gold, armes of silver, bellie and thighes of brasse, and legs of Iron; yet thou standest upon feet of clay. And what is now become of the head of gold which represented the Assyrian? and armes of silver which resembled the Persian? and the thighes of brasse which set forth the Grecian? and the legs of iron which signified the Roman Monar∣chy? Are they not all broken together, and become like chaffe of a summers flower dispersed with the winde? How proudly doth Sennacherib insult over those Nations whom his Ancestors had destroyed?u 1.414 Where is the King of Hamath, and the King of Arphad, and the King of the Citie Sepharvaim, Hena and Ivah? Little did he then thinke of a bird from the East, Cyrus by name, that after a short time should chirpe the like note at the Court of the great King of Ashur: Where is the King of Shinar, and the King of Ba∣bylon, and the King of Damascus, and the King of Nineveh, and the great Mo∣narch of Assyria? Whereas he should with Nebuchadnezzar havex 1.415 honou∣red for these victories him that liveth for ever, whose Kingdome is from ge∣neration

to generation. And all the inhabitants of the earth are reputed as nothing: and he doth according to his will in the armie of heaven, and among the Inhabitants of the earth: and none can stay his hand, or say unto him, What dost thou?

x 1.416Valet ima summis mutare: & insignem attenuat Deus, hinc apicem rapax fortuna sustulit, hic posuisse gaudet.

If the state of Kingdomes and Monarchies is so fickle, what follie, or ra∣ther madnesse is it for any private man to dreame of perpetuities and cer∣tainties, and indefeisable estates? As if a man might be safe in a small cab∣bine under hatches, when the whole Ship is drowned under the water: or a Spider secure in his web, when the whole window is pulled downe: or a young bird out of danger in the nest, when the whole arme of the tree is torne off. All private mens estates are ventered in the bottome of the Com∣mon-wealth, and all Common-wealthes in the great vessell of the earth, which was once swallowed up with a deluge of Water, and shall be ere it be long with a deluge of fire. A house infected with some kinde of Lepro∣sie by the Law was to be pulled downe and burnt to ashes: and when ini∣quitie shall so abound on the earth that the whole world shall be infected with the Leprosie of monstrous and enormous sins, this great house which hath beene long tottered, shall be burned, and fall downe about our eares. And verily if all other signes be accomplished, as many of the learned in their commentaries upon the Apocalyps contend, I should thinke the world cannot long stand: for

y 1.417Omne in praecipiti vitium stetit.

Every sinne is growne to the height. Atheisme to the height, even in men of high calling: prophanenesse to the height, even on the Lords Sabbaths, and in his holy Temple: Impuritie and immodestie at the height, even da∣ring the consistory: Iniquitie at the height, possessing the place and seat of justice: Drunkennesse at the height, reeling at noone-day: Idolatrie, He∣resie, and Superstition at the height, advancing their followers to the high∣est preferments in the Church, and keeping under pure Religion, and the sin∣cere Professours thereof.

It will be said, though plagues fall upon all Egypt, yet Goshen shall be free, though the whole world be destroyed, all Israel shall be saved. Is∣rael is Gods first-borne, who shall dis-inherit him? Israel is the Vine which the right hand of God hath planted, who shall root it up? Israel is the Signet on his finger, who shall plucke it off? Nay, Israel is the apple of his eye, who shall pull it out? Let heaven and earth passe away, yet Gods covenant with Israel shall stand fast; his seed shall endure for ever, and his throne shall bee as the Sunne before God. If these promises stand good unto Israel, this Prophecie of Israels downefall must needs fall to the ground. For how can the Kingdome of Jacob, and the captivitie of Jacob, Israels gathering out of all Nations, and Israels scattering abroad into all Nations, Israels perpetuall standing, and Israels falling and utter subversi∣on stand together?

To compose this seeming difference betweene Gods promises to Israel, and his threats against Israel, we must distinguish of divers kindes of promi∣ses made to Israel, and of divers Israels to which the promises may apper∣taine. Israel sometime signifieth

• 1. Properly
  • 1. Either the whole posteritie of Jacob:
  • 2. Or the ten tribes which were rent from Roboam.
• 2. Figuratively
  • The spiritual kingdome of Christ over the Elect.

Againe, there is a threefold Israel:

• 1. According to the flesh onely, of which thea 1.418 Apostle spea∣keth expressely; They are not all Israel which are of Israel. And obstinacie is come to Israel.b 1.419 Behold Israel after the flesh.
• 2. Israel according to the Spirit onely.c 1.420 This is the cove∣nant that I will make with the house of Israel after those dayes, I will put my Law into their mindes, and write them in their hearts, &c. and so alld 1.421 Israel shalbe saved, for this is my covenant with them when I take away their sinnes.
• 3. Israel according to the flesh and spirit; which may rightly be called the Israel of Israel, as Demosthenes termeth Athens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greece of Greece: to Israel in this third sense Christ had a speciall commission: I am not sent, saith he, but to the loste 1.422 sheepe of the house of Israel. Saint Paul pointeth to this Israel, when the fulnesse of the Gentiles is come in, allf 1.423 Is∣rael shall be saved. And Saint John,g 1.424 There were sealed an hundreth and fourty and foure thousand of all the Tribes of the children of Israel.

Retaine these distinctions of Israel, and put a difference betweene the promises; whereof

Some are

• 1. Absolute,
• 2. Conditionall.

Some are

• 1. Temporall,
• 2. Spirituall:

and you shall easily reconcile those texts of Scriptures which seeme to overthrow this prophecie concerning the utter overthrow of the Kingdome of Isra∣el, (by which we are here to understand the ten Tribes) which fell out not long after this Prophecie, in the daies of Hosea their last King.

As for Judah, theh 1.425 Scepter, according to Jacobs prophecy, departed not from it untill Shilo came: but after he came and was rejected of that Nati∣on, and the sacred twig of Jesse was nailed to an accursed tree, God cut it off root and branch by the Romans. Within lesse than halfe an age after our Lords death, Jerusalem bewailed it with bloudie teares, and the Temple rued it: in the ruines, dust, and ashes whereof we may reade this motto: There is no place priviledged from Gods judgement: no Sanctuarie for presumptuous sinners: no protection from arrests taken out of the Court of Heaven. The Palladium saved not Troy from the Greekes,

nor the Arke the Israelites from the Philistims, nor the Temple the Jewes from the Romanes, nor the tombes of Martyrs Rome from the Gothes, nor the Crucifix the Christians in Palestine from Saladine the Sultan of Egypt. God most hateth sinne in them whom he loveth most, and most severely punisheth it in them; as Moses, Job, David, and Saint Paul felt by their owne smart. When the Jewes in Jeremie cryed out,h 1.426 The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, presuming that God would save them for the Temples sake; the Prophet might have answe∣red, Which you have defiled, which you have polluted, which you have propha∣ned. The cry of our sinnes will soone move the justice of heaven (if we stop it not) to turne the mouth of this roaring Cannon towards us. We are, we trust in the God of Israel, the Israel of God: and if we take not their de∣struction to heart, it will prove ours. For we cannot but thus reason with our selves: If God spared not the naturall branches for their unfruitfulnesse, will he spare the engraffed? If judgement beginneth at the house of God, where is it like to end? If God hath sent a bill of divorce to the beloved Citie, and hath quite forsaken his first love, may his latter Spouse the Church of the Gentiles presume to escape better, if she prove alike disloyall? If it hath beene thus done, as before is specified, to the greene tree, what shall bee done to the drie? If Jerusalem be made an example, and the Temple a lamentable spectacle of divine justice, can Babylon and the house of Rim∣mon stand long? If the seven golden Candlestickes placed by Christs owne hand in Asia, and furnished with burning and shining lampes, are removed, and their lights put out, have not we cause to feare that our Candlestickes shall bee removed if we love darkenesse more than light? Did God not spare his owne House, but suffered it to bee burnt to Ashes for the sinnes committed in it? will hee, thinke yee, spare our houses if such wickednesse bee found in them for which hee destroyed the Holy of Holies?

But I list not to dwell any longer upon the ruines of Israel: I hasten to the cause of Israels woe. Which as it concerned the Israelites more nearely, so it will come also more home to us; Thou hast destroyed thy selfe: Tu, Te. Praise God O Israel for thy former prosperitie, but now thanke thy selfe for thy imminent desolation.i 1.427 Clemens Alexandrinus observeth acutely that although Theologie, flowing from the fountaine of sacred Scripture, runne all in one channell; yet that many other rivers arising from divers heads and sources fall into it: as for example, in the pro∣per doctrine of this text, that destruction is from our selves, but salvation from God, Morall Philosophie entervaineth with Divinity in that her as∣sertion;k 1.428 Nemo laeditur nisi a seipso, no man is hurt but by himselfe. Politie in that observation,l 1.429 In se magna ruunt, Great States as buildings are oppressed with their owne weight, and fall upon themselves. Art milita∣rie in that stratagem intus Equus Trojanus, that Trojane horse is within the walls which ruines the Citie. The sword of the enemie draweth out but a little corrupt bloud, that may bee well spared: it is sedition and intestine warre that giveth the State her deathes wound.

m 1.430—nulli penitus discindere ferro Contigit, alta sedent civilis vulnera dextrae.

Are not all mixt bodies corrupted by the disagreement of elements, and the elements themselves by the strife of contrarie qualities within them?

n 1.431—quia corpore in uno Frigida pugnabant calidis, humentia sic cis, Mollia cum duris, sine pondere habentia pondus.

Are not all metals defaced with their owne rust? Trees and fruits eaten with little wormes? Garments with mothes breeding in them? What need I bring in out of Pliny the Hedge-hog for instance, disarmed by theo 1.432 water that comes from her, and softens her prickes and rots them? Thep 1.433 Bees often choaked with their owne hony? Theq 1.434 Eagle starved by his ra∣venous feeding, which makes his bill grow so big that he cannot open it wide enough to receive in food? The historie of all times brings in evi∣dence of fact to confirme the truth of this observation in humane affaires. Sodome might have stood for all the five Kings that bid her battaile, if the unnaturall fire of lust had not drawne downe upon her unnaturall fire, I meane the fire of hell, asr 1.435 Salvian speaketh, from heaven. Troy might have stood a thousand yeeres for all the Grecian Fleet of a thousand ships, if An∣tenor had not by trechery opened the Scean gate, and the Inhabitants upon the unexpected remove of the Fleet throwne their houses out at the windowes; whereof the Greekes having intelligence

s 1.436Invadunt Urbem somno vinoque sepultam:

surprise the Citie, partly in a dead sleepe, partly dead drunke. It was not Dan's vigilancie, butt 1.437 Laish her securitie that exposed her to spoile. It was notu 1.438 Cyrus his valour and prowesse, but Babylons effeminatenesse and luxu∣rie that subdued it: the Citizens kept a feast, and their King Belshazzar was quaffing in the bowles of the Sanctuary, when the Persians stole in upon them and slew them like beasts. They were not Fabius his souldiers, but Capua's pleasures which conqueredx 1.439 Hannibal. It was not Titus his siege without, but the Zelots sedition within the walls that dispeopled Jerusalem, strowing her streets with carkasses, and dying her common Seurs with bloud. It was not the Turkes puissance, but the covetousnesse of the Citi∣zens of Constantinople which made it a prey to the enemie, as the Turk him∣selfe confessed, when in the sacking of the City, and rifling the houses, he found such a masse of treasure as might have easily secured the place if the owners would have contributed but a small part of it to the maintenance of the Greeke Emperours warre against the Saracens. And to come neerer my text, it was not the Assyrians horse and chariots, but Jeroboams gol∣den calves, together with their sorcerie, witchcraft, and other sinnes discovered unto them by the Prophets Amos and Hosea, but unre∣pented of, which destroyed Israel. It is true which Arnobius affirmeth,

that weu 1.440 may by no meanes staine the decrees of God with any aspersion of bloudy cruelty, or impute to him the miseries which befall us: and yet God by his Prophetx 1.441 Amos demandeth, Shall there bee any evill in a City, and the Lord hath not done it?y 1.442 Salvianus excellently accordeth the seeming difference betweene these assertions; God is the cause, and wee are the cause of our woe; God punisheth us, and wee punish our selves: God indeed punisheth us, but wee cause, and after a sort force him to doe it: God inflicteth stripes, but wee deserve them: God striketh, but wee provoke: God powreth out the vials of his wrath, but wee fill them up to the brimme by our over-flowing iniquities. God maketh us good if wee are so: but in a true sense wee make him just, (and which may seeme a great Para∣doxe) even by our injustice. For if wee were not unjust in transgressing, God could not bee just in punishing; neither would hee desire any way to exalt his glory by the ruine of his creature. For he delighteth in mercy, (Micah 7.18.) and goodnesse is his nature. Hee therefore never sendeth e∣vill upon us before we have it in us, hee never fils us a cup ofz 1.443 red wine be∣fore the measure of our crimson sinne is full; neither powreth hee out the dregges of his wrath upon any, but such as Moab-like are settled upon their lees, Zeph. 1.12.

To strike saile then, and land my discourse: If our Israel, if the Scep∣ter of our Moses, and the Rod of our Aarons flourish not as in former times, if the people bee multiplied, and yet our joy not increased, if our corne, and wine, and oyle abound, and yet wee are not enriched, if the publike weale and every mans private, by some secret veine inwardly blee∣ding, hath beene in a kinde of consumption, if our State hath received any wound, or our Church any blow, wee know where to lay the blame: wee must say with mournefull Jerusalem,a 1.444 The Lord is righteous, but wee have rebelled against him: God hath beene good to us, but wee have rewarded evill unto our selves: God hath not forgotten to bee gracious, but wee to bee thankefull: God would bee better to us if wee were better:

b 1.445Sed nos per nostrum non patimur scelus Iracunda Deum ponere fulmina.

Doth any desire to know how it commeth to passe that our gold is not so pure? our silver so bright? our brasse and iron so strong as here∣tofore? that is, the honour of our Nobility, the riches of our Gen∣try, the vertue and strength of our Commonalty is much empaired. If I and all Preachers should bee silent, ourc 1.446 loud sinnes would proclaime it, blasphemy would speake it, prophanenesse sweare it, pride and vanity paint and print it, usury and bribery tell it, luxury vent it, gluttony and drunken∣nesse belch it out. St. Peters argument were now of no force, these men are not drunke, seeing that it is but the third houre of the day: for all houres of day, yea and night too, are alike to many of our drunkards.d 1.447 Tibe∣rius his advice in Tacitus may passe in point of policy for good, viz. to dissemble and conceale overgrowne and head-strong evils, rather than by tax∣ing them to make it knowne what vices have so got the masterie of us, that wee

cannot stand against them: but religion allowes of no such politicke si∣lence. God layeth this burthen upon his Prophets, to burthen all sorts of men with all sorts of sin, and to tell the greatest Potentates upon the earth, that Potentespotenter, that the mighty shall bee mightily tormented; that thed 1.448 fowles that flie in the midst of heaven shall eat the flesh of Kings, and the flesh of Captaines, and the flesh of mighty men. The lowder our sinnes cry, the higher we must lift up our voice like a trumpet to cry them downe, even by thundering Gods judgements against them.

Popee 1.449 Silvester when he was bid beware of Jerusalem, for that when∣soever hee should come thither, hee should certainly dye, he flattered him∣selfe that hee should put off his death long enough, because hee was sure that he never meant to travell into Palestine, little thinking that there was a Church at Rome of that name, into which hee had no sooner set his foot, but hee met with his evill Genius, as Brutus did at Philippi, and suddenly ended his wretched dayes. Suffer I beseech you the word of admoniti∣on and exhortation: It is not Rome in Italy which we need so much to feare, though it bee the Seminary of Heretickes and Traytors; but Rome in Eng∣land, Rome at home; I meane the Popish faction among us, which casteth continually fire-balls of dissention in the State, and of Schisme in the Church, to set all in a combustion.f 1.450 O take away the foxes, the little foxes that spoile the grapes of that far spreading vine which God hath planted among us by his word, and watered by the bloud of so many noble Martyrs.

But I feare to lance any publicke sores any deeper: let mee give but a pricke at our private wheales, and then I will soone rid you and my selfe of paine. Beloved, wee are all querulous, yet none almost either knoweth or looketh after the cause of their woe. One complaineth that hee goeth backward in the world, and sinketh in his estate, and hee lay∣eth all the blame either upon bad servants, or theevish neighbours, or racking Land-lords, or hard times, or some losses by sea or land; but never looketh into his owne heart, where the true cause lyes, be it co∣vetousnesse, or distrust of Gods providence, or a quarrelling dispositi∣on, or pride, or idlenesse, or luxurie, or sacriledge. Another is still whi∣ning that hee cannot get or keepe his health, and he imputeth this either to his crazie constitution by nature, or ill ayre, or over much labour and stu∣dy; whereas indeed the cause is his ill diet, his sitting up all night at Re∣vels, his powring in strong wines, and spending the greatest part of the day in Tavernes, his intemperancy or incontinency. All other sinnes are without the body, but hee thatg 1.451 committeth fornication sinneth a∣gainst his owne body. First, against the honour of his body; for thereby he maketh the members of Christ the members of an harlot: next, the strength, health, and life of the body, which nothing more enfee∣bleth, empaireth, and endangereth, than greedily drinking stolne waters, and coveting after strange flesh. A third is troubled in minde, and hee feeleth no comfort in his conscience, the good spirit hath left him, and the evill spirit haunteth him, and scorcheth his soule with the flashes of Hell fire; and hee ascribeth this to some melancholy bloud, or worldly dis∣content, or the indiscretion of some Boanerges, sonnes of thunder, who preach nothing but damnation to their hearers; whereas the true cause

is in himselfe; hee grieveth the spirit of grace, hee turneth it into wan∣tonnesse, and quencheth the light of it in himselfe; and therefore God withdraweth this holy Comforter from him for a time. Whenh 1.452 Zopyrus had cut his owne lips and nose, he gave it out that the Babylonians had so barbarously used him: such is the condition of most men; they disfigure their soules, dismember their bodies by monstrous sinnes, and yet lay the whole blame upon others.i 1.453 The enemies of a man, saith our Saviour, are those of his owne house. So it is, so it is, saith S.k 1.454 Bernard, in mine owne house, in my proper family; nay, within my selfe I have my accuser, my judge, my witnesse, my tormentor. My conscience is the accuser, my memory the wit∣nesse, my reason the judge, my feare the torturer, my sinfull delights my torments.l 1.455 Plancus Plautius hiding himselfe in the time of the proscription, was found out onely by the smell of his sweet oyles wherewith hee used luxuriously to anoint himselfe,m 1.456 Sorex ut dicitur suo indicio. Sylla hea∣ring some displeasing newes, was so enflamed with anger, that streining himselfe to utter his passion, he brake a veine, and spitting bloud died. Re∣member the words of dying Caesar, when hee felt their daggers at his heart whom he had saved from the sword; Mene servare ut sint qui me perdant! O that I should save men to doe mee such a mischiefe! O that wee should harbour those snakes in our bosomes, which, if wee long keepe them there, will sting us to death! A strange thing it is, and much to bee la∣mented, that the soule should prescribe remedies against the maladies of the bodie, and yet procure nourishment for her owne diseases. What are the vitious affections we feed and cherish within us, but so many pernitious infections of the minde? What is anger, but a fit of a frenzie? feare, but a sh••king feaver? ambition, but a winde collicke? malice, but an apostem? faction, but a convulsion? envie, but a consumption? security, but a dead palsie? lust, but an impure itch? immoderate joy, but a pleasing trance of the soule? These are the greatest causes of our woe, not onely because they disturbe the peace of our conscience, and set us upon scandalous and dange∣rous actions; but also because they draw upon us heavie and manifold judgements. From which if we desire to be freed, that they prove not our utter destruction, let us

First, confesse our sinnes with David to be the fuell of Gods wrath, and the fountaine of all our miseries:n 1.457 Against thee, thee onely have wee sinned, and done this, and that, and the third, and many more evils in thy sight, that thou mightest be justified when thou speakest, and cleere when thou art judged: and witho 1.458 Salvianus, Whatsoever our miseries are, or afflictions, or perse∣cutions, or overthrowes, or losses, or diseases, they are testimonies of an evil servant and a good master. How of an evill servant? Because in them we suf∣fer in part what wee deserve. How testimonies of a good master? Because by them he sheweth us what wee deserve, and yet layeth not upon us so much as we deserve.

Secondly, let us compose our selves to endure that with patience which we have brought upon our selves: Tute in hoc tristi tibi omne exedendum est.

Thirdly, let us forsake our beloved sinnes, and then God will take a∣way his plagues from us: let us be better our selves, and all things shall goe better with us: let repentance be our practise, and a speedy reformati∣on

our instruction, so Gods judgements shall not bee our destruction.

Now O Father of mercy and tender compassion in the bowels of Je∣sus Christ, who hast shewed us what wee deserve by our sinnes, and yet hast not rewarded us according to our iniquities, take away our stony hearts from us, and give us hearts of flesh, that thy threats may make a deepe impression in us, and that wee may speedily remove the evill of our sinnes out of thy sight, that thou maist remove the e∣vill of punishment from us: so our sinne shall not be our destruction, but thy mercy our salva∣tion through Jesus Christ. To whom, &c.

THE CHARACTERS OF HEAVENLY WISEDOME. A Sermon preached before his Grace, and di∣vers other Lords and Judges spirituall and temporall, in Lambeth. THE EIGHTH SERMON.

PSAL. 2.10.

Be wise now therefore, O yee Kings: be instructed yee Judges of the earth.

Most Reverend, Right Honourable, Right Worshipfull, &c.

THe mirrour of humane eloquence apologizing for his undertaking the defence of Murena against Cato the el∣der pertinently demandetha 1.459 who so fit a patron of a Con∣sull as a consull himselfe? The like may be said in the ju∣stification of King Davids lesson read in my text to Princes and Judges; a quo tandem aequius est doceri Reges quam a Rege? erudiri Judices quam a Judice? Who so proper to tutour Kings as a King? who might better give Judges their charge than the chiefe Judge and Soveraigne Justice in his Kingdome? Not onely nature and bloud, but arts also and professions make a kinde of brotherhood: and an admonition that commeth from a man in place to an∣other in like place and office, (that is, spoken by authority to authority) carrieth a double authority, and cannot but be entertained with due respect and carefull regard. Therefore God in his wisedome instructed the Pro∣phet David byb 1.460 Nathan a Prophet, reproved the Apostle Saintc 1.461 Peter by Paul an Apostle, informed John thed 1.462 Elder by an Elder, and here adviseth

Kings by a King. Be wise now therefore, O ye Kings: be learned yee Judges of the earth.

In this verse we have

• 1. A lesson applied,
  • Of wisedome to Kings.
  • Of instruction to Judges.
• 2. A reason implied in the words of the earth; that is,
  • Either Kings and Judges made of earth,
  • Or made Kings and Judges of earth.

Kings and Judges are but men of earth, earthly and therefore in subje∣ction to the God of heaven: and they are made Kings and Judges onely of the earth, that is, earthly and humane affaires, and therefore in subordina∣tion to divine and heavenly Lawes. For the order, first King David com∣mendeth wisedome to Kings, and then instruction or learning, viz. in the Lawes, to Judges. Kings are above Judges, and wisedome, the glorie of a Prince, above learning, the honour of a Judge. Kings make Judges, and wisdome makes learned: as the power of Kings is the source of the autho∣ritie of Judges, so wisedome is the fountaine of all lawes, and consequently of all instruction and learning in them. First therefore be wise O ye Kings to make good Lawes, and then be learned O ye Judges in these Lawes, and found

• Yee your wisedome,
• Yee your learning in humility:

for it is earth not onely upon which your consistory stands, but also of which you your selves consist. As the tongue is moved partly by a muscle in it selfe, partly by an artery from the heart: so besides the motive to these vertues in this verse it selfe, there is a reason drawne by the spirit to enforce these duties from the heart of this Psalme, ver. 6. which is like an artery con∣veying spirit and life to this admonition here: Yet have I set my King, &c. as if the Prophet had said, Behold, O Kings, a throne above yours set in the starres: behold, O Judges of the earth, a tribunall or judgement seat above yours established in the clouds. There is a King of heaven by whom all earthly Kings reigne, and a Judge of quicke and dead to whom all Judges of the earth are accountable.

e 1.463Regum timendorum in proprios greges, Reges in ipsos imperium est Jovis.

Kings are dreadfull to their subjects, God to Kings: Judges call other men to the barre, but Christ Jesus shall summon all Judges one day to his tribu∣nall,f 1.464 justissimè judicaturus a quibus est injustissimè judicatus, most justly to judge Judges by whom both in himselfe and in his members he hath beene most unjustly judged.

O Kings. The more excellent the office the more eminent the qualitie ought to be: no vertue so befits a Prince as religious wisedome, the Queen of all vertues: be wise therefore O yee Kings, excell in the grace which

excelleth all others: crowne your royall dignitie with all Princely ver∣tues, and chaine them all together in prudence with the linkes follow∣ing. Serve the Lord with feare, feare him with joy, rejoyce in him with love, and love him with confidence. First, serve him not carelesly, but sollici∣tously, fearing to displease him. Secondly, feare him, not servilely, but fi∣lially, with joy. Thirdly, rejoyce in him, not presumptuously, but awful∣ly, with trembling. Fourthly, Tremble before him, not desperately, but hopefully; so feare him in his judgements, that ye embrace him in his mercies, and kisse him in the face of Jesus Christ. Though he frowne on you in his anger, yet still seeke to please him: yea, though he smite you in his wrath, and kill you all the day long, yet put your trust in him and you shall be happie.

Be wise. Wisedome is the mindesg 1.465 eye, by which she pryeth into all the secrets of nature, and mysteries of State, and discerneth betweene good and evill, and prudently guideth all the affaires of life, as the helme doth a ship. No good can be done without her direction, nor evill bee avoyded but by her forecast. She is the chiefe of the foure cardinall vertues, and may rightly be stiled Cardinalium cardo, the hinge that turnes them all a∣bout. They advance not till she strikes an alarum, nor retire till she sound a retreat. What the Apostle speakes of the three heavenly graces, now thereh 1.466 remaine these three, faith, hope, and charity, but the greatest of these is charitie; may be in like manner affirmed concerning the preheminence of wisedome in respect of the other cardinall vertues, now there remaine these foure:

• 1. Wisedome to direct,
• 2. Justice to correct,
• 3. Temperance to abstaine,
• 4. Fortitude to sustaine;

but the greatest of these is wisedome. For wisedome informeth justice, moderateth temperance, and leadeth fortitude. Wisedome giveth rules to justice, setteth bounds to temperance, putteth reines on fortitude. With∣out wisedome justice hurteth others, temperance our selves,i 1.467 fortitude both our selves and others.

k 1.468Vis consili expers mole ruit sua.

Saintl 1.469 Bernard deriveth sapientia a sapore, sapience from sapour, because wisedome giveth a good rellish to vertue. Discretion is the salt of all our actions, without which nothing that is done or spoken is savourie. What doth pregnancie of wit, or maturitie of judgement, or felicitie of memorie, or varietie of reading, or multiplicitie of observation, or gracefulnesse of deliverie steed a man that wanteth wisedome and discretion to use them? In these respects and many more Solomon the wisest King that ever wore corruptible Crowne, in his prayer to God preferreth wisedome to all o∣ther gifts whatsoever. And indeed so admirable a vertue, so rare a perfe∣ction, so inestimable a treasure it is, that the heathen who had but a glimpse of it, discover it to be a beame of that light which no man can approach unto,

m 1.470haec est una hominis sapientia, non arbitrarite scire quod nescias: this is the chiefest point of mans wisedome, saith Tully out of Socrates his mouth, to have no opinion of his wisedome, but to know that undoubtedly he knoweth nothing, at least as he ought to know. Justinian, though a great Emperour, could not avoid the censure of folly for calling his wife by the name of Sapientia; because, saith Saint Austin, nomen illud augu∣stius est quam ut homini conveniat: because the name of wise, and much more of wisedome in the abstract, is too high a title for any on earth to beare. What greater folly then can be imagined in any man or woman to assume wisedome to themselves, whose greatest wisedome consisteth in the humble acknowledgement of their follies and manifold oversights? Therefore Lactantius wittily comes over the seven wise masters, as they are called, whom antiquity no lesse observed than Sea-men doe the se∣ven Starres about the North Pole. When, saith he,n 1.471 there were but se∣ven wise men in all the world, I would faine know in whose judgement they were held so, in their owne or the judgement of others; if in the judgement of others, then of fooles, by their owne supposition em∣paling all wisedome within the breasts of those seven: if in their owne judgement they were esteemed the onely wise of that age, then must they needs be fooles; for no such foole as he who is wise in his owne conceit. This consideration induced Socrates to pull downe his crest, and re∣nounce the name of a wise man, and exchange Sophon into Philosophon, the name of Sophister into Philosopher, of wise into a lover of wise∣dome, with which title all that succeeded him in his Schoole of wise∣dome contented themselves. When theo 1.472 Milesian Fishermen drew up in their net a massie piece of gold in the forme of a Table or planke, there grew a great strife and contention in Law whose that draught should be, whether the Fishermens who rented the fishing in that river, or the Lords of the soyle and water. In the end, fearing on all hands lest this Altar of gold should melt away in law charges, they deferre the judge∣ment of this controversie to Apollo, who by his Oracle answered, that it neither appertained to the Fishermen, nor to the Lord of the Mannor, but ought to bee delivered as a present to the wisest man then living. Whereupon this golden Table was first tendered to Thales the Milesian, who sendeth it to Bias, Bias to Solon, Solon in the end to Apollo, whom the heathen adored as the God of wisdome. By this shoving of the Ta∣ble from wise man to wise man, and in the end fixing it in the Temple of Apollo, they all in effect subscribed to the judgement of him who thus concludes his Epistle, Top 1.473 God onely wise bee glory for ever. And questionlesse, if wee speake of perfect and absolute wisedome, it must bee adored in heaven, not sought for on the earth. Hee alone knoweth all things, who made all things: hee comprehendeth them in his science, who containeth them in his essence. Yet ought we to seeke for the wise∣dome here meant as for treasure: and although wee may not hope in this life to be wise unto perfection, yet may we and ought we to know the ho∣ly Scriptures which are able to make usq 1.474 wise unto salvation. In these we find a fourefold wisedome mentioned:

1. Godly,	1. Godly wisedome is piety:
2. Worldly,	2. Worldly wisedome is policy:
3. Fleshly,	3. Fleshly wisedome is sensuality:
4. Divelish.	4. Divelish wisedome is mischievous subtlety.

1. Godly wisedome is here meant, as the words following make it evi∣dent, Serve the Lord with feare; and reason makes it yet more evident. For the Prophet needed not to exhort Princes to worldly wisdome, the point of Policie is too well studied by them: nor to fleshly wisdome, for they most∣ly take but too much care to fulfill their lusts, and maintain their Port, and provide for their temporall peace and safetie. As for divellish wisedome, which makes men wise to doer 1.475 evill, so holy a Prophet as David was would not so much as have taken it in his lips, unlesse peradventure to brand it with the note of perpetuall infamie. The wisedome therefore which he here commendeth to Kings is a godly, a holy, and a heavenly wisedome. A wisedome which beginneth in the feare of God, and endeth in the salva∣tion of man. A wisedome that rebuketh the wisedome of the flesh, and de∣spiseth the wisedome of the world, and confoundeth the wisedome of the Divell. A wisedome that advertiseth us of a life after this life, and a death after this death, and sheweth us the meanes to attaine the one, and avoid the other. Morall or civill wisedome is as the eye of the soule, but this wise∣dome the Spirit here preferreth to Kings, is the eye of the spirit. Ubi desi∣nit Philosophus ibi incipit Medicus, where the Philosopher ends there the spi∣rituall Physician begins. The highest step of humane wisedome is but the lowest and first of divine. As Moses his face shined after he communed with God, so all morall and intellectuall vertues, after we have communi∣on with Christ, and he commeth neere to us by his spirit, receive a new lustre from supernaturall grace. Prudence or civill wisedome is in the soule as a precious diamond in a ring; but spirituall wisedome is like Solis jubar, the Sunnes rayes falling upon this Diamond, wonderfully beautifying and illustrating it. Of this heavenly light, at this time by the eye-salve of the Spirit cleering our sight, wee will display five beames.

1. The first, to beginne with our end, and to provide for our eternall estate after this life in the first place. For here we stay but a while, and be our condition what it will be, it may be altered: there wee must a∣bide by it, without any hope of change. Here wee slide over the Sea of glasse mentioned in thes 1.476 Apocalyps, but there we stand immoveable in our stations: here we are like wandring starres erraticke in our motions, there we are fixed for ever, either as starres in heaven to shine in glorie, or as brandirons in hell to glowe in flames. Therefore undoubtedly the unum necessarium, the one thing above all things to be thought upon is, what shall become of us after we goe hence, and be no more seene. The heathen saw the light of this truth at a chincke as it were, who being demanded why they built for themselves glorious sepulchres, but low and base houses, answered, because in the one they sojourned but for a short space, in the other they dwelt. To this Solomon had an eye when hee termeth

the grave manst 1.477 long home; and a greater than Solomon, when he infor∣meth his Disciples that in hisu 1.478 Fathers house there are many mansions, that is, standing or abiding places. Such are many in heaven built upon preci∣ous stones, but none on earth: here we have onely stands for an houre, or boothes for a Faire, or bowers for a dance, or at the most Innes for a bait.x 1.479 There is a time, saith the wise man, to bee borne, and a time to die: what, and no time betwixt? sometimes none at all, as in those that are still-borne: if it be any, as sometimes it is, he makes no reckoning of it, but joynes death immediately to our birth, as if they were contigu∣ous, and our cradles stood in our grave. The space betweene our birth and death, be it extended to the longest period, is but a moment in respect of eternity, and yet ex hoc momento pendet aeternitas, upon the well or ill employing of this moment dependeth our eternitie. I will tell you a strange thing saithy 1.480 Seneca, Many die before they begin to live. I can tell you a stranger thing, many die before ever they thinke of the true life. These, howsoever they may carry the name of wise and great States-men, yet when it will be too late they shall see their folly farre to exceed that of the simplest Idiot in the world: when at the houre of their death fin∣ding that they have laid out their whole stocke of wealth and wit in pur∣chasing and furnishing a chamber in a thorough fare, and provided them∣selves no house in the Citie, where they are for ever to abide, shall cry out in the bitternesse of their soule, either withz 1.481 Severus, Omnia fui, & nihil profui; I have beene all things, and yet have done no good at all: or with Adrian,

a 1.482O animula vagula blandula hospes comes{que} corporis, quae nunc abibis in loca! &c.

O my pretty soule, the pleasant guest and companion of my bodie, in∣to what places shalt thou now goe, naked, cold, and trembling! or with the afflicters of the righteous;b 1.483 What hath pride profited us? or what good hath riches with our vaunting brought us? All these things are passed away like a shadow, and like a post that hasteth by. And as a Ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot bee found, neither the path-way of the keele in the waves: Even so wee in like manner, as soone as wee were borne, began to draw to our end, and had no signe of vertue to shew, but were consumed in our owne wickednesse. I like well of his resoluti∣on who said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I hate that wise man, whose wisedome reflects not upon himselfe, who is no whit bettered by his wisedome. Hee cannot bee wise who is not provident: hee is not provident who prepares not a place for his soule after shee is dis∣lodged of the bodie. Hee is no thriftie man who lavisheth out his time, and spendeth his strength in pursuing shadowes, when with lesse paine and cost hee might have purchased a substantiall and indefeisable estate: hee is no good husband who taketh perpetuall care for his temporall affaires, and taketh little or none at any

time for his spirituall and eternall; who gathereth treasure upon earth, where rust anda 1.484 moth doth corrupt, and theeves breake thorough and steale; and lay∣e•••• up no treasure in heaven, where neither rust nor moth doth corrupt, and theeves doe not breake thorough and steale: who drives a great and rich trade in forraine parts, and returnes no money by letters of exchange, sent by the hands of the poore, to be repaid him upon his return into his country in hea∣ven: who travels sea and land to dig into the bowels of the earth, yea and sometimes rakes hell also for unrighteousb 1.485 Mammon, and when he hath great store of it, makes no friends with it, that when he failes they may re∣ceive him into everlasting habitations.

2. The second precept is to informe our selves certainely how we stand in the Court of heaven, whether recti in curia or no: to know by the refle∣ction of grace in our soules, whether Gods countenance shine upon us, or there be a cloud betweene it and us. For as thec 1.486 Margarite or pearle hath such affinity with the skie, that if it be bred at the opening of the shell fish in a cleere morning, the colour thereof is cleere, and the stone most orient: but if in a duskie evening, or when the heaven is over-cast with clouds, the colour thereof is darker, and the stone lesse precious: so the hidden man of the heart is lightsome and cheerefull when Gods face shines upon him, but sad and dejected when heaven lowres upon him. Without assurance that we are in the state of grace, and reconciled to God in Christ, there is no com∣fort in life and death, because no sound joy, nor settled peace within. Neither is it so easie a matter as some imagine to get this assurance, or the know∣ledge thereof. For not onely the sicke patient, but also sometimes the skil∣full Physician is deceived in the state of our bodie, though all ordinary dis∣eases have their certaine symptomes by which they may be knowne, even to sense: how much more difficult a thing is it certainely to judge of the state of our soule? A man may set a good face on it, as Tiberius did, and brave it out, yea and riot also, who yet hath such a secret disease which will make an end of him in a few houres. Nay, a man may take infection, or receive some bruise inwardly, or spring some veine, and yet not know of it till it be too late to cure it: in like maner, a man that maketh great profession of Religion, and carrieth a great appearance of piety and sanctity, both at Church and in his owne house, feeling no inward gripe of conscience, may yet have taken some infection of Heresie, or have still in him some poyson of malice, or bruise of faction, or rupture of schisme, or corrupt humours of luxurie, and daily decay in grace, and be in a spirituall con∣sumption, and yet perceive it not. I have no commission to ransacke a∣ny mans conscience, nor to make privie search for concealed Idols, or masqued hypocrisie, or vailed impudencie, or closely conveyed bribe∣ry, or secretly vented luxurie, or statutable usurie, or legall simonie, or customary sacriledge. Onely I will bee bold to say the least breach which any of the above named sinnes make in the conscience, is like a small leake in the bottome of a Ship, which, if it be not stopped in time, will drowne the greatest vessell, fraught with the richest merchandise. Your experience sheweth you that Bristow and Cornish stones, and many other false gems, have such a lustre in them, and so sparkle like true jewels, that a cunning Lapidarie, if he be not carefull, may be cheated with them:

such are the enlightning graces which shine in hypocrites, they so neerly resemble the true sanctifying and saving graces of the Elect, that the eye of spirituall wisedome it selfe may mistake them, if it be not single, and looke narrowly into them. Are not repentance from dead workes, faith in Christ, peace of conscience, and joy in the holy Ghost, the proper characters of a regenerate Christian and an elect childe of God? Yet Esau counterfeited the first: (thed 1.487 Apostle saith that after he had sold his birth-right he sought it with teares.) Simon Magus the second: (St. Luke saith hee 1.488 beleeved.) The man possessed in the Gospell the third: (our Saviour saith all things were inf 1.489 peace in his house.) The Jewes the fourth: (the text saith theyg 1.490 re∣joyced at St. Johns preaching.) Here then is worke for spirituall wisedome to discerneh 1.491 a sented poyson from Balsamum, to distinguish tears of repen∣tance, such as Peters were, from teares of discontent and revenge, such as* 1.492 E∣sau's were: a temporarie faith, such asi 1.493 Simon Magus his was, from a justi∣fying, such ask 1.494 Zacheus his was: a feared conscience, such as thel 1.495 possessed man had, from a secured conscience, such as St.m 1.496 Pauls was: lastly, a sud∣den exultation of the spirit, such as then 1.497 Jewes was, from true joy in the holy Ghost, such aso 1.498 Davids was.

3. The third point of spirituall wisedome is, to consider what infirmities and maladies of minde our naturall constitution, state, place, or profession, or course of life maketh us most subject unto, and to furnish our selves with store of remedies against them; to mark where we lie most open to temptation, and there to have our ward readie. For Satan playeth alwayes upon advan∣tage, and for the most part boweth us that way to which we incline of our selves, through the weakenesse of our nature: he sailes ever with the wind. Is our knowledge in matter of faith deficient? he tempts us to error. Is our conscience tender? he tempteth us to scrupulositie and too much precise∣nesse. Hath our conscience like the eclipticke line some latitude? he temp∣teth us to carnall libertie. Are we bold spirited? he tempteth us to pre∣sumption. Are we timorous and distrustfull? he tempteth us to desperati∣on? Are we of a flexible disposition? he tempteth us to inconstancie. Are we stiffe? he labours to make obstinate Heretikes, Scismatikes, or Rebels of us. Are we of an austere temper? he tempteth us to crueltie? Are we soft and milde? he tempteth us to indulgence and foolish pitie. Are we hot in matter of Religion? he tempteth us to blind zeale and superstition. Are we cold? he tempteth us to Atheisme and flat irreligion. Are we moderate? he tempteth us to Laodicean lukewarmednesse. The Camelion when he lieth on the grasse to catch flies and grashoppers, taketh upon him the co∣lour of the grasse; as the Polypus doth the colour of the rock, under which he lurketh, that the fish may boldly come neere him without any suspi∣tion of danger: in like maner Sathan turnes himselfe into that shape which we least feare, and sets before us such objects of temptation as are most a∣greeable to our humours, naturall desires, and inclinations, that so he may the sooner draw us into his net. St.p 1.499 Gregorie long agoe noted this subtle de∣vice of the wily serpent, he hath, saith he, fit allurements for all sorts of men, as fishermen have baits for fishes: for the luxurious he baiteth his hooke with pleasure; for the ambitious, with honor; for the covetous with gain; for the

licentious with libertie, for the factious with schisme, for the studious with curiosity, for the vaine-glorious with popularity. Here then is our spiritu∣all wisedome seene to be strong alwayes, there where our enemie is like to lie in ambush, and where he goeth about to undermine us, to meet him with a countermine. To unfold this precept of wisdome even to the meanest ca∣pacity: Art thou by nature a lover of pleasure? bend thy whole strength against the sin of luxurie. Art thou of a fiery disposition? lay all upon it to bridle thy passion of anger, and desire of revenge. Hast thou too much earth in thy complexion, and art given to the world? furnish thy selfe continually with spirituall levers to lift up thy heart, and raise thy thoughts and affections to heaven and heavenly objects. Doth the eminencie of thy place bring thee in danger of high mindednesse? let thy whole study bee humility. Doth thy profession incline thee to contention? study peace: to dissembling and cousening? study honesty: to extortion and exaction? study charity, and practise restitution: to corruption and receiving the wa∣ges of iniquity? let all thy prayers and endeavours be for integrity.

Socrates was wont say, facile est Athenienses Athenis laudare, that it was no unpleasing argument to commend the vertues of the Athenians at Athens: neither will it seeme burthensome I hope to recommend yet more instructions of wisedome to you that are wise. God hath spread abroad the heaven and the earth as large samplars before our eyes, wherein every act of his speciall providence in governing the affaires of the world is as a flower or curious piece of drawne-worke, which a wise man ought to take out by observation, and worke it in his owne life by imitation.

4. The fourth lesson therefore which wisedome readeth to all those that have eares to heare, is to observe the carriage of all affaires in this great City of the world, and to set a marke upon Gods wonderfull protection and care over the godly, and his fearefull judgements upon the wicked. From the former spiri∣tuall wisdome gathereth the sweet fruit of comfort, from the latter the bit∣ter fruit of terror, from both the most wholesome fruit of instruction. The fruit of comfort she gathereth by using Jacobs ladder to rest upon, when she is weary, Hagars fountaine to quench her thirst, the widowes meale to sustaine her in famine, Jonah's gourd to shade her in heat, Jonathans hony to cleere her eye-sight, Hezekia's figs to heale her plague-sores, the Sama∣ritan's oyle to supple her wounds, and Christs Crosse to support her in all. The bitter fruit of terrour she gathereth when she maketh the drow∣ning of the old world a warning to her for security, the confusion of Lan∣guages at Babel for pride, the burning of Sodome for unnaturall lust, the pil∣lar of salt into which Lot's wife was turned for backsliding and disobedi∣ence, the plagues of Egypt for hardness of heart, the captivity of Israel and Ju∣dah for Idolatry, and the finall destruction of the City and Temple for in∣fidelity, and persecution of Christ and his Gospell. When the Divell offe∣reth us any forbidden fruit, seem it never so pleasant to the eye, let us thinke of Adam; when a wedge of gold, of Achan; when red broth, of Esau; when a pleasant vineyard lying neere to our house, of Ahab; when a bribe, of Ge∣hazi; when holy vessels to carouse in, of Belshazzar; when mony for the gifts of the holy Ghost, of Simon Magus; when the price of innocent bloud, of Judas; when a share in sacriledge, of Ananias. Let us learn by Adams fall

to shut our eares against evill counsell; by Noahs shame, to abhorre drun∣kennesse; by Davids adultery, to fly idlenesse; by Josephs swearing by the life of Pharaoh, to avoid ill company; by Peters deniall, to beware of presuming on our owne strength; by Pauls buffetting, to take heed of spiri∣tuall pride. Doe the students at the law follow all Courts, and are ready at all assizes with their table-books to note what passeth in all trials, to put downe the cases, and take the sentences of the Judges: and shall we neglect the judgements of the Almighty, and not write downe in the tables of our memories such cases as are ruled in the Court of heaven? There is nothing will more deject us in the opinion of our own wisdome, and stir us up to the admiration of Gods wisedome, justice, and power, than to observe how he compasseth the wise of the world in their owne wayes, and shooteth be∣yond them in their owne bow, and over-reacheth them in their highest de∣signes: how he chuseth the foolish things of the world to convince and re∣buke the wise; the weake things of the world to conquer the mighty; the ignoble things of the world to obscure the glorious; and the things that are not to confound the things that are. When we see him draw light out of darknesse, sweet out of sower, comfort out of misery, joy out of sorrow, and life out of death, how can we distrust his goodnesse? Again, when we see on the sudden how he turneth day into night, liberty into captivity, beauty into ashes, joy into heavinesse, honour into shame, wealth into want, rule into ser∣vitude, life into death, how can we but feare his power? When we see Scepters made of mattocks, and mattocks of Scepters; hovils of Palaces, and Palaces of hovils; valleyes raised high, and hils brought low, Kings cast out of their thrones to the ground, and poore raised out of the dunghill to sit with Princes; how can we be proud? When we observe the godly man like the Oxe that goeth to plow, worn out with labour and pain, and the wicked like beasts fatted for the slaughter, abound with riotous superfluity, how can we but be patient? When we see daily stars rise and fall in the firmament of the Church, how can we then but be solicitous? Lastly, when we see our wants as well as our wealth, our defects as well as our exceedings, our falls as well as our risings, our sorrowes as well as our joyes, our fasts as well as our feasts, our sicknesse as well as our health, our terrors as well as our com∣forts, our crosses and afflictions as well as those we call blessings worke for the best for us, how can we but be content? This rule of wisedome every man by his experience can easily draw out at length, and the time calls upon me to cut the threed of this discourse: wherefore in a word I will now deli∣ver that precept of wisedome in the last place which in practice must chal∣lenge the first, viz. that in all serious and weighty affaires, especially such as concerne our spirituall estate, we aske counsell of God, who among other glo∣rious attributes, described by the Prophet Isaiah, is stiled the wonderfullp 1.500 Counseller, who freely gives us that counsell which cannot be got by any fee from mortall man. Successe crowneth no great attempt which wisdome undertaketh not: wisdome undertaketh nothing but by the advice of coun∣sell, and no counsell safe in deliberations of this kind but from the spirit of God. The Israelites usually asked counsell of God by the Ephod, the Greci∣ans by their Oracles, the Persians by their Magi, the Egyptians by their Hirophantae, the Indians by their Gymnosophistae, the ancient Gaules and

Brittaines by their Druides, the Romans by their Augures or Soothsayers. It was not lawfull to propose any matter of moment in the Senate,q 1.501 prius∣quam de coelo servatum erat, before their wisards had made their observations from the heaven or skie. That which they did impiously and superstitiously, we may, nay we ought to doe in another sense piously, (viz.) not to imbark our selves into any action of great importance and consequence, priusquam de coelo servavimus, before we have observed from heaven, not the flight of birds, or houses of planets, or their aspects or conjuncti••ns, such fowle or star-gazing is forbid by a voice from heaven; but the countenance of God, whether it shineth upon our enterprises or not, whether he approve of our endeavours, projects, and designes, or dislike them: if he approve of them we need not feare the successe: for if it be not good for the present, it shall be good: if he dislike them we may not hope for successe; for if the issue be not bad for the present, it shalbe bad in the end. Tullies resolution is good;r 1.502 sa∣pientis est nihil praestare praeter culpam, a wise man is to looke to his intentions, and to answer for his actions, that they be without blame, not to undertake for the events. Let us make good our ends, and the meanes we use, and God will make good the issue, and turne all to the best. A Pilot, as Quintilian obser∣veth, cannot be denied his lawfull plea dum clavum rectum teneam, though the ship be cast away or drowned he is not to make satisfaction, so long as he held the sterne right, and guided it by the compasse: in like maner, though our actions and good intentions miscarrie in the event, we are not to be bla∣med if we steered our course by the compasse of Gods word: though the barke be cast away, as St. Pauls was, the lives of all in it shall be safe: and our tem∣porall losses shall alway turne to our spirituall and eternall advantage. Yea, but God is in heaven, we are upon earth, how may we come to have speech with him, or open our case to him, or receive answer from him? The Jewes had two meanes to receive answer from him, either by the mouth of the Prophets, when the spirit was on them, or from the Priests, when they had put on the breast-plate of judgement: we have no such meanes now to en∣quire the will of God, neither are visions nor dreames by which men in for∣mer times understood the pleasure of God, now either frequent, or undoub∣ted oracles of truth; yet have we still meanes to advise with God both by prayer and consulting the holy Scriptures. Of the former St. James spea∣keth;s 1.503 If any man lacke wisedome, that is, counsell and direction in his af∣faires, let his aske it of God, that giveth to all men liberally, and upbraideth not, and it shalbe given him. But let him aske in faith nothing wavering, &c. Of the second the Prophet David:t 1.504 Thy testimonies are my delight and my counsellers; in the Hebrew, men of my counsell.

Having now composed the presse, what remains but to clap it to the sheets, and labour by a word of exhortation to print some of these rules in your harts? Be wise now, &c. Be wise, 1. In the choice of your wisdome: 2. Be instru∣cted in the means of your instruction, make choice of the wisdome that com∣meth from above from the Father of lights, not that which commeth from beneath from the Prince of darkness: receive instruction from the spirit, not from the flesh: from God, not from the world: so shall you be wise unto sal∣vation and instructed to eternal life. Be your selves clients and sutors to God before your clients and sutors have accesse unto you; ask counsel of him be∣fore

you give counsell to them: and content not your selves with the waters of the brooke or rivelet, but have recourse to theu 1.505 fountain. Now the foun∣taine of all law is the wisedome of God, as the wisest of the heathen Law∣givers in effect acknowledged it: Zamolxis ascribing the lawes (he delive∣red to the people) to Vesta, Zoroaster to Hormasis, Trismegistus to Mercu∣rie, Lycurgus to Apollo, Solon to Minerva, Numa to the Nymph Aegeria, Minos to Jupiter. If time be well spent in searching records of Courts, and evidences of conveyances, and titles of lands, how much better in searching the holy Scriptures which are the records of heaven, the deeds of Almighty God, and evidences of our salvation? Who would not search where he may be sure to find treasure? In Scriptures you may be sure to finde it, wherein all the treasures of wisedome and knowledge are hid: the treasures of naturall Philosophy in Genesis; of morall Philosophy in Exodus, Deuteronomie, and Ecclesiastes; of the Politickes in the Judicials of Moses, and the Pro∣verbes of Solomon; of Poetry in the Psalmes; of History in the bookes of Chronicles, Judges, and Kings; of the Mathematickes in the dimensions of the Arke and Temple; of the Metaphysickes in the bookes of the Prophets and the Apocalyps. Doe you desire that the tree of your knowledge in the Law should spread farre and neere, and that all men should shade themselves under your boughes? Water the root of the tree which beareth up your lawes, and sendeth sap and life to all the branches thereof, and that is true religion: forx 1.506 the feare of the Lord is the beginning of wisedome: and a good understanding and care have all they that follow after it. First, to look to the maine chance, and provide for their eternall estate in another world: next, to learne certainly that they are in state of grace here: thirdly, to observe where they are weakest, and there to strengthen themselves against the assaults of the enemie: fourthly, to make use of the historie of the world, and comment upon the speciall workes of Gods providence: lastly, to entertaine God his Pro∣phets and Apostles for their learned counsell, to direct them in all their suits in the Court of heaven, and managing all their weightiest affaires on earth: so shall they be sure to attain that which David so earnestly sought of God by prayer, saying,y 1.507 Guide me by thy counsell, and after that receive me to thy glory. To whom, &c.

THE JUDGES CHARGE. A Sermon preached at the Readers Feast in LINCOLNES Inne. THE NINTH SERMON.

PSAL. 2.10.

Be instructed, or learned, yee Judges of the earth.

Right Honourable, Right Worshipfull, &c.

AT the siege of Tarentum,a 1.508 when the Citizens were driven by extremitie of famine to the point of yeel∣ding themselves into the hands of the Romans, they were strangely relieved by the charity of their neighbours at Rhegium, who every tenth day fasted themselves, and sent in their provision for that day to the Tarentines. In memory of which reliefe they kept ever after a feast which they cal∣led Jejunium, o•• Festum jejunii, the Fasts feast, or a feast grounded on a fast. Such is the Feast bid at this time in this place, gained by a long pre∣scription out of the Lent Fast. It may rightly be called Festum Jejunii, the Feast of the Fast; a Feast of the Law beside, if not contrarie to the Law of Feasts appointed by the Church. Wherein yet I conceive, according to the right meaning of the first founders of this exercise and Feast, the Eccle∣siasticall cannons of the Church, and locall statutes of these houses doe not harshly clash one against the other; but rather like strings tuned alike, and dexterously touched, make a perfect chord, and strike full unisons, both in∣tending Festum Jejunii; the one a spirituall, the other a scholasticall; the one an Evangelicall, the other a Legall Feast in the time of Fast. For the Church appointeth more frequent exercises of pietie and devotion, Prayers, Lectures, and Sermons, (which are the soules dainties) at this time, than any other season of the yeere. And agreeable hereunto in the U∣niversities, which are the Nurseries of Religion and Arts, and in these noble

Seminaries of justice, and knowledge in the lawes, the most solemne and profitable exercises for the proficiencie of students, (whether readings, disputations, or determinations) have beene, time out of minde, and are yet performed in the Lent: wherein the eye of the soule is the more apt and single for the contemplation of divine and humane knowledge, by how much it is freer from the fumes of bodily meats, and the smoake of worldly cares and businesse. As for the exceeding in some one day or other in varie∣ty of all palate provocations, it is a vaine thing for me or any other to speake against it; quia venter non habet aures, the belly hath no eares, especially to heare any thing against it selfe. If it had, I should have craved a Writ of re∣move of these Vitellian feasts out of the confines of Lent, or made a mo∣tion, that these surcharges of purse and stomacke might be turned into the Lacedaemonianb 1.509 Phiditia, or at least that the superaboundancie in them might not be wasted by luxurie, to the hurt of our owne bodies, but dis∣penced by charity to the reliefe of others; that devotion might recover that in almes deeds which it loseth in fasting: so would our tender and indul∣gent Mother, Christs dearest Spouse the Church, vouchsafe these mee∣tings her presence, as Mary the Mother of Jesus was present at the Feast in Cana; and Christ himselfe would furnish the wine of spirituall joy and gladnesse, even at these Feasts, though, like Saint Paul,c 1.510 borne out of due time.

But I leave the time, and have an eye to the notes pricked in my text, which are three:

• 1. Religion enjoyneth learning: Be learned.
• 2. Learning becommeth and qualifieth Judges: Ye Judges.
• 3. Judges give sentences of, and rules for land: The earth.

1. Divine wisedome excludeth not humane learning: Be learned.

2. Learning is not onely a comely ornament, but a necessary accoustre∣ment of a Judge: Ye Judges.

3. All Judges on earth are Judges of earth, that is, consisting of earth, or sitting upon the earth: The earth. The earth is their materia ex qua, and circa quam too.

• 1. The matter of which they are made.
• 2. The matter on which they make and give their judgement and sencence.

O all ye Kings of these Netherlands, manum ad Sceptrum, oculos ad Astra: there is a King above who over-lookes you all, and will one day breake your Scepters with his Iron mace. O yee Judges of this lower Circle and Circuits, manum ad Gladium, oculos ad Astra: there is a Judge of heaven who will set his tribunall in the clouds, and call all you to his bar, and your judgements in question before him. Be wise now therefore O ye Kings, advance his Kingdome in yours: be learned ye Judges of the earth, declare his judgement by yours.

Tullie giveth this character of Thacydides, that in his writings there are

neere as manyd 1.511 sentences as words: such is the Rhetorike of this parcell of holy writ, the parts are answerable to the words, the points of doctrine to the parts, the uses to the points of doctrine.

• 1 Erudimini, there is the charge.
• 2 Judices, there is the stile.
• 3 Terrae, there is the circuit of the Judges.

• 1 Be learned, there is the aime of your study.
• 2 Yee Judges, there is the title of your place.
• 3 Of the earth, there is the embleme of your frailty.

These parts hold good correspondence;

• 1 The first with this present exercise.
• 2 The second with this honourable auditory.
• 3 The third with this holy time.

• 1 It is most agreeable at a Reading to treat of learning, Be ye learned.
• 2 It is most proper to give the Judges charge before the prime Jud∣ges of the kingdome, Ye Judges.
• 3 It is most seasonable to frame a discourse of the mould of us all, earth and ashes, in the time of Lent, Of the earth.

By the law thee 1.512 crop, or as it is in the Hebrew, the filth of the birds that were sacrificed, together with their feathers, were to be cast in locum cinerum, into the place of ashes. Now if ever is the season not only to purge or remove the filth of our lives out of the sight of God, but also to cast away the beau∣tifull pompes, maskes, shewes, and all othes vanities of the world, which are no better than feathers in locum tinerum, where wee ought to mourne for our sinnes in sacke-cloth and ashes; pulvis & cinis, dust and ashes have great affinity with terrae in my text.

Be learned. Whenf 1.513 Antony carped at the study of the civill law, with∣all acknowledging his small sight therein, Scaevola a great Lawyer smiling, said, that he made a kind of amends for his invective against the Law, by pro∣fessing his ignorance therein. For it is no disparagement to any science or profession to bee sleighted by such as understand it not. A bright beame and great light troubleth, and dazeleth, and paineth also a weake eye, Urit enim fulgore suo. Who can blameg 1.514 Petilian the Donatist for com∣plaining of Saint Austins Logicke, whereby that ignorant Hereticke was non-plussed and shamed? Verily as fast hath no enemy but gluttony, cha∣stity but lust, frugality but luxurie, wisedome but follie, humilitie but pride, orthodoxe doctrine but heresie, so neither knowledge but ignorance. Wherefore whatsoever faire glosse of the Scriptures selfe-sufficiency the Brownists and Separatists put upon their secret un∣dermining of our Schooles and Universities, and stopping up the Well-springs of good Learning among us, their true end is, thath 1.515 among blinde men they might bee some body, who among sharpe-sighted men are no body.

For the Latine proverbe puts them in some heart, (viz.) that a purblinde man may be a jolly fellow, nay by good reason chosen a King among such as are starke blinde. Doubtlesse, if ever learning were needfull, it is now adayes most necessary, when men by subtle Sophistry, and deceivable elo∣quence, not onely goe about to wrangle us out of our estates, but also jug∣gle us out of our Religion. Call ye it a reformation? is it not rather the de∣formation of a building to damb up the lights thereof? The state ofg 1.516 Mi∣••ylene desiring to be revenged to the uttermost on their Confederates that had revolted from them, after they had got the mastery of them, laid this as the forest punishment they could devise upon them; that none of their children should goe to schoole, or be brought up in learning. And in a like regard Julians persecution was accounted more grievous than that of Dio∣clesian, though that blasphemous Apostata shed little Christian bloud; in as much as Dioclesian plucked but out the bodily eyes of Saints and Mar∣tyrs, (the holes whereof the good Emperour Constantine kissed) whereas Julian by shutting up all Christian schooles, and bereaving them of the light of knowledge, after a sort plucked out the eyes of their soules. Which I speake not for that I conceive the Scriptures are not sufficient of them∣selves for our instruction, to enlighten our understanding; but because we are not sufficient for the opening of the meaning of them, without the helps of arts and sciences, the miraculous gifts of the holy Ghost ceasing long be∣fore our time. The light of divers rapers in the same roome, though united, yet is not confounded, as the opticks demonstrate, by the distinct shadowes which they cast: neither doth the light of divine knowledge confound that of humane in the soule, but both concurre to the full illumination of the un∣derstanding. And as the organe of the bodily eye cannot discerne any thing without a double light, viz.

• 1.h 1.517 Lumine innato, an inward light in the christalline humour of the eye.
• 2. Lumine illato, an outward light in the aire, and on the object:

so neither can the eye of the soule in this region of darknesse perfectly di∣stinguish the colours of good and evill without a double light, the in-bred light of nature, and the outward light which is acquired by learning; being Lumen not innatum, but illatum: not naturally resplendent in the soule, and brought with it into the world, but ab extrinseco, brought into the soule by reading, hearing, discoursing, contemplating, or divine inspiration. Solo∣mon who best knew what belonged to wisedome, sets his wise man toi 1.518 schoole, and promiseth for him that he will take hisk 1.519 learning, and bee a good proficient in it. And behold a wiser than Solomon,l 1.520 Christ him∣selfe compareth every Scribe which is instructed unto the kingdome of hea∣ven, to a man that is an housholder, who bringeth out of his treasury new things and old. He likeneth him not to a pedler that hath nothing but inkle, tape, and such like trash in his pack, which he openeth at every mans doore; but to a rich ware-house man, who out of his treasury or ware-house bringeth out precious things, either new or old, as they are called for. Such a Scribe was Moses, whom 1.521 was learned in all the wisedome of the Aegyptians. Such a Scribe was Daniel and the foure children that were bred up with him, to

whom Godn 1.522 gave knowledge and skill in all learning. Such a Scribe was S. Paul, who waso 1.523 brought up at the feet of Gamaliel, and taught according to the perfect manner of the Law of the Fathers. Neither was he conversant onely in the writings of the Rabbines, but also expert in the heathen Phi∣losophers, Orators and Poets, whom he after a sort defloureth of their choi∣cest sentences & observations, incorporating them into his most learned and eloquent epistles. Such a Scribe was Clemens Alexandrinus, whose writings in regard of all variety of good literature in them, are called stromata, rare pieces of Arras or Tapestry. Such a Scribe was S. Cyprian, who by Rheto∣ricke; Tertullian, who by the civill Law; Justin Martyr, and Origen, who by Philosophy; S. Basil, who by Physicke; S. Austin, who by Logicke; Eusebius, who by history; Prudentius, who by Poetry; Gregory Nazian∣zen, Jerome, and many other of the ancient Doctors of the Church, who by exquisite skill in the Arts and learned Languages, exceedingly impro∣ved their sacred talent of Scripture-knowledge.p 1.524 Philo that accomplished Jew deviseth an elegant allegory upon Abrahams companying with Hagar, before he could have issue by Sara. Hagar the bond-woman is secular or humane learning, with which we must have to doe, before wee can promise our selves fruit by Sarah, that is, much profit by the study of divinity. Neither doth this argue any imperfection in the Scriptures, but in us: the starres are most visible in themselves, yet through the imbecilli∣ty of our sight, without a perspective glasse we cannot exactly take their e∣levation, or true magnitude.

What though God in the first plantation of the Gospell used the indu∣stry of illiterate men, and made Fishermen fishers of men, that ourq 1.525 faith should not stand in the wisedome of men, but in the power of God? yet after the miraculous gifts of the Spirit fayled in the Church, wee shall read of no Rammes hornes, but Silver Trumpets emploied in the throwing down of Sathans forts. Since that, the promise of dabitur in illa hora, it shall bee given you in that houre, is turned into the precept of attende lectioni, giver 1.526 attendance to reading, to exhortation, to doctrine, meditate upon these things, give thy selfe wholly unto them, that thy profiting may appeare unto all men. Since the dayes of the Apostles, and their immediate Successors, the learnedst men have proved the worthiest instruments of Gods glory in Church or Commonwealth: Be learned therefore.

Yee Judges. Religion commends learning, and learning a Judge:s 1.527 The Lord tooke of the Spirit which was upon Moses, and put it upon seventy El∣ders. This Spirit it is which animateth a Judge, whose briefest and yet fullest definition is Jus animatum, enlived right, or the living law. For the law is a dead and mute Judge, and the Judge is a living and speaking law: As the Philosopher termetht 1.528 painting silent Poetry, and Poetry a spea∣king picture. Now how can a Judge speake the law, or the law speake by him, if he know not the law? It implyeth a kinde of contradiction for an Actor to bee without action, or an Orator without words, or a Labourer without worke, or a Counsellor without advice, or a Judge without judge∣ment in the law. Can an Artificer worke by his rule, who holdeth it not in his hand? or a Pilot steere by the compasse who hath not the compasse before his eye, or understandeth it not? no more can a Judge give sen∣tence

according to the law, who is ignorant of the law. Ignorance in a pri∣vate man is a prejudice, and some blemish to himselfe, butu 1.529 ignorance in a Judge is the calamity of the innocent, nay may prove the ruine of a State. What greater mischiefe in any society than that the estates, good name, livelihood, yea and lives too of men should lye in the breast of a Judge, who out of ignorance is faine to aske Quid est justitia, what is justice? as Pilate did, Quid est veritas, what is the truth? How will the Lawyers work upon this advantage? how far will the Counsell go in a bad cause, upon the strength of a large fee? what false glasses will they set before the eyes of such a Judge to deceive him, and lead him by the nose? Neither will skill in the municipall law alone suffice, and yet that law hath a large walke, and many turnings where hee may lose his way: hee must be well experienced in the affaires of the world: hee must sinke deepe into mens dispositions as well as their speeches: he must be able to weigh reasons, poyze witnesses, reconcile lawes, compare presidents: in a word, hee must be like an Angel of God to discerne betweene good and evill. Among the many titles of a good Judge, who is stiled the soule of the law, the oracle of the city, the priest of justice, the tutour of pupils, the father of orphans, the sanctu∣ary of innocents unjustly pursued, me thinks none so fitteth him as Regu∣la, or ratherx 1.530 Regulator juris, a rule, or rather, the ruler of right. For or∣ders in Court you call rules, and judge cases in law, ruled cases: now that a man may rule well, that is, in your phrase judge well, sixe things are requisite.

• 1 That he hath skill to rule,
• 2 That his paper, or parchment bee spread abroad, and lye even before him,
• 3 That his eye be on his rule,
• 4 That he have nothing in his hand save his pen or plummet,
• 5 That his hand on his ruler be steady,
• 6 That his hand on his plummet be quick, to draw a line speedily.

Upon these sixe ruled lines wee may write a faire copy for a Judge, ac∣cording to the forme following.

• 1 He must have skill to rule, knowledge to judge.
• 2 He must have his paper or parchment spread, that is, the case unfol∣ded before him.
• 3 He must fixe his eye on his rule, which is the law.
• 4 He must have nothing in his hand but that wherewith hee ruleth, hee must be empty-handed.
• 5 His hand on his ruler must be steady, it must not shake through feare.
• 6 His hand on his plummet or pen must be swift and ready, he must have a desire and dexterity to rid worke out of his hand, and speedi∣ly to set a period to tediously protracted suits.

I had forgot one more circumstance if the last word of my text (earth) had not put me in minde of it, which is this: That a man cannot well rule,

or draw exact lines by a ruler upon his paper or parchment, but hee must needs how himselfe and looke downe up on it: neither can any man bee a good Judge who is not humble. For Lypsius truly observeth that it is a very hard thing for a many 1.531 in high place not to bee high minded.z 1.532 Honour lifteth up the heart above measure, especially when it is armed with power. Knowledge also puffeth up, especially when it is blowne with the breath of flattery. Wherefore lest wise Kings and learned Judges should too much reflect upon the eminency of their place and gifts, and forget the frailty of their condition, the Prophet giveth them an alloy in the word immediately following the title of their dignities, Terrae, of the earth.

Of the earth. When Bees are most angry in their swarming, cast but a little earth upon them, and they are presently quiet, and leave their hum∣ming. Though nothing else can* 1.533 quench the burning slime of Samosaris, or the fire in the hill Chimaera, yet earth and dung can: so though nothing else can asswage the tumour of the proud, or quench the burning desire of honour in the ambitious, of wealth in the covetous, of pleasure in the vo∣luptuous, yet the consideration of the grave can. Hee that seriously thin∣keth with himselfe, these scarlet robes of mine clothe nothing but dung, all my dainty fare feeds but wormes; I who have power of other mens lives, have no power of my owne life, no not for a moment; even whilest I sit upon prisoners, and condemne guilty persons, I am arraigned in my consci∣ence, and plead guilty before God. Hee that keepes downe his heart with these thoughts, can no more be overthrowne with pride, than a ship which is well ballast be blowne away in a storme. Great personages, the stronger guard they have about them, the more they lye open to envie: the more secure they are by their authority, the more in danger they are of surpri∣zall by pride. Judges were Princes among the Jewes before the dayes of Saul, and Princes were Judges among the Romanes, as Augustus and A∣drian. I finde the title ofa 1.534 Gods in Scripture attributed not onely to So∣veraigne Kings, who are the supreme Judges, but to inferiour Judges also, subordinate to Princes: theirb 1.535 persons by the Roman lawes were sacred, hee who hurt them was presently to be sacrificed. In France when a Gal∣lant in his ruffe strucke a Judge, by an arrest of the Parliament at Paris his hand was suddenly cut off, and a heavie fine layd upon him. The pri∣viledges of Judges granted to them by Princes, in whose seat they sit, their power, their wealth, their clyents, their retinue, their robes, their maces, their officers, their titles will exalt them too high in their owne conceit, if they consider not with Trajan,c 1.536 that though they are above men, yet they are but men. Pliny the elder having related a strange story of a child, whose life was taken away by the snuffe of a candle, takes all the potentates of the earth to taske, and rings them a peale in their eare, saying,d 1.537 Thou which art so puffed up with the happy successe of some battell fought by thee, or some great fortune fallen unto thee, that thou takest thy selfe to bee a God, maist purchase thy death at as low a rate as this childe, or a lower, as Anacreon the Poet came to his end by a raisin stone, and Fabius the Pretor by a haire in his milke. No posture of the body seemeth more secure than sitting in a chaire, yet Judgee 1.538 Ely fell out of his chaire, and brake his necke. Wherefore since Judges themselves are as subject to the lawes of humane frailty as other men, since

for ought they know they are as neere death as the prisoner whom they have newly condemned to dye: let them look above them, not about them; let them feare God, not man; let them deliver nothing at the bench, which they are not assured in their consciences that they are able to make good before the Judge of quicke and dead, from whose face heaven and earth fled away, and their place could no where be found.

Judges may be considered either as of a particular circuit of the earth, and so they must receive instruction from the King or Lord of that land: or as Judges of the earth at large, and in that regard must take their Com∣mission, and receive Instruction from the Lord of the whole earth, who requireth in his Judges,

• 1 Religion,f 1.539 thou shalt provide out of all the people, able men, such as feare God.
• 2 Moderation,g 1.540 to restore such as are overtaken in a fault, in the Spi∣rit of meeknesse.
• 3 Learning and knowledge in the lawes, of which before.
• 4 Integrity, they musth 1.541 hate covetousnesse,i 1.542 they may not take a gift, &c.
• 5 Indifferency, theyk 1.543 must not respect persons in judgement, but heare the small, &c.
• 6 Attention and diligent enquiry, theyl 1.544 must heare causes, and make search, &c.
• 7 Expedition,m 1.545 to execute true judgement, and not delay justice.
• 8 Resolution and courage, not ton 1.546 feare the face of man.
• 9 Equity, too 1.547 judge equally and righteously betweene every man and his brother.

• 1 Want of Religion makes a prophane Judge.
• 2 Want of Moderation an unmercifull Judge.
• 3 Want of Learning an unsufficient Judge.
• 4 Want of Integrity a corrupt Judge.
• 5 Want of Indifferency a partiall Judge.
• 6 Want of Attention a rash Judge.
• 7 Want of Expedition a tedious Judge.
• 8 Want of Resolution a timorous Judge.
• 9 Want of Equity an unrighteous Judge.
• Lastly, Want of any of these an Incompetent Judge, want of all these an unsufferable and execrable Judge.

1 Religion is required in a Judge, without which there will be no con∣science of doing justice, where injustice may be borne out: and because e∣ven religious men are subject to passion, to religion a Judge must adde

2 Moderation and governement of his passions: and because a man of temper, fit for a Judge, may mistake his marke, if he be not expert in the Law, to moderation he must adde

3 Learning and knowledge in the Law, according to which he is to give sentence: and because bribes blinde thep 1.548 eyes of the wisest and learnedst Judges, to learning he must adde

4 Integritie and incorruption, a sincere heart, and cleere hands: and be∣cause where bribes cannot open the hand, yet favour may enter at the eye, to his Integrity he must adde

5 Indifferencie, free from all kinde of partiality: and because a Judge, though never so religious, temperate, learned, incorrupt, and impartiall, cannot yet give right judgement without a full hearing and exact discussing of the cause before him, to indifferencie he must adde

6 Patient Attention, and diligentq 1.549 inquisition: and because the plaintife or defendant are nothing benefited by the Judges hearing of, or searching into the cause, if after examination there follow not a sentence, to Attenti∣tion he must adde

7 Expedition; for delayed justice oftentimes as much wrongeth the plaintife as injustice: and because after enquiry and hearing, though the Judge be expert and readie, yet judgement may be stopped if a great per∣son appeare in the cause, to Expedition he must adde

8 Courage and Resolution: and because if a Judge strike too hard with the sword of justice he may breake it, as also because the sentence of the law may be just in generall, yet in regard of difference in circumstances may wring and wrong a man in particular, to all the former vertues a compleat Judge must adde

9r 1.550 Equity and stayed discretion, which holdeth steedily the gold weights of justice, and addeth or taketh away a graine or more to make the piece and weight perfectly agree.

1. Religion. Alvares reporteth that the Aethiopians place many chaires about the Judges seat, not out of State, but out of Religion, supposing that their Gods fit there with their Judges. That which they suppose we cer∣tainely know, that God and his Angels are present at the Assises, and that he judgeth among thes 1.551 gods, that is, the Judges, or Princes. How reli∣gious then ought Judges to be, who are Almighty Gods Assessours? So neere is the affinity betweene Justice and Religion, that as Priests are cal∣led Judices sacrorum, Judges of Religion, and causes Ecclesiasticall; so Judges are by Ulpian stiled Sacerdotes justitiae, Priests of justice. And not on∣ly the high Priests among the Jewes, but also the Archontes of the Atheni∣ans, the Archiflamines andt 1.552 Pontifices of the Romanes, the Muphteyes of the Turkes, the Brameres of the Indians, the Druides of the ancient Brit∣taines were trusted with Justice as well as Religion, and that for important considerations. For sith mortall men cannot prescribe against God, nor dis∣pence with his commandements, sith the divine law is the supreme law to which lyeth an appeale from all humane statutes and ordinances; they who by their calling are Interpreters of that law, might well be thought fit Um∣pires in all controversies concerning the equity of lawes, and conformity to the divine: especially in such points wherein the lawes trench upon holy things. But I list not in the heat of modern oppositions to drink of the waters of strife: let that question passe, whether sacred persons, expert in the divine law, are not fittest to judge in secular causes of greatest moment: this I am sure, Judges must be, if not in orders, yet eminently religious and skilfull in the law of God: for the judgement they are to give isu 1.553 Gods. If a Judge be not religious, he will never be zealous for Gods honour, nor severely

punish the breaches of the first Table. If a Judge feare not God, hee will feare the face of man, and flye backe when he should stand out for a poore innocent against a mighty adversary.

x 1.554Contra libertum Caesaris ire timens.

If a Judge make no account of giving one day an account of all his acti∣ons to the supreme Judge of quicke and dead, hee will make no consscience of delaying justice, or denying it, or perverting it, or stifling it, or selling it. Justice shall be cast in her owne Court, and overthrowne upon her owne Tribunall. The Judgey 1.555 who sitteth on the bench to punish delinquents, will prove the greatest delinquent, and dye his dibaphum or bis tinctum, his twice died scarlet the third time with innocent blood. If a Judge depend upon the King, and not upon God, Seianus shall bee condemned to a most painefull and ignominious death, upon a bare letter from Tiberius, though no man know for what crime, or upon what evidence: nay a Pilate will condemne Jesus himselfe to be crucified, rather than not be thought a friend to Caesar. If a Judge be like Cardinall Caraffa, securus de numine, out of all feare of Gods vengeance, hee will make the law a snare, and justice a net, and the bench a step to his owne advancement: He will either like Hercules Priest, play with one hand for Hercules, and the other for himselfe: Or likea 1.556 Ay∣at the Jew, utraque manu tanquam dextra uti, take bribes on both sides, and doe Justice on neither.

2 A Judge must be a religious man, and none but such ought to be called to the bench, yet neither are all religious men fit to be Judges; for beside the feare of God and devotion in a Judge, there must be temper in him, and sin∣gular moderation: he must be a Moses,b 1.557 a very meek man above all the men that were upon the face of the earth: the mind of a Judge should be as still and calme as the upper region of the aire:

Perpetuum nullâ temeratum nube serenum.

For it is impossible for him clearely to discerne betweene man and man, cause and cause, blood and blood, there being colourable pretences on both sides, whose eye is clouded with passion, or overcast with any mist of preju∣dice. When the water is troubled, or mingled with mud, we see not a bright pearle or piece of silver in the bottom: in like maner when the mind is stir∣red & troubled with perturbations, we cannot discerne the truth, which for the most part lyeth not in the top, but in the bottome, as it were, of a deepe Well, according to* 1.558 Democritus his embleme. In this consideration the A∣reopagite Judges prohibited Orators to play their Prizes of wit before them, or goe about any way by figures of amplification and exaggeration to move any affection in them, of love, or hatred, or feare, or anger, or en∣vie, or pity. Andc 1.559 Aristotle yeeldeth a good reason for it; It is the part of an unskilfull and foolish artificer, saith he, to endevour to bow or crooke his owne rule whereby he is to work: Now the understanding of a Judge is, as it were, the rule & square by which all causes are to be tryed, and justice mett out. By indi∣rect meanes then to pervert the minde of the Judge, and deprave his judge∣ment, what is it else in an Advocate or Pleader, than to crook his owne square, and falsifie the common measure of right? Most certaine it is, that as meat ta∣steth not a like to a cleere stomacke, and to a stomacke repleat with ill hu∣mors,

so that no matter in debate presents it selfe in the like hue to a single and cleer eye, and to a dazled or blood-shot. Let S. James give the Judges their Motto, Be swift to heare, slow to speak, slow to wrath.d 1.560 Brutus would have made an ill judge, who was affianced to his owne will: and Cassius a worse, who was wedded to it: and Herod worst of all, of whom Josephus giveth this character, that he was Legis dominus, irae servus, Lord of the law, yet a slave to his owne passion. It is no strong piece that will easily bee out of frame: frame therefore and temper must needs be in a Judge; yet this will not serve without a great measure of

3 Knowledge and learning in lawes,

• 1 Divine.
• 2 Humane.

As also in causes

• 1 Ecclesiasticall.
• 2 Secular: of which before.

• 1 Civill.
• 1 Municipall.

4 Integrity. Probè doctus est qui probus est, he is intirely learned who to his learning hath added integrity. Learning teacheth what is wrong as well as what is right, and without integrity instructeth a Judge how to make wrong passe for right in a legall forme. If a Judges eye be open to favour, or his hand to gifts, his learning will serve him to no other end, than cun∣ningly to divert the streight current, to bring water to his own Mill. He that opens his hand to catch after a great reward, cannot chuse but let fall his rule out of it. In which regard thee 1.561 Thebanes pourtraying a Judge, drew a venerable personage in a sacred habite, fitting still in a chaire, having nei∣ther eyes nor hands; his sacred habit represented his religion, his venera∣ble yeeres, his learning and experience; his still sitting, his moderation; his eyes out, his indifferency or impartiality; his want of hands, his integrity or freedome from taking bribes.f 1.562 Mazarinus complaineth of the Judges be∣yond the sea (and there let them still bee) that they resembled the blood-stone, which hath a speciall property to stanch blood, yet it is observed by Jewellers, that it never exerciseth this vertue, nor stancheth blood, unlesse it be set in, or covered over with silver, and so applyed to the veine. How true this is I know not, but sure I am that those who use a silver plummet draw blacke lines. When Demosthenes, having received a large fee of the adverse party to be silent in a cause, and being called to plead pretended the Squin∣sie, his clyent handsomely came over him, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non est ista angina, sed argentangina. I could match such an Advocate with a like Judge in Poland called Ictus, who a long time stood for a poore plain∣tife against a rich defendant, in the end took of the defendant a great summe of mony, stamped according to the usuall stampe of the countrey, with the Image of a man in complete armour, and at the next Sessions in court jud∣ged the cause in favour of the defendant: and being taxed for it by his friends in private, shewing them the coyn he received, demanded of them, quis possit tot armatis resistere? who were able to stand against so many in com∣plete armour? Steele armour is bullet or musket proofe, but nothing except the feare of God is gold or silver proofe. Nothing can keepe a Judge from receiving a reward in private, in a colourable cause, but the eye of the Al∣mighty, who seeth the corrupt Judge in secret, and will reward him open∣ly, if not in his lower Courts on earth, yet in his high Court of Star-cham∣ber in heaven.

5 All corruption is not in bribes; hee who for hope of advancement or for favour, or for any by-respect whatsoever perverteth judgement, is not cleere from corruption, though his hands be cleane. The Judges who ab∣solved the beautifull strumpet Phryne, had their hands cleane, but their eyes foule. The Judges who absolved Murena, that by indirect meanes purcha∣sed the Consulship of Rome, are not taxed for taking any bribe from him, yet was their judgment corrupt, because that which swayed them in judgment was not the innocency of Murena, but his modest carriage, together with his sickness then upon him, moving them unto compassion. An upright Judge must in a morall sense be like Melchisedek, without Father or Mother, kiffe or kin; I meane in justice hee must take no notice of any affinity or consan∣guinity, friendship or favour, or any thing else, save the merits of the cause; to which

6 Hee must give a full hearing: for otherwise the Poet will tell him, thatg 1.563 though the sentence he gives may be just, yet he cannot be just. The eare is not only the sense of discipline or learning, as the Philosopher spea∣keth, but of faith also, as the Apostle teacheth, yea and of truth also and ju∣stice. Though a Judge need not with Philip stop one of his eares while the accuser is speaking; yet ought he alwayes to reserve an eare for the defen∣dant, and according to the ancient decree of the Areopagites,h 1.564 heare both parties with like attention and indifferency their full time. Albeit our Lord and Saviour knew the hearts of men, which no earthly Judge can; yet to prescribe a rule to all Judges, hee professeth, sicut audio sic judico;i 1.565 as I heare so I judge. Never any Romane Emperour was so much censured with injustice and folly ask 1.566 Claudius Caesar, and the reason why hee so oft mistooke, was, because hee often sentenced causes upon the hearing of one side only, and somtimes upon the full hearing of neither. But of hearing you heare every day, not onely the Preachers at the Assizes, but the Counsell on both parts call upon you for it: I would you heard as oft of that which I am to touch in the next place (without which hearing is to no purpose:)

7 Expedition. If the time had not prevented me, I would have long insi∣sted upon the prolonging of suits in all Courts of justice. For a man can come into none of them but hee shall heare many crying with him in the Poet, Quem das finem Rex magne laborum? When shall we leave turning Ixions wheele, and rowling Sisyphus stone? O that we had an end either way! long delayed justice often more wrongeth both parties, than injustice either. I am not ignorant of the colourable pretence wherewith many excuse these de∣layes, affirming that questions in law are like the heads of Hydra, when you cut off one there arise up two in the place of it: which if it were so, as it ar∣gueth a great imperfection in our laws, which they who are best able make no more haste to supply, than beggars to heale the raw flesh; because these gaine by such defects, as they by shewing their sores: so it no way ex∣cuseth the protraction of the ordinary suits, disputes, and demurres, in which there is no more true controversie in point of law, than head in a sea-crab.

8 Of courage and resolution I shall need to adde nothing to what hath beene spoken, because the edge of your sword of justice hath a strong backe, the authority of a most religious and righteous Prince, under whom

you need not feare to doe justice, but rather not to execute justice upon the most potent delinquent.

9 There remaines nothing but Equity to crowne all your other vertues, which differeth but little from moderation above enforced; for moderati∣on is equity in the minde, as equity is moderation in the sentence. Bee not over just, saithl 1.567 Solomon, but moderate thy justice with equity, and miti∣gate it with mercy, for summum jus est summa injuria; justice without mer∣cy is extreme cruelty, and mercy without justice is foolish pity; both to∣gether make Christian equity. Therfore these two vertues resemble Castor and Pollux, which if either alone appeare on the mast, is ominous, but both together promise a prosperous voyage: or like the metals, which are so termed, quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the veynes succeed one the other: after the veyne of one metall you fall upon the veyne of another: so in scripture you shall finde a sequence of these vertues, as in the Pro∣phet Micah,m 1.568 Hee hath shewed thee O man what is good: and what doth the Lord require of thee, but to doe justly, and love mercy? and in Ze∣chary,n 1.569 Execute true judgement, and shew mercy and compassion every man to his brother: and in Solomon,o 1.570 Hee that followeth after righteousnesse and mercy, findeth life, righteousnesse, and honour.

To gather then up at length the scattered links of my discourse, to make a golden chaine for your neckes, Be instructed O ye Judges of the earth, ei∣ther Judges made of earth, earthly men, or made Judges of the earth, that is, controversies about lands, tenures, and other earthly and temporall cau∣ses, serve the Lord of heaven in feare, and rejoice unto him with trembling, bee religious in your devotion, moderate in your passions, learned in the lawes, incorrupt in your courts, impartiall in your affections, patient in hearing, expedite in proceeding, resolute in your sentence, and righteous in judgement and execution: So when the righteous Judge shall set his tribu∣nall in the clouds, and the unrighteous Judge, as being most contrary to him, shall receive the heaviest doome; ye that are righteous Judges, as be∣ing likest to him, shall receive a correspondent reward, and bee taken from sitting upon benches on earth, to be his Assessours on his throne in heaven: To whom, &c.

THE APOSTOLICK BISHOP. A Sermon preached at the Consecration of the L. B. of Bristow, before his Grace, and the Lord Keeper of the Great Seale, and divers other Lords Spirituall and Temporall, and other persons of eminent quality, in Lambeth Chappell. A.D. 1622. March 23. THE TENTH SERMON.

JOHN 20.22.

And when hee had said this, hee breathed on them, and saith unto them, receive yee the holy Ghost.

Most Reverend, Right Honourable, Right Reverend, Right Worshipfull, &c.

A Diamond is not cut but by the point of a Diamond, nor the sunne-beame discerned but by the light of the beame, nor the understanding faculty of the soule apprehended but by the faculty of understanding, nor can the receiving of the holy Ghost bee conceived or delivered, without receiving in somea 1.571 degree that ho∣liest Spirit.b 1.572 Hee that will blazon the armes of the Queen of affections, Eloquence, must borrow her own pencill and colours: nor may any undertake to expound this text, and declare the power of this gift here mentioned, but by the gift of this power. Wherefore as in the interpretation of other inspired Scriptures, wee are humbly to intreat the assistance of the Inspirer, so more especially in the explication and ap∣plication of this, which is not onely effectivè à spiritu, but also objectivè de spiritu, not onely indited and penned (as all other) by the spirit, but also of the spirit. This of all other is a most mysterious text, which being rightly understood, and pressed home, will not only remove the weaker fence be∣tweene us and the Greeke Church, touching the procession of the Holy

Ghost from the Sonne; but also beat downe and demolish the strong and high partition wall betweene the reformed and the Romane Church, built upon S. Peters supremacy. For if Christ therefore used the Ceremony of breathing upon his Apostles, with this forme of words, Receive yee the Holy Ghost, as it were of set purpose, visibly to represent the proceeding of the holy Spirit from himselfe, why should not the Greeke Church ac∣knowledge with us, the eternall emanation of the holy Ghost from the Sonne as well as the Father? and acknowledging it, joyne with us in the fellowship of the same spirit? Our difference and contestation with the Church of Rome in point of S. Peters primacy, is far greater I confesse. For the head of all controversies between us and them, is the controversie con∣cerning the head of the Church. Yet even this, how involved soever they make it, may be resolved by this text alone. For if Christ sent all his Apo∣stles, as his Father sent him, if he breathed indifferently upon all, if he gave his spirit, and with it full power of remittting and retaining sinnes to them all, then is there no ground here for S. Peters jurisdiction over the rest, much lesse the Popes: and if none here, none elsewhere, as the sequell will shew. For howsoever Cajetan and Hart, and some few Papists, by jingling Saint Petersc 1.573 Keyes, and distinguishing of a key,

• 1 Of knowledge,
• 2 Of power: and this,
  • 1 Of order,
  • 2 Of jurisdiction: and that,
    • 1 In foro exteriori, the outward court,
    • 2 Foro interiori, the inward court of conscience;

goe about to confound the harmony of the Evangelists, who set all the same tune, but to a different key: yet this is confessed on all sides by the Fathers, Hilary, Jerome, Austine, Anselme; and by the Schoole-men, Lum∣bard, Aquinas, Allensis, and Scotus, alledged by Cardinalld 1.574 Bellarmine, that what Christ promised to Peter,e 1.575 he performed and made good to him here; but here the wholef 1.576 bunch of keyes is offered to all the Apostles, and all of them receive them, all are joyned with S. Peter as well in the mission (as my Father sent mee, so I send you) as in the Commission.

Lastly, as this text containes a soveraigne Antidote against the infection of later heresies, so also against the poyson of the more ancient and farther spread impieties of Arrius and Macedonius, whereof the one denyed the di∣vinity and eternity of the Sonne, the other of the holy Ghost, both whose damnable assertions are confuted by consequence from this text. For if Christ by breathing giveth the holy Ghost, and by giving the holy Ghost power of remitting sinne, then must Christ needs bee God; for who but God can give or send a divine person? The holy Ghost also from hence is proved to be God, for who cang 1.577 forgive sinnes but God alone?

So much is our faith indebted to this Scripture; yet our calling is much more: for what can bee spoken more honourably of the sacred function of Bishops and Priests, than that the investiture and admittance into it, is the receiving of the holy Ghost?* 1.578 The first action in every kind of this nature, is a president to all the rest, as all the furniture of the Ceremoniall law was

made according to the first patterne in the Mount, such is this consecration in my text, the originall and patterne of all other, wherein these particulars invite your religious attention:

• 1 The person consecrating, Christ the chiefe Bishop of our soules.
• 2 The persons consecrated, The Apostles the prime Pastours of the Church.
• 3 The holy action it selfe, set forth
  • 1 With a mysterious rite, he breathed on them:
  • 2 A sanctified forme of words, receive ye the holy Ghost.

1 First, for the person consecrating. All Bishops are consecrated by him originally, to whom they are consecrated: all Priests are ordained by him to whom they are ordained Priests; the power which they are to employ for him, they receive from him, to whomh 1.579 all power is given both in heaven and in earth. By vertue of which deed of gift, he makethi 1.580 choice of his mi∣nisters, and hee sendeth them with authority,k 1.581 as my Father sent me, so I send you: And hee furnisheth them with gifts, saying, receive yee the holy Ghost; and enableth them with a double power; of order, tol 1.582 preach and administer both the sacraments; and of jurisdiction also (Matth. 18.18.) Verily I say unto you, whatsoever ye shall bind on earth shall bee bound in hea∣ven, and whatsoever ye shall loose on earth shallbe loosed in heaven. And that this sacred order is to continue in the Church, and this spirituall power in this order, even till Christ resigneth up his keyes and kingdome to God his Father, S. Paul assureth us (Eph. 4.10.11.12.) Hee that descended is the same also that ascended up far above all heavens, that he might fill all things, and he gave some Apostles, some Prophets, some Evangelists, some Pastours and Teachers, for the perfecting of the Saints, for the worke of the Ministe∣ry, for the edifying of the body of Christ. Ver. 12. Till wee all come to the unity of the faith, and of the knowledge of the Sonne of God, unto a perfect man, un∣to the measure of the age of the fulnesse of Christ. Till all the Elect be come God ceaseth not to call by the ministery of the word, and none may call without a calling to call. Needs must there be therefore a settled order in the Church, for the calling of those to the ministery of the word & sacra∣ments, who are to call others by their ministery. This constant ordination of a succession in the Church, some make a royalty of Christ, or an appen∣dant to his princely function; for it is for Kings to set men in authority un∣der them in the affaires of the Kingdome. Others annexe it to his priest∣hood, because the high Priest was to consecrate inferiour Priests. A third sort will have it a branch of his propheticall office, because Prophets were to anoint Prophets. All these reasons are concludent, but none of them ex∣cludent. For the entire truth, in which these three opinions have an equall share is, that the establishing the ministery of the Gospell, and furnishing the Church with able Pastours, hath a dependance on all three offices:

• 1 On the Kingly, in respect of heavenly power.
• 2 On the Priestly, in respect of sacred order.
• 3 On the Propheticall, in respect of ministeriall gifts.

Each of Christs offices deliver into our hands as it were a key:

• 1. Clavem Coeli.
• 2. Clavem Sanctuarii, or Templi.
• 3. Clavem sacrae Scripturae.

• 1. His Kingly office conferreth on us the key of heaven, to open and shut it.
• 2. His Priestly, the key of the Temple, to enter into it and ad∣minister holy things.
• 3. His Propheticall, the key of holy Scripture, to open the meaning thereof.

Thus you see ordinem ordinis, an order for holy orders; you heare who is the founder of our religious order, and whose keyes we keepe. Which consideration, as it much improveth the dignity of our calling, so it repro∣veth their indignity who walke not agreeable thereunto. A scar in the face is a greater deformity than a wound or sore in any other part of the body: such is the eminency of our calling, beloved brethren, that our spots can no more be hid than the spots in the Moone: nay, that it maketh every spot in us a staine, every blemish a scar, every pricke a wound, every drop of Inke a blot, every trip a fall, every fault a crime. If we defile Christs priesthood with an impure life, we do worse than those his professed ene∣mies who spit on his face. If we foule and black with giving and receiving the wages of unrighteousnes those hands wherwith we deliver the price of mans redemption in the blessed Sacraments, we more wrong our Saviour than those who pierced his sacred hands with nailes. If we in these holy Mounts of God, wherein we should presse the purest liquor out of the grapes of the Vines of Engaddi, vent our owne spleene and malice; what doe we else than offer to Christ againe vinegar and gall? If we Christs meniall and do∣mesticall servants turnem 1.583 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some copies mis-read, and serve the time instead of serving the Lord. If we preach our selves, and not Christ crucified; if we beare the world in hand to wooe for our master, but indeed speake for our selves; if we use the staires of the Pulpit as steps only to our preferment; if we heare our Lord and Master highly dishonoured, and dis∣semble it; if we see the Sea of Rome continually to eat into the bankes of our Church, and never goe about to make up the breaches; if that should e∣ver fall out which a sweet sounding Cymball sometimes tinckled into the eares of the Pope, thatn 1.584 the greatest enemies of Christ should be those of his owne house; if Pastours turne Impostours, if Doctours Seductours, if Prelates Pilates, if Ministers of Christ servants of Antichrist, either by silence to give way, or by smoothing Romish tenets to make way for Popery; no marvaile then if judgement begin at the house of God, as it did in the siege at Jerusalem with the slaughter of Ananus the high Priest: no marvaile if God suffer sacriledge to rob the Church of her maintenance almost in all places, when the Church her selfe is guilty of worse sacriledge, by robbing God of his worship and service. But on the contrarie, if as Ambassadours for Christ, we deliver our message faithfully and roundly; if we seeke not our owne, but the things that are Jesus Christs; if we esteeme not our pre∣ferments,

no nor our lives deere unto us in comparison of our Masters ho∣nour; if we preach Christ crucified in our lives, as well as in our sermons; if in our good name we are the sweet smelling favour of God, as well as in our doctrine, we may then, Christi nomine, in Christs stead challenge audience, yea, and reverence too from the greatest powers upon earth, (whatsoever State-flies buzze to the contrary.) For as he thato 1.585 despiseth Christs mini∣sters despiseth him, so he thatp 1.586 receiveth him receiveth them also. No man who honoureth the Prince can dis-esteeme his Ambassadours. If Scribes and Pharisees must be heard because they teach in Moses chaire, how much more, Saith St. Chrysostome, may they command our attention who sit in Christs chaire? The same Apostle who chargeth every soule to beq 1.587 subject to the higher powers, who beare not the sword in vaine, as strictly requireth the faithfull tor 1.588 obey them that have the rule over them in the Lord, and submit unto them: for they watch, saith he, for your soules, as they that must give ac∣count, that they may doe it with joy, and not with griefe; for that is unprofita∣ble for you. Therefores 1.589 Symmachus kept within compasse, when he thus spake to Anastasius the Emperour; Acknowledge God in us, and we will ac∣knowledge him in thee. Deus est in utroque parente, we hold from Christ as you from God, as we submit ourselves to Gods sword in your hands, so you ought to obey Christs word in our mouthes. And so I passe from the person con∣secrating to the persons consecrated.

He breathed on them, and said, receive ye the holy Ghost.

The holy Martyr St.t 1.590 Cyprian makes an inference from these words, for which the Popes have looked awry upon him ever since. The inference is this; Christ after his resurrection gave all his Apostles equall power, saying, as my father sent me, so I send you, receive ye the holy Ghost: whose sinnes yee remit, they are remitted. Here lest any addicted to the Papacy might thrust upon the Martyrs words this meaning, that Christ gave all the Apostles equall authority among themselves, but not equall to Peter their head, he addeth, the rest of the Apostles were the same that Peter was, admitted into an equall fellowship both of honour and power. Marke I beseech you, the Martyr speakes here not of a priviledge or singularitie, but a society, (consortio;) not a superiority, but a parity, (pari;) and this parity both in honour, (ho∣noris;) and of power also, (potestatis:) where there is a parity in honour there can be no preheminencie; where there is a parity in power there can be no supremacy. Where then will our Adversaries fasten? Upon those words of Christ,u 1.591 Thou art Peter, and upon this rocke will I build my Church? St. Austin beats them off this hold, expounding the rocke of Christ, not of Peter, thus, Upon me Ix 1.592 will build thee, not me upon thee. Yet if we should leave it them, the building upon Peter, or laying him in the foundation of the Church, will no more make him the supreme head of the Church than the rest of the Apostles; for we read ofy 1.593 twelve foundations up∣on which the heavenly Jerusalem is built, on which the names of the twelve Apostles were engraven, and of more also: now therefore, saith he, ye are no more strangers and forreiners, but fellow Citizens with the Saints, and of the houshold of God; and are built upon the foundation of the Apostles andz 1.594 Prophets. From whence Sainta 1.595 Jerome inferreth, that the strength of the Church is solidly founded, and equally built upon all the Apostles.

Will they fasten upon the promise made to Peter, (Mat. 16.19.) what∣soever thou shalt binde on earth shall be bound in heaven: these words might carry some shew of a priviledge granted to S. Peter, if S. Matthew, and the other Apostles were not joyned in Patent with him;z 1.596 whatsoever yee shall bind on earth shall be bound in heaven, and* 1.597 whose soever sins ye remit they are remitted unto them. The last refuge to which our adversaries flye, is that text,a 1.598 Feede my lambs, feede my sheep. Which charge of our Saviours makes nothing for Peters supremacy, Peter himselfe being Interpreter; for what Christ gives him he gives all Elders in charge,b 1.599 Feed the flocke of God which is among you. If feede my sheepe make Peter an oecumenicall Pastor, then feede the flocke of Christ, spoken in like manner to all Elders makes them oecumenicall Pastors. If the word (pasce) when it is spoken to Peter signi∣fies rule as a Monarch, then (pascite) feede yee, spoken by S. Peter to El∣ders must likewise bee interpreted, rule yee over the Flocke of God, and Church of Christ as Monarchs. For asc 1.600 Tully spake to Ebutius, so may I say to Bellarmine, you shall never perswade any man of understanding that words must signifie what you will have them, and conclude nothing but what you will inferre from them; that the word pasce or feede, when it serveth your purpose must be taken for to beare rule over the whole Church; and when it serveth not, then it must signifie nothing but teach, as every Pastor doth. Had the Apostles so understood the words of our Saviour to Saint Pe∣ter, Upon this rocke will I build my house, and, To thee I will give the keyes of the Kingdome of heaven, as the Church of Rome at this day doth, (viz.) I will appoint thee Head of all the Apostles, and visible Monarch of the Church, and infallible Judge of all controversies; they would never have contended, as they did afterwards,d 1.601 which of them should bee counted greatest; they would never have taken upon them to send hime 1.602 with John. It is not the manner of Subjects to send their Soveraignes in Embassages or messages, much lesse joyne any other of their Subjects in equall commissi∣on with them, as the Apostles doe John with Peter. Had the Church in the Apostles time understood that our Saviour by that charge, Pasce oves meas, Feed my sheep, made Peter universall Pastor of the whole world; and by his prayer for him, that his Faith might not faile priviledged him from all possibility of errour; they would have rested upon his resolution in the firstf 1.603 Synode. Saint James would never have presumed to speake after him in the great point which was then in controversie; nor have added a distinct Head or Canon of his owne, That the Gentiles should abstaine from polluti∣on of Idols, and from fornication, and from things strangled, and from bloud. The Apostolicall letter should have beene indorsed, not as it was, The A∣postles, and Elders, and Brethren, but, Peter, Christs Vicar, and Monarch of the Church, and the Apostles his Counsellours; or after the like manner. Had Saint Paul beleeved Saint Peter to be Head of the Church, he would never haveg 1.604 withstood him to the face, as hee did at Antioch, much lesse have stood upon even tearmes with him as he doth, saying,h 1.605 In nothing am I behinde the very chiefest Apostles: and,i 1.606 they who seemed to be pillars added nothing to mee: and ver. 7. the Gospell of the uncircumcision was committed to mee, as the Gospell of the circumcision was to Peter. If any mans eyes are so dazeled with the lustre of the Popes triple Crowne, that hee cannot see

Pauls equality to Peter in the letter of the text; yet hee cannot but see it in the Fathers Commentaries.k 1.607 The Apostle speaketh on this wise, saith Saint Ambrose, that or because, he is not inferiour to the chiefe Apostles, neither in preaching, nor in working miracles, nor in dignity, but in time. Saint Chry∣sostome acutely observeth, that the Apostle redoubleth his forces, and not content with that hee had said before in 2 Cor. 11.5. I suppose I was not a whit behinde the very chiefest Apostles; he addeth in the Chapter following with more confidence and authority, In nothing am I behinde the very chiefest Apostles, though I be nothing. What? not inferiour to Saint Pe∣ter? no not Saint Peter (for so it followeth in Saint Chrysostome) he sheweth himselfe to be equall in dignity to the rest; and hem 1.608 compareth himselfe not to other of the Apostles but to the chiefe, shewing that he was of equall ranke with him. See, saithn 1.609 Oecumenius, how he equalizeth himselfe to Peter, or sets himselfe upon even ground with him. These were Fathers of the Greeke Church: what will our adversaries say ifo 1.610 Leo Bishop of Rome, who ex∣tolled Peter above the skies, and admitteth him after a sort into the fellow∣ship of the individuall Trinity, yet maketh Saint Paul his match, saying, Let no man cast a golden apple of contention betweene these glorious instru∣ments of Christs Gospell Peter and Paul, of whose merits and vertues, which exceed all faculties of speech, or can never bee sufficiently commended, wee ought to thinke nothing divers, or put no difference at all in any respect be∣tweene them; whose calling to the Apostleship made them equall, and their travell in their office like, and their martyrdome parallel? Saint Paul then in Leo his judgement may goe everywhere hand in hand with Peter; and in very deed hee hath the hand of him in the Popes seale, which putteth Bellarmine to much trouble, and great feare, lest Saint Paul should bee ta∣ken to bee the better man of the two, because in the Popes seale, which confirmeth all his Buls, and unerring Decrees ex cathedra, Saint Paul hath the right hand, and Saint Peter the left. But hee may set his heart at rest, for no Protestant goeth about to set Saint Peter below Saint Paul, or any other Apostle: all that wee contend for among the Apostles is but for a parity: a parity there may bee in the Apostolicall power and function, and yet Peter have some preheminency in respect of his yeeres or gifts; such a primacy may be granted him without any power or jurisdiction over the rest: some power hee might have over the rest, and bee a kinde of Presi∣dent in the Apostles Colledge, yet not Christs Vicar generall, or Head of the whole Church: Head hee might bee of the Church in some sense, yet his Headship, as his Apostleship, dye with him, and not descend upon his successors: descend it might upon his successors, to wit, upon his undoub∣ted successors in Antiochia, & not be appropriated to his questionable suc∣cessors at Rome: lastly, it might be after a sort entayled to his successors at Rome, yet with a qualification, to all his lawfull successors, not to usurpers: to men, as Linus; not to women, as Pope Joane; to Catholickes, as Saint Gregory and Damasus, and all the Popes for 300. yeeres; not Heretickes, as Liberius and Honorius, and many of the latter: to such as entred canoni∣cally, as Cornelius and Stephanus, and the ancient Popes generally; not such as thrust themselves into that See, and purchased the Papacy either by art Magicke, as Sylvester the second; or by an imposture as Hildebrand; or si∣mony

and faction, as almost all since. Lastly, upon Apostolicall men in life and doctrine, not apostaticall or apotacticall, as those fifty Popes rec∣koned by Genebrard (his Holinesses Chronicler) one after another. By all which particulars seriously considered, Urban his supremacy derived from Saint Peter, appeareth to be a rope of sand, or a castle of Table-men piled one upon another without any thing to hold them together, which fall allasunder with a fillep; or an old ruinous paire of staires, the ground∣cell or foot whereof, viz. Peters superiority to the rest of the Apostles, is not sure, and all the consequences deduced from thence, like staires built upon it, are all rotten: and therefore I will stand no longer upon them, but leape into my third and last part, The manner of the Apostles consecrati∣on: and first of the mysterious rite,

Hee breathed. The truth and substance Christ himselfe, who put an end to all legall shadowes, commanding all to worship God in Spirit and truth, ordained notwithstanding mysterious rites in the Sacraments of the new Testament, and used visible and significant gestures in his miraculous cures: he gave sight to the blinde, not without touching the eye; and hearing to the deafe, not without thrusting his finger into the eare; and speech to the dumb, not without wetting the tongue: he fetched not Lazarus breath back againe, without fetching a deepe sigh; nor inspired his Disciples with the holy Ghost, without breathing upon them. Gesturesp 1.611 in religious actions are as significant, and more moving than words. Decent Ceremonies in the substantiall worship of God are like shadowing in a picture, which if it bee too much (as we see in the Church of Rome) it darkeneth the picture, and obscureth the face of devotion; but if convenient, and in fit places, it giveth grace and beauty to it. Superstition may be, and is as properly in such, who put Religion in not using, as in those who put Religion in using things in their owne nature meerely indifferent. Christian liberty is in∣differently abridged by both these errours about things indifferent. And as a man may be proud even of the hatred of pride, and contempt of great∣nesse; so he may be superstitious in a causlesse feare, and heady declining of that which seemes, but is not superstitious. Which is the case of some refined Reformers (as they would bee thought) who according to their name of Precisians, ungues ad vivum resecant, pare the nailes of pretended Romish rites in our Church so neere, that they make her fingers bleede. For feare of monuments of Idolatry, all ornaments of the Church (if they might have their will) should be taken away: for feare of praying for the dead, they will not allow any prayer to be said for the living at the buriall of the dead: for feare of bread-worship, they will not kneele at the Com∣munion: for feare of invocating the Saints deceased, they will not brooke any speech of the deceased in a funerall Sermon: for feare of making matri∣mony a Sacrament, they will have it no sacred rite, but a meere civill joy∣ning the parties contracted in the congregation, not by the hand of the Mi∣nisters of God, but by the hand of their laye Elders or Borgomasters: for feare of overlaying the Queenes vesture with rich laces of ceremonies, they rip them off all, cut off the fringe, and pare off the nappe also. But because the Spouse of Christ (as things now stand) is more afraid of losing her coat than of her lace or fringe, I leave these men, as unworthy upon whom

more breath should be spent; and come to the particular rite or ceremony of breathing used by our Saviour.

Hee breathed on them. Here every Interpreter aboundeth in his owne sense:q 1.612 Barradius his sense is, that this breathing shadowed forth the ghost∣ly power of remitting of sinnes, which Christ gave to his Apostles. For as by a blast of wind clouds are driven out of the aire; so by the blast of God, that is the holy Spirit, the clouds of our sinnes are dispersed; according to the words of the Prophet Esay, cap. 44.22. I have blotted out as a thicke cloud thy transgressions.r 1.613 Maldonate his sense is, that Christ by this visible ceremony of breathing declared the nature of the holy Ghost, who is the breath of the Father and the Sunne.s 1.614 Musculus his sense is, that Christ fitly used the ceremony of breathing, when he invested the Apostles into their function, because it hath a dependance upon the words of his mouth; be∣cause it is a power of the word, it was therefore given by breathing on them.t 1.615 Calvin his sense is, that Christ added this ceremony of outward breathing upon them, to confirme their faith in the inward inspiration: the symbole or signe hee tooke from the common custome of the Scripture, which compareth the spirit to winde.u 1.616 Athanasius his sense is, that as God in the creation of man breathed into him his soule, which is the be∣ginning or principle of the naturall life; so Christ here breathed into the Disciples his spirit, which is the beginning or principle of the spirituall life; that wee might know that the same God who is the author of the na∣turall life, is also the author of the life of grace; and that hee who first cre∣ated the spirit of man, reneweth all the faithfull in the spirit of their mindes. But the most naturall, genuine, and generally approved reason and inter∣pretation of this rite and ceremony is that which is given by Saint Au∣stine and Saint Cyrill (viz.) that Christ by breathing on his Apostles, when he gave them the holy Ghost, signified that the person of the holy Ghost proceeded from him, as that breath came out of his mouth. For although Theophylact infected with the present errour of the Greek Church, jeareth at this interpretation, yet neither doth hee, nor can hee give so apt and fit a one: and in this regard Cardinall Bellarmine justly taketh him up for sleighting the judgement of two of the greatest pillars of the Church. Ve∣rely, saith he, Theophylact is to be jeared at by all of the Latine Church, if hee flout at Saint Austine: and of the Greeke Church also if hee flout at Saint Cyril: for what interpretation so naturall, what reason so proper can be given of coupling this ceremony with the words, Receive yee the Holy Ghost? that is giving the holy Ghost by breathing, as this, that the holy Spirit proceedeth from his person. And so I passe from the mysterious rite of breathing, to the sanctified forme of words.

Receive yee the holy Ghost. Not the person nor the substance of the holy Ghost; for that errour the Master of the sentences was long agoe whipt by his schollars. Sanctified the Apostles were by receiving the Spirit, but not deified. What then received they at this time? some gift of the holy Ghost? that takes not away the doubt but makes it; untieth not the knot but fasteneth it rather. For as Pythagoras, when the question of marriage was put to him in his flourishing age, answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not yet; when in his decaying and withering age, hee replyed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not now: so if the question

be of the ordinary gifts of the holy Ghost, it may be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Apo∣stles were not now to receive them, because at their first calling they were seasoned with that heavenly liquor. But if the question be of the extraor∣dinary gifts of the holy Ghost, or a fuller measure of the ordinary, it may be replied, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were not as yet to receive them. For Christ* 1.617 must first ascend before he send the holy Ghost. To take this pearle out of the eye of my text, many medicines have beene applyed. Theodoret thus offereth to remove it, Our Saviour (Joh. 16.7.) said not that hee would not give the holy Ghost before his ascension, but that he would not send him before; at this time (saith that Father) Christ gave the holy Ghost secretly, with grace; but then he sent him in a visible shape with power.x 1.618 Calvin helpeth it with a di∣stinction of the receiving the holy Ghost in different degrees; now the Spi∣rit was but sprinkled, as it were, upon them; but in the day of Pentecost it was powred out on them: now they were gently breathed on, and refreshed as it were with a small gale; then they were all blowne upon, as it were with a mighty winde.y 1.619 Saint Chrysostome thus expedites the difficulty; some say that Christ gave not the holy Ghost at this time, but that by his breathing on his Apostles, he made them capable, or fit to receive him; but wee may safely goe farther, and say, that the Apostles at this time received some spirituall grace or power, not of working wonders, but of remitting sinne. If you fur∣ther aske, why the power of forgiving sinnes; or, which comes all to one, why remission of sinnes is peculiarly attributed to the Spirit, and by a me∣tonymie termed the Holy Ghost: Barradius bringeth us an answer out of the schooles, thatz 1.620 remission of sinnes is a worke of Gods goodnesse and mercy; now workes of goodnesse are peculiarly attributed to the holy Spirit, who pro∣ceedeth (as they determine) from the will of the Father and the Sonne, whose object is goodnesse; as workes of wisedome are attributed to the Sonne, be∣cause hee is the word, proceeding by way of generation from the understan∣ding of his Father. This reason may goe for currant in their way; neither have I any purpose at this time to crosse it, but to haste to the period of this discourse: in which that I may better discover the path of truth, in stead of many little lights which others have brought, I will set up one great taper made of the sweetest of their waxe.

The Holy Ghost is sometimes taken for the person of the Comforter, which sealeth Gods chosen to salvation: sometimes for the gifts, effects, or operations of the Holy Ghost, as it were, the prints of his scale left in the soule: these are principally three;

• 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Grace.
• 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spirituall power or authority.
• 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vertue, or ghostly ability to worke wonders, and speake with divers languages.

• 1 Is common to all them that are sanctified.
• 2 Is peculiar to Christs Ministers.
• 3 Restrayned to the Apostles themselves, and some few others of their immediate successors.

• z 1.6211 Regenerating grace is termed the holyGhost.
• 2 Spirituall order, or ministeriall power is called the Spirit or holy Ghost in this place, and Luk. 4.18. & Esay 61.1. The Spirit of the Lord is upon me to preach the Gospell, &c.
• 3 Miraculous vertue is called the holy Ghost, Act. 2.4. And they were filled with the holy Ghost, and spake with divers tongues.

• 1 The Spirit of grace and regeneration the Apostles received at their first calling.
• 2 The Spirit of ecclesiasticall government they received at this time, &c.
• 3 The Spirit of powerfull and extraordinary operation they re∣ceived in the day of Pentecost.

• 1 In their mindes by infallible inspiration.
• 2 In their tongues by multiplicity of languages.
• 3 In their hands by miraculous cures.

Receive then the Holy Ghost, is

• 1 A ghostly function to ordaine Pastors, and sanctifie congrega∣tions to God.
• 2 Spirituall gifts to execute and discharge that function.
• 3 Spirituall power or jurisdiction to countenance and support both your function and gifts.

Thus have I opened the treasury of this Scripture, out of which I now offer to your religious thoughts and affections these ensuing observations. And first in generall I commend to the fervour of your zeale and devotion, the excessive heat of Christs love, which absumed and spent him all for us, flesh and spirit. His flesh he offereth us in the Sacrament of his Supper: his spirit hee conferreth in the sacred rite of consecration. His body hee gave by those words, Take, eate, this is my body: his spirit hee gave by these, Receive ye the holy Ghost; a gift unestimable, a treasure unvaluable: for it was this spirit which quickned us when wee were dead in trespasses and sinnes, it is this spirit which fetcheth us againe when wee swoune in de∣spaire, it is this spirit that refresheth and cooleth us in the extreme heat of all persecutions, afflictions, sorrowes, and diseases; to it we owe,

• 1 Light in our mindes.
• 2 Warmth in our desires.
• 3 Temper in our affections.
• 4 Grace in our wils.
• 5 Peace in our consciences.
• 6 Joy in our hearts, and unspeakeable comfort in life and death.

This is the winde which blowetha 1.622 upon the Spouse her garden, that the spices thereof might flow out. This is the breath which formeth the words in the cloven tongues: this is the breath which bloweth and openeth all the

flowers of Paradise. This is the blast which diffuseth the savour of life through the whole Church. This is the gale which carryeth us through all the troublesome waves of this world, and bringeth us safe to the haven where we would be.

And as the Spouse of Christ, which is his mysticall body, is infinitely indebted to her head for this gift of the spirit, whereby holy congregati∣ons are furnished with Pastors, and they with gifts, and the ministery of the Gospell continually propagated; so wee above all nations in the world at this day are most bound to extoll and magnifie his goodnesse towards us herein: among whom in a manner alone, this holy seed of the Church remaineth unmixed and uncorrupt; not onely as propagated but propaga∣ting also, not children onely but Fathers. Apostolicall doctrine other re∣formed Churches maintaine; but doe they retaine also Apostolicall disci∣pline? laying of hands they have on Ministers and Pastors, but consecration of Archbishops and Bishops they have not. And because they want con∣secrated Bishops to ordaine Pastors, their very ordination is not according to ancient order. Because they want spirituall Fathers in Christ to beget children in their ministery, their Ministers by the adversary are accounted no better than filii populi; whereas will they nill they, even in regard of our Hierarchy, the most frontlesse Papists must confesse the children be∣got by our reverend Fathers in the ministery of the Gospell, to be as legi∣timate as their owne. For albeit they put the hereticke upon us, as the Arrians did upon the Catholike Fathers, calling them Athanasians, &c. yet this no way disableth either the consecration of our Bishops, nor the ordination of our Priests; not onely because we have proved the dogge ly∣eth at their doores, and that they are a kinde of mungrils of divers sorts of heretickes: but because it is the doctrine of their Church,b 1.623 that the cha∣racter of order is indeleble; and therefore Archbishop Cranmer, and o∣ther of our Bishops ordained by them, if they had afterwards (as Papists most falsly suppose) fallen into heresie, could not lose their faculty of consecration and ordination. The consecration of Catholicke Bishops by Arrians, and baptisme of faithfull Christians children by Donatists, though heretickes, is made good, as well by the decrees of ancient as later Councels, determining that Sacraments administred even by heretickes, (so they observe the rite, and forme of words prescribed in holy scrip∣ture) bee of force and validity. Praysed therefore for ever bee the good will of him that dwelt in the bush, that the Rod of Aaron still flourisheth a∣mong us, and planteth and propagateth it selfe, like that Indian fig-tree so much admired by all Travellers, from the utmost branch whereof issueth a gummy juyce, which hangeth downe like a cord or finew, and within a few months reacheth the ground, which it no sooner toucheth than it ta∣keth root and maketh it selfe a tree, and that likewise another, and that like∣wise a third, and so forward till they over-runne the whole grove.

To draw nearer to you my Lord to bee consecrated, and so to an end. This scripture is part of the Gospell appointed for the Sunday after Easter, knowne to the Latine Church by the name of Dominica in albis. Which Lords day, though in the slower motion of time in our Calendar, is not yet come; yet according to exact computation, this Sunday is Dominica in al∣bis;

and if you either respect the reverend presence Candidantium, or Can∣didandi, or the sacred order of Investiture now to be performed, let your eyes be judges whether it may not truely be termed Dominica in albis, a Sunday in whites. The text it selfe, as before in the retexture thereof I shewed, is the prototypon or original of all consecrations, properly so called. For howsoever these words may bee used, and are also in the ordination of Priests, because they also receive the holy Ghost, that is, spirituall power and authority; yet they receive it not so amply and fully, nor without some li∣mitation, sith ordination and excommunication have bin ever appropriated and reserved to Bishops. And it is to be noted, that the Apostles long before this were sent by Christ to preach and baptize; and therefore they were not now ordained Priests, but consecrated Bishops, as Saintc 1.624 Gregory saith expressely in his illustration of these words, Receive the holy Ghost: whose sinnes yee remit, &c. Now Bishops who fit at the sterne of the Church, hold the place of those to whom Christ gave here the ghostly power of forgiving sinnes: a great honour indeed, but a great charge with∣all, and a heavie burden; so ponderous in Saint Barnards judgement, that it needs the shoulders of an Angell to beare it. The Apostles had made good proofe of their faithfulnesse in the ministry of the Word and Sacra∣ments, before Christ lifted them up to this higher staire; as likewise the venerable Personage now to bee taken up into that ranke hath done. For more than thirty yeeres hee hath shined as a starre in the firmament of our Church, and now by the primus motor in our heaven, is designed to bee an Angell (or to speake in the phrase of the Peripatetickes) an Intelligence to guide the motion of one of our Spheres. Which though it be one of the least, his Episcopall dignity is no whit diminished thereby. In Saintd 1.625 Hieromes account every Bishop, be his Diocesse great or small, is equally a Bishop; Episcopatus non suscipit magis & minus, one Bishop may be richer than a∣nother, or learneder, but hee cannot bee more a Bishop. Therefore how∣soevere 1.626 Nazianzen tooke it unkindly at Saint Basils hands, after hee was advanced to the Metropolitical See of Cappadocia, and had many good Bi∣shopricks in his gift, that he put him upon one of the meanest, being ill si∣tuated, and of small revenue; telling him flatly, that he gained nothing by his friendship but this lesson, not to trust a friend: yet it never troubled great Austine that obscure Aurelius worked himselfe into the great and famous Archbishopricke of Carthage, whilest this eminent light of the Church stucke all his life at poore Hippo: for hee well remembred the words of our Lord and Master,f 1.627 Be thou faithfull in a little, and I will set thee over much.

Suffer I beseech you a word of exhortation, and but a word. Be faith∣full to your Master, seeke not your owne but the things that are Jesus Christs. It is not sufficient in Nazianzens judgement for a Bishop, not to be soyled with the dust of covetousnesse, or any other vice;g 1.628 he must shine in vertue, and if hee bee not much better than other men,h 1.629 hee is no good Bishop. Wherefore as it was said at the creation of the Romane Consul, praesta nomen tuum, thou art made Consul, make good thy name, consule reipublicae: So give mee leave in this day of your consecration to use a like forme of words, to you my Lord Elect; Episcopus es, praesta nomen

tuum, you are now to be made a Bishop, an Overseer of the Lords flocke, make good your name, looke over your whole Diocesse, observe not onely the sheepe but the Pastors, not only those that are lyable to your authority & jurisdiction, but those also who execute it under you. Have an eye to your eyes, and hold a strict hand over your hands, I meane your officials, colle∣ctors, and receivers; and if your eye cause you to offend, plucke it out, and if your hand, cut it off. Let it never bee said by any of your Diocesse, that they are the better in health for your not visiting them; as thei 1.630 Lacedemonian Pausanias answered an unskilfull Physician that asked him how hee did, the better (quoth he) because I take none of your Physick. Imprint these words alwayes in your heart, which give you your indeleble character: consi∣der whose spirit you receive by imposition of hands, and the Lord give you right understanding in all things: it is the spirit of Jesus Christ, he breathed, and said, receive the holy Spirit. This spirit of Jesus Christ is,

1 The spirit of zeale. Joh. 2.17. Bee you not cold in Gods cause, whip out buyers and sellers out of the Church.

2 The spirit of discretion. Joh. 10.14. I am the good shepheard, and know my sheepe, and am knowne of them. Know them well whom you trust with the mysteries of salvation, to whom you commit those soules which God hath purchased with his owne blood; lay not hands rashly upon any, for if thek 1.631 light be darkenesse how great will the darkenesse be? If in giving holy orders, and imposition of hands there be a confusion (hand over head) how great will the confusion be in the Church?

3 The spirit of meeknesse. Matth. 11.29. Learne of me that I am meek, breake not a bruised reede, nor quench the smoaking flaxe; sis bonus O foe∣lixque tuis, be good especially to those of your own calling. Take notl 1.632 Au∣relian for your patterne, whose souldiers more feared him than the enemy: but ratherm 1.633 Titus Vespasian, who suffered no man by his good will to goe sad from him, and in this regard was stiled, Amor & delicrae humani gene∣ris, the love and darling of mankinde. The laity shew in their name what they are durum genus; and how ill they stand affected to us,* 1.634 and hardly en∣treat our tribe, all have experience who have or ever had pastorall char∣ges. Wee cannot pray them so fast into heaven, as they will sweare us out of our maintenance on earth. And what reliefe wee have at secular tribu∣nals the world seeth; and if wee must yet expect harder measure from your officers and servants, I know not to what more fitly to compare the infe∣riour of our Clergy, who spend themselves upon their parochiall cures, and are flieced by them whom they feed, and by whom they should bee fedde, through vexatious suits in law, than to the poore hare in the Epi∣gram, which to save her selfe from the hounds, leaped into the sea, and was devoured by a sea-dogge:

n 1.635In me omnis terrae pelagi{que} ruina est.

4 The spirit of humility. Matth. 20.28. The Sonne of man came not to bee ministred unto but to minister. The head of the Church vouchsafetho 1.636 to wash his disciples feet, professing therein (ver. 15.) that hee gave them an example, that they should doe as hee had done to them. Winde blowne

into a bladder filleth it, and into flesh, maketh it swell; but the breath of God inspired into the soule produceth the contrary effect: it abateth and taketh downe all swelling of pride. Take not Austine the Monke for your patterne, from whose proud behaviour towards them, the Brittish Monkes truely concluded, that hee was not sent unto them from Christ; but Saint Austine the Father, whose modest speech in a contention betweene him and Jerome, gained him more respect from all men, than ever the Bishops of Rome got by their swelling buls, and direfull fulminations. According to the present custome of the Church (saith he) the title of ap 1.637 Bishop is above that of a Priest, yet Priest Jerome is a better man than Bishop Austine. As theq 1.638 Athenians wisely answered Pompey, requiring from them divine honour; We will so farre account thee a God, as thou acknowledgest thy selfe a man (for humility of minde in eminency of fortune is a divine perfe∣ction): so the lesse you account your selfe a Prelate, the more all men will preferre and most highly honour you. When Christ consecrated his Apo∣stles Bishops, he breathed on them, to represent after a sort visibly by an outward symbole, the eternall and invisible procession of the holy Ghost from his person. In regard of which divine signification of that his insuffla∣tion, no man may presume to imitate that rite, though they may, and do use the words, Receive the holy Ghost. All that may bee done to supply the defect of that ceremony is in stead of breathing upon you, to breath out prayers to almighty God for you, that you right reverend Fathers may give; and for you my Lord Elect, that you may receive the holy Ghost; for us that wee may worthily administer; and for you that you may worthily participate the blessed body and blood of our Saviour; and for us all, that wee may bee nourished by his flesh, and quickened by his spirit, and live in him, and hee in us; and dwell in him, and he in us: So be it, &c.

THE FAITHFULL SHEPHEARD. A Sermon preached at the Consecration of three Bishops, the Lords Elect of Oxford, Bristoll, and Che∣ster, in his Graces Chappell at Lambeth, May 9. 1619. THE ELEVENTH SERMON.

1 PET. 5.2.3.4.

Feede the flocke of God which is among you, taking the over-sight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind: not as being Lords over Gods heritage, but being ensamples to the flock. And when the chiefe shepheard shall appeare, you shall receive a crowne of glory that fadeth not away.

Most Reverend, Right Honourable, Right Reverend, right Worshipfull, &c.

ARchilochusa 1.639 sharpning his quill, and dipping it in gall a∣gainst Lycambes; that his satyricall invectives might bee more poignant, putteth the pen in Archilochus his Fathers hand, and by an elegant prosopopeia maketh him upbraid his sonne with those errors and vices, which it was not fit that any but his father should in such sort rip up. Andb 1.640 Tully being to read a lecture of gravity and modesty to Clodia, which became not his yeares or condition, raiseth up, as it were, from the grave, her old grandfather Appius Caecus, and out of his mouth delivereth a sage and fatherly admonition to her. In like manner (right Reverend) receiving the charge from you to give the charge unto you at this present, and being over-ruled by authority to speak some∣thing of the eminent authority & sacred dignity into which ye are now to be invested; I have brought upon this holy stage the first of your ranke, and auncientest of your Apostolicall order, to admonish you with authority both of your generall calling, as Pastours set over Christs flocke, and your speciall, as Bishops set over the Pastors themselves: That in the

former words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feed; this in the latter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bishoping, or ta∣king the over-sight of them. Both they are to performe,

• 1 Not by constraint:
• 2 Not for lucre.
• 3 Not with pride.

1 Not by const••ant: constraint standeth not with the dignity of the A∣postles successors.

2 Not for filthy lucre: filthy lucre sorts not with Gods Priests.

3 Not in, or with Lord-like pride: Lord-like pride complyeth not with the humility of Christs Ministers.

As Tully the aged wrote to Cato the auncient, of old age; so in the words of my text Peter the Elder writeth to Elders, of the calling, life and reward of Elders in the Church of God.

• 1 Their function is feeding, and overlooking Christs flocke, enjoy∣ned ver. 2.
• 2 Their life is to be a patterne of all vertue, drawne ver. 3.
• 3 Their reward is a Crowne of glory, set before them ver. 4.

• 1 Their function sacred, answerable to their calling, which is divine.
• 2 Their life exemplary, answerable to their function, which is sacred.
• 3 Their reward, exceeding great, answerable to the eminency of the one, and excellency of the other.

May it please you therefore to observe out of the words,

• 1 For your instruction, what your function is.
• 2 For correction, what your life should be.
• 3 For comfort, what your reward shall be.

As the costlyc 1.641 ornaments of Aaron were fastened to the Ephod with golden chaines of writhen worke, so all the parts and points of the Apostles exhortation are artificially joyned and tyed together with excellent cohe∣rence, as it were with chaines of gold. This chaine thus I draw through them all.

* 1.6421 There are some of the ministery fitter to be fed and led like sheep, than to feed or lead like shepheards; they are hunger-starved themselves, ha∣ving no better provision than the Apostles had in the wildernesse after Christs miraculous feast,d 1.643 a few baskets full of broken meat. Sainte 1.644 Ber∣nard admireth at their charity, saying, they by whom the streames of heaven∣ly doctrine flow to us, are of such superabundant charity, that they desire to empty themselves before they are halfe full, nay many before they have any drop of saving knowledge, and divine learning, most ready to deliver that which they never received, and teach what they never learned. Such a one was thatf 1.645 Bithynian whom Lactantius taketh up for taking upon him to

cure dimme and darke eyes, when himselfe was starke blinde. I finde nothing whereunto I may fitter resemble them, than to squibs or small fire-works, which as soone as they take fire, never leave popping and shoo∣ting, and making a hideous noyse, till all the powder be spent: so these ha∣ving rammed a little stuffe together, and being kindled with blinde zeale, never leave shooting and spitting fire in the pulpit, as long as their poore provision lasteth. These men, howsoever they are lyable to many other exceptions, yet all men will free them from the imputation which Foelix laid upon Saint Paul,g 1.646 much learning hath made thee madde. And as secure are they from the danger of the killing letter, as the Poet in his witty Epi∣gram playeth upon an ignorant Priest in time of Popery;

h 1.647Tu bene cavisti ne te ulla occidere possit Litera, nam nota est litera nulla tibi.

Thou hast taken good care that the killing letter shall not hurt thee, for thou knowest never a better in the booke. The measures of the Sanctuary con∣tained twise as much as the common measures, the shekel of the Sanctuary weighed downe two other shekels; to shew us that the gifts of a Pastour ought to carrie a double proportion to those of his flocke, else he had need to be fed himselfe; and is not qualified for this duty required in my text, in the first place, Feed.

2 Of those that are able to feed, some feed themselves, not their flocke;* 1.648 like Varus, taxed by Velleius Paterculus, who came poore into a rich Pro∣vince, but went rich out of the poore Province; making a very gainefull exchange, by leaving them the povertie he brought with him, and taking with him the wealth hee found there. Feed yee not your selves but the Flocke.

3 Of those that feed the Flocke, some feed not Gods Flocke,* 1.649 but Sa∣tans heard; teaching in Conventicles of Heretikes, or Schismatikes. Waspes have their hives as well as Bees, and Pirats have their Pilots as well as ho∣nest Merchants: be not ye like them; feed not the droves of Satan or Anti∣christ, but the Flocke of God.

4 Of those that feed the Flocke of God,* 1.650 some feed not that Flocke which is among them, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bishops in other mens Dio∣cesses; they thrust their sickle into anothers harvest, and discharge without a charge: they may rightly say with the Spouse in the Canticles,i 1.651 They have made me (or rather I have made my selfe) a keeper of vineyards, but mine owne vineyard have I not kept. If the frogs ofk 1.652 Seryphus could speake they would claime kindred of these men; for as those frogs in the Island where they are bred are dumbe, and make no noise at all, but carried to any o∣ther Countrie, fall on singing or croaking, and never give over: so these are silent and quiet in their owne cures, but when they are out of them none can be quiet for them: they who can scarce afford a Sermon in a moneth at their owne home, make nothing of lecturing every day in the weeke a∣broad.

5 Of those that feed the flocke of God which is among them, that is,* 1.653 preach painefully and powerfully, some are not not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Overloo∣kers;

they take not the over-sight of their flocke, they have not an eye to their life and manners, they never use the reine, or rather curbe of ecclesia∣sticall discipline; forgetting that in the Arke of God, together with the Ta∣ble of the Testimony, and the Pot of Manna, the Rod of Aaron that budded was layd up: and that wherel 1.654 David compareth God to a shepheard, he maketh mention both of his rod and staffe.

* 1.6556 Of those that feede the flocke of God that is amongst them, and take the oversight thereof, that is, both rule well, and labour in the word, some de∣serve not the double honour, because they doe it by constraint, not willing∣ly, like those Calves, and Bullocks, and Rams, that were pulled and haled to the Altars of the heathen gods, wherewithm 1.656 Pliny observeth that the Paynim deities were never pleased, nor gave good successe to them which offered such sacrifice unto them. Nature her selfe giveth a prerogative to thatn 1.657 honey which drops out of the combe, before that which is forced or squized out; and to thato 1.658 oyle which sweats out of the Myrrhe trees, is∣suing from thence of it owne accord, before that which runneth after prick∣ing or incision. The noblest pallat wine is made of that liquor of the grape which spinneth out upon the smallest touch, without any violent pres∣sure:

* 1.659〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

7 Of those that take the over-sight of the flocke, not by constraint but willingly, some doe it not freely, or of a ready minde, but for filthy lucre. The Eccho taught by Erasmus, rings this in the eares of the Laity, and they heare it briefe, Quid venatur sacerdos? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Andp 1.660 Platina giveth a touch hereof in the life of Pope Goodface the third; the first question is, af∣ter a man is chosen Pope, what is the Bishopricke of Rome worth? Fil∣thy lucre carrieth such an ill favour with it, that the precious oyntment of Aaron cannot take away the smell thereof. Covetousnesse is a spot in any coat, but a stain in the linnen Ephod: what so unfit? what so incongruous? nay what so opprobrious and scandalous, as for those who in scripture are stiled Angels, and should like Angels, by continuall meditations, and di∣vine contemplations behold the face of God in heaven, to turne earth-wormes, and lye and feed upon very mucke? How dare they deliver the holy Sa∣crament with those hands that have received bribes? or are defiled with the price of blood? or are foule with telling their use-money? Holinesse (which of all other most be fitteth our sacred calling) in the greeke imply∣eth a contradiction to earthlinesse: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which wee render holy, is all one in that language as unearthly. If a glasse bee soyled with dust, or be•••• ••ea∣red with dirt, it reflecteth no image at all: in like manner if the minde bee soyled with the dust of earthlinesse, the image of God cannot appeare in it; the fancie of such a man will represent no spirituall forme, conceive no divine or heavenly imaginations. If wee seeke our owne and not the things that are Jesus Christs, the goods not the good of our flocke, wee lose the first letter of our name in the Prophetr 1.661 Ezekiel, and of speculatores become peculatores, and are not to be termed praedicatores but praedatores. But I will not make this blot bigger by unskilfully going about to take it out.

8 Of those that feede,* 1.662 and take the over-sight of Gods flocke that is among them, not by constraint but willingly, not for filthy lucre; but of a ready minde, some carry themselves like Lords over the flocke, not as ensamples to their flock, they goe in and out before them in a stately and lordly gate,s 1.663 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in swelling pride, not in exemplary humility, seeking rather to o∣ver-rule them with terrour and violence, than rule over them with the spi∣rit of meeknesse. These though they are put up to the highest fourme, yet have not learned the first lesson in the schoole of Christianity,t 1.664to be meek and lowly in heart: neither understand they that divine graces, which are the plants of Paradise, are like to the tree in the Poet that bare golden boughes:

u 1.665—Quae quantum vertice ad auras Aethereas tantum, radice in Tartara tendit.

whose root was just so much beneath the earth as the top was in height a∣bove it. The higher Gods Saints grow upwards to perfection, the deeper they take root downward in humility, considering that they have nothing of their owne, but sinne; and what a foolish and impious sinne of pride is it, to bee proud of sinne? He that presumes on his owne strength, saith ho∣ly Austine, is conquered before hee fight. To repose trust in our selves, saith* 1.666 Bernard, is not of faith, but perfidiousnesse, neither breeds it true confidence, but diffidence. To bee proud of knowledge, is to bee blinde with light: to bee proud of vertue is to poyson himselfe with the Anti∣dote: and to be proud of authority, is to make his rise his downefall, and his ladder his ruine. It is the darke foyle that giveth the Diamond its brightest lustre: it is the humble, and low, and obscure conceit of our owne worth that giveth lustre and grace to all our vertues and perfections, if we have any: Moses glory was the greater because his face shined, and he knew not of it.

Thus have I numbred unto you the severall linkes of the Apostles gol∣den chaine of instructions for Pastors, now let us gather them together in a narrow roome.

• 1 Be not such as neede to be fed, but are able and willing to feede.
• 2 Feede not your selves but the flocke.
• 3 Feede not the flocke or droves of Antichrist, but the flocke of God.
• 4 Feede the flocke of God, not out of your charge, or without you, but the flocke of God which is among you.
• 5 Content not your selves with feeding them onely with the Word and Sacrament, but over-looke them also, have an eye to their manners.
• 6 Doe this not constrainedly, but willingly.
• 7 Not out of private respects, but freely.
• 8 Not proudly but humbly; not to shew your authority over the flock, but to set before them an ensample in your selves of humility, meekenesse, temperance, patience, and all other vertues.

Thus feede the flocke of God that is among you, thus rule those whom you feede, thus carry yourselves towards those whom you rule, thus give good ensample in your carriage; and when the chiefe shepheard and Bi∣shop

of your soules Christ Jesus shall appeare, you shall receive in stead of a Crosier a Scepter, of a Miter a Crowne, of a Diocesse upon earth a King∣dome in heaven.

You see I have a large and plentifull field before mee, yet I purpose at this time to follow the example of the Apostles,x 1.667 who as they passed through the corne field, plucked only an eare or two, and rubbed them in their hands.

To rub the first eare, that you may see what graine it yeeldeth. To feed, saithy 1.668 Bellarmine, signifieth to rule with princely authority, to sway the scepter as a spirituall Prince over Christs flocke; and to this purpose hee alledgeth that text in the Apocalyps, 2.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee shall feede (or rule) them with a rod of iron: hard feeding for Christs sheepe; hee had need to have an Estridge's stomacke that can digest this interpretation here. Feed, not over-ruling, ver. 3. that is, over-rule them, not feeding: this is as natu∣rall an interpretation of this scripture, as the glosse upon the word statui∣mus in the Canon law, id est, abrogamus, or statuimus quod non; wee enact, that is, wee abrogate; we command, that is, wee forbid; we appoint this, that is, wee appoint that this shall not bee. If this be a right interpretation of this place, and the other parallel to it in Saintz 1.669 John, then Saint* 1.670 Ber∣nard was in the wrong, for hee inferres the cleane contrary from it: and which is most considerable, in a booke of consideration dedicated to the Pope himselfe: Peter could not give thee that which he had not; what he had, that he gave thee, care over the Churches: but did hee not also give thee do∣minion? heare what himselfe saith, not as being Lords over Gods heritage but being made examples to the flocke: lest any man should thinke that this was spoken onely in humility, and not in truth, it is the voice of the Lord in the Gospell, Kings of the nations beare rule over them, but it shall not bee so with you; it is plaine that Lord-like dominion is forbidden to the Apostles: goe too therefore now, and assume to thy selfe if thou dare, either the office of an Apo∣stle, if thou be a Lord, or Lord-like Dominion if thou be an Apostle. Howbeit I deny not that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, sometimes signifieth to rule with Princely authority, and Lord-like command, both in Scriptures and prophane Writers: asa 1.671 Homer stileth King Agamemnon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Shepheard of the people: so God himselfe calleth Cyrus hisb 1.672 Shepheard; and which is very observable, Cyrus as if hee had taken notice of this name imposed by God upon him before his birth, was wont usually to say,c 1.673 That a good Prince was like a good Shepheard, who can by no other meanes grow rich, than by making his flocke to thrive under him; the prospe∣rity of the subject is not only the honour but the wealth also of the Prince. All this maketh nothing for the Popes triple Crowne, to which hee layeth claime by vertue of Christs threefold pasce, or feede (Joh. 21.15.16.17.) for neither doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 originally, nor properly, nor usually signifie to reigne as a King, especially when oves meae, or grex domini, my sheepe, or the flocke of God is construed with it; nor can it be so taken here, or Joh. 21. as the light of both texts set together reflecting one upon the other will cleer the point. For that which Christ enjoyneth Peter, Joh. 21. that Peter here enjoyneth all Elders: the words of the charge are the same, Feede my sheepe, there; Feede the flocke of God, here. But Saint Peter enjoyneth not

all Elders in these words to rule with soveraigne authority as Kings over the whole flocke, or as Lords over their owne peculiar: for this hee ex∣pressely forbiddeth, ver. 3. therefore to usurpe authority over the whole Church, or to domineere over any part thereof, is not to feede ac∣cording to Christs charge to Saint Peter, or Saint Peters to all Elders. What is it then? if you have reference to the Etymology 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to feede, as the word imports in the originall, is to reside upon our cure, or abide with our flocke, where the spouse is commanded to seeke Christ,d 1.674goe thy way forth to the footsteps of the flocke. And indeed where should the Sentinell be but upon his watch-tower? where the Pilot but at the sterne? where the intelligence but at his orbe? where the sunne but within his ecliptick line? where the candle but in the candle-stick? where the diamond but in the ring? where the shepheard but among his flocke? whom hee is to feede, for whom he is to provide, of whom hee is to take the over-sight, to whom hee ought to bee an example; which hee cannot be if hee never be in their sight. But because this observation is grounded only upon the Etymology, I will lay no more stresse upon it. The proper and full signification of the word is pastorem agere, to play the good shep∣heard, or exercise the function of a Pastor, which consisteth in three things especially:

• 1 Docendo quid facere debeant.
• 2 Orando ut facere possint.
• 3 Increpando si non faciant.

• 1 In teaching those of his flock what they ought to doe.
• 2 In praying that they may doe it.
• 3 In reproving if they doe it not.

All which may bee reduced to a threefold feeding:

• 1 With the Word, Jer. 3.* 1.675
• 2 With the Sacraments, Apoc. 2. & Joh. 6.
• 3 With the Rod, Micah 7.14.

To feed with the Word and Sacraments is the common duty of all Pa∣stors, but to feed with the rod is reserved to Bishops: they are Seraphims, holding the spirituall sword of excommunication in their hands, to guard the tree of life: whose speciall office, and eminent degree in the Church is implyed in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the vulgar latine rendereth provi∣dentes, but Sainte 1.676 Austine more agreeable to the Etymology, superviden∣tes, super-visours, or super-intendents. Yet this is but a generall notation of the name; every Bishop is a super-visour or over-seer, but every super-visour is not a Bishop. The Lacedaemonian Magistrates were called Ephori, which is an equivalent stile to Episcopi: andf 1.677 Constantine the great spake as truely as piously to his Bishops; Yee reverend Fathers are Bishops of them that are within the Church, but I of them that are out of the Church: where your pastorall staffe is too short, I will piece it out and lengthen it with my scepter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the most proper and restreyned signification,

is to exercise Episcopall authority (or performe the office of a Bishop) which consisteth in two things:

• 1 In ordaining.
• 2 Ordering.

• 1 Giving orders.
• 2 Keeping order.

Saint Paul givethg 1.678 Titus both in charge: for this cause left I thee in Crete, to ordaine Elders in every Church, there is the first, to wit, ordina∣tion; and to set in order things that are wanting, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to correct things out of order, there is the second, viz. ordering or reformation. Timothy like∣wise the first consecrated Bishop of Ephesus is put in minde of these bran∣ches of his Episcopall function: of the first,h 1.679 Lay hands suddenly on no man: of the second, Against an Elder receive not an accusation but under two or three witnesses:i 1.680 Them that sinne rebuke before all, that others also may feare. Be notk 1.681 partaker of any other mans sinnes, to wit, by not censuring or pu∣nishing them. These two offices to bee most necessary in the Church, e∣very mans reason and common experience will informe us. For how shall wee have Ministers at all without ordination? and how shall wee have good Ministers or people without visitation? Now for Presbyters or Mi∣nisters, who are equall in degree to exercise authority one over the other, and lay hands upon themselves, & so to become their own ghostly Fathers, is to make order it selfe a confusion. Therefore God in the law put a diffe∣rence between the Priests and Levits: and Christ in the gospell between the Apostles and Disciples; and the Apostles after Christs death between Bishops and Elders. Which the primitive Church kept so religiously, that to oppose it in practice was accounted no lesse thanl 1.682 sacriledge; in do∣ctrine, flat heresie. The first that I finde ever to have gone about to break downe the partition wall betweene Bishops and Presbyters, was Aerius, a man like his name, light and aery, easily carried away with the winde of ambition. For asm 1.683 Epiphanius writeth, standing for a Bishopricke, and missing it, hee invented this heresie to comfort himselfe; and because hee could not raise up himselfe to the high ranke of Bishops, hee sought to pull them downe to his lower ranke of Elders. What difference, saith he, is there betweene a Bishop and a Priest? none at all, their order, and honour, and dignity, is one and the selfe-same. But for this his sawcy malepartnesse he felt the smart of the Crosier staffe, and for ranking Bishops among Presby∣ters or Elders, he was himself ranked among hereticks. God who made grea∣ter & lesser lights in the firmament, and set Angels in ranks one above ano∣ther, hath erected an* 1.684 Hierarchy upon earth: which as he hath ever yet, so I hope he still will to the end of the world establish and support and propa∣gate it, as it hath wonderfully supported and propagated the Church. The bounds therof extended by the preaching, & kept by the government of Bi∣shops; the Hereticks and Schismaticks in all ages suppressed by Councels and Synods of Bishops; the Rubricks of Ecclesiasticall Kalendars coloured with the blood of so many martyred Bishops, are sufficient evidence there∣of.

And as the Church soone after her first plantation exceedingly pro∣spered under the shade of James Bishop of Jerusalem, Titus of Crete, Ti∣mothy of Ephesus, Marke of Alexandria, Ignatius of Antioch, Antipas of Pergamus, Polycarpe of Smyrna, and divers others ordayned by the Apo∣stles, or their immediate successors; and in succeeding ages received her best sap and nourishment from the Greeke and Latine Fathers, who for the most part were Bishops: son 1.685 Beza himselfe acknowledgeth it to have beene the singular happinesse of the Church of England, which he prayeth may be perpetuall, that this reverend and sacred order hath yeelded not only famous Martyrs, but also most excellent Doctors and Pastors. As the Poet blazing the vertues of the Emperour then reigning, said,

o 1.686 Te volet invictus pro libertate Camillus: Si Cato reddatur, Caesarianum erit.

Brutus and Camillus and Cato, the greatest sticklers for the liberty of the commonwealth, if they were now alive would turne Royalists: so wee may truely affirme that the greatest enemies of Episcopall jurisdiction, could not but approve of such Bishops as now sit at the sterne in our Church. And what if all are not such? must the whole order suffer for their sake?

p 1.687 Desine paucorum diffundere crimen in omnes.

lay not upon all the fault of some. If one or other budde of Aarons rod, the bishopricke of Rome and the dependants thereon, are turned into serpents, shall the whole rod bee cast out of the Arke, and Jonah's gourd put in the place thereof? I meane the new sprung up mushrome, the go∣vernement of lay Elders; Elders whereof no elder age of the Church ever took notice, and the younger cannot tell yet how to christen them: because they are a kind of epicoens, of both genders, plant-animals, partly animals, partly plants: like a sort of Nuns at Bruxels, partly regular partly secular; in the morning wearing the cowles and habit of Recluses, in the afternoone the feathers and other attire of Gallants. For they are Clergy-laickes, and Lay-clerkes: of their clergy they are, for they together with their Mini∣sters ordaine Ministers, and inflict ecclesiasticall censures; and yet laickes they are, for they may not preach nor baptize. Church-men they are, for they beare rule in the Church; yet church-men they are not, for they may receive no maintenance from the Church. They are the Elders that rule well, and labour, not in the word, for such they will have intimated by S. Paul; yet the honour which their owne Interpreters there expound honourable maintenance, is not due unto them. Spare me Men, Fathers, and Brethren, if I spare not them who goe about to bereave us of our spirituall Fathers, qui saeviunt in plagas & vulnera ecclesiae, who seeke to ruine the ruines, and spoile the very spoiles of ecclesiasticall dignity and distinction left among us. To place such Bats as these, rather mice than birds, must Christs Apo∣stles and their successors be displaced, and all rankes of ecclesiasticall or∣der confounded: is there any justice in this, to breake all Crosier staves,

and tread all Miters under foot, and teare all Rochets in pieces

Unius ob noxam & furias Ajacis Oilei.

for the usurpations and tyranny of one Bishop the Pope of Rome? By this reason take away the reverend order of the Apostles for Judas sake, take away the sacred order of Prophets for Balaams sake, take away the soveraigne order of Princes for Julians sake, take away the glorious orbs of starres for the starres sake calledq 1.688 wormewood in the Apocalyps, nay take away the highest regiment of Angels for Lucifers sake, and the rest of his faction, somtime in the highest order in heaven, but now reserved in chaines of darkenesse till the great day.

This may suffice to bee spoken of, and for your calling: two words of the two duties implyed in the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feede, and take the over-sight. You are Pastors and Bishops, make good your titles, feede as Pastors, take the over-sight of your Diocesse as Bishops. The three or∣ders in the Church, Bishops, Priests, and Deacons, resemble the three fa∣culties of the soule, the vegetative, sensitive, and reasonable. For as the sensitive faculty includeth the vegetative, & aliquid amplius and somewhat more, to wit, sense; and the reasonable implyeth the sensitive, & aliquid amplius and somewhat more, to wit, reason; so a Priest implieth a Deacon, & aliquid amplius; and a Bishop imply∣eth a Priest, & aliquid amplius. Yee are (my Lords) both Bishops and Priests, and as you are invested into a double honour, so you have a double charge: as Bishops you are to rule well; as Priests to labour in the word: as Priests you are to preach, as Bishops to ordaine Priests, and countenance Preachers: as Priests you are to smite simony and sacri∣ledge, schisme and heresie, impurity and impiety, gladio oris, with the sword of your mouth; as Bishops, ore gladii, with the mouth, that is, the edge of the sword, the sword of ecclesiasticall censures which Christ hath put in∣to your hand: beare not this sword in vaine, be not partakers of the sinnes of any of the clergy, or bribes of the laity; use this your sword for, not a∣gainst the Church:

r 1.689Non hos quaesitum munus in usus.

Hold not too strict a hand over your too much oppressed Clergy; let it not be said of the clergy of your Diocesse, as it was said of the Roman soul∣diers under Severus, that they were more afraid of their Captaine than of the enemy. For as Saint Paul speaketh to the Corinthians, if I make you sad who shall comfort you? so may I say to you, if you dishearten poore Ministers who shall comfort them, or stand for them? the laity? no, they take too much of the nature of the stone, from whence they have their name given them,* 1.690 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: if a faithful minister of Jesus Christ, if a diligent preacher that spends his oile & week, his body and soul to give them light; sue but for his dues, especially if he mutter but a word against their great Diana, their sacrilegious customes, which oft deprive the ministers of the Gospell of nine parts of the Tenth, and leave them but decimam decimae, the tenth of the tenth; they will all fall upon him, and unlesse your power and authority relieve him, grinde him to powder. They use their godly Preachers, whom the world cannot parallel, as the Hawke in He∣siod

dealt with the melodious Nightingale,s 1.691 they plume them and devoure them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, although they bee the sweetest singers of Israel. Many of them after they have spent their strength in preaching in season and out of season, catechizing and lecturing on the Lords day, and on the weeke dayes, may truely say as Synesius sometimes complayned that they carried nothing away from their parishes or cures, but bonam conscientiam & malam valetudinem, a good conscience, and an ill and cr••zed body.

No more of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking the over-sight: and but a word of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feede, lest whilest I exhort you to feede, I detaine you from better feeding, viz. upon the blessed Sacrament now set before you. As in Churches and Noble-mens hals, where there hang great Candlestickes with many branches, the lights are first let downe to bee tinded, and when they are fully lighted, then they are drawne up by degrees to give light to the whole roome: so our Church first sendeth her sweet waxe lights, made and formed in private schooles, downe to the Universities to bee tinded, and when they are fully enlightned with knowledge, then draweth them up by degrees, first to pastorall charges, then to dignities, Deaneries, and Bishopricks; not that then they should bee put out, but to the end that as they are set higher they should give more light. You are, right Reverend, the silver Trumpet of Zion, whom God lifteth up on high that you may sound the louder & shriller, as bels are hung higher in the steeple, that they may bee heard further. Let it bee never said of you as it was of Saul, that when hee came to the high places he made an end of prophecying. The more God hath honoured you, the more you ought to honour him; the higher Christ hath preferred you, the more you ought to love him, and shew this your love by your treble diligence in feeding his sheepe. To which end these words, Peter lovest thou me? feed my sheep, &c. are by the order of our Church appointed to bee read for the Gospell at your consecration. I grant you feede many wayes; you feede when you appoint pastors to feed, you feede when you instruct them how to feede, you feede when you cen∣sure them for not feeding their flockes, or not feeding them with whole∣some food, you feede in a Synode when you make good canons, you feede in your visitations when you encourage good Ministers, and reforme abu∣ses in the Church, lastly, you feede at your tables when you keepe good hospitality. And after all these manners the Apostles and ancient Fathers fed; yet they thought themselves in danger of a vae, or curse if they fed not by preaching the Gospell in their owne persons. Woe bee to mee, saith Saintt 1.692 Paul, if I preach not the Gospell. Saint Gregory was a Bishop himselfe, and that of a very large and troublesome Diocesse (for hee was Pope of Rome) yet hee deepely chargeth Bishops with this duety, thus inferring upon Christs words to Peter, lovest thou mee? feed, &c.u 1.693 If care and dili∣gence in a pastorall charge be an argument, and certaine evidence of the love wee beare to Christ, whosoever furnished with gifts and abilities thereunto, refuseth to feede Christs flocke, is to be taken pro convicto, that hee beares no good affection to the chiefe Pastor and Bishop of our souls. If the love of Christ constrayned us not to stirre up the grace of God in us, which wee have re∣ceived by imposition of hands, and even like lampes to spend our selves to give light to our flockes; yet methinkes the excellency of this function

should enflame us thereunto. Where can we fixe our thoughts with more delight and contentment than upon heaven and heavenly objects? how can wee put our tongues to a better use than to declare the word of life? to preach the Gospell of the Kingdome? to sound out our makers praises? how can our hands be better employed than about the seales of grace? Heare Saint* 1.694 Chrysostome open his golden mouth, and weigh his words in the scales of the sanctuary: Seest thou not, saith hee, how thine eyes water whilest thou stayest in the smoake, but are cleared and refreshed if thou goe out into the open ayre, or walkest a turne in a pleasant garden? so the eye of our minde is cleared, and our spirituall senses much revived by walking in the garden of holy Scriptures, and smelling to the flowers of Paradise; but if wee run about in the smoake, that is, busie our selves about earthly affaires, we shall shed many a teare, and be in danger of quite losing our sight.

I will conclude, and briefely represent all the principall points of the A∣postles exhortation to your view in one type of the law. In the Arke of the covenant there was the rod ofa 1.695 Aaron that budded, and about it a crown of gold. By the rod of Aaron you easily apprehend the Priests office or pastorall charge: the buds of this rod, or parts of this charge are two, fee∣ding and overseeing; which ought to bee performed not by constraint, but willingly, as the buddes were not drawne out of Aarons rod, but put forth of their owne accord. And herein wee are not to respect our owne good, but the good of our flocke: wee must doe nothing for filthy lucre, but of a free minde to benefit others, as the rod of Aaron bare not blossomes or fruit to, or for it selfe, but to, and for others. By the fruits of Aarons rod you may understand the good life of a faithfull Pastor, who is to be an example to his flock; this fruit enclineth him to true humility opposite to Lord-like pride, as the fruit of a tree weigheth the branches downe to the earth. Lastly, by the Crowne above the rod, and round about the Arke, is represen∣ted the reward of a faithfull Shepheard and vigilant Bishop. You have the embleme of your office, the word or Motto shall be Germinet virga Aaro∣nis, Let the rod of Aaron blossome in your mouths by preaching the word, and budde in your hands by the exercise of ecclesiasticall discipline, and beare fruit in your lives by being ensamples to your flocke, and the crowne a∣bove the rod, and about the Arke shall bee yours, as it is promised, ver. 4. And when the chiefe shepheard shall appeare, you shall receive a crowne of glory that fadeth not away;

Which God the Father grant for the price of his Sonnes blood, to whom with the holy Spirit be all honour, glory, praise, and thanks-giving, now and for ever, Amen.

THE TREE OF SAVING KNOVVLEDGE: OR Schola Crucis, Schola Lucis, A Sermon preached in Lent, March 16. before the King at White-hall. THE TWELFTH SERMON.

1 COR. 2.2.

I determined not to know any thing among you, save Jesus Christ, and him crucified.

IF any here present bee of so dainty eares, and delicate a palate, that wholesome meat will not downe with them, unlesse it bee curiously dressed by art, and ex∣quisitely dished, and set forth with variety of costly sawces; I desire them to consider that there may bee intemperancy in the eare as well as the taste, and that to feede such a luxurious humour in them, were a kind of breach of the holy Fast wee now keep. Where beautifull pictures, and sacred imagery are most in use (I should say abuse) I meane in the Church of Rome, during the whole time of Lent, sada 1.696 curtaines, and darke vailes are drawn before them: and in like maner our divine Apelles's, if they have any rare and eminent piece for stuffe as well as workmanship by them, they may doe well to vaile or shadow them at this season, that art may sympa∣thize with religion, and humane learning, as it were, put on blacks, when di∣vine puts on sacke cloth. For my selfe, I need make no other Apology to you than the Apostle doth to the Corinthians, in my text. The words which I handle are a warrant for the plaine handling thereof; for what is I deter∣mined not to know any thing among you, save Jesus Christ, and him crucified, but in effect to say, Ib 1.697 purposed not to make any banquet, I bid you to no feast, I have provided you but one dish of meate, the Lambe of God, and it but ordinarily dressed, broached upon the Crosse, that is, Jesus Christ, and him crucified?

Too exact division hath the same inconvenience withc 1.698 want of divisi∣on: for it breedeth confusion, which it should prevent, and troubleth the memory, which it should helpe and ease. As to handle severall parts with∣out premising a convenient partition, is to teare asunder, and not to carve up: so on the contrary, over-curiously to divide upon division, and sub-di∣vide sub-divisions, is to crumble not breake the bread of life; or as Fabius speaketh, frusta facere, non membra, that is, to mince, and not (as the Apo∣stle requireth) rightly to divide the word of truth. May it please you there∣fore to goe along with me through the few parts of this facile and passa∣b••le division.

• 1 The profession of the Apostle, I determined to know.
• 2 The object of his profession,
  • positively, Jesus Christ.
  • privatively, nothing but him.
• 3 The condition of the object, And him crucified.

As thed 1.699 Logicians in the subjects of all sciences distinguish rem conside∣ratam, & modum considerandi; the matter considerable, which they call the materiall object, and the manner of considering it, which they call the formall: as in Physick the res considerata, or material object, is corpus huma∣num mans body, the modus considerandi, or formall object, is quá sanabile, as curable: in Musick the res considerata is numerus, number, the modus con∣siderandi is quá sonorus as it is found in sounds, and serveth to harmony: So here the res considerata, the thing, or rather person to bee considered is Jesus Christ; the modus considerandi manner of considering him, is quà cru∣cifixus, as crucified. The best nurture is in the schoole of the crosse, but then this crosse must bee the crosse of Christ Jesus, and Christ Jesus must bee knowne, and lastly this knowledge must bee desired, or resolved to bee got.

1 Nothing is more to bee desired than knowledge, I desire, or have de∣termined to know.

2 No knowledge more to be desired than of Jesus Christ, Nothing but Jesus Christ.

3 Nothing of Jesus Christ is more to bee desired to bee knowne, than that hee was crucified, And him crucified. Of all things knowledge is most to be set by, fore 1.700 this is life eternall to know thee to be very God, and whom thou hast sent Jesus Christ. Of all knowledge this of Christ is most excel∣lent,f 1.701 for I account, saith the Apostle, all things as dung in comparison of the knowledge of Christ. Of all Christian knowledge this of the crosse is most comfortable; forg 1.702 God forbid, saith hee, that I should rejoice in any thing save in the crosse of Christ, whereby the world is crucified unto me, and I unto the world. These points I shall cleare to your understanding, and presse upon your devout affections, Gods grace assisting, your patience en∣couraging, and the time permitting me.

I determined to know nothing among you, &c. No people under the cope of heaven were more desirous of knowledge, or capable of a greater mea∣sure thereof, than the Corinthians, that were Pupilla Graeciae, the apple of Greece, the eye of the world; and none more furnished with divine and hu∣mane

knowledge than my Apostle, whose portion, especially of acquired learning, was like to Benjamins (of whose tribe hee was)h 1.703 five times grea∣ter than his brethren.* 1.704 Yet this every way accomplisht Doctor of the Gen∣tiles, so inriched with all knowledge, at Corinth the prime City of Greece, the Royall Exchange (if I may so speake) of all arts and sciences, whither men of ordinary ranke and quality might not easily have accesse; among these who heard of Saint Paul, that hee had beenei 1.705 rapt up into the third heaven, and expected that hee should utter unto them what hee saw and heard there, hee will bee knowne to know nothing save Jesus Christ, and him crucified. All that hee tooke up at Gamaliels feet hee layed downe at Christs; hee buried his jewels of Egypt which cost him so deare, under the wood of the crosse, as Jacob did Labans idollsk 1.706 under the oake at Si∣chem. Hee not onely under-valueth them in respect, but maketh no rec∣koning of them.

I esteeme nothing of any, nor will bee esteemed for any knowledge, save of Jesus Christ and him crucified.* 1.707 Which words are spoken by the Apostle here by way of apology to certaine of the Corinthians, who, prepossessed with the false Apostles, making great shew of learning and eloquence, could not away with the Apostles plainer and simpler kinde of teaching, without ostentation of art or mixture of secular learning. To these hee ad∣dresseth himselfe after this manner, ver. 1. And I, brethren, when I came un∣to you, came not with excellency of words, or wisedome, declaring unto you the testimony of God: For I determined not to know any thing among you save Jesus Christ, and him crucified. My speech, and my preaching was not with en∣ticing words of mans wisedome, but in demonstration of the Spirit, and of power, that your faith might not stand in the wisedome of man, but in the power of God. In effect he confesseth that his words were not so pickt,* 1.708 his phrase so choice, his composition so smooth, his sentences so fluent, his cadences so sweet, his language so polite, his stile so flourishing, or his lines so strong, as were those of the false Apostles, who with their puffed up eloquence and word wisedome sought to bring into contempt the simplicity of the Gospell.

I seeke not, saith hee (in effect) to approve my doctrine unto you by Tropes of Rhetorike, or Syllogismes of Logicke, or Axiomes of Philosophy, but by the evidence of the Spirit. I professe no science among you but the science of the crosse: and surely the plainest and sim∣plest method and manner of teaching best fitteth it. Were it decent and agreeable, thinke you, to treat of God his emptying himselfe in swelling words? to speake of Christ his abasing himselfe in a lofty stile? to dis∣course sweetly upon gall and vinegar? to beset nailes and thornes with flowers of Rhetoricke? and to bring our Saviour in pompe of words and vaine-glorious pageants of art to his crosse? Let them make ostentation of their learning and eloquence who preach themselves; I that am a Mi∣nister of Christ and called to preach him, make conscience to adde any thing of mine owne that may detract from him, or any way obscure the doctrine of the Gospell.

[Doct. 1] The Ministers of the word may esteeme of secular learning in it's ranke, but they must not as if they were making merchandise thereof, expose it to sale in their sermons: they must not seek to value themselves chiefly by it,

or make any shew or ostentation thereof to the obscuring, or any way disparaging the doctrine of the Gospell. There are many simples goe to the making of a soveraigne Electuary, which yet cannot bee discerned in it when it is made: wee see not the honey-suckles and other sweet flowers which Kine feede upon in the spring,

l 1.709Attamen occultum referunt in lacte saporem;

yet wee have the taste of them in the milke. The Prince of the Romane Oratours illustrateth the like observation by a similitude drawne from those that walke in the sunne;m 1.710 who though they walke not to that end to bee sunne-burnt, yet if they walke long they will bee so: in like manner though a man study not the arts to this end to gaine an opinion of learning or skill in them, nay though hee conceale art (which is a high point of art) with all possible art; yet by that which hee performeth in his pleading of causes it will appeare how hee hath profited in them.

I determine to know nothing, &c. The Apostle seemeth to bee very flat upon the negative, and by a kinde of Ostracisme to banish all eminency of secular learning out of the schoole of Christ: yet as Saintn 1.711 Chrysostome well notes, hee doth not absolutely condemne humane learning and elo∣quence, wherein himselfe excelled; for that had beene to slurre his owne perfections: but the edge of his Apostolicall reprehension falleth upon the abuse, ostentation, or over-prising it to the prejudice of the knowledge of Christ crucified. I know the ground I now tread upon is slippery, and therefore I must carefully looke to my feete lest they slide on either side. To derogate from the all-sufficiency of Scripture is sacriledge and blasphe∣my; and on the other side, to detract from the worth and credite of arts and sciences is anabaptisticall frenzie; the truth in the middle may bee laid downe in this Aphorisme, Scripture is of it selfe abundantly sufficient for us, but we are not sufficient for it without the help of the arts, or, as we terme them, liberall sciences. Wee cannot sufficiently either conceive our selves, or declare to our hearers the works of God without naturall Philosophy, nor the law of God without morall, nor the attributes of God without the Metaphysickes, nor the dimensions of the Arke and Temple without the Mathematickes, nor the songs of Sion without Musicke and Poetry. Wee cannot interpret the text of Scripture without Grammar, analyze it with∣out Logicke, presse and apply it without Rhetoricke. Wherefore let Brownists and Separatists scoffe at University learning, as the Foxe in the Greeke Epigram disparageth the faire and ripe grapes on a high tree, be∣cause they were out of his reach; wee must be alwayes thankefull to God for his bounty to us, in enriching our schooles with this treasure. Which no way obscureth the glory, or diminisheth the price and excellency of the doctrine of the crosse; if in humility wee submit it to Scripture, and our selves to the holy Fathers of the Church their directions: which are three;

• 1 To purge and clense it.
• 2 To subject it to, and make it serve divine knowledge.
• 3 To use it moderately, without affectation; and modest∣ly, without ostentation.

1 To purge and cleanse it; for the best of it is but like oare, which must be washed, and passe through the stamping mill, and the fire too, before it make pure metall. St.p 1.712 Jerome giveth sage counsell to any that fall in love with secular learning, which he there fitly tearmeth the Bondwoman: If, saith he, thou lovest the Bondwoman, and art taken with her beautie, cut off her haire, that is, her superfluous ornaments of words, and pare her nailes, and wash her with the Prophets soape; and then if thou marry her she will bring thee much fruit. Yet take heed thou dotest not upon her, nor too highly esteemest of her: such fond affection cost Heliodorus his Bishopricke, and Theopompus his wits; who, asq 1.713 Josephus and Eusebius write, when hee went about (as he thought) to adorne and embellish the Scripture with Greeke elo∣quence, was distracted and troubled in mind, and enforced to give over his in∣tended purpose. Whatsoever some men professe in words, it is evident that in their practice they under-value Scripture, and too high esteeme secular learning; whose chiefe labour is in their Sermons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to preach art and wit; or, as the Apostle speaketh, themselves, not Christ. Nei∣ther are those hearers free from this sacrilegious errour, robbing God of his honour, and the Scriptures of their excellency, who account those the ra∣rest Sermons which are no Sermons at all. Of which it may be said as the Country-man spake of a goodly head exquisitely painted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What an excellent scull is this, and yet there is no braine in it? A Sermon without divinity, fraught onely with picked phrases, and nume∣rous sentences, cannot be fitter compared than to Onesilus his head, of whichr 1.714 Herodotus reporteth that it was empty of braine, and in stead thereof filled with hony combes.s 1.715 Lysander refused rich apparell made up after the luxuri∣ous garbe of the Sicilians, which Dionysius sent to his daughters, saying, Vereor ne his amictae turpes videantur. When the King of Persia sent tot 1.716 Antalcidas a garland of Roses, perfumed with sweet spices and o∣dours, the Lacedaemonian Captaine accepted of his good will, but found fault with his Present, saying, Rosarum odorem, naturae{que} fragrantiam artis adulteratione perdidisti. They whom it concerneth can well interpret and apply these stories to themselves; who if they will shew themselves faith∣full suitors for their Master, and not wooers for themselves, they must fol∣low Origens advice, and conceale Art as much as may be.u 1.717 Moses, saith he, comming from the mount put a vaile upon his face when it shone, that the people might not see it: so should the Preachers of the word obscure the shi∣ning of humane learning (especially in their homilies and exhortations to the people) lest the Crosse of Christ be made of none effect. Thex 1.718 gold sanctifieth not the Altar, but the Altar the gold: humane learning improveth not di∣vine, but contrariwise divine improveth it. The Arts are holy in their use onely, which is to attend upon sacred knowledge; and whilest they doe so the law intitleth them to some kinde of holinesse. Nam quae sacris serviunt profana non sunt: those things which serve holy things are not to be accounted profane. Now if the highest preferment that humane arts and sciences can aspire unto is to be hand-maids to the sacred and saving science of Divinity, they must not in their attendance on her exceed in their dresse, and flaunt it too much. Hagar may be arrayed decently to wait on her Mi∣stresse; but if shee begin to out-brave Sarah, she must be turned out of

doores. Neither St Paul's inlaying his Epistles with sentences of Aratus, Epimenides, and Heraclitus Ephesius, nory 1.719 Clemens his Stromata, nor Eu∣sebius his bookes De praeparatione Evangelica, nor St. Augustine his Tra∣ct••ts De Civitate Dei, nor any of the ancient Fathers (quoted by St.z 1.720 H••e∣rome) embellishing their writings with all variety of humane learning, will warrant their practice who displace Scripture testimonies in their Ser∣mons, to make roome for Morall Essayes, Politicke Aphorismes, Philo∣sophicall Axiomes, or Poeticall Fictions. Epithets are ornaments of speech not to be contemned;* 1.721 yet Archidamus, saith Aristotle, was much to blame for cloying his auditors with them, and using them as meats which hee should have used onely as sauces. St. Hierome in his Epistle to Marcella de∣servedly taxeth those women who were nimio candore deformes, who de∣formed their native beauty by painting themselves too white. Anda 1.722 Quin∣tilian rightly observeth, that though the eyes be the most beautifull parts of the body, yet no man would account such a man as the Poets feign Ar∣gos to have beene, who had an hundred eyes, to be a comely or beautifull man. Pendants on the eares, a chaine of pearle on the necke, and bracelets on the armes, and rings with j••wels on the fingers may doe well in noble Matrons: but to sticke the lips, and noses, and cheekes, and breast, and al∣most all parts of the body, as theb 1.723 Peruvians doe, with precious stones, woundeth rather than adorneth that sexe. It is most commendable I grant to borrow of Egyptians jewels of gold, and silver, and rayment, to the end to offer them to God for the use of the Arke: but we must take heed that we make not Idols of these jewels, and secretly seeke to be worshipped in and by them. If any doe so, he that hathc 1.724 eyes like a flaming fire, and feet like fine brasse, will discerne their vaine-glorious pride, and stampe them and their Idols to powder. To close up this note, though not so fit for this quire, yet not to be skipt because prickt in the rules of my text, let all the Dispencers of Gods holy mysteries, by the Apostles example, strive in their preaching to winne soules to Christ, not applause to themselves; to pricke the heart, not tickle the eare; to leave in their hearers minds a perswasion of their doctrine, not opinion of their learning and eloquence; that is, in the Apostles phrase, to esteeme to know nothing save Jesus Christ.

JESUS

d 1.725Nomen cum rosis violis{que} natum, Quod hyblam sapit, atticosque flores, Quod nidos olet avis superbae, Nomen nectare dulcius beato.

A name sweeter to the smell of the soule than roses, or violets, or all the A∣rabian spices in the Phoenix nest; and sweeter also to the taste than the A∣thenians hony, or Nectar it selfe. Nothing relished St. Augustine without it: Ignatius calleth Jesus his love and onely joy; Jesus amor meus cruci∣fixus, Jesus my love is crucified. This name Jesus was imposed by an Angele 1.726 Mat. 1. and acknowledged by the Divelf 1.727 Act. 19. and highly advanced by God himself above all namesg 1.728 Phil. 2. Three in the old Testament bare this name, and they were all types of Christ: Jesus Nave or Josua was a type of Christ as a King, Jesus in Zechary as a Priest, and Jesus the son of Syrach as a

Prophet to reveale the secrets of his Fathers wisdome. As all Josephs bre∣threns sheaves rose up & did homage to Josephs sheafe▪ so all the attributes of God and other names of our Redeemer, after a sort rise up and yeeld a kind of preheminence to this name, which the Apostle stileth ag 1.729 a name above all names, at which every knee must bow. And the reason hereof is evident to all that have yeelding hearts and bending knees, and are not like the pillars in the Philistims Temple, which were so fast set in their sockets, that they needed a Sampson to bow them. For there is majesty in God, there is independent being in Jehovah there is power in Lord, there is un∣ction in Christ, there is affinity in Immanuel, intercession in Mediator, helpe in Advocate, but there ish 1.730 salvation in no name under heaven but the name of Jesus. [Doct. 2] Which may bee taken either as a proper name, or as an ap∣pellative; if it bee taken as a proper name, it exhibiteth to the eye of our faith infinity defined, immensity circumscribed, omnipotency infirme, e∣ternity borne, that is, God incarnate: It designeth a single person of a dou∣ble nature, create and increate, soveraigne and subject, eternall and mortall: It is the name of the Sonne of God begotten of a Father without a Mother, and borne of a Mother without a Father, God of God, and Man of wo∣man. God sent from God, Man sent to man, God to save man, Man to sa∣tisfie God, God and Man to reconcile God and man. [Doct. 3] If the word Jesus be taken appellatively it signifieth Saviour, or him that saveth us from

• 1 The wrath of God,
• 2 The power of Satan,
• 3 The guilt and dominion of sinne,
• 4 The sentence of the law,
• 5 The torments of hell.

And to know Jesus in this acception, is to know a soveraigne salve for e∣very sore of the conscience, a remedy against all the diseases of the minde, a sanctuary for all offences, a shelter from all stormes, a supersedeas from all processe, and an impregnable fortresse against all the assaults of our ghost∣ly and bodily enemies; and can you then blame the Apostle for making so much of the knowledge of Jesus which is also Christ?

Christ, that is, anointed, a blessed and tender hearted Physitian, pro∣fessing his manner of curing in his name, which is by unction, not by usti∣on; by salving and plaistering, not burning and lancing.* 1.731 To know Christ is to know our King, Priest, and Prophet: For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth a thrice sacred person anointed with oyle above all his brethren, and appointed by God, [Doct. 4]

• 1 A Prophet to us,
• 2 A Priest for us,
• 3 A King over us.

• 1 A Prophet to teach us by his Word,
• 2 A Priest to purge us by his Blood,
• 3 A King to governe us by his Spirit.

Of Christs propheticall function Moses prophecieth, saying,i 1.732 A Prophet shall the Lord God raise up unto you like unto me, unto him ye shall hearken: his Priesthood God confirmeth to him byk 1.733 oath: his Kingdome the Angell proclaimeth,l 1.734 The Lord God shall give unto him the throne of his Father Da∣vid, and hee shall reigne over the house of Jacob for ever, and of his King∣dome there shall bee no end. Priests were anointed, as Aaron by Moses; and Prophets, as Elizeus by Elias; and Kings, as Saul by Samuel. Christ was therefore thrice anointed as King, Priest, and Prophet, yet is hee not three anointeds, but one anointed. And it is not unworthy our observati∣on, that Christs three functions are not onely mystically figured, but also after a sort naturally represented in the oyle wherewith hee was anointed. 1 Oyle maketh a cheerefull countenance, so doth Christ as a Prophet by preaching the glad tidings of the Gospell unto us. 2 Oyle suppleth and cu∣reth wounds, so doth Christ as a Priest the wounds of our conscience, by anointing them with his blood. 3 Oyle hath a predominancy amongst liquors; if you powre wine, water, and oyle into the same vessel, the oyle will bee uppermost; so Christ as a King is above all creatures, and is So∣veraigne over men and Angels. This his Kingly office typically shined in the Myter of Aaron, as his Priesthood was engraven in the Jewels of his breast-plate: as for the third office of our Lord, his propheticall function, it sounded in the golden bels hanging with the pomegranats at the high Priests skirts. By this glympse you may see & know what it is to know Jesus Christ. This Jesus had not bin a Jesus to us if he had not bin Christ, that is, anointed by God, and enabled by his threefold office to accomplish the perfect worke of our redemption: neither could Christ have beene our Christ if hee had not beene crucified to satisfie for our sinnes, and reconcile us to God his Father by his death upon the crosse; therefore the Apostle ad∣deth, and him crucified.

Crucified. And so I fall upon my last Note, a Note to bee quavered upon with feare and trembling in the Antheme set for Good-friday; yet it will not be amisse to tune our voice to it at this time. For this is also a Fri∣day, and next unto it, and in sight of it: and wee all know that if there bee many Instruments on a Table, and you strike one string of any one of them, the strings in the other that carry the same note (though untouched) give some sound at the same instant: in like manner all the Fridayes through∣out the yeere, especially those that fall in Lent, ought to sound out some of the Notes of the dolefull song that was pricked on that day, not with a penne, but with a speare, the burden whereof was Christ crucified.

[Doct. 5] Crucified. In this word the Apostle briefly casteth up the totall of Christs sufferings; the particulars whereof were his

• 1 Feares and sorrowes,
• 2 Indignities and disgraces,
• 3 Tortures and torments.

His agony and bloody sweat, his betraying and taking, his arraigning and condemning, his stripping and whipping, his mocking and spitting on, his pricking and nailing to the crosse. The crosse had foure parts,

• 1 An arrectorium, which was the maine tree fastened in the earth and standing upright towards heaven.
• 2 Scabellum, a planke to which the feete were nayled.
• 3 Lignum transversum, a crosse piece of wood whereto the hands were nayled.
• 4 Verticem, the top or place above the head, where the in∣scription was put.

To the dimensions of which parts them 1.735 Apostle seemeth to allude in his sacred Mathematickes, that, saith hee, you may bee able to comprehend with all Saints what is the bredth, and length, and depth, and height. The bredth seemeth to have reference to the lignum transversum, the length to the ar∣rectorium, the depth to the scabellum, and height to the vertex of the crosse. Those who are conversant in Jewish antiquities, observe that crucifying succeeded in place of strangling among them; wherein the speciall pro∣vidence of God is to bee marked, that although the Romanes changed the forme of the death, yet they changed not the Tree; hee that was crucifi∣ed as well as hee that was strangled hanged upon a tree, and thereby be∣camen 1.736 accursed by the law. A circumstance whereof the Apostle maketh a most comfortable use, saying,o 1.737 Christ hath redeemed us from the curse of the law, being made a curse for us, for it is written, cursed is every one that han∣geth on a tree. The consequents of sinne are three:

• 1 Shame,
• 2 Paine,
• 3 Curse.

All these Christ suffered on the crosse for us. 1 Pain, in his being nailed, racked and pierced. 2 Shame, in being placed betweene two theeves, and that naked, on their solemne feast day on which there was a concourse of innumerable people at Hierusalem. 3 The curse, in hanging upon the tree, being fastened thereto with nailes; which is properly crucifixion or cruci∣fying.

In summe, to bee crucified is to bee put to a most painefull, ignomini∣ous, and accursed death: first, to bee stript starke naked, stretched upon a gibbet or crosse, there to have foure nayles driven into the most tender and sinewy parts of the body, then to bee set up and exposed to open shame, to bee a spectacle of misery to the world, to Angels, and to men, and so to hang upon his owne wounds with continuall increase of torments, till either extremity of famine hath exhausted the vitall spirits, or extremity of paine hath rended and evaporated the substance of the heart into sighes and groanes. All this the Sonne of God suffered for us, and yet this is not all: For wee must not thinke that Christs hands and feete were onely cru∣cified, which yet alone were fastened to the crosse; his eyes were after a sort crucified when hee beheld the Disciple whom hee loved, together with his deerest Mother weeping out her eyes under him: his eares were crucified when he heard those blasphemous words, others hee hath saved,

himselfe hee cannot save; if hee be the Sonne of God let him come downe from the crosse: his smell was crucified with the stench of Golgotha: his taste with gall and vinegar; and last of all, and most of all, his heart was cruci∣fied with foure considerations, that entred deeper into his soule than the nayles and speare into his body. These were,

• 1 The obstinacy and impenitency of the Jewes.
• 2 The utter destruction of Hierusalem and the Temple.
• 3 The guilt of the sinnes of the whole world.
• 4 The full wrath of his Father.

For Christ charged himselfe with the sinnes of all the Elect, and there∣fore his Father layd a most heavie burden of punishment upon him: so hea∣vie that in bearing it he sweat blood; so heavie that hee complaines in pite∣ous manner,p 1.738 my soule is heavy unto death; yea and seemes to buckle under it, crying out,q 1.739 My God, my God, why hast thou forsaken mee? All this Christ suffered for us, and yet this is not all, for,r 1.740 qui adoratur in coelis non∣dum vindicatur in terra, hee that is adored in heaven is not yet fully revenged upon earth. Revenged said I? nay hee is still wronged, hee continually suffereth in his members, and after a sort in himselfe by the contemners of the Gospell, mis-believers, and scandalous livers. Because the crosse is the trophee of Christs victory over sinne, death, and hell, Satan hath a dead∣ly spite at it, and as hee hath done heretofore, so hee doth at this day em∣ploy all his agents to demolish and deface it; namely, by

• 1 Jewes,
• 2 Gentiles,
• 3 Papists,
• 4 Separatists, or Non-conformitants: all foure enemies to the crosse of Christ.

• 1 The Jewes make it a stumbling blocke.
• 2 The Gentiles a laughing stocke.
• 3 The Papists an Idoll.
• 4 The Separatists a scarre-crow.

• 1 To the Jewes it is an offence.
• 2 To the Gentiles foolishnesse.
• 3 To the Papists superstition.
• 4 To the Separatists and Precifians an abomination.

As it was the manner of the Spartanes in the worship of Diana, to whip naughty boyes before her altars, so I hold it an act of piety and charity to scourge these foure sorts of men before the crosse of Christ in my text; and first the Jew, who maketh a stumbling blocke of the crosse.

* 1.741O unbelieving Jew, why dost thou stumble at that which is the chiefe stay of an humble and faithfull soule? is it because the crosse of Christ ca∣steth an aspersion of innocent blood spilt by thy ancestors? Repent for

their sinne and thine owne, and by faith dippe thine hand in this his blood; it hath this wonderfull vertue, that it cleanseth even those hands that were imbrued in it. He is quickned, saith Saint Cyprian, by the blood of Christ, even who a little before spilt Christs blood. Is it because thy glorious fancy of the temporall throne of thy so long expected Messiah cannot stand with the ignominious crosse of Christ? reprove this thy folly, and convince this thine errour out of the mouth of thine owne Prophets which have beene since the world began. Ought nots 1.742 Messiah to bee slayne after sixty two weekes? ought not Christ to suffer such things, and so to enter into his glory? what is written of him, and how readest thou in thy noble Prophet of the royall race?t 1.743 He was cut off out of the land of the living, for the trans∣gressions of my people was he stricken. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes wee are healed: therefore was Barabbas acquitted, and Jesus condemned to the scourge and the crosse. Againe,* 1.744 hee powred his soule unto death, and hee was numbred with the transgressors: therefore Je∣sus was executed with two malefactors, the one on the right hand, the o∣ther on the left. Againe, hee bare the sinne of many, and made intercessi∣on for the transgressors: therefore Jesus when they crucified him, said,u 1.745 Father forgive them, for they know not what they doe. How readest thou in Moses law?* 1.746 cursed is he that hangeth on a tree: therefore Jesus who became a curse for us, hung on the tree of the crosse. Againe, all things by the law are purged by sprinkling of blood with a bunch of Hyssope: therefore Jesus blood wasx 1.747 shed upon the crosse, and a bunch of Hyssope there offered unto him. How readest thou in the booke of Psalmes?y 1.748 they gave me gall to eate, and when I was thirsty they gave mee vinegar to drinke: therefore Jesus said on the crosse, I thirst, and they filled a spunge full of vi∣negar, and put it on a reede and gave him to drinke. Againe,z 1.749 they parted my garments among them, saith David Christ his type, and on my vesture did they cast lots: therefore after Jesus* 1.750 gave up the Ghost, the souldiers parted his garments, and cast lots. Christ was fastened to the wood of the crosse asa 1.751 Isaak was bound to the faggot. Behold the type accomplished, and the scripture fulfilled, heeb 1.752 made his soule an offering for sinne, be not faithlesse but believe. Christ was lift upc 1.753 upon the crosse, as the brazen serpent was set up upon a pole for a signe. Behold the type accomplished, and the scrip∣ture fulfilled,d 1.754 they shall looke upon him whom they have pierced, be not faith∣lesse but believe. Christs flesh was torne, bruised, pierced, and as it were, broached on the crosse, as the paschall Lambe, yet without any bone broken. Behold the type accomplished, and the scripture fulfilled,e 1.755 they pierced my hands and feet, and thouf 1.756 keepest all my bones, so that not one of them is bro∣ken. Be not faithlesse but believe, sith every circumstance of Christs pas∣sion is a substantiall proofe, every indignity offered unto him is an Axiome, every nayle and thorne a poignant argument, every marke and scarre in his flesh a demonstration à signo, and his extension on the crosse a declaration and ostension, that hee is the true Messiah.

The Jew hath his payment; I now take the Gentile to taske,* 1.757 who ma∣keth a laughing stocke of the crosse. O foolish Greeke, why dost thou e∣steeme the doctrine of the crosse foolishnesse, in which all the treasures of

wisedome and knowledge are hid? The Abderites tooke Democritus for a man besides himselfe; but Hypocrates that great Physician made them know that they were out of their wits, not the Philosopher. The folly, O Greeke, is in thy judgment, not in the doctrine of the crosse; the shadow is in thine eye, or the dust in thy spectacle, and not in the object: for hadst thou a single eye, and a cleare spectacle, thou mightst see the crosse beset with foure Jewels;

• 1 Wisedome in the height and top.
• 2 Humility in the depth and basis.
• 3 Obedience on the right side.
• 4 Patience on the left.

Thou mightest see by God his infinite wisedome light drawne out of dark∣nesse, and good out of evill, and order out of confusion. Thou mightest observe in it infinite justice and mercy reconciled: thou mightest admire glory conquered by shame, power overcome by weakenesse, wisedome confounded by folly, death killed by dying, the grave destroyed by being buryed in it, and hell by descending into it. Yea, but thy pride will not brooke to have any faith in a man crucified, or to hope for salvation from him who could not save himselfe from the accursed tree. Indeed if he had beene inforced thus to die, if he had not laid downe his life of his owne ac∣cord, and made his soule an offering for sinne, thy objection had something in it considerable: but sith he dyed by power and not of infirmity; (for though to dye simply be of infirmity, yet so to dye, to lay downe his life at his own pleasure, and take it up again was of power;) sith being in the form of God heg 1.758 humbled himselfe to death, even the death of the Crosse, and in it triumphed over death, hell, and the Divell: stop thy mouth for ever from blaspheming the crosse, or rather open it to the everlasting praise of him that dyed on it; whose misery (if thou beleeve) is thy happinesse, his ignomi∣ny thy glory, his death thy life, his Crosse thy Crown. Thou eternizest the memory of Codrus, Curtius, the Decii, and D. Claudius, for devoting and sacrificing themselves for their Country: how canst thou then but much more love and honour, yea, and adore Jesus Christ, who Codrus-like put on the habit of a common souldier, or rather servant, and dyed in the bat∣taile to gaine us an everlasting victorie over all our enemies: Curtius-like leapt into the Hiatus, or gulfe of death and hell, to save mankinde from it: Decius and Claudius-like, devovit se pro terrarum orbe, gave himselfe up to death for the life of the whole world?

[Use 3] And so I let the Greeke passe: the Romanists turne is next, who maketh an Idol of the Crosse.* 1.759 O superstitious Papist, why dost thou vow pilgrima∣ges, and creepe on all foure to the Crosse? Why dost thou fall downe at it, and often lash thy selfe before it? Why dost thou kisse it, and weepe upon it, and make a woodden prayer to it, saying, Ave lignum, spes unica; all haile thou wood of the Crosse, our onely hope? Was the Crosse crucified for thee? Did thy gilt crucifix die for thee? Hast thou not heard how the Gentiles of old traduced the Christians, quodh 1.760 Crucis erant religiosi, that they religiously worshipped the Crosse; and what answer the godly Fathers in

those purest times returned unto them, Cruces nec habemus nec optamus, we neither have Crosses nor desire them? Didst thou never heare what S. Helena the renowned mother of great Constantine did when she discovered the true Crosse to which our Lord was nailed, by the inscription? St. Ambrose telleth theei 1.761 she espied the title, she adored the King, not the wood verily, for that is a heathenish errour and vanitie; but she worshipped him who hung up∣on the Tree. If the Crosse be a creature, and latrie be divine worship, Crosse latrie which thou practisest, and thy Church teacheth, can be no other than grosse Idolatrie. Me thinkes I heare a new bell ring in my eare, that Papists are not so blockish as to adore the woodden Crosse; this is but a scandall put upon them by some braine-sicke Novellist. They yeeld onely a reverend respect to it as Protestants themselves doe to the Font, to the Chalice, and to the Communion Table, and no more. No more? How then construe they Cardinall Bellarmine his words,k 1.762 We adore all Crosses, be∣cause all Crosses are images of the true Crosse? How wave theyl 1.763 Andradius his open profession, We doe not deny, or make no scruple to confesse that wee worship the most excellent Crosse of Christ with divine worship called Latria? What soder have they for Jonas of Orleans his upbraiding Claudius Tau∣rinensis? or the Roman Inquisitor his branding the Waldenses with heresie, for impeaching the adoration of the Crosse? How can they put by their great schoolemanm 1.764 Thomas Aquinas his magisteriall decision and reasons; The Crosse of Christ both in regard of the representation of Christ, and be∣cause it touched the members of his body, is to be adored with divine worship? Verily, for this his blasphemous conclusion, and the absurd premisses out of which he infers it, this master of the schooles deserveth to be whipt by his schollers, as the schoolemaster of the Falisci was by the Roman Consul his appointment. For if all those things are to be worshipped with Latria which represent Christ, then all the types of the old law, yea, the brasen serpent it selfe, were to be adored with religious worship; which yet the most religious King Hezekiah brake downe and stamped to powder for that very reason, because the people burnt incense to it, and worshipped it. And if the touch of the members of Christs bodie leaveth such a divine im∣pression in the thing that toucheth them, that presently veneration is due unto it, then most divine and venerable was the dirt of Palaestine which touched Christs feet; and Malcus his eare which touched Christs fin∣ger; yea, and the Asse his backe which touched Christs thigh; and Judas his lips which touched Christs mouth.

[Use 4] I have done with the Papist: I come now in the last place to discipline our Disciplinarians, whether meerely precisians,* 1.765 or brethren of the conci∣sion; to both whom the symbolicall Crosse in baptisme is such a scarcrow, that they hold aloofe off it; either not comming to our baptisme at all, or if they come, snatching their children out of the hands of the Minister be∣fore he signe them with the Crosse. O supercilious and shallow braine Cartwrightist, or Separatist, why dost thou so much quarrell with an inno∣cent ceremonie used in the christening of Innocents? The Canons of the Church declare that we make it no sacramentall action, but onely a rite of decencie: no object of religious devotion, but a badge of our Christian profession. Hast thou never beene taught in thy catechisme that the signe is

made in the forehead, the seat of shame, to teach, that we ought not to be asha∣med of the Crosse of Christ, but account it the greatest honour to fight under this banner? Hast thou never read or heard with what honourable titles the ancient Fathers have graced this signe, terming it signum fidei, trophaeum fidei, signum Dei, signum Dominicum, signum Christi; the signe of faith, the trophee of faith, the banner of Christ, the ensigne of the Lord? Arme yourn 1.766 foreheads unto all boldnesse, saith holy Cyprian, that the signe of God may be kept safe. If thou sleight the authority of the ancient Fathers, take heed how thou make light of divine apparitions and miracles, related by undoubted Authors,o 1.767 Nazianzen,p 1.768 Zonaras,q 1.769 Picus Mirandula, and o∣thers. When God would foreshew to Julian that his Gospell should pre∣vaile, he did it by a Crosse, environed with a Crowne, which he caused to appeare to him in the entrailes of a beast in the midst of his divining. When he would make it knowne to the Jewes that his Gospell should prevaile against them, who then repaired the Temple of Jerusalem to disgrace it, he did it by cer∣tain signes of Crosses appearing in the builders garments. Last of all, when he would foreshew the renewing of his Gospell by Martin Luther, he did it in anno 1450. by bloudie Crosses, nailes, spunges and speares, which appea∣red in the garments of men and women. What folly, if not impiety, is it then in that English fugitive, andr 1.770 Amsterdamian Separatist, to stile this sign of the Crosse a marke of the beast, the cognizance of the harlot of Rome, the character of Antichrist, nay, the dumbe vicar of the Divell; and to in∣dite it of felonie, theft, murder, adulterie, and concupiscence! The signe of the Crosse, though it cannot speake, yet by signes pleads not guilty to them all: for it stayeth not, nor hath any aboad at all, and therefore cannot commit any such foule facts. It is made in the aire, which instantly closeth, and gi∣veth the signe no permanencie to doe or suffer any evill: those accusations therefore lie not against it, but suddenly vanish into aire with the signe it selfe.

Yea, but say our Nonconformitants, we have other reall objections a∣gainst the signe of the Crosse, which cannot be blowne away as these aëri∣all with a blast of wind. For we will bring good proofe, that this ceremo∣nie in baptisme was first devised, and the signe of the Crosse taken up by the Valentinian Heretiques, and since it hath beene horribly abused by su∣perstitious Papists; packe therefore it must suddenly away with the rest of Popish trumperie. Festi••a lentè, soft and faire.

1 Were the signe of the Crosse at the first made and brought into the Church by the Valentinians, it will not follow that presently we must cast it out after them. For though we are forbid to give that which iss 1.771 holy to dogs, yet we are not forbid to take that which is holy from dogs: we may not cast pearle before Swine, yet we may take a pearle from a Swines snout, as Lapidaries doe a precious stone out of the head of a Toad, or as the Pro∣phet Elias did, savory meat from the impure bill of a Raven.

2 We absolutely deny that Heretiques either first made this signe, or introduced it into baptisme. For though it be most confidently affirmed by Cartwright, Parker, and other Authors of schisme amongst us, that the signe of the Crosse was first devised or cryed up by the Heretiques above named; yet Irenaeus, whom they alledge for it, saith no such thing: he spea∣keth

not a word in the places quoted by them of the signe of the Crosse, but of the name of the Crosse; nor of Christs Crosse, but of Valentinus his God Aeons Crosse. All that he hath in his declaration against those Here∣tiques touching this point, is, that Valentinus the Heretique called one of his fantasticall Aeons by two names, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, bound or defi∣nition, and Crosse. Now if we may not use the signe of the Crosse, be∣cause that Heretique called his feigned God Crosse, by the like reason we may not make definitions in Logicke, nor keepe bounds in our fields, be∣cause he called his Aeon Horon, that is, bound or definition. Had the Va∣lentinians used the signe of the Crosse as they did the name, yet that is no sufficient proofe that they devised this signe, or brought it first into the Church. It is certaine that this signe was by many Aeons, that is, ages an∣cienter than Valentinus his Aeons, or his heresie. We find some print of it int 1.772 Justine Martyr his Dialogue against Tryphon: Nazianzen and other Fa∣thers note an expression of it in Josuah's fight with Amaleck: Sozomen shew∣eth solid characters thereof in the Temple of Serapis: in the ruines where∣of, amongst other Hieroglyphickes, the Crosse was taken up; at the sight whereof many of the Egyptians were astonished, and partly induced there∣by to embrace the Christian faith. The first is therefore a limping obje∣ction, and the second halteth downe-right. It was this, Papists have horribly abused the signe of the Crosse, ergo we may not use it. To argue in such sort from the abuse to the taking away of all use of a thing, is an abuse of argu∣ing, and a meere non sequitur, asu 1.773 Aristotle teacheth; for there is nothing in the world that may not be abused save vertue. What creature of God hath not beene abused by Gentiles to Idolatrie? What ordinance of God is not at this day abused by Papists to superstition? be it the Church, or Communion Table, the Pulpit, nay the Scriptures and Sacraments themselves. The Papists abuse lights in the Church, must wee there∣fore sit at Evensong in the darke? They abuse Frankincense, offering it to their Images; may not wee therefore use it in a dampish roome? They abuse Godfathers and Godmothers, to make a new affinity hindering marriage in such parties; will they therefore christen their children with∣out witness••s? Excreate sodes; Papists abuse spittle, mingling it with chrisme, and putting it in the mouth of the childe when they baptize it; will they therefore never spit? It is not the Valentinians first use, or the Papists abuse, or any thing in the Crosse it selfe, savouring of su∣perstition; but a crosse humour in themselves which stirreth them up to cavill at, and alwayes quarrell with the warrantable and decent rites and commendable constitutions of their Mother the Church of England; to whose censure I leave them, and come to our selves.

[Use 5] Suffer, I beseech you, a little affliction of the eare, it is a time of penance. You have heard of Jesus Christ and him crucified many wayes;* 1.774 in the gar∣den before his death, on the crosse at his death, and since his death also by the persecutors of the Church, and scandalous livers in the Church, and foure professed enemies of his crosse:

• 1 Jewes.
• 2 Gentiles.
• 3 Separatists.
• 4 Papists.

And shall wee fill up the number, and adde more affliction and vexation to him by our unkindnesse and ingratitude, and neglect of his word, and pro∣phane abuse of his sacraments? shall wee that are Gospellers, by our re∣proachfull lives put Christ to open shame, and crucifie the Lord of life again? shall wee whom hee hath bought so deerely, loved so entirely, provided for so plentifully, and preserved so miraculously, returne him evill for good; nay, so much evill for so much good? hee hath fed us with the fi∣nest wheat flower, and the purest juice of the grape, shall wee in requitall of∣fer him gall and vinegar by our gluttony and drunkennesse, feasting and revelling, even this holy time set apart for the commemoration of Christs passion, and our most serious meditation thereupon? shall wee spit upon Christ by our blasphemous oathes and scoffes at his word and ministers? shall wee put a worse indignity and disgrace upon his members than the Jewes or Romanes did, by making them the members of an harlot? shall wee strip Christ starke naked by our sacriledge? sell him by simony? racke him by oppression? teare him in pieces by sects in the Church, and facti∣ons in the state?

u 1.775〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Hoc Ithacus velit, & magno mercentur Achivi.

It is that our enemies would spare for no gold to buy it at any rate, that whilest the shepheards are at strife they might send in their wolves to make havocke of the flocke,

* 1.776Pastores odia exercent, lupus intrat ovile.

If any here present at the hearing of these things shall bee pricked in heart,x 1.777 as the Jewes were at * Saint Peters Sermon upon this subject, and shall demand of mee, as they did of him and the rest of the Apostles, quid faciemus? what shall wee doe? I answer in his words,y 1.778 repent and be bap∣tised every one of you (not in the first which is already past) but in the second baptisme, which is of teares;z 1.779 stand in awe and sin no more, commune with your owne heart in your chamber and bee still, crucifie the world, and the pompes, the flesh and the lusts thereof, breake off your sinnes by righteous∣nesse, and your iniquities by almes to the poore, humble your soules by wat∣ching and praying, fasting and mourning. Prostrate your selves before Jesus Christ, and him crucified, and after you have bathed your eyes in bri∣nish teares, and anointed them with the eye-salve of the spirit, looke up with unspeakable comfort on your Saviour hanging on the crosse, stretching out

his armes to embrace you, bowing downe his head as it were to kisse you, be∣hold in his pierced hands, and feet, and side, holes to hide you from the wrath of God, behold nayles to fasten the hand-writing against you, being cancelled, to his crosse; behold vinegar to search and cleanse all your wounds, behold water, and blood, and hyssope to purge your consciences, and lastly, a spunge to wipe out all your debts out of his Fathers tables.

Which the Father of mercy, and God of all consolation grant, at the suite, and for the merit of Jesus Christ and him crucified: to whom with the Father, and blessed Spirit bee rendered all glory, praise, and thanksgiving now and for ever, Amen.

THE TREE OF LIFE SPRINGING OUT OF THE GRAVE: OR Primitiae Sepulchri. A Spitall Sermon preached on Munday in Easter weeke, April 22. THE THIRTEENTH SERMON.

1 COR. 15.20.

But now Christ is risen from the dead, and become the first fruits of them that slept.

Right Honourable, &c.

* 1.780PLiny the younger writeth of Egypt, that she was wont to boast how shee owed nothing to the clouds, or any for∣reine streames for her fertility, being abundantly wate∣red by the sole inundation of her owne river Nylus. A like or greater priviledge (it must bee confessed) this renow∣ned City hath for a long time enjoyed, in that she hath not beene indebted to any wandering clouds; nor needeth shee to fetch the water of life from any forreine river, or neighbour spring, being richly stored by the overflowing industry and learning of her most able and paine∣full Preachers within her selfe; filling not onely the lesser cisternes of private congregations, but the greater also of these most celebrious and solemne assemblies. And for mine owne part, so let the life blasts of the spirit refresh me in the sweat of my holy labours, and the dew of heavenly

benediction fall upon your religious eares, as I never sought this place, nor am come hither to make ostentation of any so much as conceived gifts in mee, nor to broach any new opinions of mine, or any other, nor to set before you any forbidden fruit though never so sweet, and to a well con∣ditioned stomacke wholesome; nor to smooth or levell the uneven wayes of any, who plow in the Lords field with an oxe and an asse, much lesse to gaine vulgar applause, or spring an hidden veyne of unknowne contributi∣on, by traducing the publicke proceedings in the State or Church; but onely in obedience to the call of lawfull authority, to build you in your most holy faith, and elevate your devotion to the due celebration of this high feast of our Lords resurrection; and by crying as loud as I am able to awake those that sleepe in sinfull security, that they may stand up from the dead, and Christ may give them and us all light of knowledge, joy, and comfort. Which that I may bee enabled to performe, I humbly entreat the concurrence of your patience, with your prayers to God for his assi∣stance in opening the scripture now read in your eares.

But now Christ is risen, &c. This is no sterill or barren text, you heare of fruits in it; and although the harvest thereof hath beene reaped by many Labourers before mee, yet there remaine good gleanings for mee also, and those that shall leaze after me, even till the Angels shall thrust their sickle into the large field of the ripe world, and reape the reapers them∣selves. The fruit is of two sorts:

• 1 Christs prerogative.
• 2 The deceased Saints priviledge, who in their degree participate with him.

Hee is above them, yet with them; hee is the first-fruits, and they are the rest of the heape: anda 1.781 if the first fruits bee holy, the whole heape is holy. The ground which beareth this fruit,* 1.782 is the doctrine of the resurrection from the dead, which the Apostle like a provident husbandman first fen∣ceth and maketh sure, and after breaketh and layeth it downe. Hee fenceth it from the beginning of this chapter to the 35. verse, by invincible argu∣ments confirming the truth of the resurrection: afterwards, to the end of the chapter he layeth it downe, by apt and lively similitudes declaring the manner thereof.

And this hee doth with much vehemency and contention of arguments, his zeale being kindled through blasts of contradiction by some in the Church of Corinth, who directly denyed the former, verse 12. and ob∣liquely carped at the latter, verse 35. Neither did these alone at Corinth (as much as in them lay) subvert this maine article of our faith,b 1.783 but Hyme∣neus and Philetus, with others at Ephesus perverted the sense of it, saying that the resurrection was past already.

[Obser. 1] Whence I first observe against Bellarmine, Parsons, and other Papists, that the Divell tyed not himselfe (as they have surmized) to any rule of method,* 1.784 in laying his batteries against the articles of the Creed in order. For the resurrection of the flesh is the last article save one, yet hereticall impiety (as you have heard) first ventured on it. Howbeit the Cardinal, that he might

more conveniently tye all whom hee supposeth Heretickes in one chaine, and thrust us into the lowest place,c 1.785 beareth his Reader in hand, that the enemy of mankinde, albeit in other things hee bee a disturber of order, yet in impeaching the Apostles creed hath kept a kind of order. 1 For within 200. yeeres after Christ hee assaulted the first article, concerning God the Father almighty maker of heaven and earth, by the Simonians, Menandri∣ans, Basilidians, Valentinians, Marcionites, Manichees, and severall kinde of Gnostickes.

2 After 200. yeeres hee set upon the second article, concerning the di∣vine nature of Christ by the Praxeans, Noetians, Sabellians, and Samose∣tanians.

3 In the next age he opposed the divine person of our Saviour, by the Photineans, Arrians, and Eunomians.

4 From 400. to 800. he impugned the third, fourth, fifth, sixth, and se∣venth, concerning the incarnation, passion, resurrection, ascension of our Lord, and his comming to judgement, by the Nestorians, Theodorians, Eutychians, Acephali, Sergians, and Paulians.

5 From the yeere 800. to 1000. hee bid battell to the eighth article, concerning the holy Ghost, by the schisme and heresie of the Graecians.

6 Lastly, from the 1000. yeere to this present age hee hath oppugned the ninth and tenth articles, concerning the catholicke Church and remission of sinnes, by the Berengarians, Petrobrusians, Waldenses, Albigenses, Wicklefists, Hussites, Lutherans, Zuinglians, Confessionists, Hugonites, and Anabaptists.

* 1.786Were these calculations exact, and observations true, the Cardinall de∣served to bee made Master of ceremonies amongst heretickes, for so well ranking them. But upon examination of particulars it will appeare, that his skill in history is no better than his divinity. To begin where hee en∣deth. First, hee most falsly and wrongfully chargeth the worthy standard-bearers of the reformed religion before Luther, with the impeaching the ninth and tenth articles of the creede. They impeach neither of them, nor any other; nay, they will sooner part with the best limbe of their body, than any article of their creede: whereas on the contrary side, the Roma∣nists, as they impeach the article of Christs incarnation of the Virgin Ma∣ry, by teaching that his flesh is made daily by the Priests in the Masse; not of her blood, but of bread; and of his ascension, and sitting at the right hand of the Father, till hee come to judge the quicke and the dead, by tea∣ching that his body is at once in a Million of places on earth, even where∣soever Masses are said: so they most manifestly overthrow the articles he instanceth in, viz.

1 The ninth & tenth. The ninth by turning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, univer∣sall into particular, and empaling the whole Church within the jurisdiction of Rome, as the Donatists did of old within the Provinces of Africa. The tenth by branding them with the markes of heretickes who believe the remission of their owne sinnes by speciall faith.

2 As the Cardinall is foulely mistaken in the point of divinity, so also in the matter of history both of former ages, and this present wherein wee live. For who knoweth not that other articles besides the ninth and tenth,

are at this day oppugned by the Servetians, Antitrinitarians, Sosinians, Vorstians, Anabaptists, Libertines, and Familists, whose heresies strike at the soveraigne attributes of God, the Trinity of persons, deity of Christ, his incarnation, satisfaction, second comming, and life everlasting?

3 Neither were these two articles (instanced in) first impugned in our age, or since the 1000. yeere, as hee accounteth; but long before in the third and fourth ages, by the Novatians, Donatists, Luciferians, Me∣letians, and Pelagians.

4 Neither was Sathan so long in setting heretickes on worke to under∣mine all the articles of the creede. If you peruse the bedroll of heresies in Irenaeus, Epiphanius, Philastrius, and Augustine, you shall finde that within the space of 400. yeeres the Divell so bestirred himselfe, that hee left no article of the Apostles creede untouched by them.

5 And lastly, neither had the enemy of mankinde any care at all of or∣der in employing heretickes to overthrow our christian beliefe, more than an enraged enemy, all set upon spoile in demolishing an house, thinketh of pulling downe every stone in order; for to what end serveth order when nothing but present confusion is sought? Therefore against the rule of me∣thod set downe by Bellarmine, Sathan in the second age called in question the last article of the creed, by Papius, and the Millenaries. In the third age hee called in question the eighth article concerning the holy Ghost, by the Macedonians and Pneumatomachi. In the first age hee called in question the second article concerning the divinity of Christ, by the Ebionites and Cerinthians: as also the eleventh by the Ephesians, and those Corinthians whom the Apostle taketh to taske in this chapter, and confuteth in my text.

[Obser. 2] My second observation from the occasion, is, that some heresies, as namely this of the Corinthians concerning the resurrection, against which the Apostle bendeth all his forces, have beene very auncient, and some he∣retickes contemporaries to the Apostles. As God is stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉d 1.787 (that is, Auncient of dayes, or rather Auncient to dayes, as God speaketh of himselfe,e 1.788 Before the day was I am:) so the Divell is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the old Serpent; whose spawne are all heresies, as well old as new. No truth at the first delivery thereof could bee auncient, nor can any er∣rour after it hath long passed from hand to hand, bee new. Time is with∣out the essence of those things that are measured by it; and consequently cannot make that which is in it selfe evill, good; nor that which is good, evill. Antiquity can no more prescribe for falshood, than novelty preju∣dice the truth. Bare antiquity therefore is but a weake plea in matter of reli∣gion (f 1.789 quodcunque contra veritatem sapit haeresis est, etiam vetus consuetu∣do) whatsoever savoureth not of truth, or is against it, is heresie, yea although it be ancient, and plead custome. 1 It was the Samaritans plea against the Jewes,g 1.790 Our Father worshipped in this mount, &c. But it was rejected by our Saviour, saying, you worship you know not what.

2 It was the plea of the hereticks called Aquarii against the Catholicks, but disproved by Sainth 1.791 Cyprian, saying, Custome without truth is no better than inveterate errour.

3 It was the plea of Guitmundus against the practice of the Romane

Church in Gregory the great his dayes, but disparaged by him, saying, cu∣stome ought to give place to truth and right:i 1.792 for Christ said not, Ego sum consuetudo, I am custome or prescription, but, Ego sum veritas, I am truth.

Nay, it was the very plea of the Paynims against the Christians, and long agoe disabled by the ancient Fathers, Saint Ignatius, Arnobius, Ambrose, and Augustine. Ignatius thus puts it by, Some say they will not believe the truth of the Gospell, if wee produce not ancient records for it; to whom my answer is,k 1.793 Christ is my antiquity, his words are to mee in stead, or as good as all ancient records.l 1.794 Arnobius gravely determines the point, the authority, saith he, of Religion is to be weighed, not by time, but by the divine author there∣of; that which is true is not to be traduced as late or too new. Saintm 1.795 Ambrose seconds Arnobius, saying to the heathen, doe you finde fault with our Chri∣stian religion, because it is later than your heathenish superstition? you may by the same reason picke a quarrell with harvest, because it comes not till the end of summer, and with the vintage because it falls late in the yeere, and with the olive because hee beareth fruit after other trees. Lastly, Saintn 1.796 Austine returnes them a smart answer for this absurd plea, They say that that re∣ligion which is elder cannot bee false, as if antiquity or custome could doe the truth any prejudice at all; 'tis a divellish custome to vent falshood under the title of antiquity. Whereunto may be added, that in propriety of speech that is not antiquity which is so esteemed: the age wherein wee live is in∣deed the eldest, because nearest to the end of the world; and those times which wee reverence as elder, are by so much the younger by how much they were neerer to the beginning of the world, and the birth of time it selfe. The Catholike Christian Church was never so ancient as now shee is. For she was made so at Christs death, cum è terra sublatus fuero, omnes ad me traham: like Eve shee was formed out of the second Adams side, whence issued the two Christian Sacraments, the water of baptisme, and the blood of the holy Eucharist. At the first she was fed with the sincere milke of the word in the Apostles time, came to her perfect growth, strength, and full dimensions in the Fathers dayes, when shee valiantly en∣countred all persecutors abroad, and heretickes at home. After 600. yeeres she began apparently to breake, and in every latter age decayed more and more, and now in most parts of the Christian world (except onely where by reformation her age is renewed) shee is become decrepit, dimme in the sight of heavenly things, deafe in the hearing Gods word, stiffe in the knees of true devotion, disfigured in the face of order, weake in the sinewes of faith, cold in the heart of love, and stouping (after the manner of bowed old age) to graven Images. Wherefore it may bee doubted that Cardinal Bellarmine was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, participated somewhat of the infirmities of old age in his bookes of the notes of the Church, where hee would haveo 1.797 antiquity to be a proper marke of the true Church. He might as well have assigned old age to bee the proper note of a man, which neither agreeth to all men, nor to man alone, nor to any man at all times: no more doth anti∣quity to the Church. What neede I adde any more, sith the truth himselfe hath dashed through this marke againe and againe? Matth. 5.21.27.31.33.38.43. teaching us that the essayes of the auncients are not the touch-stone of truth, but his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I say, you have heard that it was said by them of

old time, &c. But I say unto you, &c.

Yea, but say our adversaries of Rome, Christ himselfe elsewhere argueth from antiquity: both affirmatively,o 1.798 He which made them at the beginning, made them male and female; and negatively,p 1.799 From the beginning it was not so. And Saint John also,q 1.800 This is the message which ye heard from the begin∣ning. Andr 1.801 Tertullian, That is true which is first, that is counterfeit which is latter. And Saints 1.802 Cyprian, saying, If the pipe which before yeelded water abundantly faile suddenly, doe we not runne to the spring? And the coun∣cell of Calcedon crying with one voice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let the auncient rites and customes prevaile: and before them the Prophet Jeremy,t 1.803 aske for the old paths, and walke therein.

All which allegations make strongly for the prime and originall antiqui∣ty, not for any of later standing. The old pathes which the Prophet Je∣remy speaketh of, are the pathes of Gods commandements laid downe by Moses and the Prophets; there wee are to aske where is the good way, and to walke in it, not because it is the old way, but because it is the good way. For there are old wayes which are not good wayes, which God forbids us to walke in:* 1.804 Walke not in the statutes of your Fathers, nor observe their judgements; Andu 1.805 David forewarnes us of, He shall follow the generation of his Fathers, and shall never see light. A fit poesie to be written upon the doore of every obstinate recusant among us. The councell of Calcedon cry∣eth up ancient customes and ordinances, and so doe wee, such as are descen∣ded from the Apostles, or at least are not repugnant to their doctrine, and practice.

Saint Cyprians advice is good, If water faile in the pipe or conduit, or runne muddily, to have recourse to the spring; but what spring doth he there point unto? fontem dominicae traditionis, the fountaine of the Lords tra∣dition, that is, the scriptures. Tertullians observation is true, 'Tis good coyne that's first stampt, and afterward that which is counterfeited: the husbandman first sowed good seed, and then the envious man sowed tares. Let the Romanists prove their Trent doctrine to be Dominica, and to have in it the Kings stampe, wee will admit it for currant. After Christ and his Apostles had sowne the good seede, which wee yet retaine pure in our re∣formed Churches, they by their additions have sowne upon it tares. Saint John draweth an argument from the beginning of the preaching of the Gospell; and Christ from the beginning, that is, the first promulgation of the law in Paradise. Let the Romanists fetch an argument from antiquity so high, and we will soone joine issue with them.

And to this antiquity we might strictly tye our adversaries, as Saint Cy∣prian doth his opposites.u 1.806 Wee must not respect, saith hee, what any hath done before us (in the matter about which wee contend) but what Christ did which was before all. When they pleaded ancient tradition, hee demandsx 1.807 whence is that tradition? is it derived from the Gospel, or Acts of the Apo∣stles, or their Epistles? then let such a holy tradition bee religiously kept. And Saint Augustine* 1.808 standeth at this ward against the Donatists: whether concerning Christ, or concerning his Church, or concerning any thing that per∣taineth to our faith and life, wee will not say, if we, but as he going forward addeth, if an Angel from heaven shall preach unto you but what you have re∣ceived

in the Scriptures of the Law and Gospell, let him bee accursed. Yet wee give them a larger scope, even till the beginning of the seventh age, wherein Mahumetanisme began to spread in the East, and Antichristianisme in the West. For the first sixe hundred yeeres they cannot finde any King∣dome, Commonwealth, Country, Province, City, Village, or Hamlet under the cope of heaven professing their present Trent Faith. Wherefore as Phasis, while hee was highly extolling the Emperours proclamation for placing men of quality in the Theater according to their ranke, was by that very edict thrust out of the place hee had got there by Lectius the Mar∣shall:

x 1.809 Edictum domini dei{que} nostri Quo subsellia certiora fiunt Et puros eques ordines recepit Dum laudat modo Phasis in theatro, Phasis purpureis ruber lacernis, &c. Illas purpureas & arrogantes Jussit surgere Lectius lacernas.

So if the plea of antiquity should simply bee admitted in point of faith, our adversaries undoubtedly would bee cast by it. For although they father bastard-treatises upon ancient writers, and by an unnaturall and prodigi∣ous generation beget Fathers at their pleasure: yet they are not able to produce any Record, expresse and direct testimony, canon of Councell, or Ecclesiasticall constitution,

1 For their burning lights in the Church at noone day, before the de∣cree of Popey 1.810 Sabinianus in the yeere of our Lord 605.

2 Nor for Romez 1.811 to be the head of all Churches before Pope Boniface the third in the yeere 606.

3 Nor for the invocation of Saints in their publike liturgy, before* 1.812 Bo∣niface the fift in the yeere 618.

4 Nor for their Latine service thrust upon all Churches, before Popea 1.813 Vitalian in the yeereb 1.814 666. which is the very number of the name of the beast.

5 Nor for the cutting of the Hostec 1.815 into three parts, and offering one part for the soules in Purgatory before Pope Sergius in the yeere 688.

6 Nor for setting up images in Churches generally, and worshipping them, before Pope Adrian the first, and the secondd 1.816 Councell of Nice, in the yeere 787.

7 Nor fore 1.817 canonization of Saints departed, before Leo the third, a∣bout the yeere 800.

8 Nor for thef 1.818 orall manducation of Christs body in the Sacrament, before Pope Nicolas the second in the yeere 1053.

9 Nor for the entire number ofg 1.819 seven sacraments, before Peter Lom∣bard in the yeere 1140.

10 Nor for Indulgences before Eugenius the third in the yeere 1145.

11 Nor forh 1.820 transubstantiation of the bread into Christs body be∣fore the fourth Councell of Lateran in the yeere 1215.

12 Nor for the elevation of the Hoste that the people mighti 1.821 adore it, before Honorius the third, in the yeere 1216.

13 Nor for anyk 1.822 Jubile before Pope Boniface the eighth, in the yeere 1300.

14 Nor for the carrying the Sacrament in procession under a canopy, before Popel 1.823 Urban the fift, in the yeere 1262.

15 Nor for the dry and halfem 1.824 Communion before the Councell at Constance, in the yeere 1416.

16 Nor for the suspending then 1.825 efficacy of Sacramentall consecration upon the Priests intention, before the Councell at Florence, in the yeere 1439.

17 Nor for the Popeso 1.826 superiority to generall Councels, before the sixth Councell at Lateran under Leo the tenth, in the yeere 1517.

18 Nor for the Vulgar Latinep 1.827 translation to bee held for authenti∣call, and upon no pretended cause whatsoever to bee rejected, before the fourth Session of the Councell at Trent, in the yeere 1546.

19 Nor for the second booke of the Machabees, and the apocryphal additions to Hester and Daniel, with the history of Bel and the Dragon, which Saint Jerome termeth a fable, to bee received for Canonicall Scrip∣ture, before the said Session, in the yeere above named.

20 Nor for the twelve new articles which Pope Pius the fourth in∣joyned all professors to sweare unto, before the end of the Conventicle held at Trent, in the yeere 1564.

Thus by occasion of the occasion of my text, the old heresie sprang up in Corinth, against the eleventh article of our creede, I have cast a bone or two to those of the Synagogue of Rome to gnaw upon, who usually creepe in∣to these great assemblies to catch at our doctrine, and snarle at Gods Mi∣nister: and now I wholly addresse my selfe to give the children of the Church their bread, made of the first fruits in my text.

But now. The verse immedately going before is to this in hand as a darke foyle to a bright & precious stone, and thus it setteth it off.

If in this life only we have hope in Christ, then we Apostles, the chiefe labourers in the Lords harvest, are but as weeds, nay, no better than the world esteemes us, that is, very dung, and the off-scowring of all things. But now through hope in Christs resurrection, & by vertue thereof we are as fruits, yea ho∣ly fruits sanctified in the first fruits, which is Christ. If there be no resurre∣ction from the dead, all our hope is dead and withered at the root, all our preaching false, your faith vaine, your justification void, the dead in Christ utterly lost.

But now that Christ is risen from the dead, and so risen, that hee is be∣come the first fruits of all that sleepe in him, our hope is revived, our prea∣ching justified, your faith confirmed, your remission ratified, the dead but onely fallen asleepe, and our condition most desirable. For the grea∣ter persecution we suffer for Christs sake, the greater reward wee shall receive from him; the heavier our crosse is on earth, the weightier shall our crowne bee in heaven.

But the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or (but) is remarkable; for it turneth the streame of the Apo∣stles discourse towards Paradise, which before, like Jordan, was running apace into mare mortuum. If no resurrection, wee of all men most mi∣serable, But because there is a resurrection, wee most happy. The skie is darkest immediately before the breake of day; such was the face of the Church before the rising of the sunne of righteousnesse. All the starres save one were overcast, or rather darkened: Inq 1.828 memory whereof the Church of Rome on Easter Eeve puts out all the lights save one, to signifie that faith then remained onely in the blessed virgin; in all other, as well Apo∣stles as Disciples, it was eclipsed for the time. The life of their hope dyed with their Master, and all the hope of their life was buried in his grave. Which when they saw guarded, and a great stone rowled to the mouth of it, their hearts were as cold as a stone. But in the proper season of this now in my text, the Angel removed that stone from the sepulchre (and this from their heart) and sitting upon that, made it (as Chrysologus speaketh) a chaire of celestiall doctrine, and out of it preached the first part of my text, Christ is risen from the dead, upon which the Apostle paraphrasing, saith, is become the first fruits of them that slept: Christ is risen from the dead, there is the let∣ter of our Creed, and is become the first fruits of them that slept, there is, as it were, the flourishing about it, or if musicall termes sound sweeter in your eares, here is

• 1 Planus cantus, or the ground, Christ.
• 2 Discantus, or the division, is become the first fruits of them that slept.

The notes in the descant must answer those in the planus cantus, so they doe here:

• The first fruits to Christ:
• Is become to is risen:
• Them that slept to the dead.

The ditty hath three parts or sentences:

• 1 The doctrine of resurrection is certaine, for Christ is risen.
• 2 The prerogative of Christ is singular, is become the first fruits.
• 3 The condition of the dead is happy, they are them that slept, and rest now from their labours.

Now seemeth here to have more of the Conjunction than of the Ad∣verbe, and to bee rather a particle of connexion, than a note of time. For Christ was not newly risen when Saint Paul wrote this Epistle, but many yeeres before. The proper and precise (Now) of Christs resurrection, when hee might have beene said to bee now or new risen, was the third day after his passion, being the first day of the weeke. Whence I observe the a∣greement of the time with the truth, not in substance onely, but in circum∣stance also. The types were the Paschall Lambe, and the first fruits. Now as Christ our passover was slayne the very day in which the Paschall Lambe was to bee killed, so hee being also the first fruits (ver. 23.) rose a∣gaine the very day in which the first fruits were by the law to bee offered.

Saintr 1.829 Bernard a little varieth the note, yet maketh good harmony. On the sixth day on which hee made man hee redeemed him; the next day, being the Jewish sabbath, hee kept his sabbath rest in the grave; the third day, which was the first of the weeke-dayes, he appeared, The first fruits of them that slept. Of which day I neede say no more to kindle your devo∣tions, and stirre up your religious affections, thans 1.830 Maximus Taurinensis hath long ago in his meditations piously ejaculated. A blessed day, first dis∣covering unto us the light, not of this world but of the world to come; farre happier than that day in which man first saw the light of the sunne. For on that day man was made to travell, on this day to rest; on that day hee was sentenced to death, on this day freed from feare of death; on that day the sunne arose up∣on the just and unjust, this day the sunne of righteousnesse rose onely upon the just; (illius diei splendor etiam sepulchra illuminat) that day shined only up∣on the living, this also upon the dead, as it is written, Awake thou that slee∣pest, and stand up from the dead, and Christ shall give thee light.

Christ,u 1.831 Lactantius interpreteth the King, Unctus nomen est imperii, a∣nointed is the name of soveraigne majesty. Saint* 1.832 Austine expoundeth it a Priest, others a Prophet; for Prophets were also anointed. Saint Bernard alluding to this name, maketh Christ a tender Chirurgian, curing our wounds, non ustione sed unctione, not by lancing or searing, but by anoin∣ting and plastering. The Heathen in Tertullians time expounded it,x 1.833 bo∣num & benignum, good and bountifull, & ne sic quidem malè, and not a∣misse, saith hee, if wee regard the sense and application of that attribute to our Saviour. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kinde, and gracious, and profitable to man, becausey 1.834 in life and death advantage: but amisse if wee respect the derivation. For Christ is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ungo, and answereth to the Hebrew Messias, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying to anoint, and peculiarly it designeth the Sonne of God and Saviour of the world. For albeit others were anoin∣ted besides Christ, and called the Lords anointed, yet Christ alone was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Christ:

• 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In verity.
• 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After a singular manner.

1 In verity or truth: for all Kings & Priests that were anointed before him were but types of him, and that in part, how holy soever they were; hee is the onely true Christ anointed and appointed by God to save lost man.

2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, According to excellency, or after a singular manner, he is the Christ: 1 Others were anointed by men, he immediatly by God.z 1.835 God even thy God hath anointed thee. 2 They with a lesse measure of graces, he with a greater, incomparably greater, with oyle of gladnesse above thy fellowes. 3 They to beare one office, or two at the most, he to beare three. Melchi∣sedech was a King and a Priest, but no Prophet: Samuel a Prophet and a Priest, but no King: David a King and a Prophet, but no Priest: Christ was all three, a Priestly King, as Melchisedeck, a Kingly Prophet, as Da∣vid, and a Propheticall Priest, as Samuel. I conceive the Apostle here made choice of this name Christ above others, because it best fitted his pur∣pose, and implyed some cause of his resurrection. For as anointing or em∣balming

dead corpses keeps them from putrefying; so Christ by the divine unction was preserved from corrupting in the grave: because there was no corruption in his soule, his body could not corrupt, or at least God would not suffer it, as the Prophet speaketh,* 1.836 thou wilt not suffer thy holy One to see cor∣ruption. Now if his body must not bee left, nor corrupt in the grave, be∣cause it wasa 1.837 impossible for him to be held with the sorrowes of death, he must undoubtedly have risen againe, as it followeth:

Is risen. In the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 raysed (viz.) by the right hand of his Father; elsewhere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee is risen of himselfe: neither is there yet any con∣tradiction. For the Father and the Sonne are one in nature, and consequent∣ly the power of the Father who is God, is the power of the Sonne, who is one God with him. Id resurgit quod prius cecidit, that is properly said to bee raised, or rise againe, which before fell, and that is the body, which is therefore called in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in latine cadaver a cado.

Christs resurrection then, or resuscitation from the dead, must bee the enliving his dead corps, and lifting it up, and bringing it up out of the darke sepulchre into the light, which is a kinde of second birth, and not unlike to his first. For as that was his proceeding out of the Virgins wombe; so this was out of a Virgin tombe; the difference was onely in this, asb 1.838 Chrysolo∣gus acutely hath observed, the wombe of the virgin conceived Christ quicke, and accordingly brought him forth alive; the wombe of the earth conceived him dead, but brought him forth quicke: uteri nova forma concepit mortuum, parit vivum.

As we may behold the feature of a mans face either in the countenance it selfe, or in a glasse set before it, or in a picture drawne by it: so wee may contemplate the resurrection, either in the prophecies and types of the old law, as in glasses, or in the hystory of the new, as it were in the face it selfe, or in our spirituall resurrection from dead workes, as in the picture. A glasse sheweth the lineaments and proportion of a man, but at a distance; so wee may see Christ in the predictions, visions, and figures of the Old Testa∣ment, as so many glasses, but at a distance, according to the words of that Seer,c 1.839 I shall see him, but not neare. So Hosea saw him insulting over death and hell, and menacing them;d 1.840 O death I will bee thy death: so Esay saw him risen from the dead, and speaking to him sayd,e 1.841 Thy dead shall live, with my body shall they rise: awake and sing ye that sit in dust.

So David in the Spirit saw the day of the resurrection, and exceedingly rejoiced at it, saying,f 1.842 my heart was glad, my glory rejoyced, my flesh also shall rest in hope. For thou wilt not leave my soule in hell, nor suffer thy holy One to see corruption. So Adam saw him conquering death, and triumphing over him that had the power of death, to wit, the Divell (though more obscure∣ly, because at the farthest distance) in the promise,g 1.843 it shall breake thy head, and thou shalt breake his heele, the death and resurrection of Christ are mystically involved. As the Poets fabled that Achilles after his Mother Thetis held him by the heele, and dipt the rest of his body into the sea, could bee hurt in no part but his heele: so in a divine sense it may bee said of our Saviour, that hee could be wounded by Sathan no where but in his heele, that is, in the lowest part of his humane nature, his flesh. This

the serpent stung at his death, but in his resurrection hee bruised the head thereof. The Devill, saithh 1.844 Nyssen, in his sermon upon the resurrection, going about to catch, was caught; for catching at the bait of Christs flesh, hee was caught fast himselfe, and wounded by the hooke of his divine nature. Besides these predictions and promises, wee have in the Old Testament the figure of our Lords resurrection in Adam, a type in the scape goat, a signe or embleme in Jonas, and a vision in Ezekiel. The figure may bee thus ex∣pounded, As Adam rose out of his dead sleepe in which Eve was formed out of his ribbe; so Christ after his slumber of death on the crosse, in which his spouse the Church was formed out of his side (as hath beene said) awoke againe. The type may bee thus exemplified: as the scape∣goate came neere to death, being within the cast of a lot to it, and yet avoi∣ding it, was presented alive to God to make an attonement; so Christ who see∣med to have beene conquered by death, and swallowed up of the grave, lying there three dayes and three nights, yet escaped it, and was presented on Easter day to his Father alive, to make an attonement for all his bre∣thren. To the embleme of Jonas Christ himselfe giveth the word or Mot∣to:i 1.845 As Jonas was three dayes and three nights in the whales belly, so shall the sonne of man be three dayes and three nights in the heart of the earth. Af∣ter three dayes Jonas came out of the bowels of the whale, Christ out of the heart of the earth. The vision of Ezekiel is so cleare, that he that run∣neth may see in it a praeludium of the resurrection.

k 1.846 The Prophet saw in a valley a number of dry bones moving one to the o∣ther; and suddenly they were tyed with sinewes, and covered with flesh, and the winde breathed into them the breath of life, and they stood up like an army.

Wee have viewed the resurrection in the prophecies and figures of the Old Testament, as so many severall glasses: let us now contemplate it in the history of the New, as it were in the face it selfe.

1 Early in the morning, while it was yet darke, the Angel removed the stone, that so Mary and the Apostles might looke into the sepulchre: and unlesse the angell of the covenant remove the stone from our hearts, wee can never looke into Christs sepulchre with an eye of faith, nor undoubtedly beleeve the resurrection.

2 Peter and John made hast to the sepulchre, but they stayed not there; Mary abideth there, shee therefore seeth a vision of Angels, the one stan∣ding at the head, the other at the feet where Jesus had lyen: either to signi∣fie that the Angels of God attend as well on Christs feet, the lowest mem∣bers of his mysticall body, as on his head, that is, the chiefest in the Church: or that the angels smell a sweet savour from our workes of charity, and therefore the one sate at the head, the other at the feete where Mary had an∣nointed our Lord.

3 A third Angell, whereof mention is made in the Gospell of Saintl 1.847 Marke, sitting on the right side appeared like a young man, to signifie that in the resurrection our age shall bee renewed, and our bodies shall bee in their full strenghth and vigor: his rayment shined like lightning, to represent the clarity and splendour of our bodies, that after death shall be made confor∣mable to Christs glorious body.

4 Mary Magdalene hath the honour first to see our Saviour, and to bee

the first Preacher of the resurrection, to the everlasting comfort of all true Penitents: and as by the woman death came first, so the first newes of life from death was brought by a woman.

5 Till Christ called Mary by name shee knew him not, but supposed him to have beene the Gardiner (who indeed is the Planter of the celestiall Paradise:) neither can we know Christ, till by a speciall and particular vo∣cation hee make himselfe knowne to us.

6 Christ appeared first to single witnesses, as Mary apart, and Peter apart, and James apart; then to double, Cleophas and that other disciple; after∣wards to the eleven Apostles; and last of all to more than 500. brethren at once. If Maries testimony might bee excepted at because shee was but a woman, what can they say to Saint Peter? what to Saint James, to whom Christ vouchsafed to shew himselfe in particular? If they except a∣gainst them as single witnesses, what will they say to Cleophas and Saint Luke, two contests of one and the selfe same apparition? If their paucity be cavelled at, what will they say to the eleven Apostles? or to more than five hundred brethren that saw him all at one time? nay, what to more than five millions of Confessors and Martyrs, signing the truth of it with their blood, and shewing the power of it as well by the wonders which they wrought in his name, as the invincible patience wherewith they en∣dured all sorts of torments, and death it selfe for his name? I might pro∣duce the testimony of Josephus the learned Jew, and tell you of Paschasi∣nus his holy Well, that fils of his owne accord every Easter day; and the annuall rising of certaine bodies of Martyrs in the sands of Egypt, and like∣wise of a Phoenix in the dayes of Tyberius, much about the time of our Lords resurrection, rising out of her owne ashes.

m 1.848Ipsa sibi proles suus & pater & suus haeres, Nutrix ipsa sui, semper alumna sibi Ipsa quidem, sed non eadem, quia & ipsa, nec ipsa Eternam vitam mortis adepta bono.

But because the authours of these relations and observations are not be∣yond exception, I will rather conclude this point with an argument of Saintn 1.849 Austines, to which our owne undoubted experience gives much strength. The same Spirit of God, saith hee, which foretold the resurrection of Christ, foretold also that the doctrine thereof should bee publickly professed and believed in the world; and the one was altogether as unlikely as the other. But the latter wee see in all ages since Christs death, and at this day accom∣plished in the celebration of this feast; why then should any man doubt of the former? The Apostles saw the head living, but not the mysticall body the Catholike Church of all places and ages. We have read in the histories of all ages since Christ, and at this day see the Catholike Church spread o∣ver the whole face of the earth, which is Christs body, how can wee then but believe the head to bee living which conveigheth life to all the mem∣bers? I have set before you the glasse of the resurrection in the figures of predictions of the Old Testament, and the face it selfe in the histo∣ry of the New: may it please you now to cast a glance of your eye upon the Image or picture thereof, in our rising from the death of sinne to the life

of grace. All Christs actions and passions, as they are meritorious for us, so they are some way exemplary unto us: and as none can bee assured of the benefit of Christs birth unlesse hee bee borne againe by water and the Spirit, nor of his death unlesse hee bee dead to sinne, nor of his buriall unlesse hee have buried his old Adam; so neither of his resurrection unlesse hee bee risen from dead workes, and continually walketh in newnesse of life. See you how the materiall colours in a glasse window, when the sun-beames passe through it, produce the like colours, but lesse materiall (and there∣fore called by the Philosophers intentionales & spiritales) on the next wall? no otherwise doth the corporall resurrection of Christ produce in all true believers a representation thereof in their spirituall, which Saint John calletho 1.850 the first resurrection: Saint Paul,p 1.851 repentance from dead workes. Sinnes, especially heinous and grievous, proceeding from an evill habit, are called dead workes, and such sinners dead men, because they are deprived of the life of God, have no sense of true Religion, they see not Gods workes, they heare not his Word, they savour not the things of God, they feele no pricke of conscience, they breath not out holy prayers to God, nor move towards heaven in their desires, but lye rotting in their owne filthinesse and corruption. The causes which moved the Jewes so much to abhorre dead corpses, ought to be more prevalent with us carefully to shunne and avoid those that are spiritually dead in sinnes and transgressions: they were foure;

• 1 Pollution.
• 2 Horrour.
• 3 Stench.
• 4 Haunting with evill spirits.

1 Pollution. That which touched a dead corpse was by the law uncleane; neither can any come nigh these men, much lesse embrace them in their bo∣some, without morall pollution, and taking infection in their soules from them.

2 Horrour. Nothing so ghastly as the sight of a dead corpse, the repre∣sentation whereof oft-times in the Theater appalleth not onely the specta∣tours but also the actours: and yet this sight is not so dreadfull to the car∣nall man, as the sight of those that are spiritually dead (I speake of foule, notorious, and scandalous offenders) to them that feare God. Saint John would not stay in the same bath with Cerinthus; and certainely 'tis a most fearefull thing to bee under the same roofe with blasphemous heretickes, and profane persons who have no feare of God before their eyes.

3 Stench. The smell of a carkasse is not so offensive to the nostrils, as the stench of gluttony, drunkennesse, and uncleannesse, in which wicked men wallow, is loathsome to God and all good men.

4 Haunting with evil spirits. We read in scriptures that the men that were possest of the divel cameq 1.852 out of the tombs and graves: and we find by dayly experience the like of these, rather carkasses than men, that the devill hanke∣reth about them, and entereth into their heart, as he did into Judas, filling them with all wickednesse and uncleannesse. After they have exhausted

their bodies with incontinency, their estate with riotous living; and have lost, first their conscience, and after their credit, they fall into the deepest melancholy, upon which Sathan works, and puts them into desperate cour∣ses.r 1.853 O how suddenly doe they consume, perish, and come to a fearefull end! Me thinkes I heare some say, wee heard of places haunted by evill spirits in time of popery, are there now any such? not such as then were, solitary houses, ruined pallaces or Churches, in which fearefull noyses are said to have beene heard, and walking spirits to have beene met. For at the thun∣der of the Gospell Sathan fell like lightning from heaven, and hath left those his old holds; but places of a contrary condition, such where is the greatest concourse of people, I meane profane Theaters, disorderly Ta∣vernes, Ale-houses, places of gaming and lewdnesse, yea prisons also which were intended for the restraint of wickednesse, and punishment of vice, are made refuges of Malefactors, and schooles of all impiety and wickednesse:

Quis custodes custodiet ipsos?

As in the hot sands of Africa, where wilde beasts of divers sorts meet to drinke, strange monsters are begotten, which gave occasion to that pro∣verbe,s 1.854 Semper Africa aliquid apportat novi, &c. so in the places of moist meetings monstrous sinnes are begotten, monstrous oaths, monstrous blas∣phemies, monstrous murders, monstrous uncleannesse; here Popery is fa∣miliarly broacht, nay Atheisme freely vented, Gods creatures abused, his Sabbath profaned, the actions of the State censured, the watchfull Magi∣gistrates, and the zealous Ministers of the Gospell, and all that make pro∣fession of Religion nick-named, jeared, and made a parable of reproach: here prophane Musicke and impure Songs are played and sung, even in time of divine Service; here's no difference of dayes holy or common, nay no difference of day or night, I had almost sayd nay nor of Sexes. If the hands of the religious Magistrates be not strengthened, and their zeale stir∣red up to take some course to abate the incredible number, and reforme the unsufferable abuses of these sinks of all impurity, especially about the skirts and suburbs of the city, we have cause to feare a worse fire than that which lately affrighted us, falling in that place where it might bee as a dreadfull beacon to warne both City, Borough, and Suburbs; I meane such a fire as fell upon Sodome and Gomorrha.t 1.855 Polycritus writeth of a Lake of trou∣bled water in Sicily, quam si quis ingrediatur in latum extenditur, into which the deeper a man wadeth the larger it doth extend it selfe. Such a lake my discourse is fallen into, the water is foule and troubled, and the deeper I sinke into it, the more it enlargeth it selfe: and lest it should over∣flow the bankes of the allotted time, I will suddenly leape out of it into my second part, which is Christs prerogative, whereby he is become the first fruits of them that slept.

Wee have surveyed the ground, let us now take a sample of the fruits; in the spreading whereof abroad I must handle two things:

• 1 The reference.
• 2 The inference.

1 The reference is to Leviticus 23.10. When you reape the harvest, you shall bring in a sheafe of the first fruits of the harvest unto the Priest (ver. 7.) and he shall wave it. And to Exod. 34.22. You shall observe the feast of weeks, the feast of the first fruits of wheat harvest. Now let us set the truth to the type. As the first fruits were reapt in the harvest, when the corne was ripe, so Christ was cut off by death in his ripe age.

2 As the sheafe that was offered was shaken before; so there was anu 1.856 earthquake at Christs lifting out of the grave.

3 As the sheafe was offered, the morrow after the Sabbath; so Christ the first day of the week after the Sabbath was presented alive to his Father at his resurrection. Lastly, as there was a distance of time between the first fruits which were offered on Easter day, & those that were offered at the day of Pentecost; so there is a distance of time between Christs rising from the dead, which was 1600. yeers ago, & ours which shall be at the last day. Thus much for the reference; now to the inference, which is twofold:

• 1 Christs prerogative, in that he is the first fruits.
• 2 The Saints communion with him, in that they are of the heape.

1 Christs prerogative,* 1.857 Hee that is in heaven is above all, forx 1.858 to him is given all power in heaven and earth, andy 1.859 a name above all names,z 1.860 he is the head of the Church, anda 1.861 Saviour of the body, he is the firstb 1.862 begotten of the Father,c 1.863 first borne of his Mother, the firstd 1.864 begotten of the dead,e 1.865 first borne of every creature. Therefore as Quiros strongly concludes in every order, both of creation and regeneration, of nature and grace, of things vi∣sible and invisible, hee hath the preheminence among all: let him have the precedency in our love and affections, let us not set any thing above him on earth, who hath the first place in heaven. If hee bee the head of men and Angels, let the knees of all in heaven, in earth, & under the earth, bow to him: if hee bee the bright morning starre, let the eye of our faith bee earely up∣on him: if hee beef 1.866 Alpha and Omega, the First and the Last, let him bee first in our thoughts, and last in our memory;g 1.867 let us begin our prayers in his name, and end them in his merits.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Primâ dicta mihi, summâ dicende Camenâ.

If he be the first fruits, Reshith bicorre, the first fruits of the first fruits, let all the sheaves do homage to him, let us sanctifie him in our minds, let us of∣fer him the first fruits of our hearts, the first fruits of our lips, the first fruits of our hands, the first fruits of the earth, the first fruits of our thoughts, the first fruits of our desires, the first fruits of our prayers, the first fruits of our labours, the first fruits of our substance, so will he esteem ush 1.868 the first fruits of his creatures, and we shall receive thei 1.869 first fruits of the spirit here in our regeneration, and the whole harvest hereafter in our glorification, as our ho∣ly brethren that are fallen asleep, in soule have received already; who rest from their labours, and their workes follow them, and here you may see them. I may say of them as Isaac said of Jacob, Gen. 27. The smell of my

sonne is as the smell of a field which the Lord hath blessed. And behold here as in a corne field,* 1.870 blew flowers intermingled.

[Here the Preacher read the Catalogue printed, of all the poore re∣lieved in the Hospitals of the City, which followeth.]

• Children kept and maintained at this present at the charges of Christs Hospitall, in the said house, in divers places of this city, and suburbs, and with sundry nurses in the country, 905
• Which is a farre greater number than hath hitherto beene since the foundation.
• The names of all which are registred in the books kept in Christs Hospitall, there to bee seene from what parishes, and by what meanes they have beene from time to time admitted.
• Children put forth apprentices, discharged, and dead this yeere, 69
• There hath beene cured this yeere last past at the charges of Saint Bartholomews Hospitall, of souldiers and other diseased peo∣ple, to the number of 832
• All which were relieved with money and other necessaries at their departure.
• Buried this yeere, after much charges in their sicknesse, 121
• Remaining under cure at this present, at the charge of the said Hospitall, 262
• There hath beene cured this yeere last past at the charges of Saint Thomas Hospitall, of souldiers, and other diseased people, 731
• All which were relieved with money and other necessaries at their departure.
• Buried out of the said Hospitall this yeere, 200
• Remaining under cure at this present, 304
• There hath beene brought into the Hospitall of Bridewell (for this yeere past) of wandring souldiers, and vagrant persons, to the number of 1578
• Of which number many have beene chargeable for the time of their being there; which cannot be avoided by reason of their mi∣sery, nor passed away without charge.
• There is maintained and kept in the said Hospitall, in arts and occupations, and other workes and labours, Apprentices taken up out of divers parishes and streets of this City, to the number of 200

I have made an end of the Catalogue, but you must not make an end of your good workes: I have set before you a faire copy, you must write af∣ter it, or else this schedule will prove a hand-writing against you at the day of judgement, who have had not onely many most forcible exhortations to good workes in this place, but such noble and royall presidents as you see, and yet have not been bettered by them. You cannot want pitifull ob∣jects of mercy: your pious charity hath daily Oratours, the teares of or∣phans, the sighes of widowes, the groanes of the sicke, and the lamentable cryes of prisoners and captives. Neither is it sufficient for you now and

then to drop upon the dry and thirsty ground, you must stillare pluviam li∣beralissimam, you must powre downe golden showres to refresh Gods inhe∣ritance. To whom much is given, much shall bee required of him. In other seizements you give as you are in the Kings books; but contrariwise, you are in Gods bookes, and hee valueth you as you give to pious and charitable uses. And let mee intreat you for the love of your Redeemer from everla∣sting thraldome, to open your hands towards the redemption of many hundreds of our countrey-men, whose bodies are in captivity under Turks and Infidels, their wives and children in misery at home, and it is to be fea∣red, their soules in worse case. Next to the redemption of these spirituall Temples of the holy Ghost, I commend unto you the reparation and beautifying of his materiall Temple: you have most decently and beauti∣fully adorned and trimmed the daughters of Zion, the lesser and later built Churches in this City, let not your piety bee lesse to the Mother-Church, dedicated to the most publike and solemne worship of God, where you are fed with the finest flower of wheat, and drinke of the purest juice of the grape, and in the fullest manner partake of the communion of Saints; which was the second inference I made from the attribute of Christ in my text, whereby hee is stiled Primitiae dormientium, The first fruits of them that slept.

2 The second inference from the attribute here mentioned (the first fruits of, &c.) is the communion of the faithfull with Christ, both in sanctificati∣on and glorification; for the further manifestation whereof it will bee re∣quisite to specifie whereof Christ is the first fruits, viz.

• 1 Coeli, for he is the first begotten of his Father.
• 2 Uteri, for he was the Virgins first borne.
• 3 Sepulchri, for hee is the first fruits of them that slept.

In all three the faithfull partake with him after a sort.

1 In that hee is Primitiae coeli, the first fruits of heaven. For as hee is the naturall sonne of God, so are wee the adopted sonnes of God, and by his spirit madel 1.871 partakers of the divine nature: as hee is the first borne of hea∣ven,m 1.872 so wee are also of the generall assembly and Church of the first borne which are written in heaven.

2 In that he is Primitiae uteri virginei, the first fruits of a virgins womb. For as Christ was borne of a virgin Mother, so the Christian Church our Mother is continually in child-bearing, and yet remaineth still a virgin.

3 Most properly doe wee partake with him in that hee is Primitiae se∣pulchri; for hee isn 1.873 that corne of wheat Saint John speaketh of, which was sowne at his death, digged deepe into the earth at his buriall, sprang up a∣gaine at his resurrection, and now is become the first fruits of them that slept: in like manner wee are sowne at our death, digged deep into the earth at our buriall, and shall spring up againe at the last resurrection, and bee offered aso 1.874 first fruits unto God and the Lambe. Where the first fruits are taken out, there must needs bee a lumpe or heape out of which they are taken.p 1.875 In primitiis totius anni proventus consecrabatur, in the first fruits the whole crop of the yeere was hallowed; so in Christ, who is our first fruits, all true

believers are sanctified, as those words of our Saviour in that most divine prayer to his Father recorded import,q 1.876 for their sakes I sanctifie my selfe, that they also might bee sanctified through the truth.

If Christ sanctified himselfe for us, shall not wee endeavour as hee ena∣bleth us by his grace, to sanctifie our selves also for him? If hee impart this his dignity to us, and maketh usr 1.877 the first fruits of his creatures, let us dedicate our selves unto him: let us bee given to him, ass 1.878 Samuel was, all the dayes of our lives. Hee hath chosen us to bee (marke I beseech you what) fruits, not blossomes, not leaves; fruits I say, not stalkes, not emp∣ty eares, like those who make a bare profession of the truth, and all their re∣ligion is in their eares, bearing no fruit at all, or in no degree answerable to their holiest profession. If God hath made us fruits, let us not make our selves ranke weeds by heresie, or filthy dung by a corrupt life. After the first fruits are carried away out of the field, the rest of the shockes or sheafes follow of course;t 1.879 primitias universa massa sequitur: Christ the first fruits is carried away long since out of the field of this world, into the celestiall barne. A barne farre more stately, beautifull, and glorious than any Princes pallace upon earth; and when the harvest shall come, which isu 1.880 the end of the world, wee shall bee carried thither also every one in his owne order: the first fruits is Christ, after they that are Christs at his com∣ming, ver. 23.

Before I can proceed, according to my desire and your expectation, to the period of my discourse, and end of all mens course, viz. death, called here sleepe, I must remove sixe rubbes that lye in my way. For wee read of three dead men raised in the Old Testament, and as many in the New, before Christ himselfe rose: how then is hee the first fruits of them that slept?

1 I will offer to your consideration many solutions of this doubt, that you may take your choice. Saint Jerome gives but a touch at it, yet be∣cause it is upon the right string 'tis worth your hearing: Christus primus surrexit in incorruptione; the rest before they were raised began at least to corrupt; it is sayd of Lazarus expressely, that hex 1.881 stanke, but God suffe∣red not his holy One to see corruption: they rose in their naturall and corrup∣tible bodies, Christ in an incorruptible, and as the Apostle calleth it, a spi∣rituall body, ver 44.

2 That which Cornelius A lapide answereth is considerable, that though Christ were not primus tempore, the first that rose in time, yet that he was primus in intentione Dei, the first in Gods intention.

3 Aquinas comes yet nearer the matter, Christus primus sua virtute re∣surrexit, Christ was the first that rose himselfe by his own power; they be∣fore Christ were raysed by others. If any thing be yet lacking, S. Bernard and Beza will supply it; alii suscitati sunt mortui, sed iterum morituri; other dead were raised, but dyed againe, like drowned men which rise up twice or thrice from under water, but sinke againe to the bottome: Christus simul resurrexit, & aeternam beatam{que} vitam recepit, Christ at once rose, and ob∣tained an eternall and blessed life.y 1.882 Christ being risen from the dead dieth no more, death hath no more power over him.

Whereunto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may bee added, that others rose as private men,

Christ as a publike person, and the cause of all other mens rising, either univocall, as of all the Elect, who rise as hee did to happy eternity; or equivocall, as of the reprobates, who are raysed to eternall misery. They who rose before Christ were either singular types of him, or as common sheafes of the heape; Christ was the first that ever rose in the nature and quality of the first fruits, to sanctifie the whole harvest of the dead in him, who are here called, Them that slept.

z 1.883Aristotle writeth of certaine serpents in Mesopotamia, which doe great mischiefe to strangers, but do no hurt at all to the inhabitants: such is death, it hath power to sting those that are strangers and aliens from the common∣wealth of Israel, it hurteth not at all the naturall Israelites, which are fel∣low-citizens with the Saints of the houshold of faith. Those which are with∣out God in the world, and without Christ, though within the visible Church, have cause to feare death; because, like the Phalangium ina 1.884 Stra∣bo, it stings them to death in such sort, that they dye either laughing or madde; that is, either making a jest of judgement, and hell, and the life to come, or distracted in some fearefull fit of desparation. And as Diogenes when hee felt himselfe falling into a slumber a little before his death, said pleasantly,* 1.885 Frater me mox est traditurus fratri suo; one brother is now delivering mee to the other (hee meant sleep to death:) so it is most true of these scoffers at God and all religion, dying impenitently, that their tem∣porall death delivers them over to eternall death; the elder death to the younger (but longer liver,) the first death to theb 1.886 second: but upon those who are in Christ, and have part in the first resurrection, the second death hath no power, and in that regard the first death is not terrible unto them: nay, so farre is it from being terrible, that even lying on their death-beds they insult both upon death and the grave with holy sarcasmes.c 1.887 O death where is thy sting? O grave where is thy victory? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

d 1.888The immortall entred into a single combate with death on the crosse, and gave death a death wound, even by his death: and now death is no more death to the godly, but a sleep;e 1.889 The damosell is not dead, but asleepe; our friend Lazarus isf 1.890 but asleepe. Stephen though hee came to his end by a violent meanes, yet it is said of him thatg 1.891 he fell asleep. And I would not have you ignorant brethren, saith S. Paul, concerning them which areh 1.892 asleep: and so in my text, they who before were called the dead, now after the mention of Christs resurrection, are termed, Them that slept.

Which words are not so to bee understood, as if their soules slept with their bodies till the day of judgement. That is a drowsie heresie, out of which Calvin shaketh some in his time, whom he calleth by the right name* 1.893 Psychopamychistas: but in three other respects,

1 Because they rest from their toylesome labours, as those that sleepe wee say are at their ease.

2 Because they neither minde, nor at all meddle with any affaires of this life either good or bad, as those that are fast asleepe,i 1.894 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the time, neither thinke nor often so much as dreame of any thing in the world.

3 Because they shall certainely be awaked by the shrill sound of the last

Trumpet; as those that sleepe at night are awaked againe in the morning by the Weytes your City musicke.

Do you believe all these things? I know you do. Why do you then take on in such grievous manner when your friends are taken away from you by corporall death? Why doe you make their death-beds swimme with your teares? non amisistis, sed praemisistis; you have not lost them, but sent them to bed before you: they are but asleepe, they shall awake againe; they are but as seede sowne in the earth, they shall rise out of it againe.

* 1.895I know that where hearts have bin knit together, they cannot be rent asun∣der without exceeding great pain and unexpressible griefe: neither do I find fault with naturall affection; much lesse condemne the Christian compassi∣on of those whok 1.896 weepe with them that weepe. It is for a Stoicke, or rather a stocke, to bee without all sympathy of others sorrow, or sense of his owne losse:l 1.897 eam animi duritiam sicut corporis, quod cum uritur non sentit, stuporem potius quam virtutem puto. Our Lord and Master reads us another lesson, who himselfem 1.898 wept for Lazarus: and whosoever reades (if yet for teares hee be able) Davids lamentation for Jonathan; Saint Ambroses for Satyrus; Nyssens for Saint Basil; Nazianzens for Gorgonia; Augustines for Nebridius; and Bernards for Gervasius, will finde that the heat of love is contrary to all other. For all other dryeth, but this the greater it is in the heart the moister the eyes are. Yet love must not exceede proportion, nor teares measure;n 1.899 grandis in suos pietas impietas est apud Deum. What Seneca speakes of words, may bee a good rule in these teares, still are volo non currere; let them drop like precious water out of a Lymbecke, not run like common water out of a spout:

o 1.900Absint inani funere naeniae, Luctus{que} turpes, & querimoniae: Compesce clamorem.

Demang in Hebrew, signifying a teare, hath great affinity with Dema∣ma, signifying silence, to teach us that our teares ought to bee silent, not querulous or clamorous. Let nature have her course, but let religion set bounds to it.

p 1.901Ne semper urge flebilibus modis Mysten ademptum.

Let us water our plants, but not drown them, as those that mourne without hope. Joseph loved his Father Jacob better than the Egyptians, yet his teares were but the tithes of theirs; for hee mourned butq 1.902 seven dayes, but they seventy. Rachel, though otherwise a good woman, yet in this was too wo∣manish and wayward, that shee would not bee comforted; neither is her rea∣son good nor true, if wee take it as the words sound, because they are not; for wee know they are, and living too, all live to God: wee know where they are that dye in the Lord, with Christ in Paradise; wee know what man∣ner of dwellings they have, tabernacles not made with hands, eternall in the heavens; wee know of what congregation they are, of the congregation of the

first borne, and the spirits of just men made perfect: wee know what they doe, they follow the lambe wheresoever hee goeth; wee know what they say also, they cease not to cry day and night, Holy, holy, holy, &c. lastly, wee know what they sing, Halelujah.

Wherefore as Xenophon when newes was brought him (as he was sacrifi∣cing) of his sonnes death, put off the crowne hee had on his head, and gave vent to his sorrowes at his eyes; but after hee understood that hee dyed va∣liantly, and worthy such a Father, put on his crowne againe, and finished his sacrifice: so when newes shall bee brought unto us of the death of our dearest friends, let us first put off our crowne of joy, and let nature and love melt us into teares; but when wee heare againe that they dyed peni∣tently and religiously, with hope full of immortality: let us put on our crowne againe, and comfort ourselves, and finish our Christian course with joy, as those religious people did, of whom Saint Austine speaketh, putting himselfe among them;* 1.903 Contristamur in nostrorum mortibus ne∣cessitate amittendi, sed cum spe recipiendi, inde angimur, hinc consolamur, inde infirmitas afficit, hinc fides reficit, inde dolet humana conditio, hinc sa∣nat divina promissio: the consideration of the losse of our friends cutteth us, but the hope of receiving them againe healeth us.

And now at the length to release your long captivated attention, I will speake but one word of admonition to you concerning your owne end, and so an end. Is death nothing but a sleep? why then are you so much scared at the mention or thought of it? When the Prophets of God, or some other your deerest friends deale faithfully with you, telling you there is no way but one, and advising you to set your house in order, for you must dye and can∣not live; why doe you fetch many a deep sigh, turne to the wall and mourne like a dove, or chatter like a crane? why doe you not rather struggle with your owne infirmitie, and with resolute Hilarion, even chide out your soules hankering at the doore of your lips: Egredere, quid times? egredere anima mea, quid dubitas? sexaginta prope annis servisti Christo, & mortem times? Goe out my soule, why art thou afraid? goe out, why makest thou any difficulty? thou hast served Christ well nigh sixty yeeres, and dost thou now feare death? You will hardly finde any little childe, much lesse man, that is afraid to goe to bed; nay travellers after a tedious journey in bitter wea∣ther, are not content to pull off their cloathes, they teare them for haste to get into their soft and warme beds: When our day is spent, and wee are come to our journeyes end, why doe we not, as it were, pull off our cloaths, by stripping ourselves of worldly cares and businesses, and settle our selves to sleepe in Jesus, and breathe out our soules betweene his armes? Plato when hee died had the booke of Sophronius the Musitian under his pillow. When we lye on our death bed let us have under our pillow to support us, not the booke of Sophronius the Musitian, but the bookes of the sweet sin∣gers of Israel, David and Salomon, and the rest of the inspired Writers: so shall wee be sure that God will make our beds in our sickenesse, and we shall sweetly fall into our last sleepe, as did the most religious Matron Paula, who when some about her, as shee was now drawing on, read to her the se∣cond of Canticles; so soone as shee heard the Bridegroome calling, Surge speciosa mea, surge columba mea, veni: Arise my Love, arise my Dove, arise

my Faire one, and come away, the winter is past, the raine is over and gone: she answered as it there followeth; the flowers appeare in the earth, the time of pruning, or (as it is in our translation) the time of singing is at hand. With which word shee made an end of her life, and I will of my Sermon; com∣mitting you, as shee did her soule, to God; beseeching him who hath taught us the doctrine of the resurrection by his word, to accomplish it in us by his Spirit, that having part in the grace of the first resurrection here, wee may hereafter participate in the glory of the se∣cond through JESUS CHRIST. Cui, &c.

THE TRUE ZEALOT. A Sermon preached at the Archbishops visitation in Saint Dunstans. THE FOURTEENTH SERMON.

JOHN 2.17.

The zeale of thine house hath eaten mee up.

THe parcell of Scripture whence I have taken my text is a sacred sculpture or Hieroglyphicke, consisting of

• 1 An embleme or imprese:
• 2 A motto or word.

The embleme presenteth to us the Temple with a kinde of Faire in it; and a man (which is the sonne of man) with a scourge of small cords, dri∣ving out all the buyers and sellers, and powring downe their money, and overthrowing their tables and stalles. The motto, word or sentence, is that which I have already spoken in your hearing, viz. The zeale of thine house hath eaten mee up. The exemplification of the embleme I commend to him, to whom our Saviour hath left his whip to void, & cleanse this tem∣ple, and to discipline all sorts of bad merchants in it. The motto or word be∣longeth properly to them to publish & proclaime it, whose stile is vox cla∣mantium, the voice ofa 1.904 cryers; not the sweet voice of singers to lull men a∣sleep in security, with melodious streines of time-serving & eare-pleasing Madrigals and Fancies: but the strong and loud voice of Cryers, to

call all men into the Court, and summon them to the barre of Christs judgement: hee that promiseth his Apostles and their successors to give them ab 1.905 mouth, hath given mee at this time both the mouth and the Motto, the Motto of the embleme, viz. the words of my text, Zelus domus tuae devoravit me. In the uttering whereof if ever, now I need to pray that the Lord wouldc 1.906 touch my tongue with a coale from his altar; with a coale, that I may speake warmely of zeale; with a coale from the altar, that I may discourse holily of his Temple. Saintd 1.907 Bernard made the like prayer upon the like occasion: O, saith hee, that there were given unto mee from the al∣tar above, not one coale, but rather a fiery globe, a heape of coales, to scorch the abuses of the time, and burne out the inveterate rust of vitious customes. By the light of these coales you may behold in this Scripture,

• 1 In David as the type, Christ,
• 2 In Christ, as the mirrour of perfection, zeale,
• 3 In zeale as a fire,
  • 1 The flame,
  • 2 The fuel.

The flame, vehement, consuming, or devouring, devoravit.

The fuel sacred, me, mee.

No divine vertues or graces like to Christs affection:

No affection in him like to his zeale:

No zeale like to that which hee bare, or rather wherewith hee was transported to his Fathers house, which even eat him up; and may deser∣vedly take up this golden moment of our most pretious time. May it please you therefore, Right, &c. to suffer your religious eares to bee bored at this present with these sacred nayles, or points, which I humbly pray the holy Spirit to fasten in your hearts:

• 1 The vertue or affection it selfe, zeale.
• 2 The object of this affection, thy house.
• 3 The effect of this object, hath eaten up.
• 4 The subject of this effect, mee.

• 1 In figure, David.
• 2 In truth, Christ.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and who is sufficient for these things? or able wor∣thily to treat of

• 1 An affection most ardent, zeale.
• 2 A place most sacred, thine house.
• 3 An effect most powerfull, hath eaten up.
• 4 A person most divine, mee?

Zeale is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to burne, or hizze, as water cast on metall mel∣ted,

and it signifieth a hot or burning desire, an ardent affection: and some∣times it is taken

1 For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or emulation, which is a commendable desire of attai∣ning unto anothers vertue or fame.

2 For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, envie, which is a vitious affection, repining at anothers fame or fortune.

3 For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jealousie, which is an irkesome passion arising from love wronged, at least in opinion. And no other fire wee finde on natures forge, or the Philosophers hearth; but on Gods altar there burneth another manner of fire, fed with pure fuell, which like a waxe light or taper, yeel∣deth both a cleare flame and a sweet fume; and this is holy zeale. All things that are cast into the fire make a smell; but the burning of sweet odors one∣ly makes a perfume: so the hot and fervent

• 1 Desire of,
• 2 Intention in,
• 3 Affection to the best things onely, is zeale.

Fire is the noblest of all the elements, and seated next to the heavens: so zeale sparkling in the soule is the chiefe and most heavenly of all spirituall affections. Some define it to bee the fervour, intention, excellency, or im∣provement of them all.

Heat

• 1 Ine 1.908 devotion, if it exceed becommeth zeale.
• 2 Inf 1.909 affection, if it be improved groweth to be zeale.
• 3 Ing 1.910 desire of spirituall gifts, if it bee ardent is zeale.
• 4 Inh 1.911 indignation, or revenge of our selves, if it bee vehe∣ment, is called by the Apostle zeale.

Fervent devotion, ardent love, earnest desire, vehement indignation, all are zeale, or rather are all zeale: for there is a

• 1 Zeale of good things, which maketh us zealous of Gods gifts.
• 2 Zeale in good things, which maketh us zealous in Gods service.
• 3 Zeale for good things, which maketh us zealous for Gods glory.

And answerable to the three operations of fire, which are, to heat, to burne, to consume:

• 1 The first heateth us, by kindling a desire of grace.
• 2 The second burneth, by enflaming our hearts with the love of God.
• 3 The third consumeth, by drying up the heart, absuming the spirits with griefe, and hazzarding our persons and estates in removing scandals, and reforming abuses and profanations of God his name, house, or worship, as also revenging wrongs done to his houshold and servants.

In summe, zeale is a divine grace grounded upon the knowledge of

Gods word, which according to the direction of spirituall wisedome, quickeneth and enflameth all the desires and affections of the soule in the right worship of the true God; and vehemently and constantly stirreth them up to the preserving, advancing, and vindicating his honour by all lawfull meanes within the compasse of our calling. Rectum sui est judex & obliqui: If you set a streight line or rule to a crooked figure or body, it will discover all the obliquities in it. Hang up an artificiall patterne by an un∣skilfull draught, and it will shew all the disproportions and deformities in it. Wherefore Aristotle giveth this for a certaine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or character of a true definition, to notifie and discover all the errors that are, or may be de∣vised about the nature of the thing defined; which are in this present sub∣ject wee treat of, sundry and manifold. For as when there is publicke no∣tice given of a ring found, with a rich stone set in it, every one almost that ever was owner of a ring like unto it, especially if his owne bee lost, chal∣lengeth it for his: so all in whose temper, affections or actions, any natu∣rall or spirituall, divine or diabolicall, heavenly, earthly or hellish fire glow∣eth, challengeth the pretious coale or carbuncle of zeale to bee theirs. The Cholericke and furious, the quarrelsome and contentious, the malicious and envious, the jealous and suspicious, the Idolatrous and superstitious, the in∣discreet and preposterous, the proud selfe-admirer, the sacrilegious Church-robber, the presumptuous and exorbitant zealot, nay the seditious boutefieu and incendiary, all pretend to zeale. But all these claimers and many more besides, are disproved and disclaimed by the true definition of zeale: which is, first, a grace, and that distinct from other; not more graces, or a com∣pound of love and anger, as some teach; or of love and indignation, as others: for the graces of the spirit, and vertues of the minde are incoincident. As where divers candles or torches in a roome concurre to enlighten the place, the light of them remaineth impermixt, as the Optickes demonstrate by their severall shadowes: so all the divine graces conjoyne their lustre and vertue to adorne, and beautifie the inward man; yet their nature remaines distinct, as their speciall effects make it evident to a single and sharp-sigh∣ted eye. God was in the bush that burned and consumed not, yet God was not the bush. The holy Ghost was in the fiery cloven tongues, yet the holy Ghost was not the tongues. The spirits runne along in the arteries with the purer and refined blood, yet the spirits are not the blood. The fire insinua∣teth it selfe into all the parts of melted metall, and to the eye nothing ap∣peareth but a torrent of fire, yet the fire is not the metall: in like manner zeale shineth and flameth in devotion, love, godly jealousie, indignation, and other sanctified desires and affections, it enflameth them as fire doth metall, it stirreth and quickeneth them as the spirits doe the blood, yet zeale is not those passions, neither are all, or any of them zeale; howsoever the schooles, rather out of zeale of knowledge than knowledge of zeale, have determined the contrary.

2 Secondly, zeale is defined to bee, not a morall vertue, but a divine gift or grace of the Spirit: the Spirit of God is the efficient cause, and the Spirit of man is the subject; which the Apostle intimates in that phrase,i 1.912 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being fervent or zealous in Spirit. This fire, like that of the Vestals, is kindled from heaven by the beames of the Sunne of righteous∣nesse,

not from any kitchen on earth, much lesse from hell. They there∣fore qui irae suae stimulum zelum putant, they who imagine the flashes of naturall choler are flames of spirituall zeale, toto coelo errant, are as farre from the marke as heaven is distant from the earth. No naturall or morall temper, much lesse any unnaturall and vitious distemper, can commend us or our best actions to God and men as zeale doth. The fire of zeale like the fire that consumed Solomons sacrifice, commeth downe from heaven; and true zealots are not those Salamanders or Pyrausts that alwayes live in the fire of hatred and contention; but Seraphims, burning with the spirituall fire of divine love, who, as Saint Bernard well noteth, kept their ranke and station in heaven, when the other Angels of Lucifers band, that have their names from light, fell from theirs. Lucifer cecidit, Seraphim stant, to teach us that zeale is a more excellent grace than knowledge, even in An∣gels that excell in both. Howbeit though zeale as farre surpasse know∣ledge as the sunne-beame doth a glow-worme, yet zeale must not be with∣out knowledge. Wherefore God commandeth the Priest when heek 1.913 ligh∣teth the lamps to burne incense: though the fire bee quicke, and the incense sweet, yet God accepteth not of the burning it to him in the darke. The Jewes had a zeale, as thel 1.914 Apostle acknowledgeth; and the Apostle him∣selfe before his conversion, yet because it wanted knowledge, it did them and the Church of God great hurt. No man can bee ignorant of the dire∣full effects of blind zeale: when an unskilfull Phaeton takes upon him to drive the chariot of the sunne, hee sets the whole world in a combustion. What a mettled horse is without a bridle, or a hot-spurred rider without an eye, or a ship in a high winde and swelling saile without a rudder, that is zeale without knowledge; which is like the eye in the rider to choose the way, or like the bridle in the hand to moderate the pace, or like the rudder in the ship to steere safely the course thereof. Saintm 1.915 Bernard hits full on this point: Discretion without zeale is slow paced, and zeale without dis∣cretion is heady; let therefore zeale spurre on discretion, and discretion reyne zeale; fervor discretionem erigat, & discretio fervorem regat. Discre∣tion must guide zeale, as it is guided by spirituall wisedome, not worldly policy: and therefore

Thirdly, I adde in the definition of zeale, that it quickeneth and enfla∣meth all our holy desires and affections according to the direction of spirituall wisdome. For wisdome must prescribe zeale, when, and where, and how far, and in what order to proceede in reforming all abuses in Church and State, and performing all duties of religious piety, and eminent charity. What Isocrates spake sometime of valour or strength, is as true of zeale, viz.n 1.916 that zeale and resolution with wisedome doth much good, but without, it doth much mischiefe to our selves and others; like granadoes and other fire-works, which if they be not well looked to, and ordered when they breake, do more hurt to them that cast them than to the enemie. Yet that we be not deceived in mistaking worldly policy for wisdome, I adde spirituall, to dif∣ference it from carnall, morall, or civill wisedome; for they are too great coolers, they will never let zeale exceed the middle temper of that* 1.917 States∣man in Tiberius Court, who was noted to bee a wise and grave Counseller, of a faire carriage, and untainted reputation; but hee wouldo 1.918 never strike a

stroake against the streame, hee would never owne any mans quarrell, hee would bee sure to save one. Such is the worldly wise man, hee will move no stone, though never so needfull to bee removed, if hee apprehend the least feare that any part of the wall will fall upon himselfe. Thep 1.919 Romane Consul, and incomparable Oratour shall bee no president for him; who imployed all his force and strength to keepe off those waves from the great ves∣sel of the State, which rebounded backe againe, and had neere drowned the cocke-boate of his private fortune. Hee will never ingage himselfe so farre in any hot service, no not though Gods honour and the safety of the Church lye at stake, but that he will be sure to come off without hazzard of his life or estate. Hee hath his conscience in that awe that it shall not cla∣mour against him for not stickling in any businesse that may peradventure reflect upon his state, honour, or security. In a word, peradventure he may bee brought with much adoe to doe something for God, but never to suf∣fer any thing for him. This luke-warme Laodicean disposition, the lesse offensive it is to men, the more odious it is to God, who is a jealous God, and affecteth none but those that are zealous for his glory; he loveth none but those that will bee content to expose themselves to the hatred of all men for his names sake. Heeq 1.920 accurseth all those in the name of Meros that refuse to come in their best equipage to aide the Lord against the mighty.r 1.921 Anastasius the Emperour for his luke-warmnesse in the Catholicke cause, and endevouring to reconcile the Arrians and Orthodoxe, or at least silence those differences, was strucken to death with a hot thunder-bolt. No Sa∣crifice is acceptable to God that is not salted with the fire of zeale, which guided by wisedome quickneth and enflameth all the inward desires as well as the outward actions, that appertaine to religion: for the chiefe seat of zeale is the fountaine of heat, and that is the heart; there its 1.922 bubbled in Da∣vid, there itt 1.923 burned in the disciples, itu 1.924 consumed and dryed up the very substance of the heart in Christ. If our zeale burne not inwardly as well as outwardly, as well upwards towards God, as downewards towards the world; if it enflame not our charity as well as incense our piety; if the heat of it bee cooled by age, or slacked by opposition, or extinguished even by floods of bloody persecution, it is no true Vestall fire, nor such as becom∣meth Gods altar: for that might never, this did never go out; sincerity it selfe is not so opposite to hypocrisie, as zeale. Sincerity without zeale is a true, but a cold and faint-hearted, zeale is an eager, fierce, hot, and couragious ene∣my of all hypocrites, whom shee brandeth with an eternall note of infa∣my. But because all fires are in a manner alike to the eye, how should wee know holy fire from prophane, heavenly from earthly, that is, zeale from enraged hypocrisie; pretending with Jehu, that hee is zealous for the Lord of hostes? I answer, as a precious Diamond is valued, by three things:

• 1 Inward lustre:
• 2 Number of caracts:
• 3 Solidity of substance.

and thereby is distinguished both from counterfeit gemmes, and those that are of lesse value: so true zeale is distinguished from hypocriticall by

• 1 Sincerity,
• 2 Integrity,
• 3 Constancy: all which notes are discernable in holy* 1.925 Da∣vids zeale.

• 1 Sincerity; I have loved thy testimonies with my heart,* 1.926 yea my whole heart.
• 2 Integrity; I have had respect unto all thy commandements:* 1.927 all false wayes I abhorre.
• 3 Constancy; I have kept thy lawes unto the end.* 1.928

When the face and hands and outward parts burne, as in a feaver, the heart is so cold that it quaketh and shivereth: so it is with the hypocrite, his tongue alwayes, and his hands too sometimes burne,

x 1.929—Sed pone in pectore dextram Nil calet.—

If you could put your hand into his bowels, you should finde his heart like Nabals, as cold as a stone. True zeale if it bee transported, it is in pri∣vate devotion to God (si insanimus Deo insanimus) in outward carriage to∣wards men it proceeds resolutely indeed and undauntedly, but yet delibe∣rately and discreetly; it burneth within most ardently, it scarce ever fla∣meth or sparkleth outwardly; like those bathes in the Pythecusian Ilands, whereofy 1.930 Aristotle writeth, that they are hot above measure, and of a fiery nature, yet send forth no flame.

Secondly, as insincerity discries the hypocrite, so also want of integrity. Take the hypocrite that maketh the fairest offer to zeale, though hee out∣strippe some it may bee in some works of piety, and duties of the first Ta∣ble, you shall take him tardy in most acts of charity, and duties of the se∣cond Table. Peradventure he will slay smaller sinnes with the sword of the Spirit, like the meanest of the Amalekites, but hee will spare Agag and the principall, his gainefull sinnes of simony, sacriledge, usury, and oppression; hee is never

—Totus teres atque rotundas.

Goe he as upright as hee can you shall perceive him to limpe and halt with God, or man, or both. If the point of controversie in the Church no way touch his free-hold, hee takes it no more to heart thanz 1.931 Gallio did the up∣roare about Saint Pauls preaching; then difference about articles of faith, are but contentions about words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but if it rubbe upon his profit or credit with his owne faction, then hee never leaveth crying out, great isa 1.932 Diana of the Ephesians. You may finde an hypocrite zealous against Ido∣latry, but you shall finde him very moderate against sacriledge: if he have a moneths minde to Rome he will stickle for the authority of the Church; but the scripture is very cheape to him, hee will deliver prayers by tale to

God, the blessed Virgin and Saints: but for Sermons, hee holds it a kinde of merit to heare few of those of his owne sect, and none of any other. On the contrary, if hee hath beene brought up at the feete of Cartwright or Brown, then he is all for Scriptures, and nothing at all for the Church; all for preaching, and nothing for prayer, unlesse it be an abortive issue of hi•• owne brain, an extemporary, indigested, incomposed, inconsequent ejaculation, in which he is never out because he is never in. As for the premeditated, pen∣ned, advised, and sanctified forme of Service appointed by the Church, it is to him like the white of an egge that hath no tast in it. But the most certain and infallible character of an hypocrite and his zeale, is the soon cooling and a∣bating thereof, and in the end evaporating into ayre; like a blazing starre he glareth for a time, but in a short space playes least in sight; like fire-works of danke powder, hee never leaves shooting off on these and the like watch-towers whilest his matter lasteth, but when that is spent goeth out in a fume or stench. True beauty beareth off all weathers, but paint is washed off with a shower, or discovered by the fire. Saint Basil's embleme was columna ignea, a fiery pillar; fiery, there's his zeale; a pillar, there's his con∣stancy. I doubt whether nature can present such a stone as the name As∣bestus in the original signifieth, that is, a stone of fire that nothing can ex∣tinguish: but I am sure grace can, and that is this jewell of zeale I have beene so long in describing; for it burneth alwayes in the heart and can ne∣ver be quenched. I would bee loath to be thought to goe about to quench the smoaking flaxe, or discourage any man in whom there is a sparke of this fire covered with ashes; yet I should deceive them, or suffer them to be mis-led with an ignis fatuus, if I should not tell them that if this their zeale like a lampe or candle arise not up in the socket, and make the greatest blaze at the last, it is no true zeale.b 1.933 Pliny writeth that the Chrysolamp is of a pale colour in the day, but of a fiery in the night: and in like manner hee reporteth of the fountaine of the sunne, springing in the countrey of the Troglodites, that at mid-day it is extreme cold, but extreme hot at mid∣night; and Solinus the like of a Well by Debris. I wish I did not see in these fountains, or the colour of the Chrysolampis, the picture of our nati∣ons zeal. In the dark of ignorance, or mid-night of Popery was not our zeale for Gods truth exceeding hot and fiery? but now in the sunne-shine of the Gospell is it not of a coole temper, like fons solis, the fountaine of the sun, and of a pale colour like the Chrysolamp in the day?c 1.934 There was a time when like the Galatians the people of this City and Kingdome would have plucked out their very eyes for the Ministers of the Gospell, and have cho∣sen rather to have lost the lights of their body than of their soule: but now many care not how little they see us upon these or the like watch-towers. May not God complaine of our zeale as hee did of the righteous∣nesse of Ephraim, that it is like thed 1.935 morning dew, when the sunne groweth hot not a droppe to bee seene on the grasse? It was the reproach of our neighbour nation,* 1.936 That in their first assault they were more than men, in the second lesse than women. I pray God we justifie them not in our fight against sin and Satan, and conflicts with temptation, in which we are not so valiant at the first as we are cowardly at the last. May we not daily observe many, who at their first entry into the ministry are so zealous, so frequent,

so diligent in their preaching, that a man durst engage himselfe deepely for them, that they would prove truee 1.937 Juels, dye standing in the Pulpet: and yet shortly after, great preferments comming upon them, they verifie that Proverbe, leves curae loquuntur, ingentes stupent? Have we not Guardians of our Churches, that in their first yeere present more abuses than a zea∣lous Nehemiah can reforme in seven; yet afterwards when they are made of the Cabin-Councell, and become leaders in our Vestries, and have lear∣ned that Demosthenes received a greater reward for silence than Aeschines for speaking, they erect a Court of Faculties in their owne breast, and dis∣pence with themselves for perjury: videntes vident & non discernunt, & audientes audiunt & non intelligunt; in seeing they see scores, nay hun∣dreds receiving the Communion standing, or sitting at their best ease: they see, especially in the suburbs, not onely on other holy-dayes, but also on the Lords-day, Ale-houses and Tavernes full, and Churches empty: in the City seeing they see but will not discerne many a reverend Paul, and hopefull Timothy forsaken of the better part of their auditory, who runne a gadding after some new schismaticall Lecturer, whose name is up; who resembleth our late and new found Wels, that worke wonders for a Sum∣mer, and multitudes of people flocke to them, but afterwards all their ver∣tue is gone? As in seeing they see these things and discerne them not, so in hearing they heare and understand not: they heare old heresie new varni∣shed, refined popery, yea sometimes direct and grosse, and yet they either doe not, or will not understand it: they heare Popish Priests and Jesuites at their next doore mumbling Masses, and yet understand it not: they heare in the Pulpet our reverend Prelates, most worthy double honour, our zealous Nehemiahs, our Christian Courts, our sacred Canons, our decent Ceremonies jeared at or sighed against in a pang of Amsterdamian zeale, and yet they understand it not. What should I speake of the people in ge∣nerall, who when a Chrysostome first openeth his golden mouth amongst them, throng and croud at the Church doores, and not onely fill all the seates, but climbe into the windowes, and hang upon iron barres, and con∣tribute so freely to his maintenance, that they need to bee restrayned by law, as the Israelites were in Moses time; but after a yeere or two they fol∣lowf 1.938 Mandrabulus his steps, who finding great treasure, as he conceived, by direction of Juno of Samos, offered to her the first yeere a Statue of gold, the next yeere of silver, the third yeere of brasse? So at the first they offer gold in abundance, afterwards they turne their gold into silver, and then their silver into brasse tokens, and last of all these into ayre. As a tem∣porary faith justifieth us not before God, so neither temporary charity be∣fore men; true zeale is not a flash, or a blaze, but a lasting fire that burneth alwayes: it is good, saith Saintg 1.939 Paul, to bee zealous in a good matter al∣wayes.

By the marks I have now set upon the hypocrite, you may descry him, and sever him from a zealous Christian: & by those which follow in the de∣finition of zeale, Enflaming all the desires and affections in the true worship of the true God, the holy fire of the sanctuary is distinguished from all such strange fire as our Nadabs and Abihu's, superstitious, idolatrous, seditious, or presumptuous zealots offer.

1 The lay Papist is a kinde of zealot; for his zeale eates up his time and his estate too: yet hee is not zealous, because his zeale is not employed and exercised in the true worship of God, according to his word, but accor∣ding to mans will and invention; viz. in praying to Saints, in worshipping images, in suffrages for the dead, in seeing Masses, and adoring the hoste, and telling out a fet number of Pater-nosters, and Ave-Maries upon hal∣lowed beads, in making superstitious vowes, and going in pilgrimage, and abstaining from certaine meates, and wearing haire-cloth, and whipping themselves, and creeping on all foure to a crucifix, and the like: of all which wee demand as God doth of the Jewes by the Prophet Esay,h 1.940 Who requi∣red these things?

2 The idolatrous heathen is a kinde of zealot: for hee is not content to offer beasts onely to God, with the Jew, but men also to their gods. For in some places they sacrifice their children, as among the Moabites: in o∣thers their fathers, as among the Triballi: elsewhere their princes or priests, as among the Indians: and in some countryes themselves, as among the Americans: yet for all this their throwing themselves into, or causing others to passe through the fire to their Moloch, or Saturne, or Abaddon, they are not to bee accounted zealously affected in religion, because what they doe in this kinde, is not done by Gods commandement, nor intended to his honour; but in obedience, and to the honour of an Idoll, or Devill, whom they worship in stead of the true God.

3 The Jesuite, or Jesuited Romanist is a kinde of zealot: for hee will compasse sea and land to make a proselyte, hee will sticke at nothing for the advantage of the catholike cause, no not the sticking or stabbing of Kings and Princes: his zeale is so hot, that it will kindle a fire to blow up whole Parliaments for an Holocaust to the Romane Moloch; yet is hee not zea∣lous, because hee is hot and fervent, not for Christ, but for Antichrist; and hee useth not sanctified, but execrable and damnable meanes to promote the catholike cause (as he termeth it) and enlarge the territories of the Man of sinne.

The last condition of true zeale is, that it keepe within the walke of mens speciall calling, which they who confound, for the most part bring confu∣sion upon themselves, as did King Uzziah, who would bee thought out of zeale to burne incense unto the Lord; but because hee tooke upon him to doe that whichi 1.941 appertained not to him, but to the Priests of the Lord the sonnes of Aaron, that were consecrated thereunto, his incense stanke in the nostrils of God,* 1.942 and himselfe also: for a leprosie rose up in his forehead before the Priests in the house of the Lord, from beside the incense altar; and Azariah the chiefe Priest thrust him out of the Temple,* 1.943 yea himselfe hasted also to goe out, because the Lord had smitten him. Nothing is more necessary or usefull than fire, if it bee kept within the furnace, oven, or tunnell of the chimney, yea or within the barrell of the piece, and from thence orderly issue out; but nothing so dangerous if it bee not contained within the hearth, or breake out of it selfe, and flye abroad: so nothing is more commendable or profitable than well guided, nothing more in∣commodious and perillous than exorbitant zeale; when the Prince medleth with the censer, or the Priest with the scepter: when private men take

the sword out of the Magistrates hand, or the Magistrate mis-applyeth the publike sword of justice to revenge his private wrongs.

Thus have I at length defined zeale, and confined it within the limits of every mans lawfull and speciall calling. Which limits shall be the bounds of my speech and your attention at this present. The bestk 1.944 balsamum and most soveraigne, is that which is biting in the taste, and burning in the mouth: such have beene the observations upon this text, biting in the taste, and hot in the mouth. God grant that like true balsamum they may prove a savour of life unto life to all that have heard me this day. I am come with our Saviours Commission, to put fire among you; and what is my desire, but that forthwith it be kindled, to purge out all your drosse, to purifie the sons of Levi likel 1.945 sil∣ver, to burne up all hay and stubble built upon the foundation of our most holy faith, and lastly, to consume all our spirituall sacrifices? But non opis est nostrae, non opus est nostrum; alas it is not my breath will doe it, it must bee the blast of Gods holy Spirit, that can first kindle, and after keepe this sa∣cred fire in the hearth of our hearts. To him therefore who descended in them 1.946 similitude of fiery cloven tongues, let us lift up our hearts, hands, and voi∣ces, beseeching him to tind and preserve this spirituall fire in our

• 1 Hearts,
• 2 Eares,
• 3 Tongues,
• 4 Hands; that wee may bee zealously affected to Godward, in meditating on him, in hearing from him, in praying to him, in doing and suffering for him. To knit up all in a word, His grace make us sincerely, entirely, discreetly, and constantly zealous,
  • 1 Of his gifts,
  • 2 In his service,
  • 3 For his honour: to whom bee ascribed all ho∣nour, glory, &c.

THE SEASONING OF ALL SPIRITUALL SACRIFICES: OR The Salters Text. A Sermon preached before the Company of the Salters at S. Maries Church in Bread-street. THE FIFTEENTH SERMON.

MARKE 9.49.

For every one shall bee salted with fire, and every sacrifice shall bee sal∣ted with salt.

Right Honourable, Right Worshipfull, &c.

THat I may not entertaine your religious attention with a cold or unseasonable discourse, I have made choice of a text, wherein I finde both fire and salt; fire to heat it, and salt to season it. And if any parcell of Scripture may be appropriated to any of the Worshipfull Societies or Companies of this Honourable City, certainly you may challenge a peculiar interest in this. For here is both salt and salting (from whence you take your name) both of men & sacrifices. The best of all crea∣tures on earth are men, and the best of all gifts of men are sacrifices, & both are made savory and acceptable to God by seasoning; they with fire, these with salt. In relation to the former, me thinks as Christ said to Andrew and Peter,a 1.947 Follow me & I will make you fishers of men; so I heare the holy spirit

say to mee, Observe this text well and apply it, and I will make thee a sal∣ter of men; for every man must bee salted with fire, and, as it followeth, Eve∣ry sacrifice must bee salted with salt.b 1.948 With all thine offerings thou shalt offer salt, saith Moses from God: Every sacrifice shall bee salted with salt, saith Christ from Moses; whose drift in this place is somewhat obscure, because the sense is covered under the vaile of an Allegory, which wee cannot draw without looking up higher into the chapter, and touching upon the prece∣dent verses. Wherein our Lord threatneth unquenchable fire, and an im∣mortall worme to all that for want of the fire of zeale grow cold in religion; and for lacke of the salt of grace putrefie in their sins. If, saith he, that per∣son or thing that causes thee to offend, either in want of courage for God, or of zeale and Christian resolution against thy bosome sinnes and naturall corruptions, bee as deare to thee as thine eye, or as necessary as thy right hand, part with them thou must; if it be an eye, plucke it out; if an hand, cut it off, and cast it away from thee; better see thy selfe in heaven with one eye, than to see thy selfe in hell with both; better hoppe into life with one legge, than runne to eternall death with both; better without a right hand to bee set with the sheepe at Gods right hand, than having a right hand to bee set at Gods left hand, and afterwards with both thine hands bee bound to bee cast into hell fire,c 1.949 where the worme never dyeth, and the fire is not quenched, and againe, and a third time, where the worme never dyeth, and the fire is not quenched. At the mention whereof, it being the burthen of his dolefull Sonnet, our Saviour perceiving the eares of his auditors to tingle, in the words of my text hee yeeldeth a reason of that his so smart and bi∣ting admonition, saying, For every one shall be salted, &c. and withall hee sheweth them a meanes to escape that unquenchable fire which they so much dreaded, and to kill the immortall worme which even now began to bite them. The meanes to escape the one, is to bee salted here with fire; and the meanes to kill the other, is to be salted here with salt; for salt pre∣serveth from that putrefaction which breedeth that worme. He who now is salted with the fire of zeale, or heart-burning sorrow for his sinnes, shall never hereafter bee salted with the fire of hell: this fire will keepe out that, asd 1.950 Jupiters fire drove out Phaetons: and hee who macerateth here his fleshly members with the salt of Gods uncorrupt word, and the cleansing grace of his spirit, shall never putrefie in his sinnes, nor feele the torment of the never dying worme.

The Philosophers make three partitions, as it were, in the soule of man: the first they call the reasonable, or seate of judgement; the second, the i∣rascible, or seat of affections; the third, the concupiscible, or the seat of de∣sires and lusts. In the reasonable part they who knew nothing of the fall of man, and originall corruption, find little amisse; but in the concupiscible they note 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, something like superfluous moisture inclining to luxury; in the irascible, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, something like cold or rawnesse enclining to feare: behold in my text a remedy for both; fire for the one, and salt for the other. And that wee may not lose a sparke of this holy fire, or a graine of this salt so soveraigne, let us in a more exact division observe,

• 1 Two kindes of seasoning:

• ...
  • 1 With fire:
  • 2 With salt.
• 2 Two sorts of things to bee seasoned:
  • 1 Men without limitation, Every:
  • 2 Sacrifices without exception, All.

Gode 1.951 had respect unto Abel and his sacrifice; first to Abel, and then to his offering: hee accepteth not the man for his sacrifice, but the sacrifice for the mans sake. First therefore of men and their salting with fire; and af∣ter of sacrifices and their salting with salt.

Every one shall bee salted with fire. Saintf 1.952 Jerome was much taken with this speech of our Saviour: it is, saith he, an admirable saying; That which is seasoned with salt is preserved from corruption of vermine; that which is sal∣ted with fire loseth some of the substance; with both the sacrifices of the old Law were seasoned: such a sacrifice in the Gospell is hee, who cleansing his body and soule from vice, by love consecrateth himselfe to God; who then it not onely sprinkled with salt, but also consumed with fire, when not onely the contagion of sinne is driven away, but also all delight of this present life is ta∣ken away; and wee sigh with our whole soule after our future conversation, which shall bee with God and his Angels in heaven. It is newes to heare of salting of men, especially with fire: an uncouth expression, yet used by our Saviour to strike a deeper impression into the mindes of his hearers: and verily the Metaphor is not so hard and strained, as the duty required is harsh and difficult to our nature. It went much against flesh and blood to heare of plucking out an eye, or cutting off an hand or foot, yet that is nothing in comparison to salting with fire: salt draweth out the corrupt blood, and superfluous moisture out of flesh, but fire taketh away much of the substance thereof, if not all. For the fattest and best parts of all sacrifices were devoured by the flame, of such things as were offered to God by fire. If such a salting bee requisite, wee must then not onely part with an eye, or a hand, or a foot, but even with heart, and head, and whole body to be burned for the testimony of the Gospell; if so the case stand that either we must leave our body behind us, or wee leave Christ. Such a salting is here prescribed by our high Priest, as draweth out not onely corrupt moisture, but consumeth much of the flesh also, yea sometimes all; (that is) not one∣ly bereaveth us of superfluous vanities, and sinfull pleasures, but even of our chiefe comforts of life it selfe, our friends, our estates, our honours, yea sometimes our very bodies. So hot is this fire, so quicke is this salt. Those that are redeemed by Christs blood, must thinke nothing too deare for him who paid so deare for them: rather than forfeit their faith, and renounce the truth, they must willingly lay all at stake for his sake, who pawned not onely his humane body and soule, but after a sort his divine per∣son also, to satisfie the justice of God for us.

Every one. How farre this Every one extends, and what this salting with fire signifieth, the best Interpreters, ancient and latter, are not fully agreed.

Some restraine every one to the reprobate only, and by fire understand hell-fire: others to the elect onely, and by fire understand the fire of Gods spi∣rit, or grace, burning out, as it were, and consuming our naturall corrupti∣ons. They who stand for the former interpretation, conceive that Christ in these words yeeldeth a reason why hee said that hell-fire shall never bee quenched;* 1.953 for every one (that is say they) of the damned in hell shall bee salted with that fire; the fire shall be to their bodies as salt is to flesh, which keepeth it from putrefying.

O cruell mercy of hellish flames: O saving destruction: O preservation worse than perdition: O fire eternally de∣vouring, and yet preserving its owne fuell: O punishment bringing con∣tinuall torments to the damned, and continuing their bodies and soules in it! It is worse than death to be kept alive to eternall pains: it is worse than perdition to bee saved for ever in these flames, to bee ever scorched and never consumed, that is, to bee ever dying and never dye.

Here, as Saintg 1.954 Austine acutely observeth, wee can never bee sayd properly dying, but either alive or dead; for to the moment of giving up the ghost, wee are alive, and af∣ter that dead; whereas on the contrary, the damned in hell can never bee said to bee alive or dead, but continually dying: not dead, because they have most quicke sense of paine; not alive, because they are in the pangs of the second death.

O miserable life where life is continually dying; O more miserable death where death is eternally living!

Yea, but shall all be sal∣ted with this fire, the fire of hell? God forbid. Doth Christ say of this salt, not of the earth but of hell, that it is good? (ver. 50.) is this the meaning of his exhortation, have salt in you; that is, procure the salt of hell fire to keep you alive in the torments of eternall death, to preserve you to everlasting perdition? By no meanes.h 1.955 Maldonat therefore and Barradius, and all that are for this first interpretation are justly to bee blamed, because they had an eye to the antecedents, but not to the consequents of my text. On the other side, those who adhere to the second interpretation are not free from just exception, because they had an eye to the consequents, and not to the antecedents. For wee ought to give such an interpretation of these words as may hold good correspondence both with the antecedents and consequents, and either give light to both, or receive it from them. The elect, to whom these latter restraine the word All, have nothing to doe with the unquenchable fire of hell, mentioned ver. 48. neither have the re∣probate, to whom the former interpreters appropriate these words, any thing to doe with the good salt, ver. 50. yet both have to doe with some kinde of salting, and with some kinde of fire. For every one shall bee salted one way or other, either here with the fire of the spirit seasoning our nature and preserving it from corruption; or hereafter with the fire of hell. There is no meanes to escape the never dying worme of an evill conscience, but by having salt in us, nor to prevent the unquenchable fire of hell, but by fire from heaven, I meane, heart-burning sorrow for our sinnes:

Dolor est medicina doloris.

That we may not bee hereafter salted with the fire of hell, wee must be here salted with a threefold fire: of

• 1 The word:
• 2 The spirit:
• 3 Affliction, or persecution.

First, with the fire of the word: the word is a fire;i 1.956 Is not my word like a fire, saith the Lord? It hath the three properties of fire:

• 1 To give light:
• 2 To burne:
• 3 To search.

First, it giveth light; therefore Psal. 119. it is called a lanthorn to our steps, and a light to our paths. Secondly, it burneth,

• 1 In the eare:
• 2 In the mouth:
• 3 In the heart.

First, in the eare:k 1.957 Whosoever heareth my words, saith God, his eares shall tingle. Secondly it burneth in the mouth,l 1.958 I will make my words fire in the mouth. Thirdly, it burneth in the heart,m 1.959 Did not our heart burne within us when hee opened to us the scriptures?

Lastly, it searcheth, pierceth, and tryeth like fire, Then 1.960 word of God is mighty in operation, and sharper than a two-edged sword, &c.

Secondly, with the fire of the spirit; the spirit is a fire,o 1.961 You shall be bap∣tized with the holy Ghost and with fire. Water will wash out filthy spots and blots on the skinne onely; but fire is more powerfull, it will burne out rot∣ten flesh and corrupt matter under the skinne. This fire of the holy Ghost enlightneth the understanding with knowledge, enflameth the will and affe∣ctions with the love of God, and zeale for his glory, and purgeth out all our drossie corruptions.

Thirdly, with the fire of persecution and affliction. Persecution is cal∣led ap 1.962 fiery tryall; and all kinde of afflictions and temptations, wherewith Gods Saints are tryed, in Saint Austines judgement, are the fire whereof Saint Paul speaketh;q 1.963 He shall be saved, as it were through fire. And of a truth, whatsoever the meaning of that text bee, certaine it is that the purest vessels of Gods sanctuary, first in the Heathen, next in the Arrian, and last of all in the Antichristian persecution, have beene purified and made glorious like gold tryed in the fire. There is no torment can bee devised by man or divell whereof experiments have not beene made on the bodies of Christs mar∣tyrs: yet the greater part of them, especially in these later times, have beene offered to God by fire, as the Holocausts under the law. Bloody per∣secutors of Gods Saints, set on fire with hell, of all torments most employ∣ed the fiery, because they are most dreadfull to the eye of the beholders, most painefull to the body of the sufferers, and they leave nothing of the burned martyr, save ashes, which sometimes the adversaries ma••ice out∣lasting the flames of fire, cast into the river. And many of Gods servants in

this land, as well as in other parts, in the memory of our fathers have been salted with this fire; call you it whether you please, either the fire of martyr∣dome, or martyrdome of fire. And howsoever this fire in the dayes of Queen Mary was quenched especially by the blood of the slaine for the testimony of Jesus Christ, as the fire in the city of ther 1.964Astapani (as Livie observeth) when no water could lave it our, was extinguished with the blood of the ci∣tizens: yet wee know not but that it may bee kindled againe, unlesse wee blow out the coales of wrath against us with the breath of our prayers, or dead them with our teares. Admit that that fire should never bee kindled a∣gaine, yet God hath many other fires to salt us withall, burning feavers, fie∣ry serpents, thunder and lightning, heart-burning griefes and sorrowes, losse of dearest friends, wracke of our estates, infamy, disgrace, vexations, oppres∣sions, indignation at the prosperity of the wicked, terrors of conscience, and spirituall derelictions. And God grant that either by the fire of the Word, or of the Spirit, or seasonable afflictions, our fleshly corruptions may bee so burned out in this life, that wee bee not salted hereafter with the fire of hell; which burneth, but lighteth not; scorcheth, but yet consumeth not; worketh without end both upon soule and body, yet maketh an end of neither. O that they who are frozen in their sins were somtimes singed and thawed with the consideration of this infernall and eternall fire! If they did but minde it, they could not but feare it; and if they feared it, they would in time seeke meanes to escape it; and if they sought them in time, they might find them in my text. And so I passe from the salting of men with fire, to the seasoning of sacrifices with salt.

Every sacrifice shall bee salted with salt. There was nothing butt 1.965 death and barrennesse in the waters of Jericho till Elisha cast salt in the springs. In these waters Saintu 1.966 Isidore descryeth a type of our naturall estate, wherein we were dead in sinnes, and barren of good workes, till the true Elisha, Christ Jesus, cast salt in the springs, I meane, our hearts, whence are the issues of life. Salt hath three most knowne properties;

• 1 To powder:
• 2 To season:
• 3 To cleanse.

It powdereth flesh, and keepeth it from putrefaction: it seasoneth meats and drinkes: and it cleanseth wounds, fretting and eating out the corrupt matter in them. And answerable hereunto there are three effects of the word mixed with faith;

• 1 It powdereth the heart:
• 2 It seasoneth the speech:
• 3 It cleanseth the sores of wounded consciences.

Materiall salt is not more necessary in our houses, than this spirituall salt in the house of God; for without it no taste of goodnesse, no relish of ho∣linesse, no sapour pleasing to God. In some sacrifices of the old law, flesh, in some wine, in some oyle, in some meale; but in all and with all salt was

offered. These sacrifices were not onely shadowes of the body, which was Christs sacrifice on the crosse; but also types of our spirituall sacrifices: the meat offerings of our almes deeds, whereby wee feed the hungry; the drink offerings of our penitent teares; the peace offerings of our praise and thanks∣giving; the heave offerings of our elevated desires and affections; the whole burnt offering or holocaust of martyrdome for the testimony of the Gospel. And as the legall sacrifices were seasoned with salt, and consumed with fire; so all our spirituall sacrifices must bee seasoned with the salt of discretion, and consumed with the fire of zeale. And because the zeale is in the man, and the discretion is seene in his offering, it is said, Every man shall bee salted with fire, and every sacrifice shall bee salted with salt. To begin with the holo∣caust, or whole burnt-offering. When a servant of Christ overcommeth the violence of fire by his faith, and remaines as unmoved in the torment thereof, as thex 1.967 stake at which hee is burnt: in this sacrifice salt is most ne∣cessary, I meane, the salt of spirituall wisedome and religious discretion. For a man must not offer himselfe to the mercilesse flames; but being adjud∣ged to them, and by the secular arme brought to them, patiently and cheer∣fully suffer them, rather than deny the Lord that bought him. No man must seale the truth of the Gospell with his blood, unlesse hee bee called in as a witnesse, and required to depose: and then hee must not onely depose in a free profession of his faith, but also deposite his life for the further confirma∣tion of his Christian profession. He that is called to suffer, must in the first place consider for what he suffereth; for all are not blessed that suffer, but those thaty 1.968 suffer for righteousnesse. Blessed, indeed most blessed are they that are persecuted for righteousnesse sake; not those who are executed as ma∣lefactors, for murder, felony, blasphemy, schisme, obstinacy or fancy. None dyeth a Martyr but hee who dyeth for the faith by which the just li∣veth. If a Jew bee scourged to death for the abrogated rites of the cere∣moniall law: or a Jesuited Papist hanged, drawne, and quartered, according to the penall statutes of this kingdome, for treason against the Prince, in the Popes quarrell: or if an Anabaptist bee burned to ashes for his fanaticall and fantasticall revelations; hee dyeth the Popes, or his owne Martyr, not Christs. His suffering, asz 1.969 Cyprian the blessed Martyr determineth the point against all heretickes, is, Poena perfidiae, non corona fidei, a punishment for his heresie or perfidiousnesse, not a crowne of faith or a wreath of glory.

Another sacrifice of the whole man, is when a devout Christian giveth up his members as servants unto righteousnesse, and his whole body as a li∣vinga 1.970 sacrifice unto God: in this likewise the salt of spirituall wisdome and discretion is most requisite. For wee must so devote our selves to the ser∣vice of God, that we altogether forget not our duty to man: we must so fol∣low the things that are above, that we neglect not our affaires below, quit not our calling on earth, much lesse in aspiring to angelicall perfection, cast our selves down beneath Heathens and Infidels, by casting away all care of provision for ourb 1.971 family. There was never any sect had a more plausible pretext for their heresie than the Euchites, who nothing but praied continu∣ally: yet because they distinguished not between time and season, mis-under∣standing the precept of the Apostle,c 1.972 pray continually; which requireth that we pray upon every occasion, and at all seasons, that is, fit houres for prayer,

not simply, at all times which are allotted us by God ford 1.973 every purpose un∣der heaven; but especially because they jusled out all other duties of piety and Christian charity for it, they were themselves by the ancient Fathers driven out of the Church, and deservedly excommunicated, whoe 1.974 commu∣nicated nothing to the publicke, but were all for their private devotion.

Undoubtedly, as when the fattest and best of the sacrifice was consumed, the Priests might take the rest for their use; so after wee have given God the flower and best of our time, the rest wee may, nay wee must employ in the workes of our speciall calling for our owne and others behoofe.

Next to the sacrifice of the whole man is the sacrifice of the hidden man, of the heart, I meane,f 1.975 a broken spirit, and contrite heart. In this sacrifice the salt of discretion is as necessary as in the former. For even godly sor∣row must not exceed, the rivers of Paradise must bee kept within their bankes. A man may pricke his heart for his sinne, nay wound it, but hee must not kill it. Hee may dive deepe into the waters of Mara, but not stay so long under the water till hee bee drowned. Hee that hath grievously wronged Gods justice by presumption, let him take heede that hee doe not more wrong his mercy by desperation: his sinnes can be but finite, but Gods mercy, and Christs merits are infinite.

There remaines yet two other sacrifices, the sacrifice of the tongue, and the sacrifice of the hand, Prayer, and Almes-deeds: Prayers are tearmedg 1.976 Vituli labiorum, the Calves of the lippes; and Almes-deeds are graced with the title ofh 1.977 sacrifices by the Apostle; and Saint Austine yeeldeth a good reason for it; because God accepteth these pro sacrificiis, or prae sacrificiis, for, or before all sacrifices. With both these salt must bee offered, the salt of discretion with the one, and of admonition with the other: spirituall wisedome must guide both the lifting up of our hands to God, and the stretching them out to our brethren.

First for prayer. No unsavory prayers proceeding from a corrupt heart are pleasing to God; no words sound well in his eares but such as are conso∣nant to his word, and minister grace to the hearers. Let myi 1.978 prayer, saith the Psalmist, be directed to thee as incense; prayer must be directed, not suddenly throwne up, as it were at all adventures. Wisdome and intention must direct it, not to Saints and Angels, but to God. As it must be directed, and that to God; so in the third place it must be directed as incense from a burning cen∣ser, that is, a zealous heart; or, to use the phrase of my text, it must be sea∣soned with salt, the salt of discretion, and salted with fire, the fire of zeale. Is this to pray & praise God, to draw neare to him with our lips, when our hearts are farre from him? to lift up our eyes and hands to heaven when our mindes are on earthly things? is this to pray unto, or praise God, to vent out our unhallowed desires and indigested thoughts in broken words, without any premeditation, order, or connexion? No surely, this is not to offer to God Vitulos labiorum, the calves of our lippes, but labia vitulorum, the lippes of calves.

You heare how needfull salt is in the sacrifice of the tongue: as necessa∣ry it is in the sacrifice of the hands.k 1.979 Blessed is hee, saith the Kingly Pro∣phet, qui intelligit super egenum, who considereth the poore and needy; that is, first taketh notice of their condition and quality, and accordingly relieveth

them, lest otherwise hee contribute to idlenesse, and not to necessity. Some want worke to their will, others will to worke: some are impotent indeed, others are counterfeit: to the one a gift is an almes-deed, to the other the best almes is to give them a sharp admonition, or send them with their er∣rand to the House of correction. The Philosopher might say when he be∣stowed an almes upon a lewd rogue,l 1.980 Non homini dedised humanitati, Not to the man but to manhood; not to his person, but to his nature; not to his ill conditions, but to his miserable condition: but he that feareth God must take heed that he cast not seede upon accursed earth, lest it bring forth the fruits of Gomorrha; or it prove like the seed sowne bym 1.981 Cadmus, whence grew up on the sudden armed men, I meane an army of sturdy beggars, armed against us in the high-wayes. Hee must make a conscience both what he giveth, and out of what, and in what manner, and to what end. First, what; hee must not give the childrens bread to dogges: secondly, out of what; hee must not give to God of that which hee hath stollen from man, or got by any indirect courses, for this were to make God accessary to his stollen goods: thirdly, in what manner; manu serendum, non corbe, hee must cast seede out thriftily by the hand, not carelesly throw it out of the basket; he must so draw out that the spring of bounty be not exhausted: fourthly, to what end; to glorifie God, not to receive praise from men; to relieve want, not to maintaine vice. Though his left hand must not know what his right hand doth, yet his right eye must know and direct his right hand to poure the oyle into the wounds of the Samaritane, and not to spill it upon the sound flesh. As eye-salve laid to the foote profiteth not at all; and a plaster or poultess made for the feete, if it be applyed to the eye endangereth the sight: so bounty misplaced doth more hurt than good, benefacta malè loca∣ta, malefacta arbitror.

* 1.982I wish it were so in the ministring physicke for the soule, as it is in the physicke for the body, where the Physitian prescribeth, and the Apotheca∣ry ministreth: the Physitian maketh, or appointeth the making of the salve, and leaves it to the Apothecary to apply it. For of all texts this needes most warily to bee applyed, because there is in it both fire and salt; and fire if it bee layd close will scorch, and salt if it bee rubbed into a wound will make it smart. Howbeit the best is, that rule in corporall physicke holdeth also in this; Nulla medicamenta tam faciunt dolorem quam quae sunt salu∣taria, The more bitter the potion for the most part the more effectuall; and the more smarting the plaster the more wholesome. To apply therefore in a word. In the setting forth of any banquet or service, fire and salt must bee at hand; fire to dresse the meat, and salt to season it. Likewise in the sacrifices of the old law neither fire nor salt could bee wanting; salt to prepare the sa∣crifices for the altar, and fire to consume them upon it. Neither can there be any spirituall sacrifice, or evangelicall service acceptable unto God, with∣out the fire of zeale, and salt of discretion. Zealous discretion, and discreet zeale is a rare composition, not of art but of grace, which maketh both our persons and our offering agreeable unto God. No cold service, nor unsa∣vory dish is for his taste: without heate of zeale the sacrifice wee offer is the sacrifice of dead men; and without salt of discretion the sacrifice wee offer is a sacrifice of fooles. Prophanenesse and worldlinesse cold in the true wor∣ship

of God, offereth a dead sacrifice; and idolatry and superstition hot in the false worship, offereth a foolish sacrifice; religion in the middle, being zealous in the true service of a God, offereth a holy, living, and reasonable sacrifice unto him; by zealous discretion pleasing God; and by discreet zeale men. Some offer unto God fire, but want salt, they are zealous with∣out discretion: some have salt, but want fire, they are discreet but without zeale. The Papists have fire, fervent zeale, but they want salt, direction from Gods word, and judgement to discerne betweene reasonable service and will-worship; and for want of this salt their devotions are tainted with much superstition. The conformable Protestant hath store of salt, whol∣some directions from Gods word to season his spirituall sacrifices, but doth hee not want fire? is hee as zealous for Christ as the other is for Anti-christ? doth hee contribute as freely to the pure worship of God, as the other doth to the garish service of the Masse? are his eyes as often fixed on Christ in heaven, as the others are on his crucifixe? doth hee keepe the Lords day as strictly as the other doth our Ladies, and other Saints? Al∣though the Papist hath no command for hallowing any day to Saints, es∣pecially such as wee finde in the Romane Kalendar: wee have both the command of God, and the injunctions of the Church to devote this dayn 1.983 wholly to the service of God; yet how many Clients on this day besiege your doores, when you and wee all should bee Clients onely unto God? Should God deale so with us in our portion of time on the weeke-dayes, as wee deale with him in his; should hee restraine the light of the sunne, and take away so many houres from every day in the weeke, as wee defaulk from his service on this day, what darkenesse, what out-cryes, what hor∣rour, what confusion would bee in all the world? Wheno 1.984 Cyrus was young, Sacas was appointed by his Grandfather to bee his moderatour, both in his diet, recreations, and all expence of time; but when hee grew riper in yeeres hee became a Sacas to himselfe, and tooke not so much li∣berty as Sacas would have given him. Where the law seemeth too laxe, there every man ought to bee a Sacas to himselfe, and for the health of his soule forbeare something that is permitted to the recreation of his body. Againe, those who are of the stricter and preciser sort have fire in their in∣vectives against Popery, in their reproofe of sinne, and their voluntary and extemporary devotions; but they want many a graine of salt, and there∣fore offer often times, with Nadab and Abihu, strange fire upon Gods altar: they distinguish not betweene Episcopall Hierarchy and Papall tyranny; superstitious rites and comely ceremonies; decent ornaments and meretrici∣ous painting of Christs spouse. They are alwayes Boanerges, and seldome or never Barnabasses; alwayes Sons of thunder, and seldome or never Sons of consolation. And when they are Sonnes of thunder, and cast forth their lightning, it is not like the lightning whereofp 1.985 Pliny writeth, which kil∣led Martia's childe in her wombe, but hurt not her at all; that is, destroy sinne in the conscience, but no way hurt the person in his reputation: but contrariwise, they blast the person, but kill not the sin. Their prayers are all fiery indeed, burning with zeale, and therein commendable; but for want of salt of discretion they make all things fuell for this sacred fire; like fire their devotion keeps within no bounds. As the ringing, so the praying now

adayes in request is all upon the changes, the round of a set forme is utterly despised; and as ringers in the changes, so these in their extemporary ori∣sons, goe up and downe, backward and forward, are often at a stand, use vaineq 1.986 repetitions prohibited by our Saviour, and by clashing phrases, as the A∣postle speaketh, maker 1.987 vaine janglings. Suffer, I beseech you, yet one word of exhortation, it shall bee but a Monosyllable, sal: we live in a mostt 1.988 corrupt age, and therefore never more need of salt than now, Et vos est is sal, you are the salt of the commonwealth, as wee of the Church, si sal infatuatus fuerit, if the salt grow unsavoury through the corruption of here∣sie, bribery, simony, or vitious living, quo salietur? wherewith shall it be sea∣soned? I hope it is not so, I pray God it bee never so, but that wee may bee alwayes like pure and wholsome salt, preserving our selves and others from corruption. The good will of him who appeared in the fiery bush, salt our persons with the fire of the Word, Spirit, and seasonable Affli∣ctions, and season our sacrifices with the salt of faith and discre∣tion, that God may have alwayes respect to us and our sacrifice for the merits of Christs infinite sacrifice offered on the Altar of the Crosse. To whom, &c.

THE SPIRITUALL BETHESDA. A Sermon preached at a Christening in Lambeth Church, the Lord Archbishop of Canterbury, and the Lord Duke of Buckingham being God-Fathers, October 29. Anno Dom. 1619. THE SIXTEENTH SERMON.

MARKE 1.9.

And it came to passe in those dayes that Jesus came from Nazareth of Ga∣lilee, and was baptized of John in Jordan.

BEing to treate of a subject agreeable to the occasion of our present meeting, I have made choice of this Scripture, representing unto us the baptisme and (if I may so speake) the christening of Christ him∣selfe.

1 Because the baptisme of Christ here related by the Evangelist cleansed the holy Font, and sanctified the river Jordan, and other waters, to the spirituall ablution of the soule, and fetching out of stains and spots out of the conscience, not by the infusi∣on of any supernaturall quality into the water, but by annexing a gratious promise to the religious use of the element, according to his ordinance. For to this end especially (as Sainta 1.989 Austine observeth) our Saviour would bee baptized, To sanctifie the Font in himselfe, not to cleanse him∣selfe in the Font. In which respect wee may rightly tearme Christ his

baptisme, baptisma baptismatis, the christening of baptisme it selfe, in as much as our Lord by the descending into the water, raised it above it's owne pitch, and of a corporall Bath made it a spirituall Laver, of an earthly Element an heavenly Sacrament; and this I take to bee the riches which that holy Father saith Christ put into the river Jordan, in like manner as the Geographers report, that the Indians yeerely throw in a great masse of gold and silver into the river Ganges. Christs body, saith hee,b 1.990 was washed, and the streame thereby was enriched; the body received not vertue from the water, but the water from his body.

2 Because Christ was not baptized for himselfe, but for us, to wash a∣way that filth and corruption which wee draw from the loines of our pa∣rents. As the cause of his baptisme was in us, so the effect was for us; hee was baptized corporally in his naturall body, that wee might bee baptized spiritually in his mysticall. As for himselfe, his immaculate conception preserved him from originall corruption; and therefore the remedy of baptisme, to him in respect of himselfe, was needlesse, on whom the disease neither had nor could fasten: but as for us he had bin before circumcised, so for us was he now baptized, who believe and are baptized in his name. Soc 1.991 himselfe testifieth. As our superfluities were pared off with his knife in cir∣cumcision, so our spots were washed away with water in baptisme: by his baptisme of water wee are cleansed from originall, and by his baptisme of blood in the garden and on the crosse, from all our actuall sinne. When hee went downe into the river, hee carried our old man with him, and drow∣ned him there in Jordan. To which point Saintd 1.992 Ambrose speaketh as fully as elegantly; One dived into the water, but he washed all; one descended that wee might all ascend; one tooke upon him the sinnes of all, that hee might destroy the sinnes of all in himselfe.

3 Because Christs baptisme was the perfect sampler and patterne of ours. For as Christ was washed with water, so is a Christian. As when Christ was baptized thee 1.993 three persons in the Trinity manifested them∣selves, the Father by a voice from heaven, the Sonne by the water, the holy Ghost by the dove; so likewise in our baptisme the three persons are expresly mentioned, In the name of the Father, &c. Lastly, as at Christs baptisme the heavens were opened, and the holy Spirit descended on our Saviour in the similitude of a dove, so at the christening of the children of the faithfull, who are innocent like doves, the heavens are opened, and the grace of the holy Spirit descendeth upon them: and after this their new birth by Water and the Spirit, God acknowledgeth them for his Sonnes. Thus farre you heare a perfect concord betweene Christs baptisme and ours: but in one circumstance, which I am now to touch upon, there seemeth a discord: for Christ was baptized in his perfect age, wee in our infancy or nonage. In those dayes, saith myf 1.994 Evangelist, about the be∣ginning of Johns baptisme, which was in the fifteenth yeere of the reigne of Tiberius Caesar,* 1.995 when Jesus himselfe began to bee about thirty yeeres of age. At which circumstance of time the Anabaptists greedily catch, as men that are in danger of drowning lay hold on flagges, and rotten stakes by the bank side that are not able to support them. For though Christ were not baptized till hee came to his perfect age, it doth not thence ensue that wee ought 〈…〉〈…〉

our baptisme so long, or that if we were christened in our infancy, wee ought to bee baptized againe in our perfect age, when wee can give a good account of the hope that is in us, after the manner of the Anabaptists. For neither was Christ rebaptized, neither is Christs case and ours alike. Not therefore to lay much stresse upon Aquinas his resolution, that Christ was baptized in his perfect age, to shew that baptisme maketh a man perfect, which is in effect to say, that this delay of baptisme in Christ was of a my∣sticall signification, not for our necessary imitation. I answer that Christ his example in this case ought to bee no president for us; and that for many reasons:

1 Our Saviour in his infancy received circumcision, which then was in stead of baptisme, it being the authenticall seale of Gods covenant: and it was not requisite that two broad seales, if I may so call them, of the King of heaven should bee put to the same deed, at the same time, both being entire. Neither was it convenient that the figure and the verity, the type and the antitype, the sacrament of the old and of the new should meet at the same period; but that there should be a good distance of time between them.

2 Christ needed not baptisme at all for himselfe, being conceived and borne without sinne, and therefore there could be no danger in deferring his baptisme in that regard: but wee are conceived and borne in sinne, and have no remedy to heale the leprous contagion of our birrh, but by being washed in this Jordan, which Christ sanctified by his baptisme. Wherefore it is no way safe for us to put off this sacrament, the onely cure of this ma∣lady, lest God take us out of this world whilst our filthy scurfe and sores are upon us.

3 Christ desired not to bee baptized of John, to bee cleansed thereby, but either (as I shewed before) to sanctifie baptisme it selfe, or to receive a testimony from the Father and from John, and to declare himselfe to the world; in which regard hee deferred his baptisme till the time was come when hee should take off the vaile from his face, and suffer the rayes of di∣vine majesty to breake forth.

4 Our Font is alwayes open, or ready to bee opened, and the Minister attends to receive the children of the faithfull, and dip them in that sacred Laver: but in Christs infancy there was neither Baptist nor baptisme. Before our Saviour was thirty yeeres of age, either Saint John had not his Commission to baptize, or at least began not to execute it: but as soone as hee tooke upon him that holy office, and unsealed the sacred Font, and multitudes came to him from all parts; In those dayes came Jesus from Ga∣lilee, and was baptized of John in Jordan.

Having spoken of the substance, Christs baptisme, let us now poize the circumstances, which are all weighty, and beare downe the scale of Christs humility to the ground.

1 That Christ in his perfect age should take, if I may so speake, the fe∣straw into his hand, and bee entred in his Primer, and receive the token of the first admittance into his owne schoole.

2 That he should not expect John to come and tender his service to him, but should take a long journey to meet with the Baptist.

3 That hee should daigne to let him lay his hands on his head, who was not worthy tog 1.996 untye his shooe; that the fountaine of all christianity, in whose name wee are all baptized, should receive his christendome, as wee speake, from another, and bee baptized in the open and common river Jor∣dan. Each of these considerations addeth a degree of descent to our Savi∣ours humility, and consequently a degree of ascent to his glory. For there is nothing more glorious than for highest majesty to humble himselfe in the lowest and lowliest manner. Theh 1.997 tree that is at the highest pitch can no otherwise grow than downeward. 1 If Christ would bee baptized, why not in his infancy? why in his perfect age would hee stoope to the chil∣drens Font, or, to speake more properly, the spirituall Lazars bath, in those dayes when hee was about thirty yeeres of age? 2 If in that age hee would be baptized, to grace and countenance Johns baptisme, why yet did hee not send for John to come to him? why did hee take a voyage to John? why did hee seeke after, and runne to his forerunner? Jesus came from Ga∣lilee. 3 If hee would take such a journey to be baptized, having no need of baptisme for himselfe, to fulfill all righteousnesse for us, why would hee not bee baptized by ani 1.998 Angell, who first named him Jesus, but by John his servant? Was baptized of John. 4 If hee would bee baptized by a man, the rather to prove his manhood, or countenance the ministery of man, why gave hee not order for some Font of gold to bee made for him, in a princely palace? why would hee uncloath himselfe in the open ayre, and goe downe into the common river Jordan, to bee washed there as an ordinary man? Why all this, but to exalt his glory by humility, and to teach us to stoope low, when wee enter in at the gate of Christs schoole?

In those dayes, &c. Perfection it selfe in his full age taketh the remedy of our imperfections; Jesus receiveth baptisme. The way it selfe taketh along and tedious journey; Jesus came from Nazareth to Galilee. Thek 1.999 fountain of all purity is washed, And was baptized. The Lord and author of baptisme re∣ceiveth his owne badge and cognizance from his servant, Of John. The boundlesse ocean descendeth into the river, In Jordan. Well might, saith Barradius, the heavens bee opened, that the Angels might behold this wonderfull sight. A strange and wonderfull baptisme indeed, in which he that was washed was purer than the Font it selfe, in which the person is not sanctified by the Sacrament, but the Sacrament by the person. A strange and wonderfull baptisme, in which he is baptized with water, who baptizeth with the holy Ghost and with fire. A strange and wonderfull bap∣tisme, in which the person baptized is the Sonne of God, and the two wit∣nesses the Father and the holy Spirit. A strange and wonderfull baptisme, in which not the Church doore but heaven gates were opened, and in stead of a Sermon from the mouth of a mortall man, there was heard a voice from heaven, saying, This is my beloved Sonne in whom I am well pleased. Ob∣serve, I beseech you, in this and other straines of the sweet harmony of the Evangelists, how the Bases and Trebles answer one the other; how where they depresse our Saviour most in his humanity, there they raise him high∣est in his divinity. In the passages of one and the selfe same story, where you finde most pregnant proofes of his infirmity and humility as man, there you have also most evident demonstration of his majesty and glory

as God. What greater humility than to lye for many moneths in the dark prison of the Virgins wombe, and to bee borne of a poore handmaid? this sheweth him to bee a true man; yet what greater glory than to bee conceived of the holy Ghost, and to have a regiment of heavenly Souldiers, to guard him as it were into the world, and a quire of Angels to sing at his birth? this demonstrateth him to bee God. What greater argument of his humility than to bee borne in an Inne, lodged in a Stable, and laid in a Manger? this sheweth him to bee virum dolorum, a man in distresse and great necessity; yet what greater glory than to bee manifested by a starre, and presented by the Heathen Sages with Gold, Frankincense, and Myrrhe? this demonstrateth him to bee God. What greater humili∣ty than to bee carried up and downe from place to place by Satan, and to bee tempted by that foule fiend? this sheweth him to bee a man; yet what greater glory than to be attended on, and ministred unto byl 1.1000 Angels in the desart? this demonstrateth him to bee God. What greater humi∣lity than to suffer himselfe to bee taken by the high Priests servants armed with swords and staves against him, as if hee had beene a Malefactor? this sheweth him to bee a man, and that of little or no reputation among the Rulers; yet what greater glory than with the breath of his mouth to cast downe those that assaulted him, and make them fallm 1.1001 backeward to the ground, in such sort that hee might have trampled them under his feete? this demonstrateth him to bee God. What greater humility than to bee nailed to the crosse, and to dye in torments? this sheweth him to bee a mortall man; yet what greater glory than at his death to eclipse the sunne, and obscure the heavens, and move the earth, and cleave the rockes, and rend the vaile of the Temple from the toppe to the bottome, and open graves? this demonstrateth him to be God In like manner here in my text, what greater testimony of humility, than to descend into the river, and suffer himselfe to bee baptized by John? yet what greater glory than at his baptisme to have the heavens opened, and the holy Ghost in a visible shape to descend upon him, and God the Father from heaven to acknowledge him for his Sonne? this demonstrateth him to bee God. But to bound my selfe within the eclipticke line of my text, where it followeth, Jesus came from

Nazareth of Galilee. Nazareth was a little towne or village in Galilee, where our Saviour dwelt with his parents for many yeeres, and from his a∣boad there tooke the appellation of Nazarene. This his countrey with his person was highly exalted upon the crosse the Trophee of his victory over the world; as appeareth by that inscription, Jesus of Nazareth King of the Jewes.n 1.1002 Nazareth signifieth florem, or virgultum ejus, a flower, or a twigge, derived fromo 1.1003 Natsar, to keepe, or warily to looke to, because flowers or tender plants need care, lest they bee blowne downe with a winde, or otherwise wronged. Upon which grounds Saintp 1.1004 Bernard thus pleasantly descanteth: The sweet flower of Jesse would bee conceived in the wombe of the blessed virgin, a most sweet and unblasted flower, planted in Na∣zareth the flower of Galilee, that he might budde and become a Nazarene, that is, a flourishing flower. I will adde no more at this time of Naza∣reth, but that as it was said of Archelaus, thatq 1.1005 Euripides was not famous for his acquaintance with Archelaus, but Archelaus for his acquaintance

with Euripides: so for ought I ever read, Christ was not ennobled by Na∣zareth, but Nazareth honoured, nay rather eternized by Christs dwelling in it. This Nazareth is situate in Galilee, where our Lord first preached the Gospell of the Kingdome, and declared the power of his Deity by many signes and wonders; and because his Countrey-men shewed least respect to his person, and gave least credit to his doctrine, it fell out by the just judgement of God in the conquest of Palaestine by the Romanes, that the Galileans first smarted for their unbeliefe, the whole countrey being spoi∣led and laid waste by Vespasian. From Galilee we returne with our Saviour to Judaea, where hee met John, and was

Baptized of him. At the first mention of our Lords baptisme this obje∣ction offereth it selfe to every mans conceit. The whole need not the Phy∣sitian, but they that are sicke; the cleane need not to be washed, but they that are foule; the innocent neede not to aske or receive pardon, but the guilty; why then should the health and salvation of all mankind take this purge? why should the immaculate lambe bee washed in the Font? why did hee desire the seale of remission of sinnes, who knew no sinne, neither was there guile found in his mouth? 1 S.r 1.1006 Ambrose answereth, that our Lord was baptized, not that hee might bee cleansed by the water, but (as was touched before) intending thereby to cleanse and sanctifie the water, that being washed by Christs flesh, it might thereby bee elevated to bee an instrument of the holy Ghost in the spirituall washing of the soule. 2 Saints 1.1007 Austine addeth that our Saviour vouchsafed to bee baptized, to draw all men to Christian baptisme; for why should any refuse to come to the Lords baptisme, when the Lord himselfe daigned to come to the baptisme of his servant? 3 Saint Jerome assigneth a third reason of Christs receiving baptisme from John, viz. that hee might ratifie, and give authority to Saint Johns baptisme. 4t 1.1008 Calvin yeeldeth a fourth reason, that the faithfull might bee more assured that they are engraffed into Christ, and are buried together with him in baptisme, that they may rise up againe with him in newnesse of life. But our Saviours reason must stand for all, thus it becom∣meth to fulfill all righteousnesse: the righteousnesse of the law hee had ful∣filled in that behalfe, in being circumcised the eighth day; and now hee began to fulfill the righteousnesse of the Gospell. The ceremoniall law was in force in Christs infancy, which required circumcision; and now the Gospell began to bee in force: after Johns baptisme circumcision went out, and baptisme came in with John: therefore it was now requisite that Christ should bee baptized; But why should hee bee baptized of John?

Of John. It had beene an office beseeming the first of the Angelicall Hierarchy, to lay hands on the head of the Church: True; but Jesus now came in humility, and as hee was in the forme of a servant, so hee vouchsa∣fed to bee baptized of a servant. The Lord commeth to doe honour to his servant, the sunne to bee enlightned by a starre, the fountaine to bee wa∣shed in his owne streame, the roote to receive sappe and moisture from the branch, God to receive the Sacrament from man. This doth not more set forth our Lords humility than adde to Johns glory. And questionlesse a speciall reason that moved our Saviour to receive baptisme from Saint John was, to countenance Johns ministry, and to give authority to his fel∣low-labourer,

and, if I may so speake, under-workman. For John brought stones to Jesus, and cut them for the building, and Jesus layd them in the foundation of the heavenly Jerusalem, neare himselfe the corner stone: John rough-hewed the Jewes with the axe of Gods judgements threatned against them,u 1.1009 to cut them downe and cast them into hell-fire, unlesse they re∣pented; Christ smoothed and polished them with the doctrine of the Gospell, that they might bee like* 1.1010 the polished corners of the Temple; or like thex 1.1011 Nazarites, whose polishing was of Saphire: John washed the sores of wounded consciences with water, as the Jailer didy 1.1012 Paul and Si∣las stripes of body; Christ healed them with the ointment of the spirit: John cleansed the inward roomes of the soule by the water of baptisme and penitent teares; Christ strawed the swept roomes with the flowers of Paradise: John began, Christ finished; John baptized with water, Christ with the holy Ghost and with fire: Jesus and John resemble the Cheru∣bins in the Arke, casting a gracious looke one upon the other:

Alter in alterius jacientes lumina vultum.

Jesus like the sunne casteth light upon John, and John like a Chrystall glasse reflects it upon him. Jesus saith ofz 1.1013 John he was a burning and shining lampe, Johna 1.1014 saith of Jesus, This is the Sonne of God: Jesus testifieth of John, that hee was Elias, John of Jesus that hee was the Messias: Jesus pointeth to John, saying,b 1.1015 Behold a Prophet, yea and more than a Pro∣phet; John to Jesus, saying,c 1.1016 Behold the Lamb of God which taketh away the sinnes of the world: Jesus commeth to honour John in desiring his baptisme; John by putting him back at the first, honoureth him the more, saying, Id 1.1017 have neede to bee baptized of thee, and commest thou to me? John saith of Jesus,e 1.1018 I am not worthy to beare his shooes; Jesus saith of John in effect, I account him worthy to lay hands on my head.

I have gone down the foure former steps and descents of our Saviours hu∣mility, I am now to descend to the fift, which was Christs descending into

Jordan, and his vouchsafing to accept of the water of that common ri∣ver to consecrate baptisme in his owne body. The Ancients, who deligh∣ted much in Acrostickes, wrote for Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a Fish: for if you take the first letters of these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Jesus Christ the son of God crucified) and joine them together, they make the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or mystical Fish is taken by John in the river Jor∣dan, and that head before which the Cherubins and Seraphins,* 1.1019 and all Prin∣cipalities in heaven bow, is bowed by John on earth, and dipped under the water in the river Jordan; this the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intimateth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is word for word, Hee was baptized into the river Jordan. Here if you demand with the curious Schoole-Divines, why Jordan hath the honour and precedencie of all other rivers? why Christ made not choice rather of the Red sea, to bee baptized in it as hee fled into Egypt, considering the Red sea was an evident type of baptisme? For as Pharaoh and his hoste were drowned in the Red sea, so all our spirituall enemies are destroyed in the Red sea of Christs blood, whereof the waters of baptisme are a figure. Wee neede not goe farre for answer, the words immediately going be∣fore

may resolve the point in question: Jesus came to bee baptized of John who baptized at this time in Jordan; Christ chose not John to baptize him for Jordans sake, but Jordan to be baptized in for Johns sake. Howbe∣it it if you will dive deeper into Jordan, you may find in it a more remarkable type of baptisme than in the Red sea. For as Zeno the Bishop of Verona long agoe observed, the Israelites after they had passed the Red sea came into the wildernesse; but wee passe through the Red sea of Christs blood over into Paradise. The river Jordan was in the children of Israels way to the land of promise, so is the water of baptisme in ours to the coelestiall Canaan. Shall I adde out of Saintf 1.1020 Austine, that as the waters of the river Jordan were turned backe when the Israelites passed over it; so at this en∣try of Christ into Jordan the sinnes of all true believers were driven back, and the course of our nature turned another way? Or out ofh 1.1021 Aquinas, that as Elias after he had divided the waters of Jordan, was carried up into heaven in a fiery chariot; so after wee have parted the waters of the Font in our baptisme, through the fire of the holy Spirit wee are carried up, by divine contemplation first, and after by reall ascention into heaven? As I have sprinkled the waters of Jordan on you in the explication of my text, so give mee leave in the application to rub and cleanse some sores in you with them.

1 Christ travelled over a great part of Palaestine to Jordan to receive Johns baptisme; where are they who will not stirre out of doores to re∣ceive Christs baptisme? Jesus came himselfe to Jordan, they will have Jordan by a secret pipe conveyed into their private houses. Mistake mee not, I beseech you beloved brethren, I goe not about to streighten the bowels of our Mother the Church, which in great charity and com∣passion sendeth the water of life in baptisme to infirme infants, and the bread of life in the other Sacrament to sicke persons, who are not able to fetch them. But when the childe is strong, the minister provided, the con∣gregation assembled, if perchance there fall a drop of raine to wet their new set ruffe, or there lye any dirt in the street to foule their shooes, upon such or the like sleight occasions and frivolous pretences, to deprive God of his publike worship, the congregation of the spirituall foode, the infant of the benefit of the prayers of the whole assembly argueth a great neglect of the solemne worship of God, and an insufferable wrong to his Church. The Martyrs heretofore could not bee kept from the Church and publike mi∣nistry of the Word and Sacraments by feare of haile-shot or bullets; these are kept from it by a few drops of raine.

2 Jesus was baptized, who are they who sleightly esteeme baptisme? If the immaculate Lamb were washed in the Font of baptisme, how much more ought they to desire to be cleansed therein, who are fuller of spots than Leopards? If Christ, saith S.i 1.1022 Ambrose, washed for us, nay rather washed us in his owne body, how much more ought wee to wash our owne sinnes, origi∣nall in the laver of our baptisme, and actuall in the baptisme of teares?

3 Jesus vouchsafed to bee baptized of John, a man though of admira∣ble gifts, and eminent place in the Church, yet in comparison of our Sa∣viour hee was not so much as a starre of the sixt magnitude to the sunne: where are they who refuse the holy Sacraments from the hands of any mi∣nister

who is of inferiour place, or of meaner gifts, at least in their account? Doth the potion worke the lesse because the Physitian that administreth it is himselfe crazie? doth the plaster lesse heale because it is applyed by an Apothecary that hath a sore hand? doth not the lees or sope scoure white which is received from the hand of a blackmore? is a piece of coine, bee it an Angell, or Soveraigne, or Jacobus, of lesse value if it bee tendered by a beggar? They need to be better catechized, who know not that the effect of the Sacrament dependeth upon the power and promise of God, and right forme of administring it according to his Word, and not up∣on the dignity of the minister.

4 Jesus was baptized in the open and common river Jordan: where are they who disdaine the common Font? No Font will serve them but a Font of gold new made, or a silver bason with their armes on it. Saint Paul tea∣cheth us that the way to heaven is a hard and rugged, a stony and thorny way, through many afflictions; these thinke to goe to heaven treading all the way upon rich carpets, or rose leaves. By their reason Christ the Sonne of God, and Prince of heaven should have refused the common river Jor∣dan, and not have received baptisme in any river but such as Ganges or Pactolus, whose sands are said to bee full of rich Ore. Doe they thinke it is pleasant to God to keepe state in their march towards heaven? to receive the Sacrament of Christian humility in pride? to professe the renouncing of the pompes and vanities of this world, and in the very profession there∣of at the Font to shew the pompe and vanity thereof?k 1.1023 Calcare saeculi fa∣stum majori fastu, for which Plato justly taxed Diogenes. But the time ex∣cludeth, and that whereof mine eyes are now witnesses, silenceth all such otherwise seasonable increpations. For wee all see, and rejoyce to see this infant presented by the parents to God in the Temple, and reverently and modestly brought, without displaying the ensignes of gentility, to holy baptisme; the publicke ministry is not neglected, the common Font is not despised. Such an assembly, so honourable, so religious, so full, wee rather pray for than hope for upon the like occasion in this place. Let the honour of it redound to God, the benefit to the infant to bee baptized, that the Peeres of this Kingdome, and other persons of eminent quality, have for a time absented themselves from the Kings court, and now present them∣selves in the Courts of the Lords house to adde a Lamb to Christs flocke. Such an illustrious constellation of so many starres, and some of the first magnitude, hath seldome appeared in this Horizon. What remaineth, but that wee now proceed with joy and comfort from the Pulpet to the Font, from the Word to the Sacrament, from feeding our owne soules to make a Christian soule?* 1.1024 Solinus reporteth of a river in Baeotia that it turneth the colour of the sheepe that are washed in it, in such sort that if they were before blacke or dunne, they become presently as white as milke. That may bee a fable, but this is Gospell, that such is the vertue of the conse∣crated waters of baptisme, wherein Christs lambes are usually washed through divine benediction upon this holy ordinance, that though they were never so blacke or foule before, yet after they come out of this laver they are most cleane and white, and so continue till they plunge themselves into the mire of worldly desires and fleshly lusts. Glorious things may be

spoken of thee thou Well of life. O sacred Font of God, O royall Bath of Christ, O heavenly Laver, O spirituall Bethesda, infinitely exceeding that wonderfull poole in Jerusalem mentioned by Saint John. For that healed but bodily infirmities, this cureth spirituall maladies; that healed him only that was first let downe into it after the Angell moved the water; this hea∣leth all those that are dipped into it, or sprinkled with it, after the minister, who is Gods Angell, stirreth this water: that received a medicinall vertue for the body, as Saint Jerome conceiveth, from the blood of the sacrifices that were washed in it; this receiveth a spirituall and divine vertue for the cure of the soule, from the blood of the immaculate lambe Christ Jesus. For his blood cleanseth us from all our sins. In other waters, as Zeno noteth, li∣ving creatures are cast in alive, and after they are held a good while under the water, or sink downe of themselves, are taken out dead: but contrariwise, in the sacred Font children are dipped in dead, to wit, in trespasses and sins, but are ta∣ken out alive, alive to God, enlived by his spirit, quickned by his grace.

This life of grace God grant to the infant now to be metricu∣lated into the University of all Saints, and continue it in us all, that Christ may live in us here by grace, and we for evermore live with him hereafter in glory. To whom, &c.

THE LIVING TEMPLE. A Sermon preached at the Readers Feast in the Temple Church. THE SEVENTEENTH SERMON.

2 COR. 6.16.

For yee are the Temple of the living God.

Right Honourable, Right Worshipfull, &c.

COnsecrate your hearts to the service of God, and de∣dicate your eares to his holy Word, For yee are the Temple of the living God. If the heathen Orator ma∣king an Oration in aede Concordiae (a Temple conse∣crated to their goddesse Concord) used the place for a Topick, and drew an argument from the house in∣scription where they met, to perswade peace and concord: and the Apostle himselfe tooke the advan∣tage of the title of an Altar at Athens to declare un∣to them the true God, whoma 1.1025 they ignorantly worshipped: and in his Epi∣stle to Philemon alludeth to the name of his unthrifty servantb 1.1026 Onesimus, assuring him that howsoever in former time he had beene unprofitable, yet that hee should now prove 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to his name Onesimus, profi∣table to both of them: I perswade my selfe it will not be offensive to you to heare a lecture read upon your name, and many holy duties enforced from the sacred appellation in my text, wherewith your honourable socie∣ty is graced, that you may bee indeed what you are called, The Temple of the living God.

This text of the Temple admitteth of a like division to the partition of the Temple of Solomon, which was into three roomes or spaces:

• 1 Atrium, the outward court.
• 2 Sanctum, the holy place.
• 3 Sanctum sanctorum, the holy of holies.

• 1 In the outward court the people stood.
• 2 In the holy place the Priests offered their daily sacrifice.
• 3 In the holy of holies the high Priest appeared once a yeere.

• 1 Yee are, resembleth the outward court, where the people were.
• 2 Temple, the holy place.
• 3 The living God, the most holy. The Temple of God is holy, but the God of the Temple is infinitely more holy.

In passing through these spaces and partitions, let the eye of your religi∣ous observation fall upon

• 1 The proper title of the Elect, Temple.
• 2 The proper owner of the Temple, God.
• 3 The proper attribute of God, Living.

• 1 For expresseth and presseth a reason, What agreement, &c. For.
• 2 Yee specifieth the persons.
• 3 Are pointeth to the time.
• 4 The Temple is the title of Gods children.
• 5 Of God is added for distinction of Temples.
• 6 Living is adjoyned for distinction of Gods.

• 1 There are many who deserve to bee called cages of uncleane birds, or rather styes of uncleane beasts, than Temples, Yee are the Temple.
• 2 There are Temples of Idols, or rather Devils, not of God, Yee are the Temple of God.
• 3 There are gods not living, Yee are the Temple of thee living God.

Here is a sweet cluster of the grapes of the vine of Engaddi.

1 Presse the first grape, and it will yeeld this liquor, That Christians may not communicate with Idolaters, nor consort with prophane persons: For.

2 Presse the next grape, and it will yeeld this juice, That holinesse to God is the Imprese of the regenerate: Yee.

3 Presse the third, it yeeldeth this, That there are Saints upon earth, viz. in truth and sincerity, though not in perfection: Are.

4 Presse the fourth, it yeeldeth this, That the whole company of true be∣lievers make but one Holy Catholike Church; Temple not Temples: The Temple.

5. Presse the fift, it yeeldeth this, That reverence is due to the servants of God, that sanctity is in them, and safety with them. Of God. The Temple of God carrieth with it all three: and to whom indeed is due more reve∣rence, in whom shineth more sanctity, with whom is found more safety than Gods secret ones, who as stones coupled together, and built upon the corner stone Christ Jesus, rise up towards heaven, and become a holy temple of God?

6. Presse the last, and it yeeldeth this, That the God whom we Christians serve is the onely true living God, and source and fountaine of all life; which hee conveigheth to us in a threefold channell,

• 1 The broader of nature:
• 2 The narrower of grace:
• 3 The overflowing and everspringing of glory.

For: The reason standeth thus. Separate your selves from wicked and profane persons, For yee are a Temple. Secondly, keep your selves from dead and dumb Idols, For yee are the Temple of the living God.

[Doctr. 1] First, this (For) perforce draweth us from all familiar company and inti∣mate conversation with men of a leud, dissolute or profane carriage;c 1.1027 Have no fellowship with them, saith the Apostle: elsewhere,d 1.1028 Save your selves from them, saith Saint Peter: Come out from among them, and be youe 1.1029 separate, and I will be a Father unto you, and you shall bee my Sonnes and Daughters. It was an abomination by the Law to touch any dead thing,f 1.1030 Whosoever toucheth any thing that is uncleane by the dead, &c. and are not they that live in pleasure and sensualityg 1.1031 dead while they are alive? but she that liveth in pleasure is dead whilest shee liveth. Shee is no loyall wife that deligh∣teth in company disliked by her husband, though but upon suspition. How can the sonne but incurre his fathers displeasure, who entertaineth such guests with all love and kindnesse whom his father hateth, and forbiddeth them his house? Those who are of worth seek to preserve their credit and good name as a precious oyntment, which is soone corrupted by the impure ayre of nasty society. For such a man is deservedly esteemed to bee, with whom hee ranketh himselfe: but corrupting the soule is farre worse than tainting a good name; and who is there almost that commeth faire off from foule company? hee cannot but learne evill by them, orh 1.1032 suffer evill of them. Man in Paradise might be like the plants of Paradise, of which A∣thanasius reporteth that they imparted an aromaticall savour to the trees neere adjoyning: but since man was cast out, the corruption of his nature maketh him resemble rather the wan and withered vine in the Poet, which tooke away the fresh colour and sap from the neighbour vine;

i 1.1033Uva{que} livorem conspectâ ducit ab uvâ.

It is true, Bonum est sui diffusivum, Goodnesse is of a communicative na∣ture; but since our fall wee are not so capable of receiving good as evill. The example of an evill man sooner corrupteth a good man, than a good

example converteth an evill man. The weake and watery eye is not streng∣thened by looking on a quicke or strong eye; but on the contrary, many a strong and dry eye by looking on a watery eye waters it selfe. The sound man by lying with the sicke loseth his health, yet the sicke man by lying with the whole man gaineth not his health; the exchange is not mutuall. If you mingle bright and rusty metall together, the rusty will not become bright by it, but on the contrary the bright rusty; so, saithk 1.1034 Seneca, a rusty companion rubbeth some of his rust upon a man of faire conditions, yet the man of faire conditions imparteth none of his candor to the rusty. The diseases of the minde are more taking than the diseases of the body; let us therefore take heed how wee come within the breath of a man who is of a rotten heart, and corrupt conscience. If Joseph living in Pharaohs Court learned to sweare by the life of Pharaoh, and the people of God be∣ing mingled with the heathen learned their workes: beware how you touch pitch lest you bee defiled, and bird-lime lest you bee entangled. Socrates was wont to say to Alcibiades, sometime the paragon of beauty both of body and minde, when hee met him among Gallants like himselfe, I feare not thee but thy company: and Saintl 1.1035 Austine in his Confessions with teares complaineth of the hellish torrent of evill company, wherewith hee was carried away oftentimes, and fell into many a dangerous gulph: I had not the power to stay my selfe, saith hee, when they called; Eamus, faciamus, Let us goe, let us doe some noble exploit, or brave pranke of youth: nay, they so farre wrought upon mee, that I was ashamed of my shamefaced modesty, and blushed that I was not past blushing. You that are Gods chosen make choice of your company, let all your delight bee, with holy David,m 1.1036 in such as excell in vertue, and have holinesse to the Lord engraven in their breasts. For yee are Temples, therefore bee yee separate from profane persons.

[Doctr. 2] Yee are the Temples of the living God, meddle not therefore with dumb and dead Idols. If Idolatry bee the spirits adultery, and Gods wrath a∣gainst Idolaters is jealousie, and his jealousie burneth like fire downe to the bottome of hell; I shall not need by arguments to deterre any understan∣ding Christian from comming within the verge of so dangerous an impie∣ty, the guilt whereof lyeth not onely upon those whose soules and bodies have been agents in Idols services, but also all those who by any speeches, acts, signes, or outward gestures, give any allowance or countenance there∣unto.n 1.1037 Constantine the Emperour thought himself defiled if he had but seen an heathenish altar:o 1.1038 David if he had but made mention of an Idoll; their of∣ferings of bloud I will not offer, nor take their names into my mouth. Saint Paul permitted not the Corinthians to taste of any dainties that were served in at the Idols table. Let them therefore beware of some fearfull judge∣ment of God, who without any calling or commission, out of meere curio∣sity, enter into the house of Rimmon, and behold those Idolatrous rites wherewith Romish superstition hath corrupted the pure worship of God. How can they bee there with them without offence? If they joyne not with these Idolaters in censing, bowing before, offering unto, and kissing their Images, in calling upon Saints, and praying for the releasing of soules out of Purgatory, they give offence to them: if they joyne with them, they

give greater offence to the Church of God, and not onely receive ap 1.1039 marke from the beast, but a grievous wound. The Corinthians, whom S. Paul in these words plucks, as it were, violently out of the idols Temple, had as co∣lorable a pretence as these Naamans can have. They pleaded that they went not to the idols temple to worship, but to make merry with their neighbors, and feede their bellies with the idols relicks; these in like manner say that they resort not to places where Masses are said to worship the wafer, or breaden god, but to feede their eyes with their garish shewes, and please their eares with their exquisite musicke. They proceeded farther in their defence, alledging that they knew the idoll was nothing, and in their eating of things offered to it, they had no relation to the Paynim deity, nor pur∣pose to worship it, but the true God, whose creatures they received with cheerefulnesse and thanksgiving. And is not this the fairest glosse they set upon their foule and scandalous practise in pressing into Popish chappels, that they know the sacrifice of the Masse is nothing, neither doe they any reverence at all to image or picture, but to God, to whom they pray against those superstitions even when they are at them? But what doth the Apostle answer to the Corinthians? viz. That though the idoll bee nothing in it selfe, yet sith it is a supposed Deity in the minde of the Idolater, who intendeth a religious worship thereunto, in keeping those heathenish feasts, a Christian may not joyne with him in the outward action of his i∣doll service (whatsoever the intention be) without receiving a foule staine both in his conscience and in his good name. To lift up the heart to God when they fall downe with their body before the Hoste or Image, will no more acquit them from idolatry, than it will cleare a woman from adul∣tery to thinke upon her husband when shee prostituteth her body to the impure soliciter of her chastity. Neither is it easie to sever the soule from the body in one and the selfe same act, asq 1.1040 Alypius found by his woefull experience; who being violently drawne by his friends into the Romane Theater, thus reasoned with himselfe: What though you have drawne my body into this place? you shall not draw my soule: seeing you will have it so, I will stay with you, but I resolve to be absent when I am pre∣sent, and so I will deceive you and them. According to which his firme pur∣pose, hee kept the liddes of his eyes shut, that his soule might not, as it were, goe out of them, and gad after these vanities: And it had beene hap∣py for him, saith Saint Austine, if hee had locked up the gates of his eares also; for on the suddaine hearing a great shout and applause, ere hee was a∣ware hee opened his eyes, and by seeing that bloody spectacle received a deeper wound in his soule than the hurt Fencer in his body. Is it not to bee feared that as ther 1.1041 sheepe which conceived before the coloured roddes brought forth spotted lambes, so the prayers and meditations which are conceived before idols, will receive some impression from the image, and bee tainted with idolatry, or spotted with superstition? Was it unlawfull for the Corinthians to partake with idolaters in meats offered unto idols, and can it bee lawfull for these men to communicate with Papists in pray∣ers offered unto them? If they answer, they pray to Saints, and before images and not idols; let them know that any image or creature to which re∣ligious worship is given, thereby becommeth an idoll. If Saint Cyprians zeale

transported him not too farre, when hee peremptorily determineth there can bee no society betweene faith and perfidiousnesse, or betweene the true and false worship of God. If thes 1.1042 Apostle alloweth of no more communion betweene Christians and Idolaters than betweene righteousnesse and un∣righteousnesse, or light and darkenesse, ort 1.1043 Christ and Belial; certainely all Interimists, and Pseudo-Cassanders, and catholike Moderators of these times, who goe about to bring Christ and Antichrist to an enterview, sod∣der unity and schisme, piece faith and heresie, and make the Whore of Ba∣bylon and Christs spouse good friends, are like to have a hard taske of it. For what agreement hath the Temple of God with Idols? but yee are the Temple of God.

[Doctr. 3] Yee. The light of the sunne is common unto all, but not his influence: in like manner there are certaine enlightning gifts which are not deni∣ed to the unregenerate, but the sanctifying, and saving graces of the spi∣rit are peculiar to Gods children. God forbiddeth in the Law the annoin∣ting any thing with the holyu 1.1044 oyle, save the things that are there specifi∣ed; he maketh it death to put that holy oyntment to any common use, and shall wee thinke that hee will shed the oyntment of his spirit into any im∣pure or prophane heart? will hee cast his pearle before swine? The pie∣ty of Paynims is Necromancy or Idolatry, of Heretickes is Will-wor∣ship, of Hypocrites is Formality, of Schismaticks is Faction. There can be no true devotion without illumination of the understanding, and renovati∣on of the will, and purifying the heart by faith; there is no Temple of God which is not built upon the corner stone Christ Jesus. Ye, and none but such as ye are. The Church in the song of Solomon is compared to a* 1.1045 garden en∣closed, or a fountaine sealed. The prophane and ungodly drinke not of the river of her pleasures, they taste not of her delicate fruits, they who over∣come not eat notx 1.1046 the hidden Manna: as they partake not of the Spouse her graces, so neither have they any right or title to her titles. They are no Temples, but rather styes; no dove-cotes, but cages of uncleane birds; no habitations for the holy Ghost, but rather haunts of uncleane spirits. They indeed live and move in God, for out of him they cannot subsist; buty 1.1047 God himselfe liveth and moveth in the godly; God is in all places, and abi∣deth every where; yet heez 1.1048 dwelleth onely in the hearts of true believers: For they and they onely are the Temple of the living God.

[Doctr. 4] Are. In the Romane Kalendar no Saints are entred till many miracles be voiced upon them after death; but in Gods Register wee finde Saints in the Church on earth, among thea 1.1049 Romanes,b 1.1050 Corinthians,c 1.1051 Ephesians,d 1.1052 Philippians, ate 1.1053 Lydda, and elsewhere. But what Saints, and how? Saints by calling, Saints by a holy profession, and blamelesse conversation; Saints by gratious acceptation of pious endeavours, rather than of per∣formances; Saints by inchoation, Saints by regeneration of grace, Saints by daily renovation of the inward man, Saints by devotion and dedication of themselves wholly to God, Saints by inhabitation of the holy spirit in them, which maketh them a holy Temple of the living God. In this life we aref 1.1054 Gods, for all things are yours, and you are Christs, and Christ is Gods; in the life to comeg 1.1055 God is ours. In this life wee are Gods Temple, but in the life to come God isg 1.1056 ours. Now God dwelleth with us, and is but

slenderly entertained by us; but there wee shall dwell with him, and have fulnesse of all things, yet without satiety or being cloyed there∣with.

[Doctr. 5] The Temple. Not the Temples, but the Temple.* 1.1057 As the learned Hebrici∣ans from the construction of the noune plurall with a verb singular, as if you would say in Latine, Dii or Numina creavit, gather the trinity of per∣sons in the unity of the divine nature; so from the construction here of a singular adjunct with a subject plurall, wee may inferre the plurality of the faithfull in the unity of the Church. For wee that are many yet are truely one, many graines one bread, many sheepe one fold, many members one body, many branches one vine, many private oratories or chaplets but one Temple. The parts of the Catholike Church are so farre scattered and dissevered in place that they cannot make one materiall, yet they are so neare joyned in affection, and fast linked with the bonds of religion, that they make but one spirituall Temple. They are many soules, and must needs have as many divers naturall bodies; yet in regard they are all quick∣ned, guided, and governed by the same spirit, they make but one mysticall body, whose head is in heaven, and members dispersed over the earth. Can unity bee divided? If wee are rent in sunder by schisme and faction, Christ his seamelesse coate cannot cover us all. The Philosophers finde it in the naturall, the States-men in the politicke, and I pray God wee finde it not in the mysticall body of Christ,h 1.1058 That division tends to corruption, and dissolution to death. Plucke a beame if you can from the body of the sunne, it will have no light; breake a branch from the tree, it will beare no fruit; sever a river from the spring, it will soone bee dryed up; cut a mem∣ber from the body, it presently dyeth; cast a pumice stone into the wa∣ter, and though it bee never so bigge, while it remaines entire, and the parts whole together, it will swimme above water, but breake it into pie∣ces, and every piece will sinke: in like manner the Church and Common∣wealth, which are supported, and as it were borne up above water by uni∣ty, are drowned in perdition by discord, dissention, schisme, and faction. It is not possible that those things which are knit by a band, should hold fast together after the band it selfe is broken. How can a sinew hold steddy the joint if it bee sprayned, or broken, or cut in sunder? Religion (beloved bre∣thren) is the band of all society, the strongest sinew of Church or Com∣monwealth; God forbid there should bee any rupture in this band, any sprayne in this sinew. The husbandman hath sowed good seede, cleane and picked in this Kingdome for more than threescore yeeres, and it hath fru∣ctified exceedingly since the happy reformation of Religion in these parts; O let no envious man sow upon it those tares which of late have sprung up in such abundance in our neighbour countries, that they have almost choaked all the good wheat. Let no roote of bitternesse spring up in our Paradise, or if it bee sprung, let authority, or at least Christian charity plucke it up. Wee are all one body, let us all have the same minde towards God, and endea∣vour to the utmost of our power toi 1.1059 preserve the unity of the spirit in the bond of peace, that our spirituall Jerusalem may resemble the old Byzanti∣um, the stones whereof were so matched, and the wall built so uniformely, that the whole City seemed to bee but one stone continued throughout. It

was the honour of thek 1.1060 old, let it bee also of the new Jerusalem, that it is a City at unity in it selfe.

[Doctr. 6] I have held you thus long in the Porch, let us now enter into the Tem∣ple. Glorious things are spoken of you, O ye chosen of God, yee are tear∣med vessels of honour, lights of the world, a chosen generation, a royall priesthood, a peculiar people, a celestiall society; yet nothing ever was or can be more spoken to Your endlesse comfort, and superexcellent glory, than that you are Children of the Father, Members of the Sonne, and Tem∣ples of the holy Ghost. Seneca calleth the world, Augustissimum Dei Tem∣plum, a most magnificent Temple of God; David, the heaven; Solomon, the Church; Saint Paul, the Elect in the Church; and in a sense not alto∣gether improper, we may tearme the world, the Temple of the Church, the Church the Temple of our bodies, our bodies the Temples of our soules, and our soules most peculiarly the Temples of the living God: because God dwelleth & remaineth in our souls, our souls in our bodies, our bodies in the Church, the Church in the world. There are many other reasons of this appellati∣on, but the Apostle dwelleth most upon this of dwelling. Where God dwel∣leth there is his Temple, but he dwelleth in our hearts by faith, we are there∣fore his Temple. If exception bee made to this reason, that dwelling pro∣veth a House, but not a Temple,l 1.1061 Calvin answereth acutely, that if wee speake of the habitation of a man, wee cannot from thence conclude that the place where he abideth is a Temple: but God hath this priviledge, that his presence maketh the place wheresoever hee resideth necessarily a Temple. Whereas the King lyeth there is the Court, and where God abideth there is the Church. It might bee sayd as truly of the stable where Christ lay, as of the place where God appeared to Jacob, This is the house of God, and the gate of heaven. Here I cannot but breake out into admiration with So∣lomon, and say,m 1.1062 The heaven of heavens cannot containe thee, O Lord, and wilt thou dwell in my house, in the narrow roome of my heart? Isocrates an∣swered well for a Philosopher, to that great question, What is the greatest thing in the least?n 1.1063 The minde, said hee, in mans body. But Saint Paul teacheth us to give a better answer, to wit, God in mans soule. And how fitly hee tearmeth here believers the Temple of God, will appeare most evidently by paralleling the inward and outward Temple of God, the Church and the soule.

1 First, Churches are places exempt from legall tenures and services, and redeemed from common uses: in like manner the minde of the faith∣full and devout Christian is after a sort sequestred from the world, and wholly dedicated to God.

2 Secondly, Temples are hallowed places, not by censing, or crossing, or burning tapers, or healing it over with ashes, and drawing the characters of the Greeke and Hebrew Alphabet, after the manner of popish consecra∣tion; but by theo 1.1064 Word and Prayer, by which the faithfull are also conse∣crated. Sanctifie them, O Lord, with thy truth, thy Word is truth.

3 Thirdly, Temples are places of refuge and safety; and where more safety than in the houshold of faith? God spared the City for the Tem∣ples sake, and hee spareth the whole world for the Elects sake.

4 Fourthly, the Temple continually sounded with vocall and instru∣mentall

musicke; there was continuall joy, singing, and praising God: and doth not the Apostle teach us that there isp 1.1065 joy in the holy Ghost, and continuall melody in the hearts of beleevers?

5. Fiftly, in the Temple God was to beeq 1.1066 worshipped: and Christ teacheth that the truer 1.1067 worshippers of God worship him in spirit and in truth: and Saint Paul commandeth us tos 1.1068 worship and glorifie God in our body and spirit, which are his.

6. Sixtly, doe not our feet in some sort resemble the foundation, our legges the pillars, our sides the walls, our mouth the doore, our eyes the windowes, our head the roofe of a Temple? Is not our body an embleme of the body of the Church, and our soule of the queere or chancell, where∣in God is, or should be worshipped day and night? The Temple of God is not lime, sand, stone, or timber, saitht 1.1069 Lactantius, but man bearing the image of God: and this Temple is not adorned with gold or silver, but with divine vertues and graces.

If this be a true definition of a Temple, and description of the Orna∣ments thereof, they are certainly much to be blamed, who make no recko∣ning of the spirituall Temple of God, in comparison of the materiall: who spare for no cost in imbellishing their Churches, and take little care for beautifying their soules: Hoc oportet facere, & illud non omit∣tere; they doe well in doing the one, but very ill in not doing the other. It will little make for the glory of their Church to paint their rood-lofts, to engrave their pillars, to carve their timber, to gild their altars, to set forth their crosses with jewells and precious stones, if they want that precious pearle which the rich Merchant man sold all that hee had to buy: to have golden miters, golden vessels,* 1.1070 golden shrines, golden bells, golden snuffers and snuffe-dishes, if as Boniface of Mentz long agoe complained, Their Priests are but wooden or leaden. Saintu 1.1071 Ambrose saith expresly, That those things please not God in, or with gold, which can bee bought with no gold. In which words hee doth not simply condemne the use of gold or silver in the service of God, no more than Saintx 1.1072 Peter doth in the attire of godly Matrons, (Whose adorning let it not be that outward adorning of plaiting the haire, and wearing of gold, or of putting on of apparrell: but let it be in the ornament of a meek and quiet spirit, which is in the sight of God of great price,) but he & Lactantius both speak comparatively, and their meaning is, that the chief adorning of Churches is not with the beauty of colours, but of holinesse: not with the lustre of pearles and precious stones, but with the shining of good workes: not with candles and tapers, but with the light of the Word: not with sweet perfumes, but with a savour of life unto life. It will bee to little purpose to sticke up waxe lights in great abundance in their Churches, after they have put out the pure light of Gods Word, or hid it as it were under a bushell in an unknowne tongue. Rhena∣mus reporteth that hee saw at Mentz two Cranes standing in silver, into the belly whereof the Priests by a device put fire and frankin∣cense so artificially, that all the smoake and sweet perfume came out at the Cranes beakes. A perfect embleme of the peoples devotion in the Romish Church: the Priests put a little fire into them, they have little

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warmth of themselves, or sense of true zeale: and as those Cranes sent out sweet perfumes out at their beaks, having no smelling at all thereof them∣selves; so these breath out the sweet incense of zealous praiers and thanks∣giving, whereof they have no sense or understanding at all, because they pray in an unknowne tongue.

And so from the holy place, the Temple, I come to the Holy of holies, the owner of this holy place, the

[Doctr. 6] Living God. The Apostle so stileth God here in my Text, to terrifie the Corinthians from provoking him either to jealousie by their Idolatry, or to anger by their impure conversation with the Gentiles; whose gods were dead and senselesse stockes, not able to apprehend, much lesse revenge any wrong offered unto them by their worshippers; and therefore they might bee bold with them, as the Philosopher was with Hercules, putting him to his thirteenth labour in seething his dinner: and Martial with Priapus, in threatning to throw him in the fire if hee looked not well to his trees: and* 1.1073 Dyonisius with Aesculapius, in cutting off his golden beard, alledg∣ing for it, that it was not fit the sonne should have a beard seeing the Fa∣ther had none: but let Christians take heed of the least provocation of the living God,x 1.1074 for hee is a consuming fire. A childe may play at the hole of a dead cockatrice, and a silly woman may strike a dead lion, but who dares handle a live serpent, or play with the paw of a ramping and roaring lion? how much more fearfull by infinite degrees a thing is it to fall into the hands of the living God, who with the breath of his mouth is able to blow downe the whole frame of nature, and destroy all creatures from the face of the earth! There is spirit and life in this attribute living, which comprehendeth in it all that wee can comprehend, and all that wee cannot comprehend of the Deity. For the life of God is his beeing, and his beeing is his nature, and his nature is all things. When wee call upon the living God, wee call upon the true God, the everlasting God, the Father of spi∣rits, the Author of life, the Almighty, All-sufficient, All-working God; and what is not comprised in all these? The more excellent the nature is of any thing, the more excellent is the life thereof: as is the life of beasts than of trees, of men than of beasts, of Angels than of men. What then may wee conceive of the life of God himselfe? from whence hee hath his name in Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and because it is his chiefest attri∣bute, hee most frequently sweareth by it in holy Scripture, As I live saith the Lord.

This attribute, living, is applyed to God in a threefold regard:

1. To distinguish him from the false gods of the Gentiles, which were dead and senselesse stockes, bearing for the most part the image of a dead man, deified after death.

2. To represent unto us the sprightly and actuous nature of God, which is alwayes in action, and ever moving in it selfe.

3. To direct us to the Fountaine of life, from whom all life is derived into the creature by a threefold streame, of

• 1 Nature,
• 2 Grace,
• 3 Glory.

1 First, the true God is stiled the living God in opposition to the heathen Idols, which were without life, sense, or motion: they had eyes and saw not, eares and heard not, hands and handled not; whereas the true God hath no eyes, yet seeth; no eares, yet heareth; no hands, yet worketh all things. The heathen Idols were carried upon mens shoulders, or camels backs, as the Prophety 1.1075 Esay excellently describeth the manner of their pro∣cession: but contrariwise, the true God beareth his children, and supporteth them from the wombe even to their old age, and gray haires. Mothers and nurses carry children but for a short space, God beareth his children all the dayes of their life. The heathen gods, as Saintz 1.1076 Austine observeth in the siege of Troy, saved not them that worshipped them, but were saved by them from fire and spoyle; whereupon hee inferreth, What folly was it to worship such gods for the preservation of the city and countrey, which were not able to keepe their owne keepers? but the true God pre∣serveth them that serve him, and hideth them under the shadow of his wings.

2 God is called the living God, because hee is all life, hee understan∣deth and willeth, decreeth and executeth, beginneth and endeth, obser∣veth and ordereth, appointeth and effecteth all things: hee whirleth about the heavens, raiseth stormes and tempests, thundering and lightning in the aire, hee moveth upon the waters, and shaketh the pillars of the earth, hee turneth about the whole frame of nature, and setteth all creatures on work: in a word, as Trismegistus excellently expresseth this truth,* 1.1077 He potentiateth all acts, and actuateth all powers.

3 Living, because hee giveth life to all that enjoy it, and preserveth al∣so it in them to the period thereof set by himselfe. All other living crea∣tures, as they have but one soule, so they have but one life: man to whom divers Philosophers assigne three soules, hath a threefold kinde of life,

• 1 Vegetative,
• 2 Sensible,
• 3 Reasonable.

But over and above, every faithfull man hath an estate of three lives in Gods promises:

• 1 The life of nature (which implyeth the former three) at our en∣trance into the world.
• 2 The life of grace at our entrance into the Church,
• 3 The life of glory at our entrance into Heaven.

Nature is the perfection of every creature, grace the perfection of na∣ture, glory the perfection of grace. The life of nature is given to us to seek the life of grace, which bringeth us to the life of glory. That God is the author of the life of nature, nature her selfe teacheth;a 1.1078 In ipso vivimus, In him wee live, move, and have our being. That hee is the author of the life of grace, Saint John, whose name signifieth grace, testifieth;b 1.1079 In ipso vita erat, In him was life, and the life was the light of men, and the light shi∣ned

in darkenesse, and the darknesse comprehended it not. Lastly, that hee is the author of the life of glory, Christ who is the way, the truth, and the life, declareth, s••ying,c 1.1080 I am the resurrection and the life, whosoever belie∣veth in mee, though hee were dead, yet shall hee live. There remaineth no∣thing to the illustration of this point, but the removing of an objection which somewhat cloudeth the truth. For thus a man may argue; If God, as the Prophet speaketh, is the Well of life, in which there are the three springs abovenamed, one above the other, then is life conveighed to all creatures according to the capacity of their nature, and consequently all may truely and properly bee said to live; how then is life appropriated to God, and God by this attribute, living, distinguished not onely from fai∣ned deities, which were no creatures, but also from creatures which are not God? I grant that other creatures live, and that truely and properly. For the Angels live in heaven, the Birds in the ayre, the Fishes in the sea, Men and Beasts in the earth, the Divell and damned ghosts in hell; but none of them live the life of God: their life differeth as much from his, as their na∣ture from his.

1 His life is his nature, theirs the operation of their nature; the life of Angels is their contemplation, of Divels is their torment, of Men is their action, of Beasts their s••••e and motion, of Plants their growth; in briefe, Hee is life, they are but living.

2 His life is his owne, he liveth of himselfe, and by himselfe, and in him∣selfe; their life is borrowed from him, as all light is from the sunne.

3 His life is infinite, without beginning or ending; their life is finite, and had a beginning, and most of them shall have an end, and all might, if he had so pleased.

4 His life is entire altogether, and perfect, theirs imperfect, growing by additio•• of dayes to dayes, and yeeres to yeeres.

5 His li••e is immutable, theirs mutable, and subject to many alterati∣ons and chang••s.

To dr••w towards an end; you heare what You are, not prophane or common houses, but the Temple; not the Temple of Divels, but of God, ye•• the living God: marke I beseech you what will ensue upon it.

[Use.] 1 If the ••••••thfull are the Temple of the holy Ghost, to robbe or spoile any of them must needs bee sacriledge in the highest degree. To assault and set open Gods house, what is it but after a sort to offer violence to God hims••••fe, and commit a worse burglary than that which our lawes con∣demne ••••th death?

2 If 〈◊〉〈◊〉 Saints of God are the Sanctuaries of the most High, what need they 〈◊〉〈◊〉 ••he ungodly pursue them fearefully to flye, and basely to seeke to 〈◊〉〈◊〉 person for s••ccour, o•• place for refuge? They carry a sanctuary about 〈…〉〈…〉 of their bodies. Why should they take sanctuary who are 〈…〉〈…〉 s••nctu••ry oftentimes to save the greatest offenders from God•• 〈◊〉〈◊〉▪ Such a sanctuary was Noah to the old world, Lot to 〈…〉〈…〉, Saint John to those that were in the house, Saint 〈…〉〈…〉 were in the shippe with him. So soone as Noah left the 〈…〉〈…〉 entr•••••• into the Arke, the world was drowned; so soone as Lot lets God 〈◊〉〈◊〉 and ••led 〈◊〉〈◊〉 Zoar, Sodome was burned with fire and brimstone

from heaven: so soone as Saint John left the bath where he met Cerin∣thus the Hereticke, and got out of the house, the house fell downe: so soon as the Christians were safe at Pella out of Jerusalem, Jerusalem was de∣stroyed. The house of Obed-Edom was blessed for having the Arke in it; and thrice happy are those houses which have many of these Temples in them.

3 If Gods chosen are his most holy Temple, they must not admit Ido∣laters into their communion, nor profane persons into their houses; for this were to set open the Church of Christ to Belial, and to entertaine Gods enemies in his owne house.

4 Are our bodies and soules the Temple, and our faculties and members the Chappels of the holy Ghost? how holy then ought wee to be in our inward and outward man? how pure in our soules, and cleane in our bo∣dies? What a horrible and abominable thing were it for a man to doe any notorious villany, or commit any filthinesse in the Church upon the Com∣munion Table? the savage Gothes, and barbarous Infidels would not doe so wickedly. Can we possibly beleeve that we are the Temple of the living God, if wee bee so dissolute, and impure, and profane as some are? Know wee not that so oft as wee sweare vainly, and use curses and execrations, wee profane Gods Temple? so oft as wee draw bloud of our brother wee pollute it? so oft as wee corrupt him wee destroy it? so oft as wee defile our bodies with fornication, or our soules with Idolatry, wee com∣mit filthinesse, and practise wickednesse in the Temple of God, in the pre∣sence of God, even under his eye? Men and brethren, in this case what shall we doe? for who hath not in some kinde or other polluted Gods holy Temple, his soule and body? Lactantius giveth us the best counsell that may bee,d 1.1081 Mundemus hoc Templum, Let us cleanse and purifie this Temple which wee have defiled. You will say, How is this to be done? Gorrham an∣swereth you out of the Law.

1 The pavement, according to the rites prescribed by Moses, was to be broken up, and all dead mens bones cast out: let us in like manner breake up the ground of the heart, and cast all dead workes out of our consciences.

2 It was to bee swept all over, and washed: let us in like manner wash our inward Temples with tears, and cleanse them with hearty repentance, and godly sorrow for our sinnes.

3 It was to be sprinkled with bloud: let us in like manner through faith sprinkle our consciences with the bloud of the Lambe.

4 It was to bee perfumed with sweet odours and incense: let us in like manner perfume our inward Temple with zealous prayers, and sighes for our sinnes. When God shall see his Temple thus purified, his house thus pre∣pared for him, hee will returne into it, and dwell in it againe, and take de∣light in it, and enrich it daily more and more. I will locke up the gates of this Temple with the golden Key of* 1.1082 Lactantius: Let God bee consecra∣ted, or set up by us, not in the Temple, but in our hearts, and let us careful∣ly cleanse this Temple, which is soyled and blacked, not with smoake and dust, but with impure thoughts and earthly desires: which is not enlight∣ned with burning tapers, but with the light and brightnesse of wisdome: in which if wee beleeve that God is continually present, to the beames of

whose divine eyes the inmost Closets of all hearts lye open: let us so live that wee may ever enjoy his favour, and never feare his wrath.

Gracious Lord, who hast placed thy Tabernacle in the midst of us, in our hearts, consecrate them, wee beseech thee, for holy Temples unto thee; sprinkle them with thy bloud, cleanse them by thy grace, enligh∣ten them with thy Word, sanctifie them with thy Spirit, adorne them with thy gifts, and fill them with thy glory. O thou who dwellest in the highest heavens, come downe and visit thy lower houses, our bodies and soules, dedicated unto thee, take a lodging with us for a while in our earthly Tabernacles; and when we must leave them, receive thou us into thine everlasting habita∣tions. So be it. &c.

THE GENERALL HIS COMMISSION. A Sermon preached at S. Jones's before the right honourable the Earles of Oxford, Exeter, and Southamp∣ton; and divers other Captaines and Comman∣ders ready to take their journies into the Low-Countries, in the yeere 1621. THE EIGHTEENTH SERMON.

JOSUAH 1.9.

Have not I commmanded thee? bee strong and of a good courage, bee not afraid, neither bee thou dismayed: for the Lord thy God is with thee whithersoever thou goest.

Right Honourable, Right Worshipfull, &c.

I Find this Aphorisme in the prime Writers of our com∣mon laws, Gladius gladium juvat, the one sword steeds the other: whereby is meant that the Ecclesiasticall and Temporall powers mutually ayde and assist each other; that Canons improve lawes, and lawes corro∣borate canons; that where the arme of the secular Ma∣gistrate is short in civill punishments, the ecclesiasti∣call lengtheneth it by inflicting Church censures; and againe, where the ec∣clesiastical arme is weak, the secular strengtheneth it by executing corporall punishments upon such delinquents as stand out in contempt of spirituall. The like may be said of thea 1.1083 spirituall and military sword, Gladius gladium exacuit, the one whets & sharpens the other. For the word of God, which is the sword of the spirit, by divine exhortations and promises sets such an edge upon the material, that Gods men of war therewith easily cut in pieces

the armour, and put to flight or death the armies of theb 1.1084 Aliens. The Jewes never acquitted themselves so worthily, nor fought so victoriously, as when they received their armour out of the Temple from the Priests hands: and after Constantine the great having seen a vision in the ayre, and heard a voice from Heaven, In hoc signo vinces, set the crosse upon the Eagle in his Ensigne, his Christian souldiers marched on so courageously, and drave with such speed before them the bloudy enemies of their faith, that they might seem to bee carried by the wings of an Eagle. The anci∣ent Laced aemonians also before they put themselves in the field, had a cer∣taine Poem of Tyrtaeus read unto them; but no Verses or Sonnets of Tyr∣taeus, Pindarus, or Homer, are comparable in this respect to the Songs of Sion: no Cornets, Fifes, or Drummes in the campe sound so shrill in a Christian souldiers eares, as the silver Trumpets of the Sanctuary: no speech or oration like to a Sermon to rowze up their spirits, and put cou∣rage and valour into their hearts, who fight the Lords battels. None put∣teth on so resolutely, as hee who hath Gods command for his warrant, and his presence for his encouragement, and his Angels for his guard, and a certaine expectation of a crowne of life afterc 1.1085 death for his reward. Hee cannot but be such as Josuah is here willed to be, that is strong, and of a good courage, affraid of no adverse power, dismayed with no preparations on the contrary part, appaled at no colours, no not at the wan and ghastly co∣lours of death it selfe: For ifd 1.1086 God be for us, who can be against us; or if they be against us, hurt us?

Have not I commanded thee? be strong therefore, &c. As God at the first, by breathing into man thee 1.1087 spirit of life, made him a man; so here by breathing into Josuah the spirit of courage, hee made him a man of warre. Reason is the forme and specificall difference of a man; and fortitude and valour of a souldier: Be strong therefore, and of a good courage. This courage cannot be well grounded, unlesse it have Gods command, or at least war∣rant for the service (Have not I commanded thee?) and his presence for our aide and assistance (The Lord thy good is with thee.) If we have Gods com∣mand or allowance for the service we undertake, if we fight under his Ban∣ner, and follow his Colours, we may well be strong, and of a good courage. The Heathenf 1.1088 Poet could say, that those who have Religion and Justice on their side, may promise themselves happyg 1.1089 successe. A good cause ma∣keth a good courage, as wholesome meat breeds good bloud (Have not I commanded thee?) be strong, &c. A good courage in a good quarrell cannot want Gods assistance, The Lord thy God is with thee.

Behold here then, noble Commanders and Souldiers in the Lords bat∣tels,

• 1. Your commission: Have not I commanded?
• 2. Your duety: Be strong.
• 3. Your comfort, and ground of confidence: The Lord is with you.

Have Gods word for your warrant, and his presence for your assi∣stance, and you cannot but bee valiant and courageous; your commission will produce courage, and your courage victory. As you are to receive commission from God, so bee strong in God, and God will bee with

you: first have an eye to your commission.

Have not I commanded thee? As Moses was a lively and living type of the Law, so was Josuah of the Gospel. Moses commendeth Gods people to Josuah; the Law sendeth us to the Gospel. Moses led the people through the Wildernesse, and discovered the Land of promise from Mount Nebo, and dyed; but Josuah brought the people into it, and put them in possession thereof. The Law leadeth us in the way, and giveth us a glimpse of the celestiall Canaan; but the Gospel, by our Josuah Christ Jesus, bringeth us into it, and possesseth us of it. That which the Hebrew pronounce Jo∣suah, Saint Luke and the 70. Interpreters writeh 1.1090 Jesus. Andi 1.1091 Drusius, in his Commentary upon the Hebrew words of the New Testament, out of Baal Aruch, and Elias, proveth, that Josuah and Jesus are all one name. Josuah is Jesus in the history, and Jesus is Josuah in the mystery. Josuah is typicall Jesus, and Jesus is mysticall Josuah. Here then adamas insculpitur adamante, one diamond cuts and points another. Jesus Christ instructeth and encourageth Jesus Nave, the substance formes the shadow, the face drawes the picture, the truth fitteth and accommodateth the type. As those who deale in curious stuffes that are wrought on both sides, view the flowers as well in the in-side as the out; so in the sacred context of this book, we are as well to handle and take speciall notice of the in-side as well as the out-side: the mysticall reference, as well as the historicall relation. When wee reade of Josuah, let the eye of our faith bee upon Jesus: when wee reade of his passing over Jordan, before hee gained his greatest victo∣ries, we must thinke of Jesus passing the river Cedron before his passion: when we reade of Josuahsk 1.1092 placing 12. stones for a memoriall to the chil∣dren of Israel for ever, let us thinke of Jesus his setting 12. preciousl 1.1093 stones in the foundation of the heavenly Jerusalem: when we reade of* 1.1094 Josuahs slaying, or driving out of all the old Inhabitants of Canaan, let us thinke of Jesus his destroying the* 1.1095 old man in us, and driving out all the native, and (if I may so speake) aboriginall sinnes out of our consciences: when wee reade of Josuahs vanquishing 31. Kings, let us thinke on Jesus his victories over sinne, hell, and death, his leading captivity captive, and subduing all principalities, and powers, and thrones, and dominions, and whatsoever lif∣teth it selfe up against his Crosse: when we reade of the Sunne standing still inm 1.1096 Josuah his battell against the Amorites, let us thinke of the Sunnes vai∣ling himselfe, and the Heavens mourning in sables at the passion of our Sa∣viour. Lastly, when we reade of Josuahs forcible entry, and taking pos∣session of the earthly, let us meditate upon Jesus his victorious entry into the celestiall Canaan.

Thus briefly of the person commanding, and the person commanded, both literally and mystically. The command it selfe is to be a valiant Com∣mander and Leader of Gods people against the Amorites, Amalekites, Je∣busites, and all the severall sorts of the Canaanites. For the clearing of which commission of Josuah, two questions are to be debated:

• 1. Whether warre in generall can stand with Religion.
• 2. Whether this warre in particular could stand with Justice.

Both are briefly resolved in one word, I: God commandeth Josuah to fight; therefore warre is lawfull: hee appointeth Josuah to command in chiefe in this warre against the Canaanites; this warre therefore was just. Yet to remove all scruples out of weake consciences, I crave leave to bring out before you, and breake in peeces those weake and dull weapons where∣with some fight against all warre and fighting in generall, and this warre in speciall.

First, they alledge that Christ our Lord is stiled the Prince of peace, that his Spouse, the Church, is said to have nothing red about her but her lips; which are described to bee ruddy, because all her discourse is of Christs bloudy passion.

Secondly, by the Christian law, say they, wee must rather dye than kill, rather patiently suffer our owne bloud to bee spilt, than spill any others: if we must render to no man evill for evill, nor rebuke for rebuke, much lesse blows for blows: they that smite with a sword, shalln 1.1097 perish with a sword.

Thirdly, they labour also to make the ancient Fathers on their parts, and by name Lactantius, and Cyprian.o 1.1098 Lactantius argueth thus: If any man cut the throat of one man alone, he is taken for a nefarious malefactor and bloudy murtherer, and shut out of the house of God on earth: and shall he who hath been the death of many millions, who hath coloured the rivers with mans bloud, and made an inundation thereof in many pitched fields, not only be ad∣mitted into the Temple, but into Heaven? And Saintp 1.1099 Cyprian pursueth the same argument: The world, saith hee, swimmeth with mans bloud, and mur∣der, if it bee committed by single men, or one by one, is a hainous crime; but an heroicall vertue, when by publike authority thousands of men are misera∣bly slaughtered. Can hee be a good Warriour, who is taught to seeke peace and ensue it; if his enemies strike him on the right hand, to turne the left; if he compell him to follow him one mile, to accompany him two?

With these weapons certaine cowardly Heretickes warre against all warre, and sharpen their pens against the sword: but they are easily beat backe. As Christ is stiled the Prince of peace, so God is in holy Scripture every where honoured with the title of the Lord of hosts; and the Spouse of Christ is described to be terrible as anq 1.1100 Army with banners. It follow∣eth not, that because Christian Religion perswadeth patience, that there∣fore it abates courage: that because it forbiddeth private revenge, there∣fore publike justice: because it condemneth bloudy cruelty, therefore martiall prowesse. Hee which striketh with a sword, unlesse lawfull au∣thority put it into his hand, shall perish with a sword; but where God and his Vicegerent putteth a sword into our hands, wee must smite with it, or wee deserve to be smitten with it. Wee must seeke peace, and ensue it by all meanes; whereof one, and that a most powerfull one, and sometimes the onely one, is by managing a just warre. And therefore, as Saint Jerome, though otherwise hee seem partiall for virginity against marriage, yet in this respect hee preferreth marriage, because it begets virgins: in like manner those who are most averse from warre, must yet hold with it in this respect, because oftentimes nothing but a good sword can make a sure and settled peace. And therefore though in the first building of the Temple there were no noise of any iron toole, yet in the second they built with their

r 1.1101 tooles in one hand and their sword in the other. And doe wee not reade, that the servants of God bys 1.1102 faith have subdued Kingdomes? Was it not fore-told of them, that they should binde Kings in chaines, and Nobles in linkes of iron, to execute upon them the judgement written, This honour have all hist 1.1103 Saints? Doth not the Kingly Prophet David by the spirit give them the word, Arme, arme: Let the high praises of God be in their mouths,* 1.1104 and a two edged sword in their hands? If Saint John Baptist had judged the profession of a souldier incompatible with the calling of a Christian, when his souldiers came unto him, and demanded of him what they should doe, hee would have returned them this short answer, Quit your calling, and throw away your armour, and undertake another profession: but on the contrary, he allowing their calling, directeth them how to demeane them∣selves in it, saying, Doeu 1.1105 violence to no man, nor accuse any falsly, and be con∣tent with your wages. Christian Religion is purest of all religions from all staine of bloud. A Christian Commander would more heartily wish than ever Antonius did, Utinam possem multos ab inferis revocare; I would it were in my power to restore those to life, whom the sword hath devoured: but when the onely meanes to save the life-bloud about the heart, is to let out some of the corrupt bloud in other parts, hee is a cruell Physician that will n•••• pricke a veine. When the right of a Crowne, when the honour of the St••••e, when the Common-wealth, and every mans private fortunes, when R••••i••••ion and our Faith lyeth on bleeding, not to use the speediest meanes that ••••y bee to drive away Usurpers, Invaders, Rebells, Traitors, and other bloud-suckers, is bloudy cruelty, and which is worst of all, cruelty to our selves and our own bowels. To conclude, if any upon what pretext soeve•• shall cast a blurre upon the noble & honourable profession of a soul∣dier, he goeth about not onely to take off the Garland from the heads of all Davids Worthies, but also the Crowne from David himselfe, and Con∣stantine the great, and Theodosius, and many other the most glorious Prin∣ces that ever swayed mortall Scepters. All that Christianity requireth in waging warre, is comprised in that golden sentence of Saint Austin, Esto bellando pacificus; Be thou a peace-maker even in warring, warre with peace, warre for peace. Warre with peace, being perswaded in thy conscience of the lawfulnesse of the quarrell, and beare no private malice, nor bloudy minde towards thine enemy: conquer him as fairely as thou canst; and let this be the end of taking up armes, that armes may be safely laid downe on all hands And that warres especially thus managed are lawfull and warrant∣able even among Christians, none but braine-sicke Anabaptists doubt: But what kinde of warres are lawfull, is a point not so soone determined. Some are meerly for defensive warres,

* 1.1106Sola gerat miles quibus arma coerceat arma.

And that such warres are lawfull Nature her selfe teacheth:x 1.1107 This is a law written in the heart of all men, to repell force with force, and beat backe armes with armes; therefore defensive armes need no apology or defence. Offensive armes are allowed by the Oratour in two cases, onely pro fide & salute, when the safety, or honour of the State requires either to right

or to save our selves. Christian Religion is not so strait-laced, But main∣taineth all warres to be just, when they are necessary; and to judge when they are necessary, belongeth to the soveraigne power of the State, in whomsoever it resideth, either in the Prince, as in all free Monarchies; or in the Senate and prime men, as in an Aristocratie; or the major part of the people, as in a Democratie. It may bee said that no necessity can bee pre∣tended to invade a forraine country, and root out all the natives and inha∣bitants, and settle our selves in their places, which was Josuah and Israels case: How then was this warre lawfull?

The answer hereunto is two-fold.

First, that the Israelites title was good to the Land of Canaan by the donation of God himselfe, for more than foure hundred yeeres before this time.

Secondly, Josuah had a speciall command from God himselfe, to root out the Canaanites, and to plant Gods people in their room. Therefore as he had good warrant to undertake this war, so he had great reason to pursue & manage it valiantly. For where God giveth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he giveth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; where God giveth authority to doe a thing lawfully, there hee giveth power to doe it effectually.

Be strong, and of a good courage. In these words the Lord of hosts in∣spireth Josuah the Generall of his Army with the spirit of fortitude and courage, to performe this noble service, to settle his people in their long promised inheritance: hee exhorteth them to put on a resolution to ad∣venture upon all dangers, to breake through all difficulties, and contemne all terrours in the accomplishment of this honourable worke. Be strong, and of a good courage, there are the positive acts; Be not affraid, nor dis∣mayed, there are the privative acts of Christian fortitude: strength taketh away feare, courage dismayednesse; be strong in body, and of good courage in minde; or be strong in thy selfe, and couragious against thy enemies: bee not surprized with any inward feare, nor dismayed with any outward ter∣rour. For I am the Lord, and can; I am thy God, and will be thy guard and convoy in all thy wayes whithersoever thou shalt goe. Fortitude and magna∣nimity is one of the cardinall vertues consisting in a mediocrity, or middle temper of the minde, between audacious temerity, and timorous cowar∣dize. It is usually divided into two kindes:

• 1. Fortitudinem in ferendo: Fortitude in bearing.
• 2. Fortitudinem in feriendo: Fortitude in attempting, or assailing.

The former is the glory of the Martyrs, the later the crowne of Chri∣stian souldiers; both are requisite to make up the perfect entire vertue of Christian fortitude, which must have as well a backe of patience to endure all hardnesse, as an edge of valour or courage, to set upon all difficulties, and goe through all dangers, not sticking at death it selfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the king of all feares. This vertue is called in Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from a word signifying a man, as manhood in our Language, to inti∣mate, that it is the most proper vertue of a man; and that hee is not a man, who is not manly and couragious in Gods cause, and his Countries. De∣generes

animos timor arguit, Fearefulnesse is an argument of a base minde, but valour is the proper ornament of a generous spirit; which hath beene alwayes held in that esteeme in the world, that all trophees, triumphs, obe∣liskes, coats of armes, and other ensignes of honour have beene appropria∣ted to this vertue, and that deservedly. For all otherx 1.1108 arts and professions whatsoever, lye under the safe protection of it. In which regard Fulvius re∣moved the images of the nine Muses out of a Chappell in Ambracion, and placed them in Hercules Temple at Rome; to shew that as armes need the commendation of arts, so all arts stand in neede of the defence of armes. To this vertue wee owe our liberty, our honour, our wealth, our state: upon which premisses the Oratour inferreth this conclusion;y 1.1109 Let therefore the pen give place to the sword, arts to armes, the shade to the sunne, and let that vertue have the preheminency in the State, by which the State it selfe getteth the precedency of all other; let that rule in the city, by which the city hath obtained the rule of the whole world. The great Philosopher Aristo∣tle seemeth to subscribe to this conclusion: for in martialling morall ver∣tues in their order, hee giveth magnanimity the first place: and hee yeel∣deth this reason for it; the more difficult and dreadfull the subject, the more excellent the vertue which regulates the affection about it: now death is the chiefe of all feares, magnanimity therefore which conquereth this feare is the Prince of all vertues. As the strength of a blade is tryed by the hardnesse of the matter which it cutteth, bee it wood, stone, or me∣tall: so the excellency of vertue is seene in the difficulty of the object a∣bout which it is conversant; and what so difficult as willingly to hazzard our life, & contemne death? If reason can work this in a morall man, shall not religion much more in a Christian? If fame, & a garland of flowers, and a small donative can produce noble thoughts & resolutions in heathen, shall not immortall glory, and an incorruptible garland, and hope of an immar∣cessible crowne breed more generous resolutions in those who have given their names to the Lord of Hosts, to fight his battels? especially conside∣ring that valour and courage, as it is more honourable, so it is safer than base feare. For it strikes a terrour in the hearts of the enemies, and of∣ten times winnes a victory without striking a blow. And as our courage maketh the enemies fearefull, so our timorousnesse maketh them valorous; our trembling at danger bringeth more danger upon us, by making us un∣able to resist. For this cowardly affection worketh not onely upon the soule, but upon the body also; and as it dejecteth and dis-armeth the one, so it dis-ableth and weakeneth the other. But the strongest motive to for∣titude, and most effectuall incentive to courage, and surest ground of confi∣dence, is that which now followeth in the last place.

The Lord thy God is with thee whither soever thou goest. The Lord, whose command is universall; God, whose power is invincible; The Lord thy God, whose mercies are incomprehensible, is with thee whither soever thou goest. If the Lord thy God bee with thee, his wisedome is with thee to direct thee, his power to protect thee, his strength to support thee, his goodnesse to maintaine thee, his bounty to reward thee, his word to encourage thee, and, if thou dye under his banner, his Angels presently to carry thee into heaven. Where the Israelites lamentably deplore their ill successe in war,

they attribute it to Gods absence,z 1.1110 Thou goest not forth, say they, with our armies. And to the end that they might be more assured of Gods presence with them in their battels, they carryed the Arke of God with them, and were wont to aske counsell of him before hand, touching the successe of their warre; and in ancienter times the Priests gave answer from God by the Ephod: but in the latter, if we may believea 1.1111 Josephus, they ghessed at the event by the glaring or duskinesse of the Diamond on the Priests breast-plate. For if it shined brightly and cleerely, it foreshewed certaine victory; but if it changed the colour, or lost any thing of the lustre, it portended ill successe. The Lacedaemonians being overtaken by the Persian horse, and overwhelmed with great flights of arrowes, did notwithstan∣ding quietly sit still, without making any resistance at all, or defence, till the sacrifices for victory were happily ended; yea though many were sore hurt, and some slaine out right before any good signe appeared in the entrailes: but as soone as their Generall Pausanias had found good tokens of victo∣ry, and perswaded his souldiers of the divine approbation of their warre, they arose, and with excellent courage first received the charge of the Bar∣barians, and after charged them afresh, and slew Mardonius the Persian Generall, and many thousands of the rest, and got the day. If the conje∣cturall hope of the aide and assistance of a fained deity put such courage and resolution into the Lacedaemonians, shall not faith in the true God, and confidence in his helpe, breede better blood, and infuse nobler spirits into the hearts of Gods warriours, and Christian souldiers? God can save his, and overcome the enemy, as well with small forces as with great; but all the forces in the world without him have no force at all. Therefore though Captaines have many employments, yet they must looke especi∣ally to hoc unum necessarium, this one thing most needfull, That they have God on their side, that they make him sure for them. You will say, I know, How may this bee done? How may hee bee wrought and made thorough for us? Hee sheweth at the 7. & 8. verses. Observe to doe accor∣ding to all the Law which Moses my servant commanded thee: turne not from it to the right hand or to the left, that thou maist prosper whithersoever thou goest. This booke of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou maist observe to doe according to all that is written therein: for then thou shalt make thy way prosperous: and then thou shalt have good successe.

First, the Lords Josuah's must looke strictly to their life and conversati∣on, so much the rather by how much in battell they are nearer death; which points to them in every sword and speare, and giveth them a sum∣mons at the report of every Cannon, and discharging of every Piece.

Secondly, they must looke to their companies and troupes, and see that there bee never an Achan among them, never a sacrilegious, prophane, or abominable person, whose horrible crimes, if they bee not discovered and punished, may prove the losse of many a battell, and the ruine of a whole army. The Barbarians hands, saith Saintb 1.1112 Jerome, are made strong against us by our grievous transgressions; our infirmities are our enemies greatest strength, our distractions their security, our crying sinnes their thunde∣ring ordnance.c 1.1113 Salvianus acknowledgeth that it was just with God to

strengthen the armies of the Gothes and Vandals, though they were here∣tickes, against the right beleeving Romanes, because those barbarous nati∣ons observed most strict discipline, and lived more chastly and temperate∣ly than the Romane souldiers.

Lastly, when you put on your corporall armour, forget not to put on the spirituall, laid out for you by the Apostle, and gilt by his divine elo∣quence; I meane,d 1.1114 The breast-plate of righteousnesse, the shooes of prepara∣tion, the shield of faith, the helmet of salvation, and the sword of the spirit. Learne of that fortunate Commander of the Gothes, who, like lightning, in a moment appeared from one part of the earth to the other, and no∣thing was able to withstand him. This Emperour never put himselfe into the field to fight with his enemy, before at home hee had made his peace with God. Salvianus, who lived at the same time, and accurately obser∣ved his demeanour, attributeth his miraculous victories to nothing more than to his extraordinary and admirable devotion.e 1.1115 The King that war∣reth against us, to the very day in which hee draweth out his forces to fight, ly∣eth on the ground at his devotion in sackcloth and ashes; before hee goeth into the battell hee is at his prayer in private, and never riseth but from his knees to fight. Wrestle you in like manner with God, that you may bee Israels; keep his Law as strictly as your Martiall discipline, and I will be bold to give you now at your parting the benediction of the Psalmist:* 1.1116 Gird your swords upon your thighes, O yee mighty, with glory, ride on with honour, be∣cause of truth, meeknesse, and righteousnesse, and your right hand shall teach you terrible things; your arrowes shall bee sharpe in the heart of the Kings e∣nemies, whereby the people shall fall under you. Hath not the Lord by his Vice-gerent commanded you to help and assist your brethren? Bee strong therefore, and of a good courage, and the Lord God shall bee with you whithersoever you goe. To whom, &c.

THE CROWNE OF HUMILITY. A Sermon preached in VVooll-Church, Aprill 10. 1624. THE NINETEENTH SERMON.

MATTH. 5.3.

Blessed are the poore in spirit: for theirs is the Kingdome of Heaven.

THey who desire to abide in the Tabernacle of the Al∣mighty, and rest upon his holya 1.1117 Hill, had need to get by heart, and con without booke by continuall practice this Sermon of Christ upon the Mount: which hath more ravishing straines of Eloquence, more divine a phorismes of Wisedome, more powerfull motives to Holinesse, more certaine directions to Happinesse treasured up in it, than are found in all the parenetiques of Oratours, all the diatribes of Phi∣losophers, all the apophthegmes of Sages, all the emblemes of Poets, all the hieroglyphicks of Egyptian Priests, all the tables of Lawes, all the pan∣dects of Constitutions, all the digests of Imperiall Sanctions, all the bodies and systemes of Canons, all acts of Parliament, all rules of Perfection ever published to the worlds view. I dare confidently affirme, that which all the ancient and later Commentatours upon it will make good, that this one Sermon in Monte surmounts them all. Ubi desinit Philosophus, ibi incipit Medicus; Where the Philosophers left and could goe no further, the Phy∣sician of our soule goes on, at the health and eternall salvation of our im∣mortall spirit: where they made an end of their discourses, which yet came farre short of their marke, there hee begins, at blessednesse it selfe. And

doubtlesse, if there be any happinesse in knowledge, it is in the knowledge of happinesse; which the proper owner thereof in himselfe, and gracious doner to his creatures capable thereof, bestoweth here as a dowry, and sha∣reth betweene eight divine vertues.

• 1. Humility: poore in spirit.
• 2. Repentance: mourning for sinne.
• 3. Compassion: ever meeke.
• 4. Devotion: hungring and thirsting for righteousnesse.
• 5. Piety: alwaies mercifull.
• 6. Sincerity: pure in heart.
• 7. Brotherly love: making peace.
• 8. Patience: enduring all for righteousnesse sake:

There are no straines in Musicke so delightfull, as those in which dis∣cords are artificially bound in with concords; nor dishes so dainty, as those in which sweet things, and tart or sowre are seasonably mingled: nor pi∣ctures so beautifull, as those in which bright colours with darke shadowes are curiously tempered: nor sentences so rhetoricall, as those in which con∣traries are fitly opposed, and set one against the other. Such are almost all the straines of this sweet Lesson pricked by our Saviour, such are all the dishes placed in this heavenly Banquet, such are the pictures set in this Gal∣lery, such are the sentences skilfully contrived into the Proeme of this Ser∣mon; wherein blessing is opposed to cursing, laughing to weeping, reward to punishments, satisfaction to hungring and thirsting, gaine to losses, glory to shame, and (in my Text) heavenly riches to earthly poverty.

• 1. Blessed poverty, because to be enriched.
• 2. Blessed mourning, because to be comforted.
• 3. Blessed hungring, because to be satisfied.
• 4. Blessed enduring punishment, because to be rewarded.

Blessed are the poore, &c. In these words our blessed Saviour, the hope of our blessednesse here, and blessednesse of our hope hereafter, teacheth us,

• 1. Whom we are to call blessed.
• 2. Why.

1. Whom, the humble in heart, here tearmed poore in spirit.

2. Why, because their lowlinesse of mind entituleth them to the highest top of honour, glory, and happinesse, a Kingdome, and that in Heaven. Blessed, not in fruition, but in hope, are the poore, not simply in estate, but in spirit: and these are also blessed, not for any thing they have on earth, but for that they shall have in heaven, an incorruptible Crowne of glory.

1. There are some to be held for blessed even in this life.

2. These blessed are the poore.

3. These poore are poore in spirit.

Or if you like better of a Logicall division, than a Theologicall par∣tition,

observe in this speech of our Saviour,

• 1. An affirmation, Blessed are the poore.
• 2. A confirmation, For theirs is the kingdome of Heaven.

The affirmation is strange, and may be called a divine Paradoxe: for the world accounteth blessednesse to consist in wealth and abundance; not in poverty. A good man, in the language of the City, is a wealthy man. Po∣verty above all things is despised:

b 1.1118Nil habet infelix paupertas durius in se, Quam quod ridiculos homines facit.

And of all poore men we have the meanest opinion of those that are poore in spirit, we account not them worth the earth they tread upon; yet for these Christ plats the Garland of blessednesse. Because the affirmation is strange, the confirmation ought to be strong; and so indeed it is: For, saith hee, theirs is the Kingdome of Heaven. Whether wee take the Kingdome of Heaven for the Kingdome of grace, or the Kingdome of glory, they have best right to both. For the Kingdome of grace is in them, according to the words of our Saviour,c 1.1119 The Kingdome of God is with you: and they shall be in the Kingdome of glory when they enter into their Masters joy; & there∣fore they are doubly happy:

• 1. Re.
• 2. Spe.

1. Re, in the present possession of the Kingdome of grace: and

2. Spe, in the certaine expectation of the Kingdome of glory.

O how is the world out in her accompt! She esteemeth them the onely miserable, who indeed are the onely happy: she deemeth them the off-scou∣ring of all things, who shall shine as starres in the Firmament: shee accoun∣teth them beggars and forlorne men, who ared 1.1120 Kings to God, and so assured of a celestiall Crowne, that Christ saith not theirs shall bee, but theirs is the kingdome of Heaven, as if they now ware it. When one of Apelles his scholars had drawne Helena in costly and gorgeous apparell, hung all over with orient pearle, and resplendent stones; O young man, saith he, because thou couldest not paint Helena faire, her naturall feature being above thy art, thou hast drawne her rich: in like manner may we say truely, that be∣cause the Heathen Philosophers (whose severall opinions amount unto the number of some hundreds, as Saint Austin relateth in his bookes of the City of God, and striketh a dash of his pen through them all) could not describe their summum bonum, or chiefe happinesse beautifull; because they wanted the eye of faith to descry the beauty of thee 1.1121 hidden man of the heart, they like the young man thought to make amends by painting her rich, aboun∣ding with all outward comforts and contentments, houses, possessions, trea∣sures, attendants, pleasures, honours: but our blessed Saviour contrariwise, because he could not set her forth rich in estate here (forf 1.1122 hee had not him∣selfe to lay his head upon) hee describeth her most faire and beautifull, like* 1.1123 Solomons Queen, all glorious within. Hath not God chosen theg 1.1124 poore of this world rich in faith, to bee heires of his Kingdome? Yes certainly: for Christ

not onely affirmeth them to bee blessed, saying, Blessed are the poore; but also confirmes it with a most forcible reason, For theirs is the Kingdome of Heaven. Upon which Scripture all my observations for the present shall levell at three points:

• 1. Blessednesse.
• 2. Poverty in spirit.
• 3. Kingdome of Heaven.

First I will demonstrate, that the Saints of God enjoy a kinde of blessed∣nesse in this life. Secondly, that this blessednesse consisteth especially in their right to a crowne in heaven. Thirdly, that this right is in the poore in spirit.

Blessed are. They who observe the changings and turnings of this mor∣tall life, and in them consider how wretched man, like a Tennis-ball, is beat from wall to wall, & as it were racketted from one trouble to another, from one care to another, from one exigent to another, may easily ghesse at the reason why the ancient Sages termed himh 1.1125 ludum deorum, the gods game or sport. For as Tiberus Constantinus in the yeer of our Lord 577.i 1.1126 commanding a golden cross set in Marble to be digged up, that it might not be trod upon, found under it a second, and under the second a third, and under the third a fourth; so the dearest servants of God in this world digging for the hidden treasure of the Gospel, find crosse under crosse, and losse upon losse, & sor∣rowes after sorrowes. Looke how the waves in the sea ride one upon the necke of the other, and like as Jobs messengers trod one upon the heeles of another; so miseries, and calamities, and vexations in the course of this life follow close one upon the other. The vanity of youth presseth upon the folly of childhood, and the ambition of ripe yeers immediately succeedeth the folly of youth, and infirmities of old age seize on the ambition of per∣fect age, and the terrours of death make haste after all. Wee runne in the race of our life as it were in a ring of misery, from inward evills to out∣ward, and from outward to inward, from diseases of body to maladies of minde, and from those to these; from feares to cares, and from cares to feares, from temporall losses to spirituall, and from spirituall backe againe to temporall, which are so many and so grievous, that whosoever is sensi∣ble of them, cannot but acknowledge this present life to bee miserable: and if hee bee not sensible of them, hee is to be accounted so much the more miserable, because hee hath lost common sense, as Saintk 1.1127 Austin nimbly wieldeth this two-edged sword against the Heathen Philosophers that do∣ted upon worldly happinesse. Polycrates, who would not seale the truth concerning the vanity and uncertainty of worldly happinesse with his ring, which hee purposely threw in the sea, that hee might lose it, but regained it againe out of the mouth of a fish sold in the Market, and brought into his Kitchin: yet afterwards hee signed it with his bloud, when the date of his happy fortunes were out, and the crosse fell in the end to bee his lot. And Croesus, who derided Solon, preaching to him this doctrine, as hee sate upon his throne at Sardis, afterwards taken prisoner by Cyrus, and condemned to the fire, proclaimed it upon the pile now ready to bee kindled, crying out upon Solon,l 1.1128 O Solon, Solon, I finde thy words to

bee Oracles, and thy Paradox to bee an Axiome:

—dicique beatus Ante obitum nemo supremaque funera debet.

that no man ought to bee entred in the Kalendar of the Blessed, before we see what end hee maketh, whether the glorious light of his temporall pro∣sperity goe not out in an obscure and stinking snuffe of a miserable and in∣famous death. Reason easily perswadeth, but Religion compelleth our assent to this truth. For Christianity is am 1.1129 meer matter of faith and hope: Wee walken 1.1130 here by faith, and not by sight, our life is hid* 1.1131 with Christ in God: when Christ who is our life shall appeare, then shall wee also appeare with him in glory. By hope wee are saved, but hope that is seen is not hope; for what a man seeth, why should he hope for it? If this hope were confined to this life, then were the best Christians of all men the mosto 1.1132 miserable. How then doth our Saviour here crown eight sorts of Christians with a title of Blessedness, and those who make least shew of it (viz.) the poore in spirit, mourners, hungry, thirsty, persecuted, reviled, cursed persons?

To cleare the meaning of our Saviour, it will bee requisite briefly to de∣clare, first, how man is capable of blessednesse at all: secondly, how farre in this life, truly termed by St. Austin the region of death.

Blessednesse is a soveraigne attribute of God, and asp 1.1133 Nyssen teacheth, primarily, and absolutely, and eternally belongeth to him onely. Creatures are blessed but in part, derivatively, and at the most from the terme of their creation. Beauty first shineth in the living face and countenance; that which is resembled in the image or picture, is but a secondary, or relative beauty: in like manner, saith hee, the primary blessednesse is in God, or to speake more properly, is God himselfe; the blessednesse which is in man made after Gods image, is but a secondary blessednesse. For as the image is, such is his beauty and blessednesse; but the image of God in man since his fall is much soiled and defaced, and consequently, his blessednesse is very im∣perfect and obscure. Yet they that rubbe off the dust of earthly cares, and dirt of sinne, and by spirituall exercises brighten the graces of God in their soule, as they are truly, though not perfectly beautifull within; so they may be truly, though not absolutely stiled blessed even in this life.

1. First, because they are assured of Gods love, and they see his coun∣tenance shine upon them, which putteth moreq 1.1134 gladnesse into their heart, than is or can be in the heart of them whose corne and wine is increased. For if it bee deservedly accounted the greatest happinesse of a subject to bee in continuall grace with his Prince, what is it to bee a Favourite of the King of kings?

2. Secondly, because they have anr 1.1135 inheritance incorruptible and unde∣filed, and that fadeth not away, reserved in the heavens for them. A great heire, though hee may sometimes pinch for maintenance, and bee driven to hard exigents; yet hee still solaceth himselfe with this hope, it will bee better with mee, and I shall one day come to my lands: and such comfort have all Gods Saints in their greatest perplexities and ex∣tremities.

3. Thirdly, because they enjoy the peace of a good conscience, which Solomon calleth a continuall feast. And Saint Paul a cause oft 1.1136 triumph and joy.

4. Fourthly, because all things work together for their good, and tend to their eternall happinesse. The joyes of the wicked are grievous, their plea∣sures are paine unto them: but on the contrary, the sorrowes of the righ∣teous are joyous, and the paines which they endure for Christ are pleasures unto them. The gaines of the worldly are indeed losses unto them, because they help on their damnation; whereas the losses of the godly are gaine and advantage unto them, because they further their salvation.

5. Fifthly, because they enjoy God (wherein consisteth the happinesse of a man) in some measure and degree even in this life. For it cannot be denied, but that devout Christians, even whilest the soule resides in the body, have a comfortable fruition of the Deity (whose favour is better than life) by faith in the heart, by knowledge in the understanding, by charity in the will, by desire in the affections, by sight in the creatures, by hearing in the Word, by taste in the Sacraments, by feeling in the inward motions and operations of Gods Spirit, which fill them with exceeding and unspeaka∣ble joy and comfort.

Saintu 1.1137 John setting forth the blessednesse of the triumphant Church, and depainting the joyes of Heaven in golden colours, describeth a City situate in Heaven, whose temple is God, and light the Lambe, and walls Salvation, and courts praise, and streets gold, and foundations gemmes, and gates pearles, twelve in number, in a relation to the Lambes twelve Apo∣stles. Answerable to the gates in price, though not in number, are the steps up to them, which our Saviour (who is the way) directeth us unto: they are eight in number, made of so many whole pearles, that is, divine Vertues.

1. The first step is humility, poore in spirit, upon which when we stand, we may easily get upon the next, godly sorrow, mourning for sinne: none so apt to mourne for their sinnes, and humble themselves under the mighty hand of God in sackcloth and ashes, as the poore in spirit.

2. When we are upon this step, we readily get up upon the next, which is tender compassion and meeknesse: none so compassionate and meeke to∣wards others, when they slip into the mire of sinne, as those who continu∣ally bewaile their fowle falls, and wash their defiled soules with their teares.

3. When we are upon this third step, we may soone get up the fourth, which is hungering and thirsting for righteousnesse: for those who are most sensible of their owne wants, and continually bewaile their corruptions, and are compassionately affected towards others when they are overtaken with any temptation, must needs hunger and thirst for righteousnesse both in themselves and others.

4. When we are upon this fourth step, we may soone climbe up to the other three; Mercy the fifth, Purity the sixth, and Peace the seventh: for they who eagerly pursue righteousnesse, shall certainly meet with these three her companions.

Lastly, they who have attained unto righteousnesse, and are enamoured with her three companions, Mercy, Purity, and Peace, will suffer any thing

for their sake, and so ascend up the highest step of Christian perfection, which is constant patience, and zealous striving for the truth, even unto bloud, which is not only saved, but cleansed also by being spilt for Christs sake. The lowest greece or staire, and the first step to Heaven is poverty in spirit, that is, as the Fathers generally interpret, Humility: which is the ground-colour of the soules beautifull images the graces of the spirit. The ground-colours are darke and obscure, yet except they be first laid, the wooll or stuffe will not receive, much lesse retaine the brighter and more beautifull. Such is lowlinesse of minde, of no great lustre and appearance in itselfe; yet without it no grace or vertue will long keep colour, and its beauty: and therefore Christ first layes it, saying, Blessed are the

Poore in spirit. These poore in spirit are not to bee understood poore in spirituall graces, such cannot come neere the price of the Kingdome of Heaven: and therefore the spirit adviseth them under the type of the Church of* 1.1138 Laodicea, to buy of him gold tryed in the fire, that they may bee rich, &c. nor are they necessarily poore in state, much lesse such as are poore in state onely: for bare poverty, yea though it bee voluntary, is but a weake plea, and giveth a man but a poore title to a Kingdome in Heaven. Wee heare indeed in the Gospel of Lazarus thex 1.1139 Beggar in Heaven, but wee finde him there in the bosome of rich Abraham, to teach us, as Saint Austine noteth, that neither the poverty of the one brought him thither, nor the wealth of the other kept him from thence.y 1.1140 In my Fathers house, saith our Saviour, there are many mansions; some for the rich, some for the poore, some for noble, some for ignoble, some forz 1.1141 kings, some for beg∣gars: and it is hard to say, whethers crowne in Heaven shall be more mas∣sie, and be set with more orient jewells, the rich mans, who is also rich in God, or the poore mans, who is poore for God: the wealthy, who hath given much to Christ, or the needy, who hath lost all for his sake: the no∣ble and honourable man, who by his birth and place hath innobled the Christian faith, or the ignoble, who hath preferred the ignominy of Christs crosse to all the honours of this world: the King, who layeth downe his scepter at the foot of Christs crosse, or the Beggar, who taketh up his crosse, and readily followeth Christ. It is true which Sainta 1.1142 Cyprian chargeth many of the rich in his time with, that their great patrimonies, and large revenues of their lands, with the weight thereof pressed them downe to the earth, nay, some to hell. But the fault was in their minde, not in their meanes; in their desires, not in their fortunes or estates. For as when a man taketh a heavie Trunke full of plate or mony upon his shoulders, it crooketh his back, and boweth him down toward the earth; but if the same weight be put under his feet, it lifteth him above ground: in like maner if we put our wealth and riches above us, preferring them to our salvation, they will presse us downe to the ground, if not to hell with their weight; but if wee put them under our feet, and tread upon them as slaves to us, and quite con∣temne them in respect of heavenly treasure, they will raise us up towards heaven. As they did Job, who made so many friends of unrighteous Mam∣mon, that every eye that saw him blessed him. As they did Mary Magda∣len, whose name is and shall bee like an oyntment powred out to the end of the world, because shee brake an Alabaster boxe of most costlyb 1.1143 oynt∣ment

upon the head of our Saviour. As they did Cornelius, whose almes-deeds were a forcible meanes to carry up his prayers into Heaven, Acts 10.31. Thy prayer is heard, and thine almes-deeds are had in remembrance. As they did Dorcas, whom the clothes which shee made for the widowes and poore orphants kept warme in her death bed (Thec 1.1144 widowes stood by her weeping, and shewing the coates and garments which Dorcas made whilest shee was with them) and were motives to Saint Peter by miracle to restore her to life. As they did Constantine the great, who made his crown the basis of Christs crosse. As they did Ludovicus, who by continuall lar∣gesse turned all his state into obligations. The meaning then is not, that none are blessed but poore: ford 1.1145 Godlinesse hath the promises of this life, and the life to come. But to make up the harmony of the Evangelicall do∣ctrine in this place, wee must take one note from the words as they are re∣lated by Saint Luke, and another from the words, as they are recorded by Saint Matthew in my Text. The note from Saint Luke is, That the worlds miserable man is for the most part Christs blessed man. Christs words in Saint Luke are these;e 1.1146

Blessed be yee poore: for yours is the Kingdome of God. Blessed are yee that hunger now: for yee shall be filled. Blessed are yee that weep now: for yee shall laugh. But woe unto you that are rich: for you have received your consolation. Woe be unto you that are full: for you shall hunger. Woe unto you that laugh now: for you shall mourne and weep.

Vicibus res disposita est, Happinesse goes by turnes. Dives shall be Lazarus hereafter, and Lazarus on earth shall be Dives in Heaven: those who laugh here, shall weep there; and those who weep here, shall laugh there: those who feast continually, and riot in pleasures in this world, shall fast in the other; and those who fast upon earth, shall feast with the Lambe in Heaven.

But the note which we are to take from Saint Matthew is, That affliction and penury, unlesse it be sanctified to us by God, no way maketh us happy: Blessed are the poore, not simply, but with an addition, in spirit. The poore are blessed, if poore in spirit, that is, humble. Blessed are they that mourn, if their mourning be a godly mourning, either out of sense of their owne sinne, or compassion of their brethrens miseries. For godlyf 1.1147 sorrow worketh repentance to salvation not to bee repented of; but the sorrow of the world worketh death. Blessed are they that hunger and thirst, if it be for righteous∣nesse; for there are that hunger for the flesh-pots of Egypt, and there are that thirst after bloud, or afterg 1.1148 stolne waters, which are sweet in the mouth, but poyson in the belly, and rottennesse in the bones. And neither of these are blessed. All that are in want are not Christs poore, neither are all that weare blackes his mourners. Saint Luke saith in effect, not many rich are blessed: Saint Matthew addeth, nor all poore, but the poore in spi∣rit onely, that is, such as are of an humble spirit, or ah 1.1149 contrite spirit. Thosei 1.1150 who by any affliction outward or inward are so thoroughly tamed and subdued, that they humble themselves under the mighty hand of God, wholly relying upon his providence for their estate, and upon his mercy for their salvation. None is poore in spirit, saithk 1.1151 Calvin, but he who being

brought to nothing in himselfe, casteth himselfe wholly upon Gods mer∣cy. For hee who groweth into desperate fits, and murmureth against the most High, must needs be of an impatient and proud spirit. Crosses work not alike upon all: some are bettered by them, some are made worse; some are bowed downe by them, others rise up against them. As under the same flaile the stubble is bruised, and the corne purged; and in the samel 1.1152 fire gold shineth, and chaffe smoaketh: so the same affliction which tryeth the faith of the godly like gold, and maketh it more precious, consumeth the temporary beliefe of hypocrites like drosse. We reade in the Apocalyps, that after the fifth Angel powred out his viall upon the seat of the Beast, that his kingdome was full of darknesse: and theym 1.1153 gnawed their tongues for paine, and blasphemed the God of Heaven, because of their paines, and sores, and re∣pented not of their deeds: these turned medicines into poysons, whereas on the contrary the true servants of God make medicines even of poysons; like silver Bells, they ring sweetest when they are struck hardest. Of those who are smitten by the hand of God, some like solid bones are hardened by his stroake, some like tender flesh are softened thereby, some turne to him that strikes them, others flye away from him: the former are blessed, not the latter; theirs is the Kingdome of Heaven, not theses. Here some may cast in a scruple, Why should Christ preach poverty in spirit to his Disciples, who had nothing to be proud of, being poore, illiterate, despicable men? Saint Chrysostome answereth:

First, that the greater part of the multitude, to whom Christ directed his speech, were not Disciples, but men of another condition, who bare themselves upon their wealth, or place of authority; and in that regard much needed a Lecture of Humility to be read unto them.

Secondly, he addeth, that this admonition was very seasonable, even to his Disciples, lest they should bee puffed up with their miraculous gifts of casting out Divels, and healing all manner of diseases.

Thirdly, it may be thought also, that our Saviour used this Preface to his Sermon, not so much to instruct his Disciples, as to vindicate them and his doctrine from scorne and dis-esteeme. For if you draw out at length this rich piece of Arras, you shall finde in it the heads and lineaments of this exhortation, or the like.

O yee people of Israel, and seed of Abra∣ham, you looke for a glorious and majesticall Messias to restore the kingdome unto Israel, and to make you all rich and mighty men upon earth: and therefore you despise mee and my Disciples in regard of our poverty and meane estate. But you erre, not knowing the Scriptures, not the true characters of the Messias, whose Kingdome is not of this world, neither is he here to rule this Nation in pompe and state; but to bee re∣jected of it, and to bee slaine in it, and crucified, and so to enter into his glory. And as for my Disciples and Followers, despise not them though they be poore, and in mournfull habit, and forlorne and persecuted men: for I tell you, Blessed are these poore, For theirs is the Kingdome of Hea∣ven. Blessed are these mourners: for they shall be comforted. Blessed are these persecuted men for my sake: for great is their reward in Heaven. As I come now in humility, so I preach poverty in spirit. As I come in the forme of a servant, so I preach obedience. As I come to suffer, so I

preach patience. The Disciple is not greater than his Master, nor the servant than his lord.

And so I have done with the assertion or affirmation, Blessed are the poore in spirit; and am now to examine the reason or confirmation.

For theirs is the Kingdome of Heaven. What Synesius spake concerning his preferment to his disadvantage,

n 1.1154〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Now, saith he, ascend downward: for before thou diddest descend upward (his meaning was, that now hee gained in honour, but lost in profit; but before lost in honour, and gained in wealth) may fitly be applyed to all mankinde, who fell by rising in our owne conceits, and* 1.1155 can no otherwise rise againe, but by falling in our selves. Wee ascended downward in Adam, when wee would bee like unto God in knowledge; but we descend upward when we strive to be like the son of man, and learne of Christ to be meeke and lowly in heart. The first precipice or downe fall to Hell both in Angel and Man was by pride: therefore humility must needs be the first step to Hea∣ven. For the rule holds both in the physicke of soule and body, Contraria curantur contrariis. As the disease is contrary to health, so the remedy is alwaies contrary to the disease. Hee that meanes to build high, must lay his foundation low: hee that setteth any choice plant, diggeth the earth deep to put in the root. All those precious and resplendent stones reckoned up in the Apocalyps, were placed in theo 1.1156 foundation of the hea∣venly City, to teach us, that all Christian vertues are grounded in humility. If a vessell be full, it will receive no more liquor, be it never so soveraigne and precious. The proud and high minded man is full of his owne gifts and perfections; and therefore letteth not into his soule the wholesome dew of Gods grace. What is the reason so few great, and mighty, and noble, and wise, and learned enter into Christs schoole, or very late? because the gate is low, and they will not stoop. Holy Austinp 1.1157 confesseth with teares, that his swelling greatnesse or tumour of pride would not suffer him for a long time to enter in at theq 1.1158 narrow gate that leadeth unto life. In whose teares many of our noble Sparkes, or lusty Gallants, and high Spirits may reade the cause why they are so usually poore, and naked, and blinde in the inward man, and though oft-times neerest to the Court of Princes, yet are furthest off from the Kingdome of God. They will not confesse their wants, either because they suppose they have none, or they cannot endure the shame of acknowledging them: they will not begge, because they are rich in their owne conceits: they will not subject their reason to faith, be∣cause they value their reason above faith: but those that are poore in spirit are ever begging and asking at Gods hands; and therefore alwaies on the taking hand. The soule that feeleth her selfe empty, hungereth and thirsteth for righteousnesse; and therefore is satisfied. The modest man hath no opi∣nion of his owne wit or wisedome: and therefore willingly bringeth every thought into captivity, and every affection to the obedience of the Gospel. The lowly in heart esteemeth more vilely of himselfe than the world can: and therefore hee chearfully taketh up his crosse and followeth Christ.

Thus have I cleared the title of the poore in spirit to the Kingdome of

Heaven: which is so sure and unquestionable, that our Saviour saith not, Theirs shall be in the future; but in the present tense, Theirs is the Kingdome of Heaven. And likewise, Suffer little children, and forbid them not to come unto mee, for of suchr 1.1159 is the Kingdome of Heaven. As we say of such an one that hath the advowson of a Benefice, or reversion of an Office under seale: or of an heire to a wealthy father, such a Lordship, or such a Mannour, or such an Office, or such a Benefice is his, either because hee is as sure thereof as if he were possessed of it; or because he hath actually jus ad rem, though not in re, a right to it, though not in it: so in regard of the poore in spirit their undoubted right to, and their present interest in some of the priviledges and profits of their heavenly Fathers Kingdome, that Kingdome is said here to be theirs already. When Cyneas the Embassadour of Pyrrhus, after his returne from Rome, was asked by his Master what hee thought of the City and State, he answered, that it seemed to him Respublica Regum, A State of none but great States-men, and a Common-wealth of Kings. Put the same question to Saint John concerning Jerusalem that descended from God, he will answer you in like manner, Videri rempublicam Regum, that it is no other than a Parliament of Emperours, or a Common-wealth of Kings. For in the Kingdome of grace upon earth all Kings are subjects; but in the Kingdome of glory in Heaven all subjects are Kings. Every humble and faithfull soule is coheire with Christ, and hath a robe of honour, and a scep∣ter of power, and a throne of majesty, and a crowne of glory. If you peruse the records and evidences of Heaven exemplified in holy Scripture, you shall finde no estates there but inheritances, no inheritances but kingdomes, no houses but palaces, no meales but feasts, no noyse but musicke, no rods but scepters, no garments but robes, no seates but thrones, no head orna∣ments but crownes: these inheritances, these palaces, these feasts, these songs, these scepters, these thrones, these robes, these crownes God bring us unto, and possesse us with through poverty in spirit, in the right and title purchased for us by our elder bro∣ther Christ Jesus. To whom, &c.

THE COGNISANCE OF A CHRISTIAN: OR CHRIST HIS NEW COMMANDEMENT. A Sermon preached in VVooll-Church. THE TWENTIETH SERMON.

JOH. 13.34.

A new commandement give I unto you, That ye love one another, as I have loved you, that yee also love one another.

Right Worshipfull, &c.

ALL that by a Christian vocation are severed from the world, and cut as it were out of the common rock of man∣kinde, and by faith relye upon Christ, are like so many hewen stones laid upon the chiefea 1.1160 corner stone rising to a spirituall building, reaching from the earth to heaven. The line by which they are built is the Word of God, & the cement wherwith they are held fast together is Chri∣stian charity, the soder of mindes, the couple of dispositions, the glew of af∣fections, and the bond of all perfection; which to fasten the more strongly, among all that gave their name to Christ, the Primitive Church in the daies of the Apostles added a double tye:

• 1. Sacred.
• 2. Civill.

The sacred was the frequent receiving of the Lords Supper: the civill was the celebrating their Agapae's, or keeping their love-feasts. Which though they were in after ages taken away, by reason of manifold abuses and disorders committed in them, even in the place of holy assemblies: yet it were to be wished, that all our feasts were truly love-feasts. I meane that the rich among us would imitate holy Job, and not eat their morsels alone, but invite those of the poorer sort to their Tables, whom Christ bids to his board: or at least that they would defaulke a great part of that charge, which is spent in furnishing these luxurious feasts, wherein this City ex∣ceedeth all in the Christian world, and convert it to the refreshing of the bowels of poore prisoners, or clothing the naked, or redeeming captives, or to some other pious and charitable use: so should your City and Com∣pany feasts be true Agapae,* 1.1161 love-feasts; and you testifie to all the world, what account you make of Christ his new commandement in my Text, Love one another.

Of all speeches we ought to give most heed to those of our Saviour; of all speeches of our Saviour, to his commands; of all commands, to this of Christian charity:

• 1. Because it is a rare and choice one: A new.
• 2. Because it is a sweet and easie one: To love.
• 3. Because it is a just and reasonable one: One another.
• 4. Because wee have such a singular President for it: As I have loved you, &c.

Wee have all Athenian eares, thirsting after newes: behold a new. Wee all professe obedience to Lawes: behold a commandement. Wee all acknowledge Christ to bee our supreme Lord, who hath absolute power of life and death; hearken then to his Proclamation, I give un∣to you. If hee had laid a heavie burthen and hard yoke upon us, wee must have submitted our neckes and shoulders to it, and wee have all reason so to doe. For hee tookeb 1.1162 upon him our infirmities, and bare our sorrowes: how much more when hee layeth so sweet a yoke upon us as to love? so light a burthen as to love one another? Nothing more agree∣able to our nature than to love, nothing more needfull to our condition than to love one another. Wee all stand in need one of another, this need is sup∣ported by love, this love is commanded by Christ, this command of Christ is new.

Asc 1.1163 Tully spake of Thucydides his stile, that in his Orations every word was a sentence. And as Saint Jerome observeth in the Apocalyps, Quot verba, tot sacramenta, that there are so many mysteries in it as words: so wee may say of this Text, Quot verba, tot argumenta; so many words, so many arguments: so many notions, so many motions or motives to this du∣ty of mutuall love. To which we ought to have a speciall eye, and extraor∣dinary regard:

First, because it is a new commandement.

Secondly, because it is Christs commandement, I give unto you.

Thirdly, because it is an amiable and easie one: To love.

Fourthly, because it is a generall and indifferent one: Every one.

Fifthly, because it is so just and profitable a one: One another.

Lastly, because it is prest by such a rare example as the world never had the like, As I have loved you.

You see the eares that stand above the rest, which by the example of the Apostles on the Sabbath, I willd 1.1164 rubbe in the handling of them to stay your spirituall hunger a while.

A new. The first word in my Text is new; and even this may seem new and strange, that Christ calleth here this commandement of love a new commandement, which is as old as the Law of Moses, nay as the law of na∣ture. For before Christ made love Gospel, Moses made it written Law; and before Moses made it written Law, God made it a branch, or rather the root of the law of nature: before the Evangelist wrote this precept in the Gospel, Moses wrote it in the Law, and before Moses wrote it in the Law, God wrote it with his owne finger in tables of stone, and long before that in the fleshly tables of Adams heart. How then doth our Saviour here terme it a new commandement, which is so old, that Sainte 1.1165 John himselfe commendeth it from the antiquity? As Saint Ambrose spake of the Che∣rubins in Ezekiels vision, Si stabant, quomodo movebant? si movebant, quo∣modo stabant? If they stood still, how did they move? if they moved, how did they stand still? may not we likewise argue the case thus, If the duty of mu∣tuall love be a message received from the beginning, either of the promulga∣tion of the Law, or the Creation it selfe; how is it here stiled new? If it be so new in Saint Johns Gospel, how is it so old in his Epistle? Every an∣swer shaped by the Interpreters to this question may serve for a severall exposition of this Text, and a speciall motive to this duty of mutuall love.

First,f 1.1166 Maldonat resolveth it to bee an Hebraisme, in which language new, rare, and most excellent are synonimaes. A new name (Apoc. 2.) is a most honourable name. A new song (Psal. 69.) a most excellent song. New wine (Matth. 26.29.) vinum praestantissimum alterius generis, the best wine; so here a new commandement is a rare, a choice, a speciall, a re∣markable one: as if our Lord had said, Unum praeque omnibus unum, One above all other. Calving 1.1167 varieth not much from Maldonat, paraphrasing thus, Christ would have us perpetually mindfull of this his precept, as if it were a law newly enacted. For wee know, saith hee, that lawes at the first making of them are carefully looked unto, and diligently observed; but by degrees weare out of mens memory, and in the end grow quite into dis-use: therefore Christ, the more to fasten love in the minds of his, commendeth it unto them as a new commandement. The most of the Ancients conceive this commandement to be termed new, because it is propounded here novâ formâ, in a new form. In the Law it runs thus, Love thy neighbour as thy selfe: but in the Gospel, Love one another as I have loved you, that is, in some case more than your selves. For indeed so did Christ, laying downe his life for us. Yet Sainth 1.1168 Austin hath a new way by himselfe; hee saith, that the commandement of love is here said to be NEW from the effect, because it renewes us, and by it we put off the old man, and put on the new. Let us strike all these strings together, and make a chord of them: What account ought we to make of, how care∣fully to observe the commandement of our Saviour, which is a rare and sin∣gular one, and so new: renewed and revived by Christ in the Gospel, and so new: delivered in a new manner, and after a new forme, and so new: en∣forced

by a new president, and so new: lastly, which maketh us new in our mindes, in our inward and outward man, and so new? The most fluent and currant sense of the words seemeth to be this. Christ had before called his Disciples children, and fore-told them that hee was shortly to leave them: therefore hee giveth them here such counsels and precepts as fathers usual∣ly give their children when they are to take a long journey.

Children, I am now to leave you, who have been your greatest stay and comfort: now therefore you must bee a mutuall help and comfort one to another. My peace I leave with you, my love I commend unto you. I give you now my last and newest commandement, to love one another as I have loved you. I have loved you

• 1. Freely: for you chose noti 1.1169 mee, but I chose you.
• 2. Sincerely: for I have left my Father and a Kingdome in Heaven to live with you.
• 3. Exceedingly: for I have resolved to layk 1.1170 downe my life for you.
• 4. Constantly: for having loved mine owne which were in the world, I loved them tol 1.1171 the end.

Let your love bee such one to another, that all that see you may know you by this badge to be my Disciples.

This cognisance was so bright to bee seen in the livery of the Christians of the Primitive Church, that by their love-feasts and charitable contribu∣tions, and having all things in common, and visiting their sicke in time of in∣fection, and having recourse one to another in prisons, and dungeons, and dens, and caves of the earth, and accompanying one another to the racke, to the gibbet, to the blocke, to the fire, to all sorts of most exquisite tortures and torments, the Heathen knew a man to be a Christian. But this badge grew in after ages dimmer, and now it is in a maner quite worn out. Which that it might not come to passe, our Saviour inm 1.1172 Gorrhams judgement pro∣poseth this precept of love in this forme of words, A new commandement I give unto you, that is, such a one as ought to be alwaies fresh in your mind and memory, and never to waxe old, or be blotted out of your heart by any dis-use or negligence. To come yet neerer to the native and genuine sense of the words, a law may be said to be new out of a double consideration: [ 1] Either in respect of the thing commanded, if it be such a thing as before ne∣ver fell under any law and this is the meaning of our Proverbe, Novus rex, nova lex, New lords, new lawes; because for the most part new governours and rulers bring in new customes, proclaime new edicts, and settle new or∣ders in Church and Common-wealth: [ 2] Or in respect of the new act of com∣manding; so an old Statute, when it is revived may be called a new Statute, as an old booke when it is re-printed, or an old fashion laid aside for a long time when it is againe taken up, passeth for new. In both these respects this commandement in my Text may be said to be new.

1. First, in respect of the duty commanded. For though mutuall love were long before this enjoyned, yet not this love, whereby Chri∣stians are required to love one another as Disciples of one Master, nay

as members of one mysticall body, whereof Christ Jesus is the head.

2. Secondly, in respect of the new act of commanding, expressed in these words,

I give unto you. The promises of Christ in the Law, are the Gospel of the Law; as on the other side, the precepts of Christ in the Gospel, are the Law of the Gospel: there is* 1.1173 one Law-giver, who is able to save and destroy; and this Law-giver is Christ, the Judge of quicke and dead. It belongs to Kings to give Lawes to their subjects, Masters to their servants, Parents to their children: Christ was theirn 1.1174 King, and their Master, and their Fa∣ther; for he calleth them children, saying, Littleo 1.1175 children, yet a while I am with you. In which of these relations are we to God; as our King, or our Master, or our Father? are we subjects, servants, or children? If wee are subjects, let us obey our King. If wee are his servants, let us doe our Ma∣sters will. If wee are children, let us keep the commandements of our Fa∣ther. Had thep 1.1176 Prophet, saith Naamans servant, bid thee to doe some great thing, wouldest thou not have done it? How much more when hee saith unto thee, Wash and be cleane? so may I say unto you, If our Master, our Father, our King had laid a hard taske upon us, wee ought to have done it; how much more when hee saith but Love as I have loved you, A new comman∣dement I give unto you?

To love. Toq 1.1177 love is to beare good affection to another, and to bee wil∣ling and ready to doe him all the good we can for his owne sake, without any eye to our selves therein. Otherwise, if wee love him for our pleasure, we love indeed our pleasure, and not him: if we love him for our profit, we love our profit, and not him: if we love him for any end of our owne, we love our selves, not him. The Flie loveth not the Apothecaries shop, but the sweet oyntment there. Craterus loved not Alexander, but the Crown: and therefore was termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Jewes loved not Christ, but ther 1.1178 loaves which hee multiplyed by miracle: Verily, verily, I say unto you, yee seeke mee not because you saw the miracles; but because you did eate of the loaves, and were filled. The Schooles therefore well distin∣guish of a double love,

• 1. Amor concupiscentiae.
• 2. Amor amicitiae.

A love of concupiscence, and a love of friendship. If the love of concupi∣scence exceed, it degenerateth into either lust, covetousnesse, or ambition. If it carry us inordinately to pleasure, it is lust or sensuality. If to gaine, it is covetousnesse. If to honour, it is ambition. The love of friendship is of another nature, it loveth a person for himselfe, not for any by respect; or to speake more properly, it loveth Christ in our Christian brother, and may bee well termed the naturall heat of Christs mysticall body, which conveigheth nourishment into all parts, and performeth all vitall functions. It is a spirituall grace, knitting the hearts of the faithfull in affection one to another, melting them in compassion one of another, and dilating and en∣larging them in delight and joy one in another.

In the delineation of this plant of Paradise I will imitate the Naturalists, and describe it by the root, the maine stocke, the branches, the blossomes, the

leaves, the fruit. The root is the knowledge of God. For as the beames of the Sunne reflected from thicke glasses generate heat; so the light of di∣vine knowledge incident upon the understanding, and reflected upon the will, produceth in it the ardent affection of the love of God, and from it, as the maine arme of the tree, issue two branches, the love of our neighbour, and of our selves. The blossomes on these branches are good meanings, de∣sires, and purposes, to wish all good to our neighbour, to think well of him, to congratulate his felicity, and to condole his misery. The leaves are good speeches, counsels, and prayers. The fruit are good workes and almes∣deeds, to correct him in his errours, to comfort him in his troubles, to vi∣sit him in his sicknesse, and to relieve him in his necessities. And, to speake truth, to love in truth is to love in deed, and charitable deeds are the deeds and evidences that certainly prove a good conveighance of this affection. Let us love, saith the Apostle, not ins 1.1179 word and in tongue, but indeed and ve∣rity. Deed and verity as you heare are all one: and therefore word onely, and vanity and hypocrisie, must goe together, as also the Latine phrase verba dare signifieth. Truet 1.1180 religion and undefiled before God even the Fa∣ther is this, to visit the fatherlesse and the widow in their affliction, and to keep himselfe unspotted of the world. I would all who professe religion were of this religion of Saint James. For the religion which is (I will not say pro∣fessed) but practised by most men, is aptly set forth unto us in the Wezel, quae aureu 1.1181 concipit, parturit ore, which conceiveth at the eare, & bringeth forth at the mouth. It conceiveth in the eare in the frequent, if not perpe∣tuall hearing of Sermons; but bringeth forth onely at the mouth by dis∣courses of religion, pious counsels, good words, and liberall prayers, such as these, God helpe thee, God relieve thee, God comfort thee, Alas poore soule (alas poore comfort.) Words bee they never so adorned, clothe not the naked: be they never so delicate, feed not the hungry: be they never so zealous, warme not him that is starved with cold: be they never so soft, cure not the wounded: be they never so free, set not free them that are bound, visit not the sicke or imprisoned: in a word, performe not any of those du∣ties which shall be vouchsafed the naming at the generall day of retribution unto all men, which shall be according to their workes, not according to their words. The witty Epigrammatist deservedly casteth a blurre upon Candidus his faire name and debonaire carriage, because all the fruits of his friendship grew upon his tongue:

* 1.1182Candide κοῖνα φιλῶν haec sunt tua Candide πάντα, quae tu magniloquus nocte dieque sonas. Ex opibus tantis veteri fidoque sodali das nihil, & dicis Candide κοινα φιλων.

Thou sayst, my friend Candidus, that all things are common among friends, but it seems these words of thine are thy all things. For of all thy wealth and goods thou makest no friend thou hast a doite the better, thou givest nothing at all, and yet art most prodigall in thy language, and wearest out that Proverb threed-bare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All things are common amongst friends. The Naturalists observe, that the females of Bi••ds oftentimes lay

egges without cockes, but they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ova subventanea, egges fil∣led up with winde, unfit to be hatched: such is the issue of most mens love now a dayes, it bringeth forth partus subventaneos, windy brats, that is, good words, faire promises, and happy wishes. But though in our gardens of pleasure wee nourish many plants and trees for their beautifull blossomes and goodly flowers, yet it is manifest out of the 16.* 1.1183 Verse of the second of Genesis, that there grew no tree in the terrestriall Paradise of God that bare not fruit, neither shall any but such as fructifie bee transplanted into the celestiall. For,x 1.1184 Every tree which bringeth not forth good fruit is hewen downe and cast into the fire. Wee reade in our Chronicles of King Oswald, that as he sate at table, when a faire silver dish full of regall delicacies was set before him, and he ready to fall to, hearing from his Amner that there were great store of poore at his gate piteously crying for some reliefe, commanded his Steward presently to take the dish off the table, and distri∣bute the meat, and beat the dish all in pieces, & cast it among them: where∣at the Bishop his Amner, taking hold of his hand, was heard to use these or the like speeches, Nunquam veterascet haec manus, the hand which beareth such fruit shall never wither or waxe old; & in part he was a true Prophet: for afterwards in a battell where the King was slaine, having his arme first cut off, the arme with the hand being found, were covered in silver, & kept as a holy Relique; and by this means endured many hundred of yeers after the whole body was consumed. That which quencheth Hell fire in the conscience is the bloud of Christ, that which applyeth this bloud is faith, that which quickneth this faith is love, that which demonstrateth this love are workes of mercy and bounty, piety and pity, which are not so much offices to men, as sacrifices to God: faith cryeth for these, as Rachel did for children, Give mee fruit, or else I dye. For,y 1.1185 Faith without works is dead, as the body without breath. And can aman (think we) live by a dead faith? Give, saith our Saviour, and it shall be given unto you. Which precept of his was so imprinted in the minde of that noble Matronz 1.1186 Paula, that shee ac∣counted it a great losse and dammage to her, if any prevented her charity in relieving any poore or distressed member of Christ; she was a like affected, as if one had taken a great bargaine out of her hand: A great bargaine in∣deed, to lay out mony in earthly trash, and receive for it heavenly treasure; to bestow ragges, and receive robes; to give a little broken meat that peri∣sheth to the hungry, and for it to bee bid with Abraham, Isaac, and Jacob to an everlasting banquet in Heaven. I should close with this sweet straine of Saint Cyprian, but that there remaineth another note pricked in the last words of my Text.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, One another. If any demand why Christ addeth this clause, en∣joyning mutuall love: I answer, because gratitude, charity, and necessity inforceth it. Where love is not answered, there is no gratitude: where kindnesse is not requited, there is no justice: where offices of friendship are not mutually performed, there is no life. Alla 1.1187 humane societies are like archt-building, in which, unlesse every stone hold up another, the whole frame suddenly falleth. Howbeit, though gratitude, justice and necessity plead for correspondency in Christian charity; yet the world is full of com∣plaints of parents against their children, husbands against their wives, pa∣stors

against their flockes, tutours against their pupills, masters against their servants. that their providence, love, and care is not answered in the ob∣servance, love, gratitude, and obedience of their inferiours. Fathers up∣braid their children, saying, Amor descendit, non ascendit; Love descendeth from us to our children, but ascendeth not from them to us. Husbands com∣mence actions of unkindnesse against the wives of their bosome, that the kinder they are to them the more disloyall they find them. Pastors take up the Apostles complaint against his Corinthians, that theb 1.1188 more he loved them, the lesse hee was loved againe. Tutours murmure, that their care to breake their scholars of ill conditions is recompenced with hatred. And Masters, that their good usage of their servants is requited with con∣tempt: whereby you see how needfull it was that Christ should with his owne mouth as it were heat the glew to joyne our affections toge∣ther, with his own finger knit the knot to tye our hearts together, with his owne hands to write a new bond to inwrap our soules one in another, and with his owne presse print anew in our mind the commandement of mutu∣all love: the characters whereof were quite worne out of most mens me∣mory. Seneca fitly resembleth the mutuall and reciprocall duties of friend∣ship, in giving and receiving benefits one from another, to a game at Ten∣nis, wherein the ball is tossed backward and forward from one racket to another, and never falleth to the ground; or if it fall, it is his forfeit who mist his stroake: even so every kind office, wherewith our friend serveth us, ought to be returned backe to him, that no courtesie fall to the ground. The Cherubins faces in thec 1.1189 Arke were one to another:

Alter in alterius jacientes lumina vultum.

And the wheeles in Ezekielsd 1.1190 vision were one in the midst of the other; to teach us, that we ought not only to cast a benigne aspect one upon another like Cherubins, but also to be inwardly knit one in another like the wheels: that we may be one in another as Christ is ine 1.1191 the Father, and wee in him; I in them, and they in mee, that they may be made perfect in one. Whereso∣ever almost in holy Scripture this obligation of love is mentioned, the con∣dition is expressed that it be mutuall: as in affection, Be likef 1.1192 one to another: in courtesie, to saluteg 1.1193 one another: in humility, to washh 1.1194 one anothers feet: in love, to servei 1.1195 one another: in hospitality, tok 1.1196 entertaine one another: in patience, tol 1.1197 forbeare one another: in compassion, to bearem 1.1198 one anothers burdens: in devotion, to prayn 1.1199 one for another: in holy communication, too 1.1200 edifie one another. Here morall Philosophy goeth hand in hand with Divinity, demonstrating that true friendship cannot but be mutuall, because the foundation of it is a similitude of manners and dispositions: which simi∣litude being a relation, cannot but be in both. And daily experience teach∣eth us, that as fire in an apt subject generateth fire; so love begetteth love. I will tell thee, saithp 1.1201 Seneca, how thou maist make another love thee, without any love potion, spell or witchcraft: if thou desirest to bee beloved, love thou first sincerely and entirely. This recipe is approved byq 1.1202 Aristotle, who saith, that of all men they are the most lovely, that are most loving. And by the Poet, who adviseth him who desireth to endeare the affections of another to himselfe,

first to endeare his affections to her, and to kindle fully that fire in his owne breast, which hee would have burne in hers.

Sit procul omne nefas, ut ameris, amabilis esto.

Plato writeth under this his probatum est, and he instanceth in Socrates and Alcibiades; the one whereof had no sooner began a health of love, but the other pledged him in the same cup, atque ita mutuum imbiberunt amorem. He must needs be of a very ill disposition, qui amorem si nolit impendere, nolit rependere, who if he will not begin love, and provoke this affection in another, will not yet repay love, and answer love with love, and courtesie with courtesie, considering that as the affection is mutuall, so the gaine is reciprocall. As in a Hop-yard the poles sustaine the Hops, and the Hops by imbracing adorne the poles: and as in a building the walls beare up the roofe, and the roofe keepeth the walls and timber from wet; so it is among friends: the wise directeth the strong, and the strong defendeth the wise; the wealthy maintaines the honourable, and the honourable supporteth the wealthy.

There is not onely a re-action between naturall, but also between mo∣rall agents. Philosophy demonstrateth omne agens repati, & omne patiens reagere, that every agent suffereth from his patient, and every patient worketh againe upon the agent, either in the same or in a divers and con∣trary kinde. In the same kind, as when the hammer and the anvile one har∣den the other: or when two Mill-stones grate one on the other, or two tooles whet and sharpen one the other: In a divers and contrary kinde, as when the warme hand heateth the cold, the cold hand cooleth the warme: the stone drieth the drop of raine, and the drop moisteneth the stone; And in physicke, the corasives sharpen the lenitives, and the lenitives mitigate the corasives. In like manner every one that doth good should receive, and every one that receiveth from another should do good to the other, either in the same kinde, as when two Preachers like lights kindle one the others knowledge, or two Physicians heale one the other, or two Bone-setters set one the others joynts, or two Lawyers plead one for the other, or two Souldiers fight one for the other: Or in a divers and contrary kinde, as when the confident Christian comforteth the weake, and the weake Chri∣stian by relating his conflicts and temptations, is a meanes to keep the strong and confident Christian from presumption; the zealous professour inflameth the moderate, and the moderate temperateth the zealous; the rich supplyeth the want of the poore, and the poore taketh away from the superfluity of the rich. Thus in the same kinde, or in a divers and contrary, every one that is willing may hold correspondency and faire quarter in love. If no otherwise wee can requite the kindnesse of our friends, yet in thankfull acceptance we may; and the acknowledgement of the debt of love is a good part of the payment. The jewell which is illustrated by the Sun beames, coloureth the beames; and the earth which receiveth moisture from the skie, repayeth it backe againe in vapours and exhalations: yea the rockes and stones which receive a sound from the ayre before it bee fully given, returne it by an eccho; onely selfe-love and ingratitude returne no∣thing backe againe. Selfe-love is a bad creditour, it will lay out nothing;

and ingratitude is a bad debtour, it will repay nothing. The former resem∣bleth the Pumish stone, from which no moisture at all can bee extracted; the later is like the stone of Syphnos, which being steeped in oyle becom∣meth the harder by it: such is an ungratefull person, the better you are to him, the worse he demeaneth himselfe towards you.

Dearly beloved Christians, if any man could live of himselfe, hee might have some colour to live to himselfe onely: but sith all civill life and hu∣mane society is maintained by giving and receiving, as the naturall is by ta∣king in and letting out breath; let us abandon those vices above all others, that stop the entercourse of courteous offices passing from one friend to an∣other, and let us all imbrace that Christian vertue, which joyneth all men unto us, and us unto all men in the glew of affections and bond of perfecti∣on. Let us give, that we may receive: let us sow liberally, that wee may reap plentifully: let us scatter abroad earthly, that we may gather heaven∣ly treasure.

While we have time let us do good unto all, especially to the houshold of faith; and in this time of fulnesse thinke of the empty belly, and out of our super∣fluity supply their extreme want.

We reade in the Jewish Talmud, that the grapes in Babel upon a time sent to the vines in Judea for some of their broad leaves to overshade them; otherwise the scorching heat would consume them in such sort, that they could never come to matu∣rity.

This Apologue shall serve for my Apologie, if I presse you at this time with all the interest I have in your love, nay with all the power that I have as a Minister of Christ Jesus, to contribute something to the neces∣sity of your brethren. You know well the grapes I told you of, which send to you, as the grapes in Babel did to the vines in Judea, to impart unto them some of your sap, and to shade them under your well spread boughes, or else they will undoubtedly wither and perish. I beseech you in the bowells of Christ Jesus come not behind, but rather goe before others in pious bounty and Christian charity. So the good will of him that dwelt in the bush make you all like the tree in the first Psalme, planted by the rivers of waters, that bringeth forth his fruit in due season, and his leafe shall not wi∣ther, and whatsoever he doth it shall prosper.

THE STEWARDS ACCOUNT. A Sermon preached in the Abbey Church at WESTMINSTER. THE XXI. SERMON.

LUKE 16.2.

Give an account of thy stewardship: for thou maist be no longer Steward.

Right Reverend, right Honourable, right Worshipfull, &c.

THat I may give a better account of the mysteries of sa∣ving truth, and you of the blessings of this life, whereof God hath made us Stewards in different kindes, I have chosen for the subject of my serious meditations, and the object of your religious consideration, this parcell of sa∣cred Scripture, which admonisheth us all to looke to our severall accounts, to examine and cleare them, that wee may have them ready and perfect when our Lord and Master shall call for them from every of us by name, and in particular, saying, Give an account of thy stewardship.

The words are part of a Parable, which resembleth the tents of Solo∣mon, vile and blacke without, but full of precious things within. For on the out-side we reade nothing but a narration of an unjust Steward, or crafty Merchant, who being called to an account, and justly fearing to bee turned out of his place upon it, in time provideth against the worst, and taketh a course to make himselfe whole by cheating his Master: but in the in-side there are many beautifull Images of divine doctrines, drawne by the pensill

of the holy Ghost, which I purpose to set before you, after I have opened the vaile of the letter, by shewing you

• 1. What are the goods for which the Steward is to reckon.
• 2. Who is the Steward charged with these goods.
• 3. What manner of account he is to give.

Touching the first, the learned Interpreters of this mysterious Parable are at strife, and (if I may so speake) in law about the goods left in the hands of this unfaithfull Steward. Some put temporall blessings only and world∣ly wealth in his account. Others by goods understand the Word and Sa∣craments principally, wherewith the Ministers of the Gospel are trusted. But Bonaventure lighting one candle by another, expoundeth this Parable by the other Parable of the five talents, and taketh the goods here com∣mitted to the Steward, to bee those five talents delivered to every man to trade and negotiate withall for God his Master: and thus hee telleth them, 1. Naturae, 2. fortunae, 3. potentiae, 4. scientiae, 5. gratiae: the first of nature, the second of wealth, the third of power, the fourth of knowledge, the fifth of grace. By nature hee understandeth all the naturall faculties of the minde, and organs and instruments of the body. By wealth, riches and possessions. By power, offices and authority. By knowledge, all arts and sciences. By grace, all the gifts of the spirit, and supernaturall infused habits, such as are faith, hope, and charity, &c. whereunto if hee had added a most precious Jewell, which if it be once lost can never be recovered, viz. our time, hee had given a true and perfect Inventary of all the goods, for which the un∣faithfull Steward in my Text is called to an account.

Touching the second, about whom there is as great contestation and va∣riety of opinions, as about the goods themselves. Gaudentius maketh a Steward of the Divell, who justly deserveth the name of an unjust servant, for wasting his lords substance, that is, spoyling his creatures, and robbing him of his chiefest treasure, the soules of men. But if the Divell bee the Steward, who is the accuser of this Steward? doubtlesse he can be no other than the Divell, whose stile is thea 1.1203 Accuser of the brethren. The Divell therefore is not the Steward here meant, whom God never set over his family, nor trusted him with any of his goods since he became a Divell. Tertullian conceiveth the people of the Jewes, to whom the Tables and Pots of Manna, and Oracles of God were committed, to be the Stewards called to an account in my Text for the abuse of these holy things. If wee follow this Interpretation, neither the Parable nor the Text any way con∣cerneth us Christians: therefore Saint Ambrose, Saint Chrysostome, Saint Augustine, Beda, Euthymius, and Theophylact enlarge the Stewards Patent, and put all rich men in the world in it, who are advised to make friends with the unrighteous Mammon they have in their hands, that when they faile their friends may receive them into everlasting habitations. Lastly, Saint Jerome and others put in hard for the Ministers of the Gospel, to whom they assigne the first place in the Patent, as being Stewards in the most eminent kinde, and so stiled both by ourb 1.1204 Saviour, and hisc 1.1205 Apostle.

To reconcile these opinions, and make a perfect concord of seeming dis∣cords, I understand by the great husband or rich man in the Parable Al∣mighty God, whose house is the whole world, & all things in it his wealth. Men indued with reason and understanding are his Stewards, whom he hath set over this great houshold, to governe the rest of his creatures, and em∣ploy the riches of his goodnesse to the advancement of his glory. These are all accountable unto him: the Jewes peculiarly for such things as hee bequeathed to his children by the Old Testament; the Christians for such things as he hath bequeathed to them by the New: the unregenerate are to reckon with him for the gifts of nature; the regenerate for the graces of the spirit: the rich for his wealth, the noble for his honour, the mighty for his power, the learned for his knowledge, every man for that hee re∣ceiveth of the riches of his mercy in spirituall, temporall, or corporall blessings. In which regard we may rightly terme Kings Stewards of their crownes, Lords of their lands, Captaines of their armies, Bishops of their diocesse, Pastours of their parishes, Housholders of their families, and eve∣ry private man of the closet of his conscience, and treasury of his heart. For all Kings are Gods subjects, all Captaines are his souldiers, all Teachers are his schollers, all Masters are his servants, and consequently all Lords his stewards. In a word, there is none of so high a calling in the world that is more, nor any of so low a calling or small reckoning that is lesse than a Steward of the King of kings, who shall one day call not onely all men of sort, but even all sorts of men to a most strict and exact account; Kings for their scepters, Magistrates for their swords, Officers for their staves, Bishops for their crosiers, Souldiers for their weapons, Clerkes for their pens, Landlords for their possessions, Patrons for their advowsons, Mer∣chants for their trade, Tradesmen for their crafts, Husbandmen for their ploughes, calling to every one in particular, Give an account of thy Stew∣ardship.

Touching the third, some render the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, render a reason; others give an account: some actus tui, of thy Factorship, as Tertullian; others villicationis tuae, of thy Bailiwicke, as Saint Jerome; a third sort dispensationis tuae, of thy Stewardship, as the Kings Transla∣tors. A great difference in sound of words, but little or none at all in sense: for though a Factor in forraine parts, and a Steward at home, and a Baily in the country are distinct offices, and different imployments; yet to the meaning of this Parable they are all one. For they all deale with other mens mony, rent, or goods, and are all liable to an account, and upon it dis∣chargeable. And in this place, whether wee translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reason, or a rec∣koning, all commeth to one reckoning: for upon the matter, to render a rea∣son of monies disbursed by us, is to give an account. A carefull Steward or Accomptant in any kinde, besides the casting of the summes, setteth downe a reason of every parcell of mony laid out by him after this maner: Item in provision so much. Item in reparations. Item for workmens hire. Item for law sutes, &c. thus much. Howbeit they that delight in tithing Mint and Cummin, and nicely distinguishing between words of very like, if not altogether the same signification, observe that in precise propriety of speech wee are said to give an account how, but render a reason why wee

have disbursed such monies: and that our account must bee of our Masters goods; but our reason of our owne actions: and wee are accountable onely for that we have laid out; but we are answerable, or to yeeld a reason to our Master as well for that wee have not laid out for his profit in due sea∣son, as for that we have laid out for his necessities. For hee expecteth gaine of every talent committed to us, and will not onely accept his owne without advantage. The things wee are to account for are contained under these three heads:

• 1. Goods.
• 2. Gifts.
• 3. Graces.

By goods, I understand the blessings of this life, which the Philosopher calleth bona fortunae. By gifts, indowments of nature, which they call bona naturae. By graces, divine vertues, which the Schooles call habitus infusos. In our booke of account

Under the first head, viz. goods of this world, wee must write, How be∣stowed.

Under the second, viz, gifts of nature, we must write, How imployed.

Under the third, viz. graces of the spirit, we must write, How impro∣ved.

And if it appeare upon our accounts, that we have well bestowed the first in holy, pious, and charitable uses; and well imployed the second in care∣fully discharging the generall duties of a good Christian, and diligently performing the particular workes of our speciall calling; and have much increased the third, by our spirituall trade with God, by hearing, medita∣ting, reading, conferring, praying, and the constant practise of piety, and exercise of every divine vertue and grace: then our Master will say unto us, Welld 1.1206 done good and faithfull servant, thou hast been faithfull in a little, bee thou ruler over much, enter into thy Masters joy. But if we have kept unprofitably, or wasted riotously the first, the wealth of the world; and retchlesly abused the second, the dowry of nature, or by idlenesse let it rust; and rather diminished than increased the third, the treasury of spiritu∣all graces; then we are to render a reason, & make answer for these defaults: and if our answer be not the better, to make satisfaction to our Lord to the uttermost farthing, after we are put out of our Stewardship, as the reason annexed to the command implyeth, For thou maist be no longer Steward.

Give then an account of thy Stewardship, that is, of thy life; whereof thou art not lord but steward, to spend it in thy Masters service, and lay it downe for his honour. Cast up all the particulars of thy life, summe up thy thoughts, words, and deeds: redde rationem

• 1. Mali commissi.
• 2. Boni omissi.
• 3. Temporis amissi.

Make answer for

• 1. The evill thou hast committed.
• 2. The good thou hast omitted.
• 3. The time thou hast pretermitted or mis-pent, either in

• ...
  • 1. Doing nothing at all.
  • 2. Or nothing to the purpose.
  • 3. Or that which is worse than nothing, tracing the endlesse mazes of worldly and sinfull vanities.

Now to proceed from the exposition of the words, to the handling of the parts of this Scripture, which are evidently two:

• 1. A command,* 1.1207 wherein I observe
  • 1. The person commanding, God, under the name of a rich man.
  • 2. The persons commanded, all men, under the name of Stewards.
  • 3. The thing commanded, to give an account.
  • 4. The office for which this account is to bee given, a Stew∣ardship.
  • 5. The propriety of this office, thine.
• 2. A reason, wherein I note
  • 1. The Stewards discharge, and quitting his office, thou mayest, &c.
  • 2. The time, now.

Which particular points of observation direct us to these doctrinall conclusions,

• 1. That God is Lord of all.
• 2. That all men are Stewards.
  • 1. Not Lords.
  • 2. Not Treasurers.
• 3. That all Stewards shall be called to an account.
• 4. That the office for which they are to account is their own Steward∣ship, not anothers.
• 5. That upon this account they shall be discharged.

These conclusions resemble the rings spoken of by St.f 1.1208 Austin, whereof the first being touched by the Load-stone drew the second, the second the third, the third the fourth, and the fourth the fifth. For here the first point inferreth the second: If God be Lord of all, men can bee but Stewards. The second inferreth the third: If all men are Stewards, all men are accountable. The third the fourth: If all men are accountable for a Stewardship, this Stewardship must needs be their owne. The fourth the fifth: If they are to account for their owne Stewardship, certainly either at the private audit, the day of their death, or at the publike audit, the day of judgement, after which

they shall be no longer Stewards, but either Lords in Heaven, or Slaves in Hell.

Wherefore, O Christian, whosoever thou art, whether thou swayest the scepter, or handlest the spade: whether thou sittest at the sterne, or rowest at the oare: whether thou buildest on the roofe, or dig∣gest at the foundation, make full account of it, thou shalt be called to an ac∣count for thy worke; be not idle therefore nor secure. Secondly, that for which thou art to account is no place of authority, but an office of trust: no Lordship, but a Stewardship: be not proud of it, nor unfaithfull in it. Thirdly, this office of trust is not a Treasurership, but a Stewardship; be not covetous, nor unprofitable. Fourthly, this Stewardship is not an∣others, but thine owne; be not curious, nor censorious. Fifthly, this thy Stewardship is not perpetuall, but for a time, it expireth with thy life; be not negligent, nor fore-slacke thy opportunity of making friends to receive thee into everlasting habitations after thou must relinquish thy office.

That God is Lord of all, his claime unto all is a sufficient evidence to us. For hee cannot pretend a false title, who is truth it selfe: neither can any question his right in any Court, who is author of all lawes, as hee is maker of all things: which are his by a threefold right,

• 1. Of Creation.
• 2. Purchase.
• 3. Possession.

1. Of Creation: for that which a man maketh is his owne.

2. Of Purchase: for that which any one purchaseth is his owne.

3. Of Possession: for that which any one is possessed of time out of minde is his owne. By the first of these the Father may claime us, as all things else, who made all. By the second the Sonne, who redeemed the world. By the third the holy Ghost, who inhabiteth us, and after a speciall manner possesseth us.g 1.1209 Heaven is my throne, saith God, and the earth is my footstoole. You see then great reason why God should be compared to a rich man, with whom all the rich men in the world may not compare, neither in lands, nor in cattell, nor in mony and treasure. Not in lands: for the bounds of the earth are his land-markes, and the Sunne is his Surveyer. Nor in cattell: forh 1.1210 every beast of the forrest is his, and the cattell upon a thousand hills. Not in mony or plate: fori 1.1211 gold is mine, and silver is mine, saith the Lord. Nor lastly in goods: for that golden chaine of the Apo∣stle,k 1.1212 All are yours, and ye are Christs, and Christ is Gods, may bee drawne backward by the same linkes thus: All are Gods, and God is Christs, and Christ is ours.

Yea, but it may be argued against this conclusion, that God hath small or no demaines, in as much as hee holdeth nothing in his owne hands, ha∣ving let out (if I may so speake) the heaven to Saints and Angels, the ayre to Birds and Fowle, the water to Fish, the earth to Men and Beasts to dwell in it, and reap the fruits thereof. But the answer is easie: for though God make no benefit of any thing to himselfe, yet hee keepeth the right and propriety of all things in himselfe; and hee must needs keep all things in

his hands, who clincheth the Heavens with his fist. Moreover, hee requi∣reth homage of all his creatures, which are but his tenants at will, or to speake more properly, servants to be thrust out of office and state upon the least offence given, or dislike taken. Which condition is farre worse than the former. For a tenant hath some kinde of propriety and interest in that which hee holdeth of his Landlord; and if he performe all covenants, pro∣visoes, and conditions of his lease or agreement with his Lord, hee may not without apparent wrong bee suddenly turned out of house and home, much lesse may his Lord seize upon all his goods, and dispose of them at his pleasure. The case standeth farre worse with a Steward, who hath no∣thing he may call his but his office, for which hee may be alwayes called to an account, and upon it discharged. Yet this is the state of the greatest States and Potentates of the world; they have no certainty in any thing they possesse or enjoy. For which cause Saintl 1.1213Chrysostome findeth great fault with the wills and testaments of great personages in his time, by which they bequeath lands, lordships, and inheritances in their own name and right, as if those things were absolutely in their power: they usurpe, saith hee, upon Gods prerogative, who hath given unto them the use and profit of the things of this life, but not the dominion, no nor propriety in strict point of law, unlesse a man will account that to be his own, for which he is to give an account to another. The Steward is no whit the richer, because hee hath more to account for; but in this regard more solicitous and obnoxious. Which observation we may crowne with this corollary, That they who seem to have the greatest and best estates in this world, are in the worst condition of any, if their gifts be not eminent, and their care and industry extraordinary, to make the best advantage to their Master of the many talents committed to them. The reason hereof is easie to ghesse at, and was long ago yeelded by Gregory them 1.1214 great, As their means and incomes, so their accounts grow. Forn 1.1215 to whom more is given, more shall be required of him. To speake nothing of the many imployments and di∣stractions of men in great place, which sacrilegiously robbe them of their sacred houres devoted to prayer and meditation, and bereave them of themselves, I had almost said deprive them of their God, and the sweet fellowship of his holy Spirit: they must give so much audience to others, that they can give but little attendance on God. Publike imployments, and eminent places in Church and Common-wealth expose those that hold them to the view of all men, their good parts, whatsoever they have, are in sight, and their bad too: which men are more given to marke (quis enim solem ferè intuetur, nisi cum deficit? when doe men so gaze upon the Sunne, as in the eclipse?) in so much that the very word Marke is commonly taken in the worst sense for some scarre, blemish, or deformity. A small coale raked up in the ashes may live a great while, which if it be raked out and blowne, soone dyeth and turneth into ashes. They that were kept in close prison by Dionysius, enjoyed the benefit of their sight in those darke roomes, which they lost, when they were suddenly brought forth into the open ayre, by the over bright reflection of the Sunne beames from a wall new white-limed. Which I speake not to detract from dignity, or obscure glory, or disparage nobility, or dishonour worldly preferments or honours

in them, whose merits have been their raisers. For these honourable titles and dignities are the lustre of eminent quality, the garland of true vertue, the crowne of worldly happinesse, and to the lowly, high favours of the Almighty. The marke I aime at is to give some content to them whose places are inferiour to their vertues; and advice also to those whom God hath or shall raise to great places and high preferments. Let the former consider, that there can be no obscurity where the Sunne shineth; that he is truly honourable not alwayes, whom the Prince putteth in high places, but he, upon whom God lifteth the light of his countenance; that it is suffici∣ent that hee seeth their good parts, from whom they expect their reward; that the more retired their life is, the lesse exposed to envie, and more free from danger; that the fewer suters or clients they have to them, the more liberty they have to be clients to God; the lesse troubles they have about their temporall estate, the better they may looke to their spirituall, and secure their eternall: lastly, that the lesse they are trusted with, the easier their account shall be at the great audit. On the other side, let those who have degrees accumulated, and honours and preferments heaped upon them, seeke rather to diminish their accounts, than to increase their re∣ceipts, and pray to God daily for lesse of his goods, and more of his grace, that they may make a better account at the last day, and then receive a Kingdome in Heaven for a Stewardship on earth.

Beloved brethren, you see your calling, you are Stewards not Lords, thinke upon it seriously that you may be every day, you shall be one day, called to a strict account for all that you have or enjoy. This was the first point of speciall consideration I recommended to you from the nature of our office, which is here called a Stewardship. The second was, that wee are not Gods Treasurers, but his Stewards, and that our imployment is not to gather up and keep, but to expend and distribute our Masters monies for the maintenance and reliefe of his poore servants, according to their seve∣rall necessities. And looke whatsoever we lay out in this kinde, shallbe al∣lowed upon our accounts, and put upon our Masters score, who acknow∣ledgeth it to bee his owne debt:o 1.1216 Whatsoever you doe unto any of these little ones, you doe it unto mee.

You clothe mee in the naked, you feed mee in the hungry, you relieve mee in the distressed, you visit mee in the impri∣soned, you ransome mee in the captive, you cure mee in the wounded, you heale my pierced hands and feet with the oyle which you poure in∣to their wounds.

Thrice happy Stewards wee, if wee can so handle the matter, that we may bring our Master indebted to us for the interest of his owne mony. For he,p 1.1217 who giveth to the poore, lendeth to the Lord, and that which he hath given will he pay it him againe. So exceeding bountifull is he, that he giveth us aboundantly to pay our fellow-servants, and payeth us double for giving it them. After our Saviour had healed the man with aq 1.1218 withered hand, to shew that it was whole, he commanded him to stretch it forth: in like manner, if wee desire to shew and make a sensible proofe that the sinewes of our faith are not shrunke, that the hands of our charity are not withered, we must stretch them out, and reach our almes to the poore: which we will be more willing and ready to doe, if we reflect often upon our office shadowed out under this Parable; which is to bee Stewards, not

Treasurers of Gods manifold blessings. Secondly, if wee consider that wee lay out nothing of our owne, but of our Masters purse; And thirdly, that whatsoever we lay out for him upon earth, we lay up for our selves hea∣ven: according to that rule of Saintr 1.1219 Leo, Hee layeth up treasure in heaven, who feedeth Christ in the poore; the poore mans hand is Christs boxe. This branch of our duties, which is to be alwayes fruitfull in good workes, ex∣tendeth farther than the expending of monies or good usage of the bles∣sings of this life. For all the members of our body; and faculties of our foule, and graces of the spirit are pa•••• of our Masters goods, and must bee imployed in his service, and occupied for his profit. Besides all these wee are accountable to him for our time, which wee may not wastefully and prodigally lavish out in sports and pastimes; but so thriftily expend upon the necessary workes of our calling, that we may save a good part to con∣secrate it to exercises of piety and devotion, whereby wee may multiply the talent of grace committed unto us. There is no covetousnesse com∣mendable but of time, of which yet most men and women are most prodi∣galls 1.1220 spenders. Any jewell that is lost may be found, yea though it bee cast in the sea, as Polycra••es his ring was, which a fish in his mouth brought backe into his Kitchin. Yea, the treasure of grace and pearle of the word, which the rich Merchant sold all that hee had to buy; yea God himselfe af∣ter we have lost him may bee found, if we seeke him in time: onely lost time can never be recovered. Wherefore that wee may not lose any mo∣ment of the time allotted, which is so precious, but put it to the best use for the increase of our talent of knowledge, I passe from the Stewardship of the things of this life, to the account we are to give of this Stewardship.

In which that we may more readily and safely proceed, first I will set up a great light: secondly, remove some rubs out of the way. The light shall bee a cleare confirmation of the truth of the point out of the Scriptures, which are most evident and expresse, both for the unavoidable necessity and strict severity of the last judgement. Wee professe in our Creed, that Christ who now sitteth at the right hand of his Father in heaven, shall from thence come to judge the quicke and the dead; and wee have sure ground in Scripture to build this article upon. Fort 1.1221 there wee reade, that Christ is ordained of God to bee Judge of the quicke and the dead: and thatu 1.1222 we shall all stand before his judgement seat: nay, that weex 1.1223 must all ap∣peare before his tribunall: which is so certaine a thing to come to passe, that Sainty 1.1224 John in a vision saw it as present; And I saw the dead small and great stand before God, and the bookes were opened, and they were judged according to the things wrote in those bookes. Now for the terrour of that day, I trem∣ble almost to rehearse how it is described in holy Scriptures, by S.z 1.1225 John, I saw a great white throne, and him that sate on it, from whose face the earth and heaven fled away: and by Saint* 1.1226 Peter, The time is come that judge∣ment must begin at the house of God, and if it begin there, what shall the end of them be that obey not the Gospel? and if the righteous shall scarce bee sa∣ved, where shall the ungodly and sinner appeare? It is hard to say, whether the antecedents are more direfull, or the concomitants more dolefull, or the consequents more dreadfull. The antecedents are formidable: Thea 1.1227 Sunne shall be darkened, and the Moone shall be turned into bloud, and the

starres shall fall from the skies, and the powers of heaven shall bee sh••••••••b 1.1228 In the earth shall be distresse of Nations, and perplexity, and the sea and t•••• waters shall roare, and mens hearts shall faile them for feare, and for looking after those things that are comming on the earth. The concomitants are lamentable: Behold, hec 1.1229 commeth in the clouds, and all eyes shall see him, and all kindreds of the earth shall mourne before him. And yet the conseque•••• are more fearfull than either the antecedants or concomitants. For the bookes of all mens consciences shall be spread abroad, and every man shall answer for all thed 1.1230 workes that he hath done, nay for everye 1.1231 word he hath spoken, nay for every thought, purpose, and intent of the heart. For when the Lord commeth, he will bring to light thef 1.1232 hidden things of darkness, and will make manifest the counsels of the heart.

Having set up a faire light, I will now take away some blockes and r•••••• that lye in the way of my discourse. The first is, that God executeth judge∣ment in this world; and therefore Salvianus hath written a booke De•••••••••• senti Dei judicio, of Gods providence over his Church, and present judge∣ment. Doth hee not open his treasures to the righteous, and poure downe the vialls of his wrath upon the wicked in this life? Doth not Saint Paul affirme, that those that beleeve areg 1.1233 justified already? And Saint John, that those that beleeve not are condemnedh 1.1234 already. What place then remaines for a future tryall?

Secondly, immediately upon our death our soule is carried either by good Angels into Abrahams bosome, or by evill into the dungeon of hell: what then need they come to the generall assizes who have received their doome at the quarter sessions?

Thirdly, if all mens consciences shall bee ripped up, and all their secret sinnes be discovered in the face of the Sunne at the day of judgement, that day cannot be but dreadfull to the most righteous man on earth: yet Christ saith to his Disciples,i 1.1235 When these things come to passe, lift you up your heads; for your redemption draweth nigh: and they in this regard long for his se∣cond comming, and pray continually, Come Lordk 1.1236 Jesu, come quickly.

The first rubbe is thus removed: though Gods judgements overtake some, yet not all in this life. For the afflictions of the godly, and the pro∣sperity of the wicked were a great eye-sore tol 1.1237 David andm 1.1238 Jeremy Moreover, God hath rewards both temporall and eternall; the former he dispenceth in this life, the later in that which is to come. Hee that belee∣veth is justified already before God, and in the sense of his owne consci∣ence: for he hath peace with God. And in like manner hee that beleeveth not is condemned already in Gods decree, and hee hath received also the sentence of condemnation within himselfe, as a fellon is hanged in the law, and may know what his sentence shall be before it bee executed or pro∣nounced against him. This hindreth not but that the publike sentence shall passe upon both at the last day for eternall salvation or damnation.

The second is thus removed: Immediately upon death every soule know∣eth what shee is to trust to, but this it not knowne to the world. Besides, the body must bee rewarded or punished as well as the soule: therefore partly to cleare the justice of God in the sight of men and Angels; partly, to render to the body and soule that have been partners in evill and good

their entire recompence, after the private session at our death, God hath ap∣pointed a publike assizes at the day of judgement.

The third rubbe is thus taken away: The day of judgement is both ter∣rible and comfortable to the godly; terrible in the beginning, comfortable in the end: terrible in the accusation by Sathan, comfortable in the defence by Christ our Advocate: terrible in the examination, but comfortable in the sentence. Yea, but their sores are laid open, and they are fowle: their debts are exhibited, and they are very many: their rents in their conscience are shewed, and they are great. It is true, their sores are laid open, but an∣nointed with Balsamum: their debts are exhibited, but with a faire acquit∣tance signed with Christs bloud: their rents in their conscience are seene, but mended and filled up with jewels of grace. It is farre otherwise with the wicked; their sores appeare without any salve; their debts appeare, but no acquittance; their rent in their conscience appeareth, and remaineth as wide as ever it was, being never made up or mended by repentance: there∣fore they cryn 1.1239 to the mountaines, fall on us, and to the hills, cover us from the presence of the Lord, and from the wrath of the Lambe.

This point of doctrine is not more evident in the proofe, than profitable in the use, which is threefold:

• 1. To comfort the innocent.
• 2. To terrifie the secure.
• 3. To instruct all.

First, to comfort the innocent. For many that have walked sincerely be∣fore God have been censured for hypocrites; many innocents have been falsly condemned, many just men have suffered for righteousnesse sake, and many faithfull Christians have been adjudged to mercilesse flames for their most holy profession. To all these the day of judgement will bee the brightest day that ever shone on them. For then their innocency shall break out as the light, and their righteous dealing as the noone day: then they shall have the hand of their false accusers, and judge their Judges: then they shall see him for whom they have stood all their life time, and strived even to bloud. Every losse they have sustained for his sake shall bee then their gaine, every disgrace their honour: for every teare they have shed they shall receive a pearle, for every blew stripe a saphir, for every green wound an emerald, for every drop of bloud a ruby to bee set in their crowne of glory.

Secondly, it serveth much for the terrour of the wicked, who goe on confidently in their lewd courses, and proceed from evill to worse, ad∣ding drunkennesse to thirst: let these know, thato 1.1240 they heape wrath against the day of wrath, and revelation of the righteous judgement of God: and that as the farther backe the axe is fetched, the heavier is the stroake; so the longer their punishment is deferred, the heavier in the end it will fall upon them. Let them who feare not to doe wrong, but carry their sinne with a high hand, bearing themselves upon their wealth, or some potent friend at Court know that they shall be brought to Christs barre ore tenus, and that none upon earth shall be able to rescue them. Let them who lay snares

in the darke, and looke for their prey in the twi-light, and say in their hearts no eye seeth us, know, that God hathp 1.1241 eyes like a flaming fire, enlightening the darkest corners of the inmost roomes: and that heeq 1.1242 will reprove them, and set their sinnes in order before their eyes: and that what they commit in secret, and would not for a world that any witnesses should be by, shall bee brought to an open examination before men and Angels.

Thirdly, to instruct all so to live, that they may not feare to come be∣fore the face of God; so to cleare their accounts here, that they need not to dread their examination there. To this use the holy Ghost pointeth,r 1.1243 Seeing that all these things shall be dissolved, what manner of persons ought yee to be in all holy conversation? how diligent, that wee may bee found of him in peace without spot and blamelesse? When Alcibiades came to visits 1.1244 Pericles, and found him very busie about his accounts, Why (saith he) doest thou thus trouble thy selfe in seeking to make up thy accounts? thou shouldest rather use a meanes to put it off, and thinke of a course to free thee from this care, and take order that thou shouldest never bee called to an account. I doubt not but that many Treasurers and Stewards of great Princes make good use of this advice, and by friends and mony so bring it about, that they are never brought to an account. If wee have any such thought wee deceive our selves; there is no dodging with God, no delay, no not for a moment, when hee sendeth his Pursuivant for us from the high Court of Starre-chamber in Heaven: as he (in Saint Gregories dayes) found by woe∣full experience, who being summoned by death approaching to bring in his accounts before they were ready, cryed out pitifully, Inducias vel ad horam, O reprivall but for a day, truce but for an houre, respite but for a mi∣nute: but could not obtaine it, but was suddenly posted away to the judge∣ment seat of Christ: and who of us knoweth whether he shall be the next to whom God will send a messenger to bring him before him to render an account of his Stewardship, saying to him in the words of my Text, Redde rationem dispensationis tuae, Give an account

Of thy Stewardship. (Thy.) I know not how it commeth to passe, that most men now a dayes are sicke of Saint Peters disease, when Christ tel∣leth them of their duty, or fore-sheweth them their end, they are inquisi∣tive about others, saying,t 1.1245 What shall this man doe? There are divers kindes of Stewards, some of powers, some of wealth, some of knowledge, some of the Word and Sacraments. Kings dominions, and Bishops dio∣cesses, and Lords lands, and Rich mens mony, and Clerkes writings, and Merchants trades, and Tradesmens shops, and Husbandmens ploughes are their Stewardship, of which they must give an account; and yet few there are that minde their owne account to their Master for that wherewith they are trusted: but every man looketh to anothers. The Ploughman censu∣reth the Tradesman, the Tradesman the Merchant, the Merchant the coun∣try Gentleman, the country Gentleman the Courtier, and all the Mini∣sters of God; as if to impeach others were to cleare themselves. At the audit day they will finde that it will little availe them to say, I am no tot quot, I am no joyner of house to house, or land to land, I am no usurer, op∣pressor, or extortioner like other men: when it will be replyed unto them, but thou art like the Pharisee, a deep dissembler, a counterfeit saint, a se∣cret

hypocrite, a slanderous backbiter, a busie-body, an uncharitable censu∣rer, a streigner of a gnat in others, when thy selfe eatest many a flye, nay swal∣lowest many a camell.u 1.1246 Plutarch rightly observeth, that they who delight to gad abroad, for the most part have smoaky, nasty, or dankish houses, or at least ill rule, & no content at home; so when men range abroad, and play the spies and scouts, and pry into other mens actions, it is a signe that they have a foule house at home, and ill rule in their owne conscience. Wherefore* 1.1247 Stella, according to his name Starre, well illustrateth this Text, Give an account of thy Stewardship, not of any other mans: Pry not into his life, set not his actions upon the racke, reade not a lecture upon his manners; but meditate and comment upon the booke of thine owne conscience, that thou mayest make even reckonings there. It is an uncivill part to over-looke o∣ther mens papers, especially bills of account, which no way concerne us: yet there are those that take to themselves a liberty to looke into, and exa∣mine the bookes of other mens conscience, not being able to reade a letter in their owne: herein resembling the crocodile, which seeth nothing in the water, which is his chiefest place of aboad, yet is very quicke and sharpe sighted on the land out of his owne element to doe mischiefe. I will undertake that any man shall have worke enough to cast up his owne ac∣counts, if hee looke into every particular for which hee is to reckon, every stray thought, every idle word, every inconsiderate action & sudden passion. God is not herein like unto many great personages, who seldome or never call their Stewards to an account; or if they call them, they looke over their bookes and bills but sleightly, taking the visus in grosse. For hee will certainly call all men to a most strict and particular account of every mo∣ment of time they have spent, of every particular grace they have recei∣ved, of every particular duty they have omitted, of every particular sinne they have committed in deed, word, or thought, nay of the first motion and inclination to evill. The smallest atomi or moates that flye in the ayre are discerned in the Sunne; so the smallest sinnes and offences shall be dis∣covered at the brightnesse of Christs comming. And as the words that are written with the juyce of a Lemmon, cannot be read when they are writ∣ten, but may be plainly and distinctly if you hold the paper to the fire, and dry the letters; so the smallest letters in the book of our conscience, yea the least notes, and points, and scratches, which neither any other nor our selves see well now, shall easily be discerned by the fire of the last judge∣ment. The conceit whereof tooke such a deep impression in the render heart of Saint Hierome, that he professethx 1.1248 wheresoever he was, whatsoever he did, whether he ate or dranke, or walked abroad, or sate in his study, or talked with any, he thought he heard the last Trump sound shrill in his eares, Awake yee that sleep in the dust, and come to judgement. At which time that you may be all more perfect, I would advise you toy 1.1249 reckon before hand with your selves, either at private fasts, or every evening. Amongz 1.1250 Pythago∣ras his golden Verses these seem to mee to be most weighty: Before thou suffer thy temples to take any rest, resolve these three questions, Wherein have I transgressed? What have I done? What part of my duty have I left this day undone?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

According to which rule Seneca recordeth it to the eternall praise of Sextius, that every evening hee put these interrogatories to his soule,* 1.1251 What wound hast thou healed this day? What vice hast thou withstood? Wherein art thou better than thou wert the day before? thus Pythagoras ad∣vised, thus Sextius did, and yet neither of them (for ought appeareth) thought of any other judge than their reason, nor accusers than their thoughts, nor tormentors than their vitious affections, nor hell than their owne conscience. What suppose yee would they have done? what care would they have taken? how oft would they have revised their ac∣counts, if they had thought they should have been brought to answer for all their actions, speeches, gestures, affections, nay thoughts, purposes, intentions, deliberations, and resolutions, before God and his holy Angels at the dreadfull day of judgement? If the consideration of these things no whit affect you, you shall one day give an account among other your sins for the unprofitable hearing of this Sermon. His word which I have prea∣ched unto you this day, shall testifie against you at that day. Give me leave therefore a little to rouze you up, and by applying the steele of my Text to your flinty hearts, to strike out of them the fire of zeale. I told you be∣fore of foure sorts of Stewards, the sacred, the honourable, the wealthy, and the common and ordinary. I will begin with the sacred.

* 1.1252

Thou to whom the Oracles of God and soules of men are committed, who hast received grace by imposition of hands, not to gaine applause to thy selfe, or an high step of dignity on earth; but to win soules to God, and bring men to Heaven: thou to whom the mist of blacke darknesse is reserved for ever, if thou departest from the holy commandement, and drawest others after thee; but an eminent place amongst the Starres, if thou turne many to righteousnesse: how is it that thy minde, study and en∣deavour is not to build Gods house, but to raise thine owne; not to adde by the ministery of the Gospel those to the Church that shall be saved, but Imponere Pelion Ossae, to lay steeple upon steeple, and preferment upon preferment, and adde dignity to dignity? either not preaching at all, or like the high Priest in the old Law, entering but once a yeere into the Sanctum sanctorum, or at the most furnishing but some few high Fe∣stivals with some rare and exquisite peeces of stuffe, embroidered with variety of all arts and sciences, save Divinity. Is this to preach Christ crucified? Is this toa 1.1253 feed, feed, and feed? is this to beb 1.1254 instant in season, and out of season; to reprove, rebuke, to exhort with all long-suffering and doctrine? is this toc 1.1255 declare the whole counsell of God? is this tod 1.1256 attend to reading, to exhortation, to doctrine, to continue in them? is this to give themselves wholly to the worke of the Ministery, that their profiting may appeare unto all? is this toe 1.1257 warne every one publikely, and house by house, day and night with teares to save themselves from the corruption of the world, & the snares of Sathan, & wrath to come? Will a purchased dis∣pensation of absence from thy Cure upon some plausible pretence, or thy Curates diligence excuse thy supine negligence, or secure thee from

the Apostlesf 1.1258 Vae, Woe be to mee Paul, if I preach not the Gospel in mine owne person? O thinke upon it in time to make a better reckoning be∣fore thou be summoned to give up the last accounts in the words of my Text, Give an account of thy Stewardship, of thy Ministery.

Next to the sacred Steward commeth in the minister of State and Ma∣gistrate to bee rounded in the eare with the admonition in my Text.* 1.1259

Thou to whom both the Tables are committed, who art ordained by God, and appointed by thy Soveraigne to see religion maintained, justice executed, and peace kept: how commeth it to passe that the sword of justice lyeth rusty in the scabard, and is not drawne out against Sabbath-breakers, contemners of the Church discipline, blasphemers, swearers, drunkards, lewd and scandalous livers? Doest thou use the authority committed to thee to revenge thy selfe, and not to redresse wrongs done to the law? nay doest thou protect and bolster iniquity and impiety? doest thou live by those sinnes, and draw a revenue by licensing those pla∣ces of disorder, which thou art made a minister of justice to suppresse? Is this to be a man fearing God, and hating covetousnesse? is this to stop the mouth of impiety? to cleanse the sinkes of impurity? to purge out the filth that is in the skirts of Jerusalem? to reforme all abuses, and to prevent Gods judgements upon this Realme, by punishing all the viola∣ters of his lawes? Remember that thou who here sittest upon the bench, shalt one day be called to the barre, to be tryed for eternall life or death before the Judge of all flesh, from whose face the heavens and the earth fled, and their place could no where bee found. O thinke in time to make a better reckoning before thy summons to give in thy last account in the words of my Text, Give an account, &c. viz. of thy authority and com∣mission.

After the Ministers of the Gospel and the Magistrate,* 1.1260 come the rich of this world to be admonished to looke to their accounts.

Thou whom thy Master hath trusted with much of his goods and coine, to beautifie his Sanctuary, to maintaine them that serve at his Altar, and to stay and si∣lence the lowd cryes and deep sighes of the hungry, thirsty, naked, op∣pressed, imprisoned, and captivated members of thy Redeemer; doest thou bury thy mony under the ground, or locke it up in thy iron chest till it rust? Doest thou like the Gryphine in the naturall story keep others from the precious metall, whereof thy selfe makest no use at all? Thoug 1.1261 savest the mony, which being saved will not save thee, and losest by kee∣ping it the blessing of God, the prayers of the poore, nay thine owne soule, by preferring thy Mammon, and setting it in thine owne affection before thy Saviour. How canst thou give an account of thy Stewardship, who hast laid out nothing for thy Masters use; who yet will certainly question thee as well pro lucro cessante, as pro damno emergente, as well for not imploying his mony for his advantage, as for that thou hast im∣ployed to losse? In which regard Sainth 1.1262 James ringeth them a sad peale after the passing bell hath gone for them, Goe to now you rich men, weep and howle for the miseries that shall come upon you; your riches are corrup∣ted, your garments moth-eaten, your gold and silver is cankered, and the rust of them shall be a witnes against you, and shall eate your flesh as it were fire.

* 1.1263Here let not the prodigall spender vainly flatter himselfe, that his con∣dition shall be easier at the day of judgement than that of the covetous; be∣cause he suffereth not his mony to rust: but rather causeth it to glissen in his plate, glare in his jewells, glitter in his apparrell, shine in his gilt rooms, cabbinets, furnitures and hangings. For all this lustre shall bee a cleare evi∣dence against him of his wasting his Masters substance; and if it shall goe hard with the hard and covetous man, who layeth not out his Masters mo∣ny, what may this exhauster expect? if the Miser shall suffer as ai 1.1264 sacrile∣gious person, because he giveth not the poore their due, what punishment is he like to endure, who robbeth the Church, racketh his tenants, oppresseth the poore, extorteth from, or exacteth upon all, to maintaine either his vain glorious pride, or delicate pallate, or idle sports, or impure pleasures? How many hunger and cold starved poore will have an action against this Stew∣ard, for preferring his Hawkes and Hounds before them: and riotously expending that in one luxurious feast, which would have fed them for many yeeres: and laying out that in one costly sute or rich jewell, wherewith hundreds of them might have been clothed in the bitterest winter season, and thereby their lives preserved? how will they be ashamed and confoun∣ded at the great audit day, to deliver in an account after this manner?

In vain sports thus much, in satisfying my lust thus much, to make ostentati∣on of my greatnesse thus much, to be revenged of my enemies thus much, for maintenance of Gods worship not the tenth of my tenth, nay not the hundreth part of my rapines, for the reliefe of the poore a trifle, in vo∣luntary oblations nothing at all. O thinke upon this in time, that you may make better reckonings before you bee summoned to give in your last accounts in the words of my Text, Give an account of thy Steward∣ship, of thy wealth and worldly blessings.

* 1.1265Are all dispensers of the Word and Sacraments? are all in authority? are all commanders? have all the wealth of the world? surely no: yet all are accountants; some for their trade and course of life, others for their na∣turall parts and gifts, and all for their time. Few I perswade my selfe can give a good account of the first, fewer of the second, but fewest of all of the third. It was spoken by a Heathen of the Heathen, but I feare it may be truely said of many Christians in profession,k 1.1266 that they spend a great part of their life in sinfull actions, the greatest in idlenesse, the whole in imper∣tinent businesse. The dearest losse of all is of time: because if wee have imbe∣zelled our estate by ill husbandry, we may repaire it by thrift and industry; if we have pawned our plate, and houshold-stuffe, & jewells, they may be redeemed againe; if we have morgaged our lands, the morgage may be sa∣tisfied, and our lands restored: but the time that we have idlely, or lewdly, or loosely spent can never bee recovered. No man need Bellerophon like spurre a flying horse, time posteth of it selfe: yet many men not content to let time goe from them in her swiftest motions, they drive her out, and de∣vise how they may set her packing, and bee soonest rid of her; like thel 1.1267 Persian King, who proposed a great reward to any that could invent any new pastime, they highly value such companions with whom they may lavish out the flower and best of their time. The account of these brave Gallants, and noble Sparkes, as they are termed, is soone cast.

Halfe the night

gamed and revelled, and as much of the day slept out, and the remainder indifferently shared between the Taverne and the Play, and the worst of the three.

Neither can the other sexe give an account much better,* 1.1268 whose day after a ramisticall dichotomy being divided into forenoone and after∣noone: the former part is usually taken up in dressing, trimming, and I feare in that for which they have no colour in holy Scriptures, nor the example of the best times, painting; the later in idle visits, and seeking after the fa∣shions. They allow themselves little time for the contemplation of any thing save their face and dresses in their glasses, nor trouble they their heads with any thing so much as their tiring. In summe, they spend all their time in a manner in beautifying and adorning their body to please their lovers, but in comparison none at all in beautifying and adorning their soules to please their Maker and Husband Christ Jesus. Of these Saintm 1.1269 James long ago gave us the character, They live in pleasure in the earth, and waxe wan∣ton, and are fatted for the day of slaughter. I spare to rehearse other lavi∣shing out of time, lest the rehearsing thereof might seeme worthy to bee numbred among the idle expences thereof. And now it is time to set the foot to the account of my meditations on this Scripture,* 1.1270 and draw neere to that which we all every day draw neerer, unto an end. The* 1.1271 end of all things is at hand: be sober therefore, & watch unto prayer. The day of the Lord will come as a theefe in the night, in the which the heavens shall passe away with a great noise, and the elements shall melt with fervent heat, the earth also and the workes thereof shall be burned up. This great Doomes-day cannot bee farre off, as wee see by the fearfull fore-runners thereof: howsoever the day of our death, which may be called little doomes-day, will soon overtake us; peradventure before the Sunne yet set, or this glasse be runne. Where∣fore, I beseech you all that heare mee this day, in the feare of God, by occa∣sion of the summons in my Text, to enter into a more strict examination of your life than ever heretofore: bring out all your thoughts, words, deeds, projects, councels and designes, and lay them to the rule of Gods Law; and if they swerve never so little from it, reforme and amend them: re∣count how you have bestowed the blessings of this life, how you have imployed the gifts of nature, how you have increased your talents of grace, wherein the Church or Common-wealth hath been the better by you; consider how you have carried your selves abroad in the world, how at home in your private families, but how especially in the closet of your owne heart. You know out of the Gospel, that a mansn 1.1272 house may be swept and garnished, that is, his outward conversation civill and faire, and yet harbour seven uncleane spirits within. If lust, and covetousnesse, and pride, and envie, and malice, and rancour, and deceit, and hypocrisie, like so many serpents lye under the ground, gnawing at the root of the tree, be the leaves of your profession never so broad, and seem the fruits of your actions ne∣ver so faire, the vine is the vine of Sodome, and the grape the grape of Gomor∣rah. There is nothing so easie, as to put a fresh colour upon a rotten post, and to set a faire glosse upon the fowlest matters, to pretend conscience for most unconscionable proceedings, and make religion it selfe a maske to hide the deformity of most irreligious practices. But when the secrets of all hearts shall be opened, and the intents and purposes of all our actions mani∣fested,

and the most hidden workes of darknesse brought to light. As it is to bee hoped, that many that are infinitely wronged in the rash censures of men, shall be justified in the sight of God and his Angels; so it is to be fea∣red, that very many whom the world justifieth and canonizeth also for Saints, shall be condemned at Christs barre, and have their portion with hy∣pocrites in hell: there shall be weeping and gnashing of teeth. Wherefore sith we shall all one day come to such a publike, such an impartiall, such a parti∣cular tryall of all that we have done in the body, either good or evill: let us looke more narrowly to all our wayes, and see that they be streight and even.

1. Let us search our heart with all diligence, let us look into all the cor∣ners thereof, and see there lurke no wickednesse, nor filthinesse, nor hypo∣crisie there: let us looke to our thoughts, that they be pure: to our desires, that they be lawfull: to our affections, that they be regular: to our passions, that they be moderate: to our ends, that they be good: to our purposes, that they be honest: to our intentions, that they be sincere: to our resolu∣tions, that they be well grounded and firme.

2. Next, let us take our tongue to examination, and weigh all our words in the ballance of the Sanctuary, and try whether they have not been light and idle, but grave and profitable: not crafty and deceitfull, but simple and plaine: not false and lying, but true and faithfull: not outragious, but so∣ber: not filthy, but modest: not prophane, but holy: not censorious, but charitable: not scurrilous, but ponderous: not insolent, but lowly and courteous: not any way offensive and unsavoury, but such as mighto 1.1273 mini∣ster grace to the hearers.

3. Lastly, let us lay our hands upon our handy workes, and examine our outward acts and deeds.

• 1. Whether they have been alwayes justifiable in generall by the Law of God, that is, either commanded by it, or at least warranted in it.
• 2. Whether they have been and are conformable to the orders of the Church, and lawes of the Land. For wee must obey lawfull autho∣rity for conscience sake, in all things that are not repugnant to the divine Law, as Bernard piously resolveth, saying, Thou must yeeld obedience to him as to God, who is in the place of God, in those things that are not against God.
• 3. Whether they have been agreeable to our particular calling. For some things are justifiable by the Law of God and man in men of one state and calling, which are hainous sinnes in another: as we see in the cases of Uzza and Uzziah.
• 4. Whether they have been answerable to our inward purposes, inten∣tions and dispositions. For though they are otherwise lawfull and agreeable, yet if they goe against the haire, if they are done with grudging and repining, and not heartily, they are neither acceptable to God nor man.
• 5. Whether they have been (all things considered) most expedient. For as many things are profitable and expedient that are not law∣full; so some things are lawfull that are notp 1.1274 expedient: and because they are not expedient, if necessity beare them not out, they become

• by consequent unlawfull. For we are not onely bound to eschew all the evill we know, but also at all times to doe the best good wee can: else wee fulfill not the commandement of loving God with all our heart, and all our soule, and all our strength.

To summe up all. I have discoursed unto you, first, of the Stewardship of the things of this life: secondly, of the account of this Stewardship: thirdly, of the time of this account. The Stewardship most large, the ac∣count most strict, the time most uncertaine. After the explication of these points, in the application I arraigned foure Stewards before you: first, the sacred: secondly, the civill: thirdly, the wealthy: fourthly, the ordinary: and found them all very tardy and imperfect in their accounts: which that you might not be, I but even now delivered unto you the rule of three, or golden rule, as it is called in sacred algebray, whereby you may easily num∣ber your dayes, and cast up your accounts, and infallibly perfect the bookes of your conscience. What remaineth, but that at your first and best opportu∣nity you fall on this worke, cast your accounts privately in the chamber of your heart, peruse the booke of your conscience, mend what is amisse by unfained and hearty repentance, fetch out all the blots and blurres there with the aqua fortis of your teares: and if yet there remaine any thing which you cannot well account for, to meet your Master before hand upon your knees, and beseech him to put it upon his Sonnes score, and to satisfie himselfe out of the infinite treasury of his merits, or to wipe it out with the spunge that was offered him on the Crosse? This if yee practise daily, and make even with God every night; you shall be perfect and ready when your Master shall call for your accounts: and you shall be found of him in peace, and he shall then say unto you, Well done good and faithfull Stewards, yee have been faithfull in a little, I will set you over much: yee have been faithfull in temporall, I will trust you with eternall goods: yee have been faithfull in earthly, I will commit to you heavenly treasures: yee have been faithfull in a Stewardship, I will give you a Kingdome: enter into your Ma∣sters joy. Into which God grant we may all enter, when we are passed out of this vale of teares, through the merits of Christs death and passion, by the conduct of his holy Spirit. To whom, three persons and one God, &c.

PHILIP HIS MEMENTO MORI: OR, The Passing Bell. A Sermon preached in Mercers Chappell at the Funerall of Master Benet, Merchant. THE XXII. SERMON.

DEUT. 32.29.

O that they were wise, then they would understand this, they would consider their later end.

Right Worshipfull, &c.

HEnoch lived by just computation so many yeeres as there are dayes in the yeere, viz. 365. and he was the seventh man from Adam, and dyed in annoa 1.1275 Sabba∣thico, the Sabbathick yeere, and thereby became a lively Embleme both of this life, and the life to come. For the labours of this life are governed by the course of the Sunne, which is finished in that period of time; and the rest of the life to come is evidently prefigured in the Sabbath. It is farther written of him in the holy Records of eter∣nity, that heb 1.1276 walked with God, and was therefore translated that hee should not see death, to teach us, that they who walke with God all the dayes of their life as he did, shall come into no condemnation, but immediately passe from death to life, from death temporall to life eternall, which was not ob∣scurely disciphered unto us in the narration of the seventh dayes creation. After the mention of every day in the weeke, and the worke thereof, wee

reade, so the evening and the morning were the first day, and so thec 1.1277 second, and the rest: but after the relation of the seventh dayes creation, on which God rested and blessed and sanctified it, the former clause is quited 1.1278 omitted. It is not added as in the rest, so the morning and the evening were the se∣venth day: because in Heaven, whereof the Sabbath was a type, there is no morning and evening, much lesse night; but as it were perpetuall high-noon. For thee 1.1279 Lambe is the light thereof, and this Lambe is thef 1.1280 Sunne of righ∣teousnesse, which never riseth nor setteth, but keepeth still in the midst of the Empyreall Heaven and Throne of God: as on the contrary, in Hell there is nothing but continuall midnight and everlasting darknesse. Thus the wisedome of God justly, and the justice of God wisely hath proportio∣ned the rewards in the life to come to the workes of men in this life: they that cast off the works of darknesse, and put on the armour of light, and walk in the light as children of the light here, shall hereafter possesse the inheritance of theg 1.1281 Saints in light; but they who love darknes more than light, and have fellowship with the unfruitfull workes of darknesse, and continually walke as in the darke, in grosse and palpable ignorance, in gluttony and drunkennesse, in chambering and wantonnesse, and the like sinnes of darknesse here, shall hereafter inhabit the region of perpetuall darknesse, and never vanishing shadowes of death. O that we were wise, then we would understand these things, and in the beginning of our race in this world thinke of ourh 1.1282 later end. For the beginning of wisedome is the consideration of our end; and a forcible meanes to bring us to everlasting life, is to meditate continually upon our death. To thinke what wee shall be, stench and rottennesse, and worse if we be not better, ashes and cinders of hell, will through the power of Christs death make us what we should be, that is, dead to sinne, dead to the world, dead in our selves, but alive in God. How can hee live in sinne, who perpetually apprehendeth that hee shall dye eternally for his sinne? how can he make a trade of iniquity, and a sport of religion, and a mock of God, and a god of his belly, who hath hell torments alwayes before the eyes of his minde?i 1.1283 Jerusalem remembred not her last end; therefore shee came downe fearfully: and because wee put from us the evill day, it com∣meth fast upon us. It were unpossible to goe on forward as wee doe in the wayes of sinne and pathes of death, if wee would dwell but a little while upon these or the like thoughts: After a few dayes, perhaps this very day, yea this houre, I shall be called to a strict account of my whole life, charged with all the sinnes open and secret that ever I have committed, accused by the Divell, convicted by mine owne conscience, condemned by the dread∣full Judge of quicke and dead, to be cast into utter darknesse in hell, there to endure such torments for ever, as it would breake the strongest heart, and conquer all humane patience to feele but for an houre. Haec cogitare est vitiis omnibus renunciare, to enter into a serious consideration of these things, is to chase away all wanton and wicked thoughts and to send a bill of divorce to the world and all her minions, the mistresses of our carnall affections: but this is the mischiefe, as S.k 1.1284 Cyprian pricking the right veine telleth us, it is a thing to be bewailed with teares of bloud, that none almost mindeth everlasting torments. For did they minde them and beleeve them, they could not but feare them, and if they feared them ••••••y would

beware of them; and if they would beware of them, they might escape them. O that men therefore were wise, to thinke upon hell before they rushed on the brinke of it, and enter into a serious consideration of Gods fearfull judgements upon obstinate and impenitent sinners before they were overtaken by them. This is the scope and effect of these words, and I pray God they may worke this effect in us, that laying before our eyes the fear∣full ends of the wicked, and their damnation, wee may learne from hence∣forth to be wise unto salvation.

The unum necessarium and chiefe point of all to be thought upon in this life is, what shall become of us after wee goe from hence: for here (God knowes) we have but a short time to stay. We reade in Kingl 1.1285 Solomons di∣stribution of time, according to the severall occasions of mans life, to every thing there is a season, and a time to every purpose under the heaven, a time to be borne, and a time to dye: but wee reade of no time to live, as if our death bordered upon our birth, and our cradle stood in our grave; yet upon this moment rather than time of our life dependeth eternity.

* 1.1286The greatest perfection attainable by man in this life is wisedome, and the most proper act of wisedome is consideration, and the chiefest point of consideration is our later end. First therefore the Spirit of God in this Text commendeth wisedome to their desires. Secondly, consideration to their wisedome. Thirdly, their later end to their consideration: and the more to stirre up their affections and expresse his, he delivereth this his ad∣vice in a wish, and accompanieth it with a deep sigh, saying, O that they were wise, they would understand this, that it is not for their sakes that they might bragge, but for their enemies sake that they might not bragge, that I have thus long spared them. For I had long ere this scattered them a∣broad, and made their remembrance cease from amongst men, but that I knew their adversaries would take advantage thereat, and waxe proud upon it,* 1.1287 and say our high hand, and not the Lord hath done it. For they are a Nation void of councell, neither is there any understanding in them. Which words beare a light before the words of my Text,* 1.1288 and thus bring them in:

O that they were wise, then they would understand this, viz. that nothing standeth between them and my wrath, my wrath and their destruction, but the pride of their enemies: they are indebted to the fury, malice, and insolency of the Heathen, who seeke utterly to destroy them, and by proudly treading upon their neckes, to trample true religion under feet, that hell raines not downe upon them from heaven, and they not burnt like Sodome, and consumed like Gomorrah. Were they wise, they would understand it, and understanding consider how neere they are to their end, and considering it meet the Lord upon their knees, to prevent their utter overthrow.

* 1.1289O that they were so wise. If those words wherewith Moses beginneth his Swan-like song immediately before his death,* 1.1290 My doctrine shall drop as the raine, and my speech shall distill as the dew, as the small raine upon the tender herbe, and as the showers upon the grasse, were verified of any of his words, they are certainly of these in my Text, which drop like raine, or rather like ho••y from his mouth: whereby wee may taste how sweet the Lord is in his speeches, how milde in his proceedings, how passionate in his perswa∣sions,

what force of art & eloquence he useth to draw us unto him, without force & violence. Are not sighes the very breath of love? are not sobs the accents of grief? are not groanes fetched deep the long periods of sorrowes ravishing eloquence? which Almighty God breathes out of the boyling heat of his affection both here and elsewhere: Om 1.1291 Ephraim, what shall I do unto thee? O Judah, how shall I intreat thee? for your righteousnesse is as a morning cloud, & your goodnes as an earthly dew vanisheth away. O thatn 1.1292 my people had hearkened unto mee, and Israel had walked in my wayes. I should soone have subdued their enemies, and turned my hand against their adver∣saries. The haters of the Lord should have submitted themselves unto him: but their time should have endured for ever. Hee should have fed them with the fi∣nest of the wheat, and with honey out of the rocke would I have satisfied thee. And, Oo 1.1293 Jerusalem, Jerusalem, which killest the Prophets, and stonest those that are sent unto thee, how often would I have gathered thy children together as a hen doth gather her chickens under her wings, but yee would not? How can the affection more outwardly enlarge, or the heart open it selfe, than by opening the bosome, and stretching out the armes to imbrace? Behold thep 1.1294 armes of Almighty God stretched all the day long to a rebellious people, which walketh in a way that was not good, after their owne thoughts. What truer Embassadours of a bleeding heart than weeping eyes? behold the teares of our Saviour over Jerusalem, and reach your hand, and thrust it in∣to the hole of his side, and you shall feele drops from his heart bleeding a∣fresh for your ungratefull refusall of his love, and despite of his grace. If drops of raine pierce the stones, and drops of warme Goats bloud crumble the Adamant into pieces; shall not Christs teares sinke into our affections, and the drops of his heart bloud breake our hearts with godly sorrow, and make them so thorougly contrite by unfained repentance, that they may be an acceptable sacrifice unto him? according to the words of the Psalmist,q 1.1295 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou shalt not despise. Were not that City very unwise, that would re∣fuse any tolerable conditions of peace offered by a potent enemy, against wh••m shee could not make her party good in warre? Beloved, are wee a∣ble to hold out warre with Almighty God? to maintaine a fight against his plagues and judgements? what are we but dead men, if hee lay hold on his glittering sword? why then doe wee not come in whilest hee holdeth out his golden Scepter of mercy? why sue wee not to him for a treatie of peace? It can be no disparagement to us to seeke to him first; yet we need not, he seeketh to us first, he maketh an overture of his desire for peace, he draweth conditions with his owne hand, and offereth them to us, as wee heard before out of the 81. Psalme, If Israel would have walked in my waies, &c. that is, if you will yeeld to mee, and acknowledge mee for your Lord, and accept of my lawes, I will take the protection of you a∣gainst all your bodily and ghostly enemies, I will secure you from all dan∣ger, enrich you with grace, give you all the contentment you desire upon earth, and preferre you to a crowne of glory in heaven. Can you desire fairer conditions than these? know yee who it is that tendereth them? he is your Lord and Maker, who need not condition with you; that which hee meekly craves he could powerfully force you unto; hee sueth for that

by entreaty, which hee may challenge by right; all that hee requireth on our part is but our bounden duty, and his desire is that we should bind him to us for doing that service which wee are bound to doe. Was there ever such a creditour heard of, that would come in bonds for his owne debt, and become a debtour to his debtour? Saintr 1.1296 Austin could not hold when he fell upon this meditation, but breaketh out into a passion, Thou vouchsafest, O Lord, by thy promises to become debtour to them, to whom thou remittest all debts. What happinesse! what honour is it to have Almighty God come in bonds to us? I beseech you thinke what they deserve who set light by so great a favour, and refuse such love.

* 1.1297Now God maketh as it were love to us, and in dolefull Sonnets com∣plaines of our unkindnesse, O that my people would have hearkened to my voice, &c. To which his amorous expostulations if wee now turne a deafe eare, the time will come when wee shall take up the words of God in our owne persons, and with hearts griefe and sorrow say, O that we had hearke∣ned to the Lord, O that we had walked in his wayes; then should we have seen the felicity of his chosen, and rejoyced with the joy of his people, and glo∣ried with his inheritance: but now wee behold nothing but the misery of his enemies, and are confounded with the shame of reprobates, and suffer the torments of the damned, and shall till wee have satisfied to the utmost farthing. Now God wooeth us with deepest protestations of love, and lar∣gest promises of celestiall graces, which if we make light of, it will one day fall heavie upon us. The sweetest wine corrupteth into the sharpest vine∣gar, and the most fragrant oyntments, if they putrefie, exhale most pesti∣lent savours; and greatest love, if it be wronged, turneth into the greatest hatred. Now God as a lover passionately wooeth us, but if wee sleighten him, and despise his kinde offers, he will change his note, and turne his wooe into a woe, as we heare,s 1.1298 Woe be unto them, for they have fled away from mee; destruction shall be unto them, because they have rebelled against mee: though I have redeemed them, yet they have spoken lyes against mee. After the clearest flash of lightening followeth the terriblest clap of thunder: in like maner af∣ter Gods mercy in Scripture hath for a long time lightened, & most clearly shewed it selfe to any people or nation, his justice thundereth out most dreadfull threats. For example: after Gods familiar disputation with his Vineyard,t 1.1299 My beloved had a vineyard in a very fruitfull hill, and hee fen∣ced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a wine-presse therein: and he looked that it should bring forth grapes, and it brought forth wilde grapes. And now, O inhabitants of Jerusalem, & men of Judah, judge I pray you between me & my Vineyard, what could I have done more to my Vineyard that I have not done? &c. mark the fearfull conclusion (Verse 5.) I will tell you what I will do to my Vineyard, I will take away the hedge thereof, & it shall he eaten up, I will breake downe the wall thereof, and it shall be troden downe. And what ensued upon our Saviours teares over Jerusalem, which would not sinke into their stony hearts, but the bloudy tragedy which was acted upon them 40. yeeres after by the Romans? who spared neither the an∣nointed head of the Priest, nor the hoary head of the aged, nor the weaker sexe of women, nor the tender age of infants; but put all to the sword,

sacked the walls, rifled the houses, burned the Temple downe to the ground, and left not one stone upon another. O that wee were wise, then wee would understand, and observe the method of Gods proceedings, and in the ruine of Gods people, if wee repent not, consider our later end. O that they were

Wise. The Philosophers distinguish wisedome into

• ... [Observ. 2] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sapience.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prudence.

Sapience they define to be the knowledge of all divine & humane things, so farre as they fall within the scantling of mans reason.

Prudence they restraine to the ordering of humane affaires: and this they divide into

• 1. Private,
• 2. Publike: and this they subdivide into
  • 1. Civill,
  • 2. Military.

Military prudence maketh a wise souldier, civill a wise statesman, do∣mesticke a wise housholder, and sapience a wise contemplative, and mo∣rall prudence in generall a wise practick man. The rules of this wisedome are to be taken from the precepts of Philosophy, discourses of Policy, the apophthegmes & stratagems, sentences and examples of those whom the world hath cryed up for Sages; but this is not the wisedome which Moses here requireth in Gods people, and passionately complaineth of the want of it: but a wisedome of a higher nature, or, to speake more properly, a wisedome above nature, a wisedome which descendeth from the Father of lights, which directeth us so to order and governe our short life here, that thereby we may gaine eternity hereafter: so to worship and serve God in Christ in this world, that we may reigne with him in the world to come. The infallible rules of this wisedome are to be fetched onely from the in∣spired Oracles of God extant in the Old and New Testament: the chiefe whereof are these;

1. To receive and entertaine the doctrine of salvation,* 1.1300 which is the wise∣dome of God in a mystery, confuting the errours, and convincing the folly of all worldly wise men.

2. To deny our selves, and our carnall wisedome and reason, and bring eve∣ry thought in obedience to the Gospel.

3. To account our selves strangers and pilgrimes here upon earth, and so to use this world as though wee used it not.

4. To know, that we are not Lords of our lands, wealth and goods, but only Stewards, to account for them: and therefore so to dispense and distribute them, that we make friends of unrighteous Mammon, that when it faileth us, they may receive us into everlasting habitations.

5. To seeke the Lord whilest hee may bee found, and not to de∣ferre our repentance from day to day.

6. To be sure to provide for our eternall state, whatsoever becommeth of our temporall; and to preferre the salvation of our soule before the gaining of the whole world.

7. To examine daily our spirituall estate, and to informe our selves truly how we stand in the Court of Heaven, in Gods favour, or out of it.

8. To observe to what sinnes wee are most subject; and where wee are weakest, there continually to fortifie against Sathans batteries.

9. In all weighty occasions, especially such as concerne our spirituall estate, to aske counsell of God, and take direction from his Word.

10. To consider the speciall workes of Gods providence in the carriage of the affaires of this world, and make use thereof to our selves.

11. Lastly, to meditate upon the Law of God all the dayes of our life, and consider their blessed end that keep it with their whole heart; and their accursed death that transgresse it. And so I fall upon the second branch of my Text:

[Observ. 3] They would consider. I have already proposed wisedome to your desires: now I am to commend consideration to your wisedome. The Schoole Divines make this the speciall difference between the knowledge of men and Angels, that the knowledge of Angels is intuitive, but of men discur∣sive: they see all things to which the beame of their sight extendeth, as it were on the sudden with one cast of the eye; but we by degrees see one thing after another, and inferre effects from causes, and conclusions from principles, and particulars from generalls: they have the treasures of wise∣dome and knowledge ready alwayes at hand; we by reading, hearing, con∣ference, but especially by meditation must digge it out of the precious mynes where it lyeth. In which regard Barradius, alluding to the sound of the word though not to the Grammaticall originall, saith, meditatio est quasi mentis ditatio, meditation is the enriching of the soule, because it delves into the rich mynes of wisedome, and maketh use of all that wee heare or reade, and layeth it up in our memories. Seneca fitly termeth it rumination, or chewing of the cud, which maketh the food of the soule taste sweeter in the mouth, and digest better in the stomacke. By the Law of God theu 1.1301 beasts that chewed not the cud were reckoned among the unclean, of which the people of God might not eate: such are they in the Church, that never ruminate, or meditate upon those things they take in at the eare, which is the soules mouth. I know no difference more apparent between a wise man and a foole than this, that the one is prometheus, hee adviseth before; the other is epimetheus, he acteth first, and deliberateth afterwards, and* 1.1302 wardeth after hee hath received the wound: the one doth all things headily and rashly; the other maturely and advisedly. A man that hath an understanding spirit, calleth all his thoughts together, and holdeth a cabinet councell in the closet of his heart, and there propoundeth, debateth, deliberateth and resolveth what hee hath to doe, and how, before hee im∣barke himselfe into any great designe, or weighty affaire. For want of this preconsideration most men commit many errours, and fall into great inconveniences, troubles and mischiefes, and are often caught unawares in the Divels snare; which they might easily have shunned, if they had looked before they leaped, and fore-casted their course before they entred into it.

It is a lamentable thing to see how many men, partly through carelesnesse and incogitancie, partly through a desire to enjoy their sensuall pleasures without any interruption, suffer Sathan like a cunning Faulkner to put a hood upon their soules, and therewith blind the eyes of the understanding; and never offer to plucke it off, or stirre it, before hee hath brought them to utter darknesse.

O that men were wise to understand this cunning of the Divell,* 1.1303 and consi∣der alwayes what they doe before they doe it: and be they never so reso∣lutely bent, and hot set upon any businesse, yet according to the advice of thex 1.1304 Orator, to give their desires so long a breathing time, till they have spoken these two words to themselves, Quid agimus? what doe we? what are we about? is it a commendable worke? is it agreeable to the Word of God? and sutable to our calling? is it of good report? and all circumstan∣ces considered expedient? if so, goe on in Gods name, and the Lord pro∣sper your handy-workes: but if otherwise, meddle not with it, and put off all that the Divell or carnall wisedome can alledge to induce you unto it, with these checkes of your own consciences, saying to your selves,

Shall we offend God? shall we charge our consciences? shall we staine our re∣putation? shall we scandalize our profession? shall we despite the Spirit of grace? shall we forfeit our estate in Gods promises, and foregoe a title to a Kingdome? shall wee pull downe all Gods plagues and judgements upon us in this life, and hazzard the damnation of body and soule in hell; and all this for an earthly vanity, a fading commodity, a momentary plea∣sure, an opinion of honour, a thought of contentment, a dreame of hap∣pinesse? Shall we bett with the Divell, and stake our soules against a tri∣fle? shall we venture our life, and put all the treasures of Gods grace, and our crowne of glory in the Divels bottome, for such light and vile mer∣chandize as this world affordeth? Is it not folly, nay madnesse to lay out all upon one great feast, knowing that we should fast all the yeere after? to venture the boiling in the river of brimstone for ever, for bathing our selves in the pleasures of sinne for an houre?

We forbid our children to eate fruit, because we say it breedeth wormes in their bellies: and if wee had the like care of the health of our soules, as of their bodies, wee would for the same reason abstaine from the forbidden fruit of sinne, because it breedeth in the conscience a never dying worme. O that we were wise to understand this, and to

Consider our later end. I have proposed wisedome to your desires in the first place; and in the second referred consideration to your wisedome: now in the last place I am to recommend your later end to your consideration. A wise man beginneth with the end, which is first in the intention, but last in the execution: and as we judge of stuffes by their last, so of all courses by their end to which they tend. It is not the first or middle, but the last scene that denominateth the play a tragedy or a comedy: and it is the state of a man at his death and after, upon which wee are to passe judgement, whether he be happy or miserable. No man knoweth who hath gotten honour or infamy, till the race is runne; but after the course is finished, when the rewards are distributed to every man according to his worke, when they that have kept within the wayes of God, and held on straight

to the price of their high calling, receive an incorruptible crowne of glory: but they who have turned out of the right way to pursue earthly vanities, receive their wages, eternall death; then all men shall see who was the wi∣ser of the two, and tooke the better course: then the wicked themselves shall confesse their beastly folly, thus rubbing upon their owne sores, and fretting their owne wounds, as we reade in the booke of Wisedome;

And they repenting and groaning for anguish of spirit shall say within them∣selves,y 1.1305 This was he whom we had sometimes in derision, and a Proverbe of reproach. We fooles accounted his life madnesse, and his end to bee without honour. How is he numbred among the children of God, and his lot is among the Saints? Therefore have we erred from the way of truth, and the light of righteousnesse hath not shined unto us, and the sun of righteousnesse rose not upon us. We wearied our selves in the way of wickednesse and destruction: yea, we have gone through desarts, where there lay no way; but as for the way of the Lord, we have not knowne it. What hath pride profited us? or what good hath riches with our vaunting brought us? All those things are passed away like a shadow, and as a Poste that hasted by. And as a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot bee found: neither the path-way of the keele in the waves.

Where is now our gay and gorgeous apparrell? where are our sumptuous hangings? our rich cubboard of plate? our gold and silver? where are our orient pearles? our blushing rubies? our glowing carbuncles? our sparkling diamonds? our beautifull damsels? our pompous shewes? our various delights and pastimes? our riotous banquets? our effeminate songs? our melodious musicke? our lascivious dancing? our amorous imbracings? All these things are vanished like shadowes; but our sorrowes come upon us thicke and threefold: all our joyes, delights and comforts are withered at the root; but our terrours, hearts griefe and torments grow on us more and more, and shall till time shall be no more.* 1.1306 If these piteous complaints and hideous shrikes of the damned in hell move us not, I tremble to speake it, they shall be one day ours: then with anguish of heart and bitternesse of soule we shall sigh and say, O that wee had been wise, then wee would have under∣stood these things, and in time considered of our later end.

[Observ. 5] Our later end setteth before us quatuor novissima, the foure last things:

• 1. Death, most certaine.
• 2. Judgement, most strict.
• 3. Hell, most dreadfull.
• 4. Paradise, most delightfull.

O Death, how bitter is thy remembrance to him that is in the prime of his pleasures, and pride of his fortune? yet the remembrance of judge∣ment is more bitter than of death, of hell than of judgement: death in comparison were no death, if judgement followed not after; and judge∣ment were no judgement, or nothing so dreadfull, if immediately upon it hell were not opened; and hell were not hell, if it deprived us not of the pleasures of Paradise for ever. O that men were wise to consider in the

beginning, or at least before it bee too late, what their later end shall bee; first to dye, then to bee brought to judgement, and after sentence,* 1.1307 either to be led to the rivers of pleasure springing at the right hand of God for evermore, or to be cast into the lake of fire and brimstone with the Di∣vell and his angels, and all the reprobate and damned, thez 1.1308 smoake of whose torment ascendeth up for ever and ever, and they have no rest day nor night.

Ashes keepe fire alive, and the consideration of our end and dissolu∣tion, which shall be into dust and ashes, not onely keepeth alive, but also stirreth up the sparkes of Gods grace in us after this manner:

Why doe I thus torment my selfe with projects, cares, and designes? I shall short∣ly (I know not how soon) returne to my earth, and then all my* 1.1309 thoughts shall perish. Why doe I beare my head so high now? it shall lye low enough one day. Why doe I lay on so much cost on gorgeous appar∣rell, which covereth nothing but dust and dung? Why doe I prodigal∣ly lavish out my patrimony in exquisite dainties, and all kindes of delicious meates, which feed nothing but wormes? Why dote I upon the fairest beauty flesh and bloud can present to a lascivious eye? if it be artificiall, it is nothing but paint and powder; if naturall, nothing but dust and ashes. Why doe I send to the uttermost parts of the earth for the rarest stuffes, the finest linnen and napery? I shall carry nothing of it all away with mee but my winding sheet. Lastly, why doe I make so great purchases of lands and possessions? I shall keep the possession of nothing but the measure of my grave, and perhaps bee disturbed in it too, as two of the greatest purchasers of land in the world were.

William the Norman, who conquered a great part of this Island, and Alex∣ander the great, who conquered the greatest part of the knowne world, both lay a long time above ground unburied, being denied that which the poorest beggar that never had foot of land in all his life hath freely given unto him, a hole to lay his head in under ground. Verily, as nothing can quench the burning slime of Samosaris calleda 1.1310 Maltha, nor the flame of the hill Chimaera, but onely earth; so nothing can extinguish the ever burning desires of the ambitious for honour, of the voluptuous for pleasure, of the covetous for gaine, but onely mold and earth, the complements of our grave, and remaines of our later end.

In my discourse of our later end, to draw towards an end, before the de∣struction of the holy City and Temple, Josephus writeth of a man afflicted in minde, that ran about the City crying, Wo to the City, wo to the Temple, wo to the Priests, wo to the people, and last of all wo to my selfe; at which words he was slaine on the walls by a stone out of a sling. Let us take away but one letter, turning wo in O, and his prophesie for the future may be our admonition, and the application of this observation for the present. O that the world, O that this Kingdome in the world, O that this City in this Kingdome, O that we in this City here present were wise, then would wee understand this: this spectacle of our nature, this embleme of our frailty, this mirrour of our mortality,* 1.1311 and in it consider our later end, which cannot bee farre off. For our deceased brother is here arrested before our eyes for a debt of nature, in which wee are as deeply ingaged as hee; and if either the wealth of the world, or gifts of

nature, or jewels of grace might have redeemed him; if either skill of Physicians, or love and care of his friends, or prayers and teares of his kindred, and his dearest second selfe could have bayled him, hee had not been laid up as now you see him. But let no man sell you smoake to daz•• your eyes in such sort, but that you may all see your owne faces in thi•• broken glasse. There is no protection to bee got from King or Nobles i•• this case: no rescuing any by force from this Sergeant of God, death: a•••• baile or mainprise from this common prison of all mankinde, the grave: all our comfort is, that we may hereafter sue out an habeas corpus, which the Judge of all flesh will not deny us at the generall Assizes, that we may make our corporall appearance at his barre in the clouds, and there have our cause tryed. Doe you desire to know how this debt with infinite ar∣rerages groweth upon us and all mankinde? Saint Austin giveth you a good account, the woman tooke up sinne from the Serpent, as it were by loane, consensu Adam fecit cautionem, usura crevit posteritati, Adam by consen∣ting sealed the band, the interest hath runne upon all his posterity, and the interest that death had in him by sinne, and upon us by him, and the inte∣rest upon interest by numberlesse actuall sinnes eateth us out one by one, till death that swalloweth us up all in the end be swallowed up intob 1.1312 victory: and then shall be fulfilled that prophesie, O death, where is thy sting? O grave, where is thy victory? At which Goale-delivery of all deaths prisoners, wee that are living shall not prevent our brother that lyeth asleep before us in his winding sheet: upon whose hearse after I have strowed a few flow∣ers, I will commit him to the earth, and you to God.

1. The first flower is a Rose, the embleme of charity. For a Rose is hot in nature, it spreadeth it selfe abroad, and after it is full blowne shattereth both leaves and seeds; so charity is hot in the affection, spreadeth it selfe abroad by compassion, and scattereth seeds by almes-deeds. Our deceased brother, like a provence or double Rose (for God doubled the blessings of this life upon him) spread himselfe abroad every way by largesse, and shed seeds plentifully, but withall so secretly, that his left hand knew not what his right hand did: his Legacies by his death were not great, be∣cause his will was in this kind to be his owne executor by his life time.

2. The second flower is the Lilly, the embleme of purity and chastity. For the Lilly is perfect white in colour, and cold in operation, and there∣by representeth pure chastity, which cooleth the heat of lust: this flower he kept unblasted in the time and place of most danger, in the prime of his youth, and in his travels beyond the sea, where hee chose his consort out of pure love; and ever loved his choice with a constant and loyall affecti∣on unto death.

3. The third flower is the Violet, the embleme of humility. For the Violet is little, as the humble is in his owne eyes, and groweth neere the ground, from whence the humble taketh his name, humilis ab humo, and of all other flowers it yeeldeth the sweetest savour, as humility doth in the nostrils of God and man. Of his humility hee gave good proofe in his lovely and lowly carriage towards all, in his refusing places of eminency, in renouncing all confidence in his owne merits at his death, and forbidding that a Trumpet should bee blowne before his workes

of piety or charity. Wherefore I must be silent of the dead by the com∣mand of the dead, with whose Christian and happy end I will conclude. I was the happinesse of Homer to bee borne in Rhodes,* 1.1313 a place ta∣••••••g the name from Roses, and to bee buried in Chios taking the name ••••••m Violets: this was the happinesse of our brother, who was borne and buried in the garden of Christs Spouse, where he drew in his first, and let out his last breath in the sincere profession of the Gospel, which is the savour of life unto life: which happinesse God grant unto us all for his Son Jesus Christ his sake. To whom, &c.

THE EMBLEME OF THE CHURCH MILITANT. A Sermon preached in Mercers Chappell. THE XXIII. SERMON.

APOC. 12.6.

And the woman fled into the wildernesse, where shee hath a place prepared of God, that they should feed her there a thousand, two hundred, and threescore dayes.

Right Honourable, right Worshipfull, &c.

THea 1.1314 Naturalists write of a precious stone called Cerau∣nias, that it is found only in a day of thunder, glistering when the skie is overcast with darknes. With these gems the Spouse of Christ is adorned, whose faith, constancy and patience shine most brightly in time of adversity and persecution, when all the earth is full of darknesse and cruell habitations. Asb 1.1315 the fountaine of the sunne in the country of the Troglodytes is cold or lukewarme at mid-day, but most extreme hot at mid-night; such is the nature of zeale: in the day of prospe∣rity, and high noone of temporall glory it is cold, or at the best luke∣warme: but in the night of adversity, and dead time of persecution it is most fervent and flagrant. Then the sincere professors open their hearts most freely in prayer to God, and their bowels of Christian charity and compassion to their afflicted brethren: the feare of their enemies husheth their private differences: their losse of goods and lands is an inducement to

them to contemne the world, and (as having little or no comfort in this life) to set their hearts wholly upon Heaven. On the contrary, peace usually breeds carnall security, abundance luxury, wealth pride, honour ambition, power oppression, pleasure sensuality, and earthly contentments worldli∣nesse the bane of Religion. In which consideration especially we may con∣ceive it is, that our blessed Lord the Husband of the Church, who loveth her more than all the world besides (which hee preserveth onely for her sake) yet seldome crowneth her in this world with worldly happinesse and eminent greatnesse; but exerciseth her now under the crosse, as hee did un∣der the bondage of Egypt; and captivity of Babylon before his comming into the flesh; and after his death, first under the fury of the Heathen, next the cruelty of the Arrian Emperours, and since that, under the insolency of the Turke in the East, and tyranny of Antichrist in the West. As hee is termed by the Prophet Esay, Vir dolorum, a man of sorrowes; so we finde her Uxorem lachrymarum, a wife of teares; as he was crowned with thorns, so she lyeth in the briars: as he was laid in wait for at his birth, so she at her new birth: as he fled from Herod into Egypt, so she from the Dragon into the wildernesse: as he was tempted once, so she is alwayes: as he bare his crosse to Golgotha, so she hath borne hers in all parts and ages of the world. Indeed sometimes she hath had lucida intervalla, times of light∣somenesse and joy, when Kings have been her nursing fathers, and Queenes her nursing mothers: but for the most part she sitteth in darknesse, as a close mourner, yet solacing her selfe withc 1.1316 hope of better times. Hence it is, that all the pictures that are drawne of her in Scripture, are either taken from ad 1.1317 child-bearing woman frighted by a Dragon gaping to devoure her babe, or ae 1.1318 widow making lamentation for her husband, or a motherf 1.1319 weeping for her children, or ag 1.1320 pilgrime passing from country to country, or an her∣mite lodged in the wildernesse, as here in my Text. The Saints of God are described in holy Scripture clad in three sutes of apparrell different in co∣lour:

• 1. Blacke.
• 2. Red.
• 3. White.

• Blacke is their mourning weed.
• Red their military ornament.
• White their wedding garment.

They mourne in blacke for their sinnes and grievous afflictions: They fight in red against their bloudy persecutours: They triumph and sit at the marriage feast of theh 1.1321 Lambe in white. Two of their sutes they are well knowne by on earth, the third is reserved in Gods Wardrob, and shall be given them in Heaven. The two former may be called their working day apparrell, but the last their Holy-day or Sunday. For they weare it not but upon their everlasting Sabbath in Heaven. Their red and blacke vests doe not so much cover their bodies, as discover their state and condition in this world; where they alwayes either stand, and fight with their bodily and ghostly enemies, or sit downe andi 1.1322 weep for their irrecoverable losses

and incurable wounds. Their life is ai 1.1323 continuall warfare upon earth; three potent enemies continually bid them battell:

• 1 The World, Without.
• 2 The Flesh, Within.
• 3 The Divell, Both within and without.

The Divell never ceaseth to suggest wicked thoughts, the World to pre∣sent dangerous baites, the Flesh to ingender noysome lusts. The Divell mainly assaulteth their faith, the World their hope, the Flesh their love: and they fight with three speciall weapons;

• 1 Temptations.
• 2 Heresies.
• 3 Persecutions.

Temptations I call all vitious provocations: heresies, all false doctrines in matter of faith and salvation: persecutions all outward afflictions. Temp∣tations properly lay at the will, heresies at the understanding, persecutions at the whole person: which though the Church of Christ for the most part in her noble members couragiously endureth, and therefore is fitly compared to the Pyrausts, which are nourished in the fire; and to the Phoe∣nix, because she riseth againe out of the ashes of the burnt bodies of Mar∣tyrs: yet sometimes, especially in her weake and more feeble members, to escape this fire she flies into some wildernesse, or remote or obscure place, where God alwayes provideth for her.

* 1.1324And the woman, there is the frailtie of her nature; fled, there is the uncer∣tainty of her state; into the wildernesse, there is the place of her retirednesse; where she is nourished by God, there is the staffe of her comfort; a thousand two hundred and threescore dayes, there is the terme of her obscuritie, and the period of all her troubles.

And the woman, &c. Though all the prophecies of this booke are dark∣ned with much obscurity, yet by illustrating the vision set downe through this whole chapter, and hanging it, as it were a great light, in the most emi∣nent part of it, we shall easily discover what divine truth lyeth hid in eve∣ry corner thereof. The holy Apostle, and the Evangelist S. John, in a di∣vine rapture saw a most faire and glorious woman in travell, and an ugly red Dragon with seven heads and ten hornes, standing before her with o∣pen mouth, ready to devoure her child; of which she was no sooner deli∣vered, but her son was taken up to the Throne of God, and she carried with the wings of an Eagle into the Wildernesse: the Dragon thus deceived of his prey, after which his mouth watered, cast out of his mouth water as a floud after her to drowne her. Such was the vision; marke now, I beseech you, the interpretation thereof. By the woman all that have dived deepe into the profound mysteries of this booke understand the Church, whose beautie and glory isk 1.1325 illustrated by the Sunne cloathing her, and the Moone supporting her, and the Starres crowning her. The Sunne either signifieth the knowledge of Gods Word, which enlighteneth the Church through∣out;

or Christ the Sunne of righteousnesse, who cloathes her with the robes of his righteousnesse,* 1.1326 and exalteth her to his throne of glory above the Moone, on which she standeth; and thereby sheweth her contempt of this uncertaine and mutable world, ruled by the Moone, and subject to as many changes as that planet. Thus it seemeth cleere what is meant by the Sunne and Moone; but what shall we make of the crowne of twelve starres set upon her head? It seemeth to represent either the number of the twelve Patriarkes the Crowne of the Jewish, or the twelve Apostles the Crown of the Christian Church. The man child which this woman had no sooner brought forth, but he was caught up unto God in his Throne,* 1.1327 and was to rule all Nations with a rod of Iron, is undoubtedly our Lord and Saviour Jesus Christ; as by comparing the fift verse of this chapter with Psal. 2. v. 9. and Apoc. 2.27. and 19.15. appeareth most evidently. As for the Dragon, he is so set out in his colours, v. 9. that any may know him: there he is called the old Serpent, the Divell and Satan, which deceiveth the whole world. The wa∣ters which he casteth out of his mouth, are multitudes of people which he stirreth up to persecute the Church. He is described with seven heads and ten hornes, like to the woman, whereby the Roman Empire or Church is meant, called Babylon, the Mother of fornications, and abominations on the earth, ver. 5. because the Dragon employed the seven heads, and ten hornes,* 1.1328 that is, the policie and strength of the Roman State especially, to suppresse the true Religion, and overthrow the Church. Other Kingdomes and States have beene stained with the bloud of Christians, but Rome is that Whore of Babylon, which hath died her garments scarlet red with the bloud of Saints and Martyrs of Jesus Christ: others have licked or tasted thereof, but she, in regard of her barbarous crueltie in this kind, is said to bel 1.1329 drunke with their bloud.

The vision thus cleared, the meaning of my text, and the speciall points of observation in each word therein may easily be discerned. The first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the woman figureth unto us the Church her

• 1 Originall.
• 2 Fruitfulnesse.
• 3 Tendernesse.
• 4 Weakenesse.
• 5 Frailtie.

1 First her Originall. As the first Adam being cast into a slumber, the woman was formed of a rib taken out of his side; so when the second Adam fell into a dead sleepe on the Crosse, his side was opened, and thence issued this woman here in my text, Christs dearest Spouse.

2 Her fruitfulnesse. The honour of women is their childbearing. For therefore was Heva called the mother of the living, because all save Adam came from her: such is the Church, a most indulgent and fruitfull mother; Heva mater viventium, the mother of all that live by faith. And as St.m 1.1330 Cy∣prian concluded against all the Schismatikes in his time, we may resolve a∣gainst all the Separatists in our daies; they cannot have God to their Father, who acknowledge not the Church for their Mother.

3 Her tendernesse. Mulier, saith Varro, quasi mollior, women take their name in latine from tendernesse or softnesse, because they are usually of a softer temper than men, and much more subject to passions, especially of feare, griefe, love, and longing: their feare is almost perpetuall, their griefe immoderate, their love ardent, and their longing most vehement: such is the temper of the militant Church, in feare alwayes, weeping continually for her children, never out of trouble in one place or other, sicke for love of her husband Christ Jesus, and ever longing for his second comming.

4 Her weakenesse or impotencie. Women are the weakern 1.1331 vessels, they have no strength in comparison of men; they are able to make small or no resistance: and in this also the militant Church resembleth a woman; for howsoever she be alwayes strong in the Lord, and in the power of his might, and albeit for a short time, when she had Kings and Princes for her Champions, as in the daies of David, Solomon, Hezekiah, Josiah, and other Kings of Judah: and in the reigne of Constantine, Theodosius, Martianus, Ju∣stinian, and other Emperours of Rome, by the temporall sword she put her e∣nemies to the worst, and had a great hand over them: yet in other ages, as well before Christs incarnation as after, she hath bin destitute of the arm of flesh, and hath had no other than womens weapons to defend her self, viz. prayers and teares. These alone St. Ambrose tooke up for his defence against the Arrian Emperour;o 1.1332 We bow downe before thee, we rise not up against thee, our dread Lord. For my owne part I can sorrow, I can sigh, I can weepe; by other meanes I neither may nor can resist.

5 Her frailtie. Women are not only weaker in body than men, and lesse able to resist violence; but also weaker in mind, and lesse able to hold out in temptations: and therefore the Divell first set upon the woman, as conceiving it a matter of more facilitie to supplant her than the man. I would the militant Church were not in this also too like the weaker sexe. Faire she is I grant, butp 1.1333 faire as the Moone, in which there are darke and blacke spots:* 1.1334 Or, as St. Origen noteth, pulchra inter mulieres, not perfectly faire, but faire among women: her brightest colours are somewhat stained, her graces clouded, her beauty Sun-burnt. Let the Pelagians and Papists stand never so much upon the perfection of inherent righteousnesse, they shall never be able to wash cleane theq 1.1335 menstruous cloutes, and filthy ragges the Prophet Esay speaketh of. St. Austin, who was more inward to the servants of God in his time, and better acquainted with their thoughts than any Heretikes could be, telleth us, that if all the Saints from the beginning of the world were together upon earth, and should joyne in one prayer, it would be this or the like, Lord enter not into judgement with thy servant, for in thy sight shall no man living be justified. Nothing is so easie as to slip whilest wee walke upon ar 1.1336 sea of glasse. For this reason it is that our Saviour teacheth us to pray,s 1.1337 lead us not into temptation; because there is not any temptation so weake, that putteth not our frailtie to the worse: and albeit it overcome not our faith, yet it maketh our sinewes so shrinke (as Jacobs did after hee wrestled with the Angell) that by it we are lamed in holy duties. All those usuall similitudes whereby the Scripture setteth the Church militant be∣fore our eyes, shew her frailtie and imbecilitie. She is a vine, a lilly, a dove, a flocke of sheepe in the midst of ravening wolves. What tree so subject to

take hurt as a vine, which is so weake, that it needeth continuall binding and supporting; so tender, that if it be prickt deepe, it bleedeth to death? No flower so soft and without all defence or shelter as a lilly; no fowle so harm∣lesse as the dove that hath no gallat all; no cattell so oft in danger as sheep and lambes in the midst of wolves. Yet neither the weake vine, nor the soft lilly, nor the fearefull dove, nor the harmelesse sheepe, so lively expres∣seth the infirmitie and danger of the wayfaring or rather warfaring Church, as the travelling woman in this vision. What more pitifull object or la∣mentable spectacle can present it selfe to our eyes, than a woman great with child, scared with a fierie serpent ready to devoure her child, and driven to fly away with her heavie burden with which she is scarce able to wag? This and worse, if worse may be, is the case of Christs Spouse, the true Inheri∣trix of his Crosse, which he bequeathed her at his death, having indeed little else to leave her: for his soule he was to surrender to God his Father, his body Joseph of Arimathea begged of Pilat, his cloathes the souldiers par∣ted among them; onely his crosse, and nailes, and crowne of thornes remai∣ned to dispose of for his dearest Spouse; which she continually beareth a∣bout with her, and in this vision carried with her into the wildernesse, whi∣ther she fled to save her life. And the woman

Fled. This picture might have beene taken of the Church as she fled from Pharaoh into the wildernesse; or as she fled into Egypt from Herod; or as she fled into all parts of the earth in the time of the ten first persecuti∣ons from heathen Emperors; or in the succeeding ages from the Arrian Em∣perours; and last of all from Antichrist and his instruments: in all which her trialls and troubles she gained more than she lost. For as Justine Martyr rightly observed,t 1.1338 persecution is that to the Church which pruning is to the vine, whereby it is made more fruitfull: with whom Tertullian accordeth, thus jearing at the Gentiles, who made full account by their barbarous cruelty to exhaust the whole Church, and extinguish the name of Christians:u 1.1339 What gaine you by your exquisite crueltie and studied torments which you inflict up∣on us? they are no scarre-crowes to fright, but rather baites and lures to draw men to our profession: we ever grow faster and thicker after we are mowed by you: the shedding the bloud of Christians is the sowing the seed of the Gospell. And St. Leo;x 1.1340 The Church of God is not diminished by persecutions, but in∣creased rather; the Lords field is cloathed with a richer crop whilest the seed or graines which fall one by one, after they are dead in the earth rise up againe in great numbers. Moreover, whilest in the chief Cities those who are called by God to depose for his truth win many thousands to the Christian faith, other servants of Christ, to whom he hath vouchsafed meanes to escape, by dispersing themselves into all parts of the world, propagate the doctrine of the Gospell, and plant new Churches. Upon this flight of the woman in my text, many of the learned Interpreters take occasion to handle that great case of conscience, whether it be lawfull to fly in time of persecution, or whether all zealous Christians are not bound to stand to their tackling, and strive for the truth, even to the effusion of their bloud.y 1.1341 y 1.1342 Tertullian in his booke professedly written of this subject is altogether against flight, grounding his judgement upon the words of our Saviour, John 10.11. &c. I am the good shepheard: the good shepheard giveth his life for the sheepe.

But he that is an hireling, and not the shepheard, whose owne the sheep are not, seeth the Wolfe comming, and leaveth the sheep, and fleeth: the hireling flyeth, because he is an hireling, &c. And Marke 8.35, 38. Whosoever will save his life shall lose it, and whosoever shall lose his life for my sake and the Gospels, the same shall save it. Whosoever therefore shall be ashamed of mee, and of my words, in this adulterous and sinfull generation, of him also shall the sonne of man be ashamed, when he commeth in the glory of his Father with the holy Angels. But Saint Austin and others allow of flight in some case, and they bring very good warrant for it, Christs expresse command, Matth. 10.23. When they persecute you in this city, flee into another. And Matth. 24.15, 16. When you see the abomination of desolation stand in the holy place, then let them which be in Judaea flee into the mountaines. And to the end we should count it no shame to flye in this case, they bring noble presidents for it, and shew us the footsteps in Scripture of Jacob when he fled from Esau: and Moses, when hee fled from Pharaoh: and Eliah, when hee fled from Ahab and Jezabel: and David, when hee fled from Saul: and Joseph and Mary when they fled from Herod. They adde also, that by this flight of many in time of persecution the Church reapeth a double benefit: first, hereby many worthy Doctors and eminent Pro∣fessours reserve themselves for better times: next, they in their flight scat∣ter the seeds of the Gospel, whereby the great Husbandman gathereth a plentifull crop. If the Apostles had not been scattered by the persecution of Herod, and the primitive Christians by the persecutions of the Hea∣then Emperours, and the true Professours in later times by the persecuti∣on of Antichrist, many countries in all likelihood had not been sowen with the pure seed of the Word. The resolution of this question may be taken from my Text: in such a case as the womans was here we may flie; that is, when there is no safety in staying, and God offereth us Eagles wings, that is, a faire and certaine meanes to escape danger. Yea, but Chri∣stian courage will rise up against this, and object, Is not Martyrdome a garland of red Roses? is not the bloud of Saints the best watering of Gods field? can wee shew more love to Christ than to signe the Gospell with our bloud? will you perswade Christian souldiers to flye from their co∣lours, nay from their crowne? God forbid. I answer, all are not appoin∣ted by God to bee Martyrs, nor qualified for so noble and eminent ser∣vice. To a Martyr two things are required:

• 1. A speciall calling.
• 2. An extraordinary spirit.

Even in our Courts of justice a witnes that offereth himself is not accepted, he must be brought in by order of law: neither will Christ have any depose for him that are not called to it, & whom he calleth, he endueth them with an heroicke spirit, and armeth them with faith and patience like armour of proofe, into which the fiery darts of the wicked cannot enter. Every sin∣cere beleever hath not a spirit of fortitude given him to conquer the vio∣lence of fire, and dull the edge of the sharpest swords, and weary all tor∣tures and torments. Moreover, God like a provident Husbandman, though

he send much corne to the Mill to be ground, as Ignatius and others, that they might be served in as fine manchet at his owne table: yet he reserveth alwayes some corne for seed, I meane some pastours and eminent profes∣sours to sow his field in future times, and propagate Religion to poste∣rity. These may and ought to flie in time of persecution: provided first that they flie not when their conscience perswadeth them that their flight will be a great scandall to Religion, and a discouragement to the weaker; and they feele in themselves a great and earnest desire to glorifie God by stri∣ving for his truth unto bloud. For being thus called by God, and enabled and encouraged, they must preferre Gods glory before their life, and a crowne of martyrdome before any earthly condition.

2. That they leave not the Church destitute. For Christ giveth it for one of the characters of an hireling, toy 1.1343 flie when hee seeth the Wolfe com∣ming, and looke to his owne safety, taking little care what becommeth of his flocke.

3. They must not use any indirect meanes to flye, they may not betray Gods truth or their brethren to save their owne life: he that saveth his life upon such termes shall lose it, and he that loseth his life in Gods cause shall finde it. You will say peradventure, how may this be? I answer, as that which is lost in Alpheus, after a certaine time is undoubtedly found againe in Arethusa: so that which is lost on earth shall be found in Heaven. Hee that loseth his life for Christs sake in this vale of teares, shall finde it at the last day in thez 1.1344 river of pleasures, springing at the right hand of God for e∣vermore. When the Starres set here, they rise in the other hemisphere; so when Confessours and Martyrs set here, they rise in heaven, and shall ne∣ver set againe. Therefore as Christ spake of Virginity, wee may say of Martyrdome: what he spake of the garland of white roses, we may of the garland of red; Qui potest capere, capiat; Hee that is able to receive it, let him receive it; he that is not able, let him trace the footsteps of the woman here that fled

Into the wildernesse. Not by change of place, saitha 1.1345 Pareus, but change of state and condition. I see no reason of such a restraint; the Church may, and sometimes doth flye two manner of wayes:

1. Openly, when being persecuted in one country, shee posteth into an∣other.

2. Secretly, when shee abideth where shee was, but keepeth her selfe close, and shunneth the eye of the world, and worshippeth God in secret, mourning for the abominations and publike prophanations of true Reli∣gion. Thus then wee may expound the words, the woman fled into the wildernesse, that is, she withdrew her selfe from publike view, kept her exercises of Religion in private, held her meetings in cryptis (hidden pla∣ces) as vaults under ground,b 1.1346 dens and caves in the earth: or if persecution raged above measure, and without end, removed from country to country, and from city to wildernesse for safety. By wildernesse, some learned Ex∣positors understand remote countries, inhabited by Paynims and Gentiles, where yet the fire of persecution is not kindled. For, say they, though such places be never so well peopled, yet they may be termed deserts; because never manured by Gods husbandry, never sown with the seed of the Word,

never set with plants of Paradise, never watered with the dew of heavenly grace. And if the Church had not removed into such wildernesses, she had never visited us in England, severed after a sort from the whole world.

Toto divisos Orbe Britannos.

But such hath beene Gods goodnesse to these Ilands, that the woman in my text was carried with herc 1.1347 Eagles wings into these parts, before the Roman Eagles were brought in here: our Countrey submitted it selfe to the Crosse of Christ before it stooped to the Roman scepter. Howbeit, I take not this to be the meaning of this Scripture. For the propagation of the Church, and the extending her bounds to the remotest regions of the world, maketh her catholike, and by it she becommeth glorious: where∣as the Spirit speaketh here of her as in some eclipse. The wildernesse there∣fore here meant, must needes be some obscure place or region, to which she fled to hide her selfe. If you demand particularly when this prophecy was fulfilled; I answer, partly in those Hebrewes of whom St. Paul writeth, that they lay in wildernesses, and dennes, and caves of the earth: partly in those Disciples that were in Jerusalem in the time of the siege, and a little before, who mindfull of our Saviours commandement fled into the moun∣taines, and were miraculously preserved in Pella, as Eusebius writeth: part∣ly in those Christians, who in the dayes of Maximinus and Dioclesian fled so farre that they never returned backe againe into any City, but were the fathers of them that live in woods and desarts, as Hermites; or inclosed within foure walls, as Recluses and Anchorites: partly in those Orthodoxe beleevers, who in the reigne of the Arrian Emperours tooke desarts and caves under ground for sanctuary; of whom St. Hilarie writeth saying,d 1.1348 The Church rather lurked in holes and vaults under ground in those dayes, than shewed her selfe openly in the chiefe Cities: partly in those professours of the Gospell, who ever since the man of sinne was revealed, have beene by him put to great streights, and driven to lie hid for many yeeres in soli∣tary and obscure places: in all which persecutions of the Church, God prepared for her not only a place to lodge in, but a table also that they should

Feed her there a thousand two hundred and threescore dayes. Some refer∣ring this prophesie to the Jewes abode in Pella, find the time to be precisely three yeeres and an halfe: others by dayes understanding yeeres, rec∣kon from the declining age of Constantine, till the great reformation in our age, neere upon a thousand two hundred and threescore yeeres: in all which time the true Church hath played least in sight, and beene in a maner buried in oblivion. But neither is this calculation exact, neither (as I con∣ceive) doth St. John speake of one flight onely, nor of any particular place, nor definite number of yeeres; but after the manner of Prophets putteth a definite number for an indefinite, and foresheweth that the true Church must for a long time lie hid, and withdraw her selfe out of the worlds eye, as it is afterwards exprest, a time, times, and halfe a time: a time under the heathen Emperours, times under severall Heretikes, and last of all, halfe a time in that last and greatest tribulation immediately before the utter over∣throw

of Antichrist. For thate 1.1349 persecution shall be shortened, as our Saviour intimateth, for the Elects sake, lest all flesh should perish.

You have here (as before I shewed you) the Church of Christ drawne as it were with a coale, and expressed with three darke and sad markes:

• 1 Frailty: A woman.
• 2 Perplexity: Fled.
• 3 Obscurity: To the wildernesse.

• Her nature is frailtie: The woman.
• Her state is uncertainty: Fled.
• Her glory obscurity: remained in the wildernesse a thousand two hundred and threescore dayes.

From the frailty of her nature let us learne a lecture of sober watch∣fulnesse; from the unsettlednesse of her estate, a lecture of prudent mo∣deration; from her obscurity or latencie, a lecture of modest humi∣litie.

1 If the mother be fraile, the daughter is like to be weake. They who are subject to slip and fall must carefully avoyd high and narrow ridges, as also slippery places, and precipices or downefalls. We scarce standf 1.1350 sure upon drie, firme, and plaine ground; therefore let us beware with all dili∣gence how we come nigh high ridges with the ambitious, or slipperie pla∣ces with the voluptuous, or downefalls with the presumptuous sinner: let us pray to God

• 1 To make his way plaine before us.
• 2 To order our steps in the plaine path.
• 3 To support us continually with his right hand.

2 If the Spouse of Christ be a pilgrime, and flieth from place to place, from Citie to Citie, from Kingdome to Kingdome; let us learne by her example, and from the Apostle's mouth, thatg 1.1351 we have here no continuing Citie, but seeke one to come. St. James by an elegant metaphor calleth the affaires of this worldh 1.1352 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the course of nature, a nowne derived from a verbe signifying to runne; because the world runneth upon wheeles. As in triumphes and pompous shewes we see towers, and rockes, and castles, but enpassant, carried in procession, not staying any where: such is the glory of this world. The portable Arke in the Old Testament, and the flying wo∣man in the New, are images of the militant Church in this world; the one was drawne by beasts from place to place, the other was carried with the wings of an Eagle from Country to Country: neither of them was fixed. When two Noble men strived about a fish pond, and could by no meanes be brought to an agreement, Gregorius Thaumaturgus by miracle suddenly dried it up: so God in wisedome taketh away from us the things of this life, if we too much strive for them. Wherefore let us not build upon the sailes of a wind-mill, let us not cast the anchor of our hope on the earth, for there is nothing to hold by: riches get themselves wings, possessions change

their Lords, great houses, according to Diogenes his apophthegme, vomit and cast up their owners. The favours of men are like vanes on the top of houses and steeples, which turne with the wind. The Church in many re∣spects is compared to the moone, she receiveth her light from the Sun of righteousnesse, she hath her waxing and waining, is never without spots, is often eclipsed by the interposition of the shadow of the earth, I meane the shadowes of earthly vanities. Those who professe the art of turning baser metals into gold, first begin with abstractio terrestrietatis à materia, the ab∣straction or drawing away of earthlinesse from the matter of their metall: in like manner, if we desire to be turned as it were into fine gold, and serve as vessels of honour in God house, our earthly dregs and drosse must be drawne out of us by the fire of the Spirit; that is, our earthly cares, our earthly desires, our earthly hopes, our earthly affections. Hercules could never conquer Anteus, donec à terra matre eum levasset, till hee had lifted him up above the earth his mother: no more can the Spirit of grace subdue and conquer us to the obedience of the Gospel, till hee hath lifted up our hearts from the earth with these levers, especially the considera∣tion of

• 1 The vanity of earthly delights.
• 2 The verity of heavenly comforts.
• 3 The excellency of our soule.
• 4 The high price of our redemption.

Can we imagine that so incomparable a jewell as is the soule of man was made to be set as it were in a ring on a swines snout, to dig and root in the earth? Did God breathe into us spirit and life, nay, did Christ breathe out his immortall spirit for this end, to purchase us the happinesse of a mucke-worme, that breedeth and feedeth, liveth and dyeth in the dung? or at the best the happinesse of an Indiani 1.1353 Emmet, that glistereth with gold dust about her? St. Austin hath long agoe christened the con∣tentments of this world in the font of teares, by the names of solacia mise∣rorum, non gaudia beatorum; solaces of wretched, not joyes of blessed ones: at the best they are but reliefes of naturall necessities. For what is wealth but the reliefe of want? food, but the reliefe of hunger? cloathing, but the reliefe of nakednesse? sleepe, but the reliefe of watching? company, but the reliefe of solitarinesse? sports and pastimes, but the taking off the plaister, and giving our wounds a little aire, and our selves a little ease from our continuall labour and paines? Like the gnats in Plutarch we run con∣tinually round in the circle of our businesse till we fall downe dead, traver∣sing the same thoughts, and repeating the same actions perpetually; and what happinesse can be in this? The more we gild over the vanities of this world with the title of honours, pleasures and riches, the more we make them like the golden apples which hung at Tantalus his lips, which were snatched away from him when he offered to bite at them. For thek 1.1354 world passeth away, and the lust thereof. Albeit the earth abideth, and shall till the end of the world, which cannot be now farre off; yet all Monarchs, Kingdomes, States, Common-wealthes, Families, Houses, passe. There

is written upon them what Balthasar saw, the hand writing upon the walls of his Palace, Mene, mene, tekel upharsin. Admit they abide for a large time, yet we are removed from them by persecution, invasion, pere∣grination, ejection, and death. Albeit our Lawyers speake of indefeisable e∣states, and large termes of yeeres to have and to hold lands on earth, yet they speake without booke; for no man can have a better estate than the rich man in the Gospell, to whom it was said,l 1.1355 Thou foole, this night thy soule shall be required of thee, and then whose shall those things be which thou hast prouided? so is he that layeth up treasure for himselfe, and is not rich to∣wards God. Wherefore if ever we looke to arrive at the faire haven, we must cast anchor in heaven, and not trust in uncertaine riches, but in the living God: who here provided for the woman both a lodging and a table in the wildernesse. Wherefore let us cast the burthen of our care upon the provi∣dence of our heavenly Father, who feedeth the young ravens that call upon him, and undoubtedly will never suffer his children to starve. There is nothing more choaketh the seed of faith, and dampeth the light of the spirit, and troubleth the peace of conscience than worldly cares, especially when they are immoderate, inordinate, and distrustfull: immoderate in the mea∣sure, inordinate in the meanes, and distrustfull in the cause: when we say in our hearts, What shall we eate, and what shall we drinke, or wherewithall shall we be cloathed? We have but a little oyle in our cruse, and a little meale in our pot; and when that is spent what shall become of us? The cure of these worldly cares is threefold, by

• 1 Diversion.
• 2 Devotion.
• 3 Deposition of them.

1 By diversion, when we withdraw our mind from these carking cares and vexing thoughts, to other more pleasant cogitations of Gods former mercies to us, and the present blessings we enjoy. As Painters, when their eyes be dazled through long poring upon over-bright objects, recover them againe by looking upon greene glasse, or some darker colours, which congregate radios visuales, the sight beames: or as husbandmen, when their ground is overflown with much water, make ditches and water furrowes to carry it away; so if our mindes be overflowne with the cares of this world, there is no better meanes to draine them, than by making another passage for them, and diverting them to the contemplation of a better subject, as David did his:m 1.1356 Princes did sit and speake against mee: but thy servant did meditate in thy statutes. Thy Testimonies are my delight and Coun∣sellors.

2 By devotion and prayer to Almighty God, as Hanna did:

n 1.1357 I am a wo∣man of a sorrowfull heart: I have drunke neither wine nor strong drink, but have poured out my soule before the Lord. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and griefe have I spoken hitherto. Then Eli answered, and said, Goe in peace; and the God of Israel grant thee thy petition that thou hast asked of him. And shee said, Let thine handmaid finde grace in thy sight: So the woman went her

way, and did eate, and her countenance was no more sad.

3 By deposition, when being at a stand in our deliberations, and having used all meanes to little purpose to relieve our necessities, we in the end lay downe our burthen of cares, and wholly rely upon Gods promises.o 1.1358 Trust in the Lord and doe good, and verily thou shalt be fed. Commit thy way unto the Lord, trust also in him, and hee shall bring it to passe. And,p 1.1359 O feare the Lord yee his Saints, for there is no want to them that feare him. And, (q 1.1360 I will never leave thee nor forsake thee:)r 1.1361 Casting all our care upon him who ca∣reth for us; assuring our selves, that he who prepared Zoar to save Lot in the burning of Sodome, and Goshen to preserve the Israelites from the plagues of Egypt, and Pella to rescue his Disciples in the siege of Jerusalem; hee who provided a fountaine of water to refresh Hagar in extremity of thirst, and a cake of dough to satisfie Elias in extremity of hunger, and the shadow of a gourd to coole Jonas in extremity of heat, and an Angell from heaven to comfort our Saviour in the extremity of his agony, will never leave us utterly destitute in our greatest perplexities. The woman in my text was faine to fly into the wildernesse, from savage men to savage beasts, unpro∣vided of a place to lie in, or any manner of food to sustaine life; yet God on the sudden prepared for her both lodging and diet. So did he for the Israe∣lites, brought to a like exigent:s 1.1362 They wandered in the wildernesse in a soli∣tary way, they found no Citie to dwell in: hungry and thirsty; their soules fain∣ted in them: then they cried to the Lord in their trouble, and hee delivered them out of their distresse.t 1.1363 Take no thought therefore, saith our Saviour, for your life, what you shall eate, and what you shall drinke, or wherewithall you shall be cloathed: for your heavenly Father knoweth that you have need of all these things. He that cloatheth the lillies, and feedeth the fowles of heaven, will he leave his children unprovided of things necessary? No, if ordinary meanes faile, he will lay an unusuall imposition upon all creatures to relieve his chosen. The aire shall serve-in Manna for corne, the hard rocke shall gush out with streames of water, the dry cruse shall spring with oyle, the Lions jawes shall drop with hony, the fowles of heaven shall bring in meat in their bills, and the fish of the sea bring money in their mouthes to supply their severall wants, and defray their necessary charges. Therefore trouble not your selves overmuch with the cares of this life, but when you have done your utmost endevours, ease your selves by relying upon Gods providence; and be confident, that he who feedeth you with the bread of life, will not faile to give you your daily bread; hee that offereth you the cup of salvation full of the price of your redemption, and the grace of sancti∣fication, will not suffer you to die for thirst; he that cloatheth your soules with the robes of his righteousnesse, and deckes them with the jewels of his grace, will undoubtedly provide a covering for your bodies.

3 If the Church be truely represented by a woman flying into the wil∣dernesse, and there continuing for a long season, certainely outward pomp, and temporall felicity, and perpetuall visibility, are no certaine notes of her, but rather of the malignant Church. For so is the Whore of Babylon described:u 1.1364 A woman set upon a scarlet coloured beast, arrayed in purple, decked with gold, and pretious stones, and pearles, having a golden cup in her hand, full of abominations. And ver. 15. The waters which thou sawest where

the whore sitteth, are peoples, and nations, and multitudes, and tongues. The darke foyle setteth off the Diamond, and the Church when she is most obscure outwardly is most glorious within. Albeit temporall felicity gi∣veth her some lustre, and furnisheth her with meanes to encourage Prose∣lytes, and erect stately monuments of piety and charity; yet withall it mi∣nistreth matter of luxury and pride, it breedeth faction and schisme, it with∣draweth the mind from celestiall contemplation, it abateth her longing de∣sire after the second comming of Christ: on the contrary, the Crosse is like a file that brighteneth all her spirituall graces, quickeneth her zeale, putteth her noblest vertues to the test; wisedome by dangers, faith by con∣flicts, courage by terrours, patience by torments, and perseverance by per∣petuall assaults. Witnesse the prime age wherein she warmed her zeale at the embers of the Martyrs sepulchres, when she had no Churches but caves under ground, no wealth but grace, no exercises but sufferings, no crowne but of martyrdome: yet then she thrived best, then she spread farthest, then she kept her purity in doctrine and conversation, then she convinced the Jewes, then she converted the Gentiles, then shee subdued Kingdomes: whence I inferre three corollaries;

1 That the Roman Church cannot be the true Church of Christ. For the true Church of Christ, as she is described in the holy Scriptures, hath for long time lien hid, beene often obscured and eclipsed by bloudy persecuti∣ons: but the Roman or Papall Church hath never beene so; her advocates plead for her, that she hath beene alwayes not onely visible, but conspicu∣ous; not onely knowne, but notorious. And among the many plausible arguments of perswasion, and deceiveable shewes of reason, wherewith they amuse and abuse the world, none prevaileth so much with the common sort and unskilfull multitude, as the outward pomp and glory of the Papall See. For sith most men are led by sense, and judge according to outward ap∣pearance, the Church of Rome, which maketh so goodly a shew, and hath born so great sway in the world for many ages, easily induceth them to be∣leeve that she is that City whereof the Prophet speaks:x 1.1365 Glorious things are spoken of thee thou City of God. What more glorious and glittering to the eie than the Popes triple crowne, and the Cardinals hats, and their Archbi∣shops Palls, and their Bishops miters and crozures, their shining images, their beautifull pictures, their rich hangings, their gilt rood lofts, their crosses and reliques covered in gold, and beset with all sorts of pretious stones? These with their brightnesse and resplendency dazle the eyes of the multitude: and verily if the Queenes daughters glory were all without, and the kingdome of Christ of this world, and his Church triumphant upon earth; all the knowne Churches in the Christian world must give place to the See of Rome, which hath borne up her head, when theirs have beene under water; hath sate as Queene, when they have kneeled as captives; hath braved it in purple, when they have mourned in sackcloth and ashes. But beloved,y 1.1366 faith commeth not by sight, but by hearing; and we are not to search the Church in the map of the world, but in the Scriptures of God; where we find her a pilgrim in Genesis, a bondwoman in Exodus, a prisoner in Judges, a captive in the book of Kings, a widow in the Prophets, and here in my text a woman labouring with child, flying from a red Dragon into the

wildernesse. I grant that Christ promiseth her a kingdome, but not of this world; and peace, but it is the peace of God; and joy, but it is in the Holy Ghost; and great glory, but it is within:z 1.1367 The Kings daughter is all glo∣rious within, &c.

2 That none ought to despise the Churches beyond the seas under the Crosse, but, according to the command of the blessed Apostle,a 1.1368 Remember them that are in bonds, as bound with them; and them that suffer adversitie, as heing our selves also in the body. Their turne of sorrow is now, ours may be hereafter: God hath begun to them in a cup of trembling, it is to be feared it will not passe us, but we and all the reformed Churches shall drink of it. Our Church in Queene Maries dayes resembled this woman in my text, theirs now doth: both never a whit the lesse, but rather the more the true Churches of Christ, because they weare his red livery, and beare his Crosse.

3 That we ought not to looke for great things in this world, but having food and raiment, as the woman had here in my text, to be therewith conten∣ted: and as she withdrew her self from the eye of the world, so ought we to retire our selves into our closets, there to have private conference with God, to examine our spirituall estate, to make up the breaches in our conscience, to poure out our soules in teares of compunction for our sins, of com∣passion for the calamities of our brethren, of an ardent desire and longing affection for the second comming of our Lord, when he shall put an end, as to all sinne and temptation, so to all sorrow and feare. Amen. Even so come Lord Jesu. To whom, &c.

THE SAINTS VEST. A Sermon preached on All-Saints day at Lin∣colnes-Inne for Doctor Preston. THE XXIV. SERMON.

APOC. 7.14.

These are they that came out of great tribulation, and have washed their robes, and made them white in the bloud of the Lambe.

Right Honourable, Right Worshipfull, &c.

THe question which the Elder moved to Saint John in the precedent verse to my Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what are these? mee thinks I heare some put to mee at this present, say∣ing, What are these holy ones whose feast yee keep? what meane these devotions? what doe these festivities intend? what speake these solemnities? what Saints are they, Virgins, Confessours, or Martyrs, whose memory by the anniversary returne of this day you eternize? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whence came they? or rather how came they to bee thus honoured and canoni∣zed in our Kalendar? My direct answer hereunto is my Text (These are they, &c.) and the exemplification thereof shall be my Sermon. The palmes they beare are ensignes of their victory: the robes they weare are emblemes of their glory: the bloud wherein they dyed their robes representeth the ob∣ject of their faith: the white and bright colour of them, their joy: and the length of them the continuance thereof. Yea but these holy ones (you may object) at least the chiefe of them had their dayes apart; the blessed Vir∣gin hers apart, and the Innocents apart, the Apostles apart, and the Evan∣gelists apart: how come they now to be repeated? why committeth the

Church a tautologie in her menologie? what needeth this sacred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or congeries of feasts, blending of devotions, thrusting all Saints into one day, and that a short one in the rubricke? It is that men may see by that which we doe what we beleeve in that Article of our Creed, the com∣munion of Saints. Wee joyne them all in one collect, wee remember them all upon one day, because they are all united into one body, admitted into one society, naturalized into one Kingdome, made free Denisons of one City, and partakers of onea 1.1369 inheritance of the Saints in light. In a word, we keep one feast for them all upon earth, because they all keep one everla∣sting feast in heaven, the marriageb 1.1370 supper of the Lambe. The Romanes, beside severall Temples dedicated to severall deities, had their Pantheon, or all-gods temple. See wee not in the skie here single starres glistering by themselves, there constellations, or a concourse of many heavenly lampes joyning their lights? do we not heare with exceeding delight in the singing of our Church Anthemes, first single voices answering one the other, and after the whole Quire joyning in one, as it were tracing the same musicall steps? hath not nature drawne with her pensill a perfect grasse green in the Emrald, a skie colour in the Saphir, the glowing of fire in the Carbuncle, the sanguine complexion in the Ruby, and the twinckling of the starres in the Diamond, and all these together in the Opall, which hath in it the lustre and beautifull colours of all these precious stones,c 1.1371 incredibili misturâ lu∣centes? Such is this feast of all holy ones: it is the Churches 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ka∣lendars pandect, as it were a constellation not of many, but of all the starres in the skie: in it as in the Opall shine the beautifull colours and resplenden∣cy of all those precious stones which are laid in thed 1.1372 foundation, and shine in the gates and walls of the heavenly Jerusalem. Upon it we celebrate the chastity of all Virgins, the simplicity of all Innocents, the zeale and cou∣rage of all Confessours, the patience of all Martyrs, the holinesse of all Saints. Upon this day the Church militant religiously complementeth with the Church triumphant, and all Saints on earth keep the feast, and expresse the joy, and acknowledge the happinesse, and celebrate the memory, and imbrace the love, and set forth the vertues of all Saints in heaven. Which are principally three, shadowed by the allegory in my Text:

• 1. Patience in tribulation, They came out.
• 2. Purity in conversation, And washed their garments.
• 3. Faith in Christs death and passion, Made them white in &c.

The better to distinguish them, you may if you please terme them three markes:

• 1. A blacke or blewish marke made with the stroake or flaile, Tribulation.
• 2. A white made by washing their garments, and whiting them.
• 3. A red, by dying them in the bloud of the Lambe.

1. First of the blacke or blew marke, They came out of great tribulati∣on. The beloved Apostle and divine Evangelist Saint John, who lay in the bosome of our Saviour, and pryed into the very secrets of his heart, in the time of his exile in Pathmos had a glimpse of his and our country that is above; and was there present in spirit at a solemne investiture or installa∣tion

of many millions of Gods Saints into their state of glory, and order of dignity about the Lambe in his celestiall court. The rite and ceremony of it was thus, The twelvee 1.1373 Tribes of Israel were called in order, and of every Tribe twelve thousand were sealed in the forehead by an Angel keeper of the broad Seale of the living God (Ver. 2.) After this signature; Loe a great multitude, which no man can number, of all nations, and kindreds, and people, and tongues, stood before the Throne, and before the Lambe, and they had long white robes put upon them, and palmes given them in their hands in to∣ken of victory, and they marched on in triumph singing with a loud voice, Salvation from or to our God that sitteth upon the Throne, and to the Lambe: at which words all the Angels that stood round about the Throne, and the Elders, and the foure living creatures full of eyes fell before the Throne on their faces, and worshipped God, saying, Amen: Praise, and glory, and wise∣dome, and thankes, and honour, and power, and might be unto our God for e∣ver and ever, Amen. This glorious representation of the triumphant Church so overcame and tooke away the senses of the ravished Apostle, that though he desired nothing more than to learne who they were that he had seen thus honourably installed, yet he had not the power to aske the question of any that assisted in the action, till one of the Elders rose from his seate to entertaine him, and demanded that of him which hee knew the Apostle knew not, but most of all desired to know, and would have en∣quired after, if his heart had served him: viz. who they were, and whence they came that were admitted into the order of the white robe in Heaven. The answer of which question when the Apostle had modestly put from himselfe to the Elder, saying, Lord thou knowest, the Elder courteously re∣solveth it, and informeth him particularly concerning them, saying: These are they that are come out of great tribulation, &c.

Thou mightest per∣haps have thought, that these who are so richly arrayed and highly ad∣vanced in Heaven, had been some great Monarchs, Emperours, or Poten∣tates upon earth, that had conquered the better part of the world before them, paving the way with the bodies, and cementing it with the bloud of the sl••ine, and in token thereof bare these palmes of victories in their hands. Nothing lesse; they are poore miserable forlorne people that are newly come some out of houses of bondage, some out of the gallies, some out of prisons, some out of dungeons, some out of mynes, some out of dens and caves of the earth, all out of great tribulation. They who weare now long white robes mourned formerly in blacke: they who now beare palmes in their hands, carried their crosses in this world: they who shout and sing here, sighed and mourned under the heavie burdens of ma∣nifold afflictions all the dayes of their pilgrimage on earth: they whom thou seest the Lambe leading to thef 1.1374 living fountaines of waters, dranke before deep of the waters of Marah, and full cups of teares in the ex∣treme heate of bloudy persecutions: and in consideration of the great tri∣bulation which they have patiently endured for the love of their Redee∣mer, he bestoweth upon them these glorious robes whited in his own bloud, and hee taketh them neere to himselfe, that they may stand before him for evermore.

g 1.1375Blessed, thrice blessed are they which are persecuted for righteousnesse

sake, for great is their reward in heaven. The heavier their crosse is, the weightier their crowne shall bee: their present sorrowes shall free them from all future sorrowes; their troubles here shall save them from all trou∣ble hereafter; their temporall paines through his merits for whom they suffer, shall acquit them from eternall torments; and the death of their bo∣dy, through faith in his bloud, shall redeeme them from death of body and soule, and exempt them from all danger, miserie and feare. Which privi∣ledges the spirit sealeth unto them in the verses following, Theyh 1.1376 are be∣fore the Throne of God, and serve him day and night in his Temple: and he that sitteth on the Throne shall dwell among them. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat. For the Lamb which is in the midst of the Throne shall feed them, and shall lead them into li∣ving fountaines of waters, and God shall wipe away all teares from their eyes.

These are they that came out of great tribulation. Great tribulation in the judgement of Marlorat is a periphrasis of the last persecution of the Church by Antichrist, which shall be the hottest service the souldiers of Christ shall ever be put to. As the last endevour of nature before death putteth the patient to most paine, and the last assault of Pharaoh put the Israelites to the greatest extremity; so the last persecution of the Church by Antichrist shall exceed all the former.i 1.1377 For then the sunne (that is, the knowledge of the truth, or the light of Gods countenance) shall be darkned: and the moon (that is, the beauty of the Church) shalbe obscured & turned into bloud; (that is, deformed by bloudy persecutions:) and the stars shall fall from heaven, (that is, the greatest lights of the Church shall fall from it) and there shalbe such perplexity and distresse of nations as never was before: then, ask 1.1378 St. Augustine inferreth, the Church shall have no outward appearance, wicked men raging and cruelly persecuting her above measure.

But I see no reason why we should restraine tribulation to persecution, or persecution to that of Antichrist. For every great affliction and heavie crosse which the faithfull beare in this world, be it losse of goods, or of friends, banishment, imprisonment, infamy, torture of body, or vexation of mind, is great tribulation, through which any elect child of God may enter into heaven. Albeit we yeeld Martyrs a precedency amongst Saints, yet they alone enter not into their masters joy. Let their garlands have a red rose added unto it, and their crowne a rubie above the rest; yet assuredly all other that arel 1.1379 faithfull unto death shall receive the crowne of life: all that fight a good fight, and keepe the faith, after they have finished their course shall receive a crowne of righteousnesse, which the Lord the righteous Judge shall give at that day to all that love his appearing. The article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there∣fore is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not demonstrative, pointing to any singu∣lar persecution; but intensive, intimating that many and very great tribula∣tions abide the faithfull servants of God, and they must through them enter in∣to the kingdome of heaven: their life is nothing else but am 1.1380 race of patience through many tribulations, and a battell of faith against all kind of tempta∣tions. A Christian is never without an enemy to persecute him inwardly or outwardly: even this is a temptation of the Divell, to thinke that wee are at any time free from all temptation. For either wee are in warre with the World, Flesh, and the Divell, or God will fight against us: either we are

afflicted for our sinnes, or afflicted with our sinnes: and if God for a long time spare us, even this afflicteth us that we are not afflicted. For sith God afflicteth them whom he affecteth, we have just cause to feare, because wee are not under his rod we are out of his care; and that therefore he chasten∣eth us not here, because he reserveth us to eternall torments. If any demand why God carrieth a more severe hand over his children than over the wic∣ked that deserve lesse favour; I answer by propounding them the like questions: Why doth a father when hee seeth two boyes fighting in the street correct his sonne and not the other? Why doth the Schoolemaster take a stricter account of the Scholar hee best affecteth than of others, whom hee suffereth often to play the trewants? Why doth the husband∣man let unfruitfull and unsavory trees grow out at length without any cut∣ting or pruning, but pruneth the fragrant roses, and pricketh the fruitfull vines till they bleed? Why doth the Physician when hee seeth his patient desperate, give order to them that are about him to deny him nothing that he hath a mind unto? but if he hath any hope of recovery of any patient of his, he keepeth him in diet, forbiddeth him such things as he most desireth, and prescribeth for him many meats, drinkes, and potions which goe against his stomacke. Lastly, why doth a Captaine set the best Souldiers in the forefront of a battell, and appointeth them to enter at a breach, with ap∣parent hazzard of their lives?

To the first question they will answer, that a wise father taketh up his son sharply, and correcteth him for his misdemeanour, and not the other, be∣cause he hath a speciall care of his sonnes behaviour, and not of the other: thus let them thinke of the Father of Spirits his dealing with his children, who chasteneth those faults in them which he seemeth to winke at in others, because he beareth a singular affection to his owne, and hath a speciall care of their nurture.

To the second they will answer, that a good schoolemaster taketh a more strict account of his best scholar, and more often plyeth him with the rod or feruler than any other, because he most desireth his profit: let them thinke so of our heavenly Teacher, that hee holds a stricter hand over those in Christs schoole who outstrip others, that they may more profit by him.

To the third they will answer, that an understanding husbandman let∣teth other trees grow to their full length without cutting or pruning them, because they are good for nothing but for fire wood; but he pruneth the roses to make them more savoury, and the vines to make them more fruit∣full: let them thus conceive of themselves, that they are like vines that runne into luxuriant stemmes, and roses apt to grow wilde: therefore God the Father, whoo 1.1381 is an husbandman, pruneth them to make them more savourie in their prayers and meditations, and more fruitfull in good workes.

To the fourth they will answer, that the Physician doth according to his art to cure the body; and God doth the like in wisedome to cure the soule: they whom he ordereth not, setting them in a course of physick, but letteth them doe what they will, and have what they call for, are in a de∣sperate case.

To the last they will answer, that the experienced Captaine setteth the most valiant souldiers in places of greatest danger, that they may get the greater honour; so doth God set the most valiant Christian upon the most dangerous service, that thereby he may gaine greater honour, and a more massie crowne of glory. Moreover, sinne taketh us oftentimes after the na∣ture of a falling sicknesse, out of which our heavenly Father awaketh us by the stroake of his rod. Whereby also hee beateth downe the pride of our flesh, and keepeth us alwayes in awe, and constraineth us to cry aloud unto him in our prayers: he maketh us sensible of our sinnes, and compassionate of our brethrens misery, and conformable to the image of his Sonne. Hee weaneth us from this world, and breedeth in us a longing desire to ex∣change this vale of teares with the river of pleasures springing at his right hand in Heaven. If God should not send us sometimes crosses and afflicti∣ons, and sawce our joyes with sorrowes, wee would often surfet of them, we would take too great liking to this world, and say with Peter, It is good being here, let us pitch our tents, and take up our rest here.

This might suffice for the clearing of the first doctrine of this Text, but that I fore-see an objection that may be made against it. How say I tri∣bulation or afflictions are markes of Gods children, sith wee see the wic∣kedest men that breath sometimes full of them? Are not notorious male∣factors often apprehended, cast in prison, scourged to death, tortured upon the rack, broken upon the wheele, and executed with other most exquisite torments? Do not all the plagues threatned in the Law fall upon some of Gods enemies in this life? Are not the very dregges of his vialls of venge∣ance poured upon them?

For your full satisfaction herein, I propound these ensuing observations to your serious thoughts.

1. Albeit the judgements of God fall heavily in this life upon some no∣torious, obstinate and impenitent sinners; yet for the most part the rod of God falleth to the lot of the righteous: more of them are afflicted, and they more afflicted than usually the wicked are, who with Dives take their pleasure here, because, as the Psalmist speaketh, theirn 1.1382 portion is in this life.

2. Though afflictions in some sort are common to all sorts of men, yet chastisements and corrections (meant by the word tribulation in my Text) are proper to the godly. The calamities and afflictions that befall the ungodly are punishments for their sinnes, not chastisements for their good; effects of Gods justice, not tokens of his love: they are sent to them for their ruine and destruction, not for their amendment and instruction.

3. Afflictions taken by themselves are not notes or markes of Gods children, but afflictions with patience, and tribulation with joy: crosses heavier or lighter are laid upon all men, but none bear them chearfully save Gods children. The wicked when they feele the hand of God upon them, rise up against him, but the godly submit themselves under his mighty hand, and commit their soules to him as their faithfull Creatour: the wickedo 1.1383 gnaw their tongues and curse, but the godlyp 1.1384 blesse and praise God: the wicked have little or no sense of the wrath of God or their sinne, but of their pu∣nishment; but the godly are much more grieved at the wrath of God and

their sinne than their punishment: the wicked have alwayes their eyes up∣on their wounds, stripes and sores, but the godly on the hand that smiteth them; which when they see to be the hand of their heavenly Father, they compose themselves to patience, they humble themselves before him, and confesse their sinne, they open all their wounds and sores, crying with that religious Father, hic ure, hic seca, here burne, here lance, here pricke my veines, here feed me with the bread of affliction, here give me my full draught of the cup of teares, that all teares may be wiped from my eyes here∣after; chasten and judge me here, that I be not condemned with the world. This holyq 1.1385 Father elsewhere lively expresseth the difference betweene the godly in their sufferings, and the wicked, by the similitude of the same flayle that striketh the corne out of the eare, but bruiseth the stubble; the same fire that purgeth the gold, but consumeth the drosse; the same motion that cau∣seth an ointment to send forth a most fragrant smell, but a sinke to exhale a most noysome savour. The godly are whole under the flayle of tribulation; their faith like gold shineth in that fire, in which the hypocrites smoake like chaffe; their devotion sendeth forth a most sweet savour, when they poure out their soules before God, but the wickeds consciences being troubled, like sinkes that are stirred, exhale most pestilent aires, breathing out blas∣phemies and execrations. In a word, the wicked and godly come out of great tribulation, but the godly come out of it cleane, the wicked foule; the one with their garments soyled and rayed, the other with their garments wash∣ed and made white.

They washed their garments and made them white. Thus having descried all holy ones by their blew marke, let us now view the white; they have washed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pareus acutely notes, that it is not here said that the Saintsr 1.1386 doe wash, but have or had washed their garments. For indeed there is no washing in heaven, because there can no impure thing enter there: he that is uncleane at his death remaines uncleane still. For, as St.s 1.1387 Cyprian truely informeth Demetrian, After we are gone from hence there is no place for repentance, no effect of satisfaction; here eternall life is got or lost. Here one drop from our eyes can fetch out that spot which an ocean cannot doe hereafter. Let us seeke God therefore while he may be found, strive to en∣ter in before the gate of mercy be locked up, worke while we have day, wash while we have water and soape, doe good while we have time, breake off our sinnes, and wash our polluted consciences with our penitent teares, and purge them with hyssop dipt in Christs bloud, before we heare that dread∣full order read in our eares;t 1.1388 He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still: behold I come, and my reward is with me, to give every man according as his workes shall be. The whitenesse here of the garments of them whom Saint John saw invested, signifieth the can∣dor and purity of their life, without spot of foule sinne, or staine of infa∣my. This is a conspicuous note of Gods children,u 1.1389 who shine as lights in the midst of a crooked and perverse generation, holding forth the word of life. It is not enough to have a cleere conscience within us, we must see that ourx 1.1390 workes so shine before men, that they may see them, and glorifie our Fa∣ther that is in heaven. To represent this outward purity and integrity of the Saints to they 1.1391 wife of the Lambe, it was granted, that she should be arrayed

in fine linnen, cleane and white: for the fine linnen, saith St. John, is the righteousnesse of Saints. As vertue inz 1.1392 Aristotles time was the character of a Grecian, and vice of a Barbarian; so in the first and best ages of the Church a Christian was distinguished from a Heathen by his innocency and charity: they suffered all, they offered no wrong; they visited the sicke how infectious soever the disease was, they defended the fatherlesse and the widow, and kept themselves unspotted of the world: the light of their good workes so dazled the eyes of the Infidels, that even malice it selfe confes∣sed them to be good men.a 1.1393 Caius is an honest man, hee hath but one fault, that he is a Christian: I could love Seius with all my heart, setting aside his religion. Such speeches Tertullian over-heard the Gentiles use concerning those innocent lambes in his dayes, which were dayly sacrificed by the Roman Emperours. Doubtlesse, as the purer bloud in the veines causeth a better colour and complexion in the outward parts; so the purer the faith and religion is, it begetteth alwayes in all the sincere professours thereof a holier life and conversation.

You will object, that as when a law was made among the Romans that chast Matrons should weare a kind of girdle to distinguish them fromb 1.1394 Cur∣tizans, that all the Curtizans in Rome, though never so dissolute, got on those girdles: so that if outward conformity and purity in conversation be given for a note of a Saint, that many Hypocrites, Heretickes, and Schisma∣tikes will lay a faire claime to sanctity. For Priscillian was of a most strict life, Novatus outstripped most catholike Bishops in outward appearance and semblance of holinesse, John of Constantinople, who first usurped the ti∣tle of universall Bishop, for his continuall fasting and praying was sirnamed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jejunator, the Faster: but

I answer withc 1.1395 Lodovicus Vives, Paint a fire most artificially, yet it will not burn; it may deceive the sight, but not the touch. Cut the proportion of a Lion in marble, or carve it in wood, and lay live colours upon it; yet be confident this wooden or marble Lion wil never roare, much lesse devoure. The grapes w^ch Zeuxis painted had the colour, but not the taste of grapes: a glow worme hath the light, but not the heat of fire: a counterfeit stone hath the lustre, but not the vertue of a pretious stone: hypocrisie, heresie, and schisme have the vizard, but not the face of holinesse: their outward con∣formity, and seeming sanctity, differeth from theirs who are holy ones in∣deed, in three things:

• 1 It is not sincere.
• 2 Not entire.
• 3 It is not permanent or constant.

1 It is not sincere: pone in pectore dextram, nil calet: though their veines swell, and their faces be as red as bloud, as if they were all fire and made of zeale; yet if you could put your hand into their bowels, you should find their heart either but key cold or luke warm, like a false gemme in which the light is in the outside onely, and not in the body of the stone. Such is their zeale and precise purity, in which they will streine at the gnat of a ceremony and harmelesse custome in publike, and yet swallow a Camel of ougly heresie, or beastly sensuality, or biting usury, or abominable sacriledge in

private.b 1.1396 They are a generation pure in their owne eyes, but yet are not washed from their filthinesse: they, as St.c 1.1397 Gregory speaketh, may seeme in the eyes of men to be cloathed with holinesse, but in Gods eyes they are starke naked.

2 It is not entire: if they are forward in the duties of the first table, you shall take them tardy in the duties of the second: if they are strict one way, you shall finde them loose enough another way: like Numa they have a Nymph Aegeria in a corner, some private sinne which they hugg in their bosome, either of covetousnesse, as Seneca; or of ambition, as John the Faster; or wantonnesse, as Montanus; or fraudulent lying and cousening, as Priscillian; or spirituall pride and uncharitable censuring of others, as Novatus.

3 It is not constant: their sanctity is like painted beauty, which is wash∣ed away with a storme, or drops over a fire: they are true Ephraimites, Theird 1.1398 goodnesse is as a morning cloud, and as the early dew it goeth away: their over hot zeale soone slaketh, and their charity in time waxeth cold. Fained things, saith the Oratour, like blossomes soone fall, or are blowne away with a puffe of winde; true vertue taketh root and propagateth it selfe. The experience of all times maketh it good, that those things which have had but a shew of appearance, have had but a thought of continuance.

We have discerned the Saints by two markes, their blew and their white: there remaines yet one more, their red marke. They have died their garments

In the bloud of the Lambe; that is, their owne innocent bloud, saith Saint Austin: but herein venerable Beda shooteth neerer to the marke: They washed their garments, and made them white in the bloud of Christ, who is the Lambe of God that taketh away the sins of the world. Sainte 1.1399 Austin indeed drawes a fine line, but without the rules of the text: The Martyrs, saith hee, washed their robes in bloud when they cleansed their members from all conta∣gion by their bloud shed for Christ, wherewith in the eyes of fools they seemed to defile and deforme their bodies. But neither is it said here they washed their robes in sanguine agnino, or sanguine suo, but sanguine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Beza well rendereth agni illius: they washed not their garments in their owne bloud, or lambes bloud simply, butf 1.1400 the bloud of that lambe, who, ver. 17. shall feede them and leade them unto living fountaines of waters. Neither is it the bloud which we shed for Christ, but the bloud which Christ shed for us, thatg 1.1401 cleanseth us from all sin. It is true, that the bloud of Martyrs shed for the testimony of the Gospell, is a most acceptable sacrifice unto God; yet not propitiatory for their or our sinnes. Bloud spilt for Christ is no staine but an ornament; it doth no way deforme the body of a Mar∣tyr, as the foolish heathen imagined, whom Saint Austin there justly tax∣eth, but maketh them more lovely in the eyes of God and all his Saints: yet because their bloud is some way defiled, it cannot cleanse or purge, much lesse make white their, or our robes. These are the three privi∣ledges of the cleane and pure bloud of the immaculate Lambe Christ Je∣sus, which

• h 1.1402 Washeth.
• i 1.1403 Cleanseth.
• k 1.1404 Whiteth.

It washeth us in our regeneration, cleanseth us in our justification, and whiteth us in our glorification: it washeth away the filth of sinne in our re∣generation, it cleanseth us from the guilt of sinne in our justification, and maketh us white, that is, perfectly just and righteous, not by imputation only, but by inhesion; or, as the schooles speake, inherent righteousnesse in ourl 1.1405 glorification. They washed

Their robes. Not their robe in the singular, but their robes in the plurall number; because as every guest at the Kings supper had his peculiar wed∣ding garment, so here every Saint hath his robe of glory: all are long and downe to the feet, yet some longer than other, according to their stature that ware them. For the proportion of glory in heaven answereth the proportion of grace here. Some straine the letter farther, and from hence inferre, that all Saints have a double robe given unto them; one in this life, another in the life to come: the one washed indeed, but yet not with∣out some spots cast upon it through carnall frailty, which are covered by Christ; the other is whited, and without any spot or staine, and this is re∣served for us in the wardrob of heaven. But I rather inferre from hence, that if there be such vertue in Christs bloud, that it not onely washeth the Saints robes, but maketh them perfectly white: if it can change the colour & hiew of any sinne of the deepest dye, and though it be asm 1.1406 red as scarlet, make it as white as wooll; that there is no need at all of Romish holy water, or Ma∣ries milke, or the soape of Saints merits. If Christs bloud purgeth us from all sinne, and all drosse is sinne, what remaines for Purgatory fire to worke upon, but the gold of their purses that have faith in those imaginary flames? St.n 1.1407 Bernard truely observeth, that the bloud of the Lambe is most pure and delicate bloud, it will endure no mixture with any other thing. All things by the law were purified by the bloud of sacrifices, and in the Gospel by the sacrifice of Christs bloud.

Yea, but it is said,o 1.1408 Faith purifieth the heart; how then is it here said, that their robes were washed and made white with Christs bloud? I answer, that Christs bloud whiteth as the soape or nitre, but faith as the hand of the Laundresse. Christs bloud healeth us as the plaister, faith as the finger of the Apothecary applying it. Christs merits and death acquit and free us as the ransome tendered for our redemption, faith is as the hand that re∣ceiveth this summe from Christ, and tendereth it to the Father for the re∣deeming of our soules. When the Temple of Jerusalem was on fire, no∣thing could quench the flame but the bloud of the slain: in like maner, when Gods wrath is kindled against his servants, which are living Temples of the Holy Ghost, nothing can quench the flame, but the bloud of the immacu∣late Lambe, that was slaine from the beginning of the world.

Secondly, from hence I would inferre for the comfort of all affrighted consciences, that if they have renued their covenant in Christs bloud, and purified their hearts by faith before their death, they need not feare to

come into the presence of God. For though his eyes are most pure, and they full of sores and corruption; yet they need not any way be dismaid, because there shall be long white robes given unto them, to cover all from the sight of God. Mary Magdalen washed Christs feet with her teares, but Christ washeth not onely our feet, but our hands, head, and whole bo∣dy with his owne bloud; and thereby fetches out all the staines of our con∣sciences, and makes our soules appeare most faire and lovely in the eyes of Almighty God. O royall bath! O the true Mare rubrum, or red Sea, in which the spirituall Pharaoh and all his host are destroyed, and through which we passe not, as the Jewes did, into the wildernesse, but into Para∣dise! In this royall bath, or rather indeed red Sea of Christs bloud, I will drown my discourse at this present, and shut up all with that Epipho∣nema of St. John:p 1.1409 To him that loved us, and washed our sinnes in his owne bloud, and hath made us Kings and Priests to God and his Father: to him be glory and dominion for ever, Amen.

Notes

• * 1.1

  Cujus intus so∣lidum autum corneo velaba∣tur cortice. Liv. Dec. Pri. l. 2.
• * 1.2

  And he that tal∣ked with me, had a golden reed to measure the City.
• * 1.3

  Plin. hist. nat. l. 16. c. 36. Calamis orien∣tis populi bella conficiunt, ca∣lamis spicula addunt irrevo∣cabili hamo noxia, his ar∣mis Solem ip∣sum obscurant.
• * 1.4

  Esay 19.6.
• * 1.5

  Matth. 11.7.
• * 1.6

  Apoc. 3.12.
• * 1.7

  Maldon. In hunc locum adeò quierè & attentè ambu∣labit, ut etiamsi super arundi∣nem jam quas∣satam, qua ni∣hil fragilius esse potest, pe∣dem poneret, eam non con∣fringeret.
• * 1.8

  Hieron. Per calamum quas∣satum & con∣tusum intelli∣git populum Jud••icum, qui anteà vocalis & sonorus laudes Deo concinebat, posteà impingens in angularem lapidem, meritò appellatur calamus fractus, pertundens manum ejus qui illi voluerit inniti.
• a 1.9

  Gorrh. in Matth. 12. U••ebantur exterius literali Legis observantia, sed vacui erant interius spirituali intelligentia.
• b 1.10

  Hieron. Qui peccatori non porrigit manum, nec portatonus fratris sui, iste ca∣lamum quassatum confringit.
• * 1.11

  Ver. 33.
• * 1.12

  Aust. Serm. de temp.
• * 1.13

  Cypr. ep. ad Mart. Vos de vinea domini pingues racemi, & jam maturi fructi∣bus botri pres∣sure secularis infestatione calcatae, torcu∣lar vestium carcere tot quente sentitis, vini vice san∣guinem fundi∣tis.
• * 1.14

  Hier in catal. Christi fru∣mentum sum, dentibus bellu∣arum molar, ut panis mundus inveniar.
• * 1.15

  Hos. 5.15. In their affliction they will seeke mee early.
• * 1.16

  Or early, Hos. 5.15.
• * 1.17

  Apoc. 3.19. Prov. 3.12. Heb. 12.5.
• * 1.18

  Quem enim in presenti non emendat, in fu∣turo condem∣nat.
• a 1.19

  Hieron. ad He∣lod. Licet in modum stagni fusum aequor arrideat, licet vix summa ja∣centis ele∣menti spiritu terga crispen∣tur, magnos hic campus mon∣tes haber, tranquillitas ista tempestas est.
• * 1.20

  Matth. 8.24.
• * 1.21

  Matth. 28.20 Matth. 16.18.
• * 1.22

  Micah 7.8.
• * 1.23

  Psal. 129.1.
• * 1.24

  Rom. 8.37.
• * 1.25

  Psal. 118.18.
• * 1.26

  Psal. 37.24.
• * 1.27

  2 Cor. 4 8 9.
• * 1.28

  Fox in Martyrol. Crispine H••••tor. Wald Aeneas S•••••• de gilt. Concil. Basil.
• * 1.29

  Tertulan apolog. Sanguis Mar∣tyrum semen Evangelii. Leo serm. Grana quae singula cadunt multi∣plicata nascun∣tut.
• * 1.30

  Exod 3.2.
• * 1.31

  Matth. 10.28.
• * 1.32

  Philip. 3.21.
• * 1.33

  Luk 9.56. Esay 53.4. Mat. 27.30. And they took a reed and smote him on the head.
• a 1.34

  Plin. nat. hist. l. 11. Icti à scor∣bionibus nun∣quam postea à crabronibus, vespis, apibusve feriuntur.
• * 1.35

  Psal. 69.24, 25, 26.
• * 1.36

  Cypr. epist. ad Mart. In servis Dei non tor∣quebantur membra, sed vulnera.
• * 1.37

  Exod. 17.14.
• * 1.38

  Cic. pro Celio.
• * 1.39

  Esay 61.1.
• * 1.40

  Luk. 4.18.
• * 1.41

  Matth. ex Zach.
• a 1.42

  Cypr. epist. Vi∣vificatur Chri∣sti sanguine eti∣am qui effudit sanguinem Christi.
• b 1.43

  Bern. Quid tam ad mor∣tem, quod non Christi morte sanetur.
• * 1.44

  Matth. 11.29.
• * 1.45

  Matth. 5.5.
• * 1.46

  Matth. 5.7.
• * 1.47

  Exod. 34.6, 7.
• * 1.48

  Martial. Epigr.
• a 1.49

  Sen. de clem. l. 1. Nec est quisquam cui tam valde inno∣centia sua pla∣ceat, ut non stare in con∣spectu clemen∣tiam paratam humanis erro∣ribus gaudeat.
• b 1.50

  August. confes. l. 13. Vae lauda∣bili vitae homi∣num, si remot â misericordiâ di∣scutias cam.
• * 1.51

  Livius dec. 1.
• * 1.52

  Sen. de cle. l. 1. Tam omnibus ignoscere cru∣delitas est quam nulli. Jude ver. 22.
• a 1.53

  Eras. Adag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.54

  Plin. nat. hist. l. 12. c. 25. Inci∣ditur vitro, la∣pide, osleisve cultellis, fertum odit, laesis vita∣libus emoritur, protenus inci∣dentis manus libratur artifici temperamen∣to, ne quid ul∣tra corticem violet.
• c 1.55

  Solinus c 40. tit Euphrates. Pyrrhites tene∣ri se vehemen∣tiu, non per∣mittit ac si quando arctio∣re manu pre∣mitur, digitos adurit.
• d 1.56

  Esa. 36.6. Thou trustest in the staffe of this bro∣ken reed, on E∣gypt, whereon if a man leane, it will goe into his hand, and pierce it.
• e 1.57

  Jaques Cle∣ment, and Ra••i∣liac, who murde∣red two late Fren••h Kings, Henr. 3. & 4. See Pierre Matthew, and other French Historians.
• * 1.58

  Luk. 4.18.
• * 1.59

  Luk. 1.79. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ita 70 Interp. Esay 53 4.
• * 1.60

  Matth. 27.30.
• * 1.61

  Hil. In haec ver∣ba igniculum fidei concipi∣entes, & qua∣dam dilectione cum carne, jux∣ta fumantes quos Christus non extinxit, sed incendit in iis ignem per∣fectae charita∣tis.
• * 1.62

  Greg. in Evan. Dom. Quod sa∣cerdotes lineis uterentur ve∣stibus.
• a 1.63

  Chrysost. in Matth. ca. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.64

  Pintus.
• c 1.65

  Junius.
• d 1.66

  Aquinas.
• e 1.67

  Arboreus.
• f 1.68

  Guilliandus.
• * 1.69

  Psal. 31.22.
• * 1.70

  Jonah 2.4.
• * 1.71

  Matth. 8.2.
• * 1.72

  Marke 9.22.
• * 1.73

  Rom. 7.24.25.
• * 1.74

  John 1.50.
• * 1.75

  Act. 18.27.28.
• * 1.76

  Mar. 15.42.43.
• a 1.77

  Aug. confess. l. 5. c. 4.
• * 1.78

  2 Tim. 1.6.
• * 1.79

  Esa. 1.16, 17.
• * 1.80

  Dan. 4.27. Job 41.••. Apoc. 3.19. Mat. 3.8.
• * 1.81

  Apoc. 15.2.
• * 1.82

  Jer. 31.40.
• * 1.83

  Luke 22.31.
• b 1.84

  Prov. 9.1.
• * 1.85

  Esa. 1.54.8. With everlasting kindnesse will I have mercy on thee, saith the Lord thy Re∣deemer.

  Ver. 10. The mountains shal depart, and the ••••ls be remo∣ved, but my kindnesse shall not depart from thee, neither shall the cove∣nant of my peace be remo∣ved.
• * 1.86

  Hos. 2.19, 20.
• z 1.87

  Rom. 8, 35.38.
• a 1.88

  Heb. 12.2. Looking unto Jesus the be∣ginner and fini∣sher of our faith.
• b 1.89

  Phil. 2.13. For it is God that worketh in us both to will and to doe of his good pleasure.
• * 1.90

  Esay 55.8.
• * 1.91

  John 13.1.
• * 1.92

  2 Tim. 2.13.
• * 1.93

  2 Tim. 2 19.
• * 1.94

  Apoc. 13.8. Phil. 4.3 With my fellow la∣bourers, whose names are in the book of life. Exod 28.21.
• a 1.95

  Mat. 24.24. And they shall shew great signes and won∣ders, in so much that if it were possible they shall deceive the very Elect.
• b 1.96

  Joh. 10.28, 29 They shall ne∣ver perish, nei∣ther shall any man pluck them out of my hand: My Father which gave them 〈◊〉〈◊〉 is grea∣ter than all, and no man is able to plucke them out of my Fa∣thers hand.
• c 1.97

  Mat. 25.34.
• d 1.98

  Heb. 12.23.
• e 1.99

  Act. 18.13, 23
• f 1.100

  Jam. 2.19.
• g 1.101

  Jude 6.
• h 1.102

  Tit. 1.1.
• i 1.103

  Act 13.48. & 15.9.
• k 1.104

  Rom. 3.28. Joh. 1.12.
• l 1.105

  Greg. l. 28. in Job. c. 6. Extra Ecclesiae men∣suras omnes re∣probi, etiamsi intra fidei limi∣tem esse vide∣antur. Aug. cont. Pel. l. 1. c 4 & de unit. eccl. c. 23. Hoc donum prop••ium est eorum qui reg∣nabunt cum Christo. Plin. nat. hist. l. 21. c. 8. Post∣quam d•• ficere cuncti flores, m••defactus a∣qua reviviscit, & hybernas co∣ron is facit.
• m 1.106

  Aug. de bono persev c. 6. Hoc donum suppliciter emereri potest, sed cum datum est, contumaciter amittti non potest; promodo enim potest amitti, per quod fit ut non amittatur, etiam quod possit amitti?
• * 1.107

  Aug. de cor∣rep. & gr••t. c. 12. Non sol•• n ut sine isto do∣no persev••ran∣tes ess•• non possunt, verum etiam ut per hoc donū non nisi perseveran∣tes sint. Gratia qua subventum est infirmitati voluntatis hu∣manae, ut inde∣clinabiliter & insuperabiliter ageretur, & quam vis infir∣ma non defice∣ret nec adversi∣tate aliqua vin∣ceretur, sed quod bonum est invictissimè vellet, & hoc differere invi∣ctissimè nollet.
• a 1.108

  Psal. 1.3.
• b 1.109

  Mat. 7.24.
• c 1.110

  Jer. 32.40.
• d 1.111

  Heb. 5.10.
• e 1.112

  Aug. l. de bo∣no persev. c. 2. Timorem dabo in cor, ut non recedant, quid est aliud quam talis ac tantus erit timor, ut mihi perseve∣ranter adhaere∣ant?
• f 1.113

  Sen. de clem. l. 1. Nemo po∣test personam diu ferte, ficta cito in naturam suam recidunt.
• g 1.114

  Cic. de ••s••c. l. 3. Ficta omnia tanquam slos∣culi decidunt, vera gloria ••a∣dices agi••, ••{que} etiam propaga∣tur.
• h 1.115

  Joh. 8 31.
• i 1.116

  1 Joh. 2.19.
• k 1.117

  Heb. 3.6.
• l 1.118

  Aug. de cor∣rep. & grat. c. 9. Tunc verè sunt quod appellan∣tur, si manse∣••int in co propter quod sic appellantur.
• * 1.119

  1 Pet. 1.3, 4.
• * 1.120

  Jam. 1.21. Receive with meeknesse the engraffed word, which is able to save your soules.
• a 1.121

  1 Joh. 2.27. But the an∣nointing which ye h••ve received of him abideth in you: and as it hath taught you, ye shall abide in him.
• b 1.122

  1 Cor. 3.16. Know ye not that ye are the temples of God, and that the spirit of God dwelleth in you?
• c 1.123

  John 4.14. Whosoever drinketh of the water I shall give him, shall never thirst, but the water that I shall give him shall be in him a Well of water springing to e∣verlasting life.
• d 1.124

  1 John 3.9. Whosoever is borne of God doth not cōmit sin; for his seed remaineth in him.
• e 1.125

  1 Pet. 3.23. Being borne a∣gaine, not of corruptible seed, but of in∣corruptible, by the Word of God which li∣veth and abi∣deth for ever.
• f 1.126

  John 3.6. That which is borne of the flesh is flesh, but that which is borne of the spirit is spirit.
• g 1.127

  1 John 3.9.
• h 1.128

  Aug. de bono persev. c. 7. Contra tam claram veritatis tubam, quis voce•• ull••s aua••••t humanas?
• i 1.129

  John 16.23. Verely, verely, I say unto you, whatsoever you aske the Father in my name, he will give it you.
• k 1.130

  Cypr. de simpl. prelat. Triticum non rapit ventus, manes paleae tempestate jactantur.
• l 1.131

  Luke 21.31, 32.
• a 1.132

  Aug. de cor∣rep. & grat. c. 8 Quando rogavit Chri∣stus ne Petri fi∣des deficeret, quid aliud ro∣gavit nisi ut haberet in fide liberrimam, fortissimam, perseverantis∣simam volun∣tatem?
• b 1.133

  Aug. de cor∣rep. & grat. c. 12. Dicente Christo rogavi pro te, ne defi∣ciat fides tua, intelligamus ci dictum qui aedificatur su∣per petram, ita homo D•••• in Domino glori∣atur, non solum quia misericor∣diam consecu∣tus ut esset fi∣delis, sed etiam quia fides ipsa non deficit.
• c 1.134

  John 17.20, 21, 23.
• d 1.135

  Plin. in pane∣gyr. lurat is per quem juramus.
• e 1.136

  1 Pet. 1.4, 5.
• f 1.137

  2 Tim 1.12.
• g 1.138

  2 Thes. 3.3.
• h 1.139

  1 Cor. 1.8.
• i 1.140

  Greg. l. 28. moral in Job c. 7. Novit pro custodia nostra restringere quod contra nos egredi pro justitiae ••xerci∣tio permittit, ut saeviens nos dilua•• procella, non mergat.
• a 1.141

  Ambr. com∣ment. in 1 Co∣rinth. 10. Non plus permitti∣tur ei imponi, quàm scitur ferre posse, ut quarto die pati non permitta∣tur, qui scitur ultra triduum non posse tole∣rare.
• b 1.142

  1 Cor. 10.13.
• c 1.143

  Plin l. 12. nat. hist. c. 9. Flucti∣bus pulsatae re∣sistunt immo∣tae, quin & ple∣no aestu operi∣untur, appa∣retque argu∣mentis asperi∣tate aquarum illas ali.
• d 1.144

  Orig. in Jer. homil. 1. Non dicitur vivifi∣cabo & occi∣dam; sed occi∣dam & vivifi∣cabo: impossi∣bile est enim quod Deus se∣mel vivificavit, ab eodem ipso vel ab alio oc∣cidi.
• e 1.145

  Cyp. de simpl. prelat. Nemo aestimet bonos de Ecclesia pos∣se discedere: triticum non rapit ventus, nec arborem solidâ radice fundatam pro∣cella subvertit.
• f 1.146

  Chrys. homil. in ep. ad Rom. c. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.147

  Amo Comment. in 2. Cor. 3.3. Nunc legem veterem pulsat, ••uae p••imum data in lapideis tabulis abolita est, fractis tabu∣lis sub M••nte à Mose: nunc autem lex in animo scribi∣tur, hoc est, in corde, non per calamum, sed per spiritum, quia fides ae∣terna res est, à spiritu scribi∣tu, ut mane••t.
• b 1.148

  Aug de correp. & grat. •• 9. Qui non habent perseve•• anti∣am, cut non ve••è Discipuli Christi, ita nec verè Filii Dei fue••unt, etiam quando esse vi∣debantur. & ita vocabantur.
• c 1.149

  Greg. moral. in Job l. 34. c 13. Aurum quod pravis diaboli persuasio••ibus sterni sicut lu∣tum potuerit, aurum ante oculos Dei nunquam fuit; & qui seduci quando{que} non reversuri pos∣sunt, qua i••ha∣bitam sanctita∣té ante oculos hominum vide∣antur amittere, sed eam ante oculos Dei nunquam ha∣bucrunt.
• a 1.150

  Chrysost. in c. 5. ad Rom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.151

  Rectus in Cu∣riâ.
• a 1.152

  Aug. de bono persev. c. 22. Do∣losi vel imperi∣ti medici est, etiam utile me∣dicamentum sic alligare, ut aut non prosit, aut etiam obsit.
• a 1.153

  S. Bas. de pati∣entia, conc. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Job 1.14, 16, 17, 18.
• * 1.154

  Psal. 34.18, 19. Matth 9.12. 1 Tim. 1.15.
• * 1.155

  Matth. 9.13.
• * 1.156

  Rom. 7.24.
• * 1.157

  Matth. 5.6.
• * 1.158

  Matth. 5.4.
• * 1.159

  Hierom. Tom. 1. epist. Mutus & clinguis ne hoc quidem habens, ut ro∣gare possit, hoc magis rogat quod rogare non potest.
• * 1.160

  Psal. 38.9.
• * 1.161

  John 7.37.
• * 1.162

  Cambden. hist. Reg. Eliz. Seneca l. 1. de clem. Condi∣tum, imò con∣strictum apud te ferrum, sit summa parsi∣monia etiam vilissimi san∣guinis, humili loco positis liti∣gare, & in rix∣am procurrere liberius est, le∣ves inter pares ictus sunt, regi quoque vocife∣ratio, verbo∣rumque intem∣perantia, non ex Majestate est.
• a 1.163

  1. Kin. 19.11, 12.
• * 1.164

  Hebr. 1.2.
• * 1.165

  Malach. 3.1. Esa. 42.1, 2, 3.
• * 1.166

  Matth. 20.28. Luke 23.35. Mat. 3. ver. ult. Luke 2.32.
• * 1.167

  Matth. 16.52, 53.
• * 1.168

  Mat. 27.14. Acts 8.32.
• * 1.169

  John 2.21.
• * 1.170

  Psal. 72.6.
• * 1.171

  2 Cor. 5.7. Coloss. 3.3, 4.
• * 1.172

  Matth. 21.5.
• * 1.173

  Zach. 9.9.
• * 1.174

  Luke 9.55.
• * 1.175

  John 8.49.
• * 1.176

  Matth. 26.50.
• * 1.177

  Cypr. de bon. pat. Cùm confun∣derentur side∣ra, elementa turbentur, con∣tremiscat ter∣ra, nox diem claudat, sol ne Judaeorum fa∣cinus aspicere cogatur radios subtrahat, ille non loquitur, nec movetur, nec Majesta∣tem suam sub ipsá saltem morte profite∣tur; O qualis & quanta est Christi patien∣tia! qui adora∣tur in coelis, nondum vindi∣catur in terris.
• * 1.178

  Luke 19.41.
• * 1.179

  Acts 23 3.
• * 1.180

  John 18.23.
• * 1.181

  2 Kin. 5.27. Matth. 8.2. Luke 4.27. & 17.12. Acts 13.11. Acts 5.5.10.
• * 1.182

  Mark 7 37.
• a 1.183

  1. John 2.20. But you have an oyntment from the Holy One, and you know all things.
• * 1.184

  1 Tim. 6.11.
• * 1.185

  Tit. 3.2.
• * 1.186

  James 3.17, 18.
• b 1.187

  Genes 40.7. Cursed be their anger, for it was fierce, and their rage, for it was cruell.
• c 1.188

  Cypr. de zelo & b••••ore Evel∣lamus spinas de cordibus, ut d••••minicum se∣men nos fertili fruge locupletet.
• d 1.189

  Heb. 12.15. Looking diligently,—lest any root of bitternesse springing up trouble you.
• * 1.190

  Rhet. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.191

  James 1.19.
• a 1.192

  Hyper. citat. à Lips. Com∣ment. in Sen. de clem. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• b 1.193

  Senec. l. 1. de clem. In primis finibus hostis arcendus est; nam cum por∣tis se intulit, modum à cap∣tivis non capit.
• * 1.194

  James 3.2. Galat. 6.2.
• * 1.195

  Galat. 6.1.
• * 1.196

  Acts 23.3.
• * 1.197

  C••pr. de lapsis. Manabat pro¦ffetib••s san∣guis. & pro la∣chrymis c••••ot sem••••stulatis viscetib•••• de∣flueb••t, st••tit mens stabilis, & fide fortis, & cum torq••enti∣bus p••••nis ••m∣mobilis d•••• anima lactata est, sed cum du∣••••ssimi Judicis recrudescente saevituâ ••am fa∣tigatum corpus, nunc flagella scinderent, nunc contun∣derent fustes, &c. caro nos in colluctatio∣ne destruit.
• a 1.198

  Deut. 12.10.
• b 1.199

  Phil ••ct. l. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.200

  Nazian epist. 194. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.201

  Ovid. Met. l. 1.
• * 1.202

  Seneca l. 1. de ir••.
• * 1.203

  Homer. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.204

  Senec. l. 1. de ira. Ultima suppli∣cia motibus ul∣timis parat, ut nemo pereat, nisi quem peri∣re etiam pere∣untis intersit.
• c 1.205

  Plin. nat. hist. l. 31. c. 7. Uno digito mobilis, idem si toto corpore impel∣litur resistens, ita ratio est li∣bra menti.
• d 1.206

  Rustici fron∣dibus teneris non putant ad∣hibendam fal∣cem, quia refor∣midare ferrum videntur, & ci∣catricem non∣dum pati posse.
• e 1.207

  Apoc. 2.3.
• f 1.208

  Apoc. 3.19.
• g 1.209

  Apoc. 2.2, 4.
• h 1.210

  Apoc. 3.18.
• i 1.211

  Apoc. 3.20.
• * 1.212

  2 Sam. 12.3, 4, 5, 6, 7.
• * 1.213

  Micah 6.8.
• * 1.214

  Eccles. 7.16.
• * 1.215

  Tacit. annal. l. 1. Non medicina ista est, sed cla∣des.
• * 1.216

  Ovid. l. 1. de Pont. Eleg 9.
• * 1.217

  Lucan. de bel. ci. l. 1.
• * 1.218

  Sabast. conjur. Ca••il. Vasta••e civitatem, non sana••e.
• a 1.219

  Bodin. de rep. l 3. c 7. Et si sa∣lutare est putre membrum ad universi corpo∣ris salutem ure∣re, aut secare, non propterea si omnia mem∣bra extabue∣rint, a••t gan∣g••ena infician∣tu•• sectionibus erit aut ustioni∣bus utendum.
• b 1.220

  Sen. de••••em. Poena ad pau∣cos, metus ad omnes perve∣niat.
• c 1.221

  Cassex Jan. Grat. not in Tac. Principi non minus turpia multa suppli∣cia, quàm me¦dico funera.
• d 1.222

  Salust. in con∣jur Catil.
• e 1.223

  Quintus Cur∣tius de gest. Alex.
• f 1.224

  Senec. l. 1. de clem. Divina po∣tentia est gre∣••aum ac publice servare, multos occidere, & indiscretos, incendii & ruinae potentia est.
• g 1.225

  Rom. 12.15.
• h 1.226

  Colos. 3.12.
• * 1.227

  Eras. Adag.
• * 1.228

  Valer. Max. An∣te fuas lachry∣mas quàm ip∣sorum sangui∣nem effudit.
• * 1.229

  Hos. 11.8.
• * 1.230

  Vers. 9.
• * 1.231

  Matth. 10.42. Acts 9.4.
• * 1.232

  1 Kings 20.31, 32, 34.
• * 1.233

  Rom. 10.12.
• * 1.234

  Cant. 1.11.
• * 1.235

  Xiph. in com∣pend. Dion.
• * 1.236

  Judges 8.2.
• * 1.237

  Hierom. ad rustic. Eloquentiae torcularia non verborum pam∣pinis, sed sen∣suum quasi uvarum expres∣sionibus redun∣darent.
• * 1.238

  Chrysost. tom. 5. homil. 37.
• a 1.239

  Plin. l. 12. nat. hist. c. 25. Succus è plaga manat, quem Opobal∣samum vocant, suavitatis exi∣miae, sed tenui gutta, Alexan∣dro magnores ibi gerente, to∣to dic aestivo unam concham impleri justum erat.
• * 1.240

  Mat. 5.18.
• b 1.241

  Chrys. in Gen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.242

  2. Tim. 2.15.
• c 1.243

  Guilliand. comment in Mat. Qui diebus carnis suae vi∣sus est humilis & benignus doctor, aderit aliquando Ju∣de••, & utetur potentiá abso∣lutâ, & damna∣vit hostes suos.
• * 1.244

  Cic. Catil. prim. Quos ferro vulnerare o∣portebat, non∣dum voce vul∣nerat.
• a 1.245

  Beza in Mat. c. 12. Tum re∣bellia corda confringet, non jam clemens & humilis, sed se∣verus, & maje∣state verendus.
• * 1.246

  Apoc. 1.7.
• * 1.247

  Luke 17.14.
• * 1.248

  2 Thes. 2.3, 8.
• * 1.249

  Esay 42.3.
• * 1.250

  Verse. 4.
• * 1.251

  Cal. in Mat. 1. Hoc verbum educere quo utitur Prophe∣ta, significat of∣ficium Christi esse Regnum Dei, quod tum inclusum erat in angulo Ju∣deae propagare in totum or∣bem.
• a 1.252

  Psal. 110.2.
• * 1.253

  Cantic. 2.1.
• * 1.254

  Acts 10.11, 12.
• * 1.255

  Acts 10.16.
• b 1.256

  Orig. com∣ment. in Cant. homil. 1. Quemadmo∣dum in Evan∣gelio mulier illa quae san∣guine fluebat, archi Synago∣gae filiam cura∣tione praevenit; sic Aethiopissa, id est, Gentium Ecclesia, Israel aegrotante sa∣nata est.
• * 1.257

  Matth. 12.35.
• * 1.258

  Matth. 2.11.
• * 1.259

  Psal. 40.10.
• * 1.260

  Ver. 9.
• c 1.261

  August l. 12. confess. Veritas nec mea, nec tu••, nec illius est, sed omnium nostrûm quos ad ejus com∣munionem publicè vocas, admonens nos ut nolimus eam habere priva∣tam, ne prive∣mut ea.
• d 1.262

  August. l. 20. de civitate Dei. Ille dies judicii propriè dicitur, eo quod nullus erit ibi imperi∣tae querelae lo∣cus, Cur inju∣stus ille sit foe∣lix, & cur ju∣stus ille infoe∣lix?
• e 1.263

  Juvenal. Satyr. Sceleris preti∣um ille cru∣cem tulit, hic diadema.
• f 1.264

  Psal. 58.11.
• g 1.265

  August. lo. sup. cit. Dies decla∣rabit ubi hoc quoque mani∣festabitur, quàm justo Dei judicio fi∣at, ut nunc tam multa, ac penè omnia justa Dei judicia sensus mentem∣que mortalium fugiant, cum ta∣men in hac re¦piorum fidem non lateat ju∣stum esse, quod latet.
• * 1.266

  1. Mocking re∣paid.
• 2 1.267

  Whipping re∣paid.
• * 1.268

  3. Spitting re∣paid.
• * 1.269

  4. The Jewes re∣fusing Christ to be their King, to flatter the Ro∣mane Caesar, re∣vene••d on them by Caesar himself.
• * 1.270

  Baron. annal. Noluerunt flo∣rem, nacti sunt Florum praesi∣dem.
• 5 1.271

  The Pharisces envie at the peo∣ples crying▪ Ho∣sanna to Christ, punished.
• 7 1.272

  Their giving money to Judas to betray him, repaid.
• a 1.273

  Philo in legat. Alii die festo mortuos de crucibus de∣traxerunt, at hic, non mortuos de crucibus, sed vivos in crucem sustulit.
• 8 1.274

  Their crucifying him repaid with advantage.
• 9 1.275

  Their contempt of Christs teares,
• 10 1.276

  and their cursing revenged. Matth. 27.25.
• 11 1.277

  Their stoning Gods Prophets, and spilling inno∣cent bloud, repaid.
• * 1.278

  Acts 7.52.
• * 1.279

  Sutton. de Tiber.
• * 1.280

  1 Pet. 2.7. Mat. 21.42, 44.
• * 1.281

  Vid. mag. de burg. sub. finem. Cent. prim. & Baron. annal. tom. 1.
• * 1.282

  1 John 1.7.
• * 1.283

  Psal. 2.10, 11, 12.
• * 1.284

  Ephes. 6.10.
• * 1.285

  Apoc. 10 5, 6.
• * 1.286

  Jonas 2.8.
• * 1.287

  Cypr. ad Dom. Hic vita aut a∣mittitur aut te∣netur, hic saluti aeternae cultu Dei, & fructu fidei provide∣tur. Galat. 6.8.
• a 1.288

  Bed. & Baron. in Martyrolog. mens. August.
• b 1.289

  Which were af∣ter severed for many ages, but ••ow by the speci∣all providence of Almighty God againe lye loving∣ly, encompassing and embracing each the other.
• * 1.290

  Here he bowed to his Grace.
• * 1.291

  Here he turned to the Lords.
• c 1.292

  Cic. de orat. Naevus in pue∣ro delectat Al∣ceum, est defor∣mitas in vultu, illi tamen lu∣men videbatur.
• d 1.293

  Aristot. Phys. auscust. c. de Vacuo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.295

  Martial. epigr.
• e 1.296

  Hierom. epist. ad Heliodor. O Desertum, Christ•• flori∣bus vernans! O Solitudo, in qua illi nascun∣tur lapides de quibus in Apo∣calypsi civitas magni Regis extruitur! O Eremus, famili∣arús Deo gau∣dens! Quàm diu te tectorum umbrae pre∣munt? quàm di•• fum sarum u bium ca cer includit? nescio quid hic plus lucis aspicio.
• f 1.297

  Hilar. con. Auxent. Malè vos parietum amor cepit, montes mihi, & sylvae, & so∣litudines, & la∣cus, & voragi∣nes sunt tutio res; in illis e∣nim Propherae aut demersi, aut manentes Dei Spiritu prophe∣tabant.
• g 1.298

  Vid. Hieron. in ••ita Paidi, & Hilarionis; & Marianum. Vi∣ctorinum in vita sancti Hieronomi.
• h 1.299

  Platina in vi∣tis Pontif. Hic Pontifex nihil memoriâ dig∣num reliquit: hic pontifex, nisi podagram habuisset, om∣nind ignorare∣tur.
• i 1.300

  Baron. tom. 10. ad ann 900. Intrudebantur in Petri sedem meretricum Amasii pseudo-Pontifices, qui non sunt, nisi ad consignanda tempora in Ca∣talogo Romanorum Pontificum scripti.
• k 1.301

  Sleidan in com. sui temporis. Vicimus.
• l 1.302

  Plutarch. a∣poph. & in vit. Numae.
• m 1.303

  Raleigh hist. of the World. c. 6. lib. 3.
• n 1.304

  Psal. 51.15.
• o 1.305

  Eras. adag. ex Lucia. Sacram Anchoram sol∣vere dicimur, quando ad ex∣tremum praesi∣dium confugi∣mus.
• a 1.306

  Hesiod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. 1. Sibi ipsi mala fabricat homo, qui alteri fabri∣cat, & malum consilium con∣sultori pessi∣mum.
• b 1.307

  Psal. 7.15, 16.
• c 1.308

  Daniel 3.22.
• d 1.309

  Daniel 6.24.
• e 1.310

  Ester 7.10.
• f 1.311

  Judges 1.7.
• g 1.312

  Ovid. de art. l. 1.
• h 1.313

  Ovid ibid. Et Phalaris tau∣ro violenti membra Peril∣li, Torruit infoe∣lix, imbuit au∣thor opus.
• i 1.314

  Plutarch. in Theseo.
• k 1.315

  Beno Cardina∣lis devita & gest Hildeb.
• l 1.316

  Bodin l. 4. de rep.
• m 1.317

  Ovid. fast. l. 1. & Martial l. 13. cui nomen Xen. Lascivum pe∣cus & viridi non utile Bac∣cho, dat poenas, no∣cuit nam tener ille Deo.
• n 1.318

  Bodin. l. 6. de rep.
• o 1.319

  Suet. in Jul. Caes.
• * 1.320

  Unnaturall pu∣nishment for unnaturall crimes.
• p 1.321

  August in Psal. 62 Jud ei ideo voluerunt Christum ••cci∣dere ne terram perderent; ideo terram perdiderunt, quia Christum occiderunt: quia repulerant Agnum, & ele∣gerunt Vul∣pem, ideò prae∣da Vulpium facti sunt.
• q 1.322

  Hom. Il. 1.
• r 1.323

  Cal••in. epist. ad Fran. gallo. reg. Nusquam legi∣mus reprehen∣sos quod nimi∣um de fonte aquae vivae hauserint.
• u 1.324

  Hieron epist ad Heliod. Tunc quod vocem in∣bae pavebit ter∣ra cum populis, & tu gaudebis. Judicaturo Domino lu∣gubrè mun∣dus immugiet, tribus ad tribum pectora ferient, Potentissimi quo••dam reges nudo latere pulpitabunt, ex∣hibebitur cum prole sua vere tunc ignitus Ju∣piter, adduce∣tur & cum suis stultus Plato discipulis, Ari∣stotelis argu∣menta non pro∣derunt. Tunc tu rusticanus & pauper exulta∣bis, & ridebis, & dices, ecce crucifixus Deus meus ecce Ju∣dex qui obvo∣lutus pannis in praesepio vagiit: hic est ille ope∣rarii & quaestu∣ariae filius, hic qui matris ge∣status sinu ho∣minem Deus fugit in Egyp∣tum, hic vestitus coccino, hic sen∣tibus coronatus: cerne manus Judae e quas fix∣eras: cerne la∣tus Romane quod foderas.
• x 1.325

  Apoc. 22.20.
• y 1.326

  1 Sam. 31.12.13.
• z 1.327

  Sen. de clem. l. 1. c. 4. Ille est vin∣culum per quod respublica co∣heret, ille est spiritus vitalis quem tot millia trahunt.
• a 1.328

  Suet. in vita Tui.
• b 1.329

  Sen. de clem. l. 1. c. 9. Severitate nihil profecisti: Salvid enum Lepidus secu∣tus est, Lepi∣dum Muraena, Muraenam Caepio Caepio∣nem Egnatius, ut alios taccam, quos tantum ausos pudet.
• * 1.330

  Num. 16.32.
• c 1.331

  Sueton. in vita Tib.
• d 1.332

  Plin. in panegir. Potest iniqui Princeps, potest tamen odio esse nonnullis, eti∣amsi ipse non oderit.
• e 1.333

  Sen de clem. l. 1. c 11. Nullam te toto orbe stil∣lam cruoris hu∣mani mifisse.
• e 1.334

  Camerarius meditat. histor. c. 27.30.
• f 1.335

  Cambd. in vit. Reg. Eliz.
• g 1.336

  Vid l. Angl. scrip. de conjura. Gowr.
• h 1.337

  Sutton in vita Calig.
• i 1.338

  Lucan de bell. Pha••sal.
• k 1.339

  Eras. adag.
• l 1.340

  Theo••ri. in dios∣c••••.
• m 1.341

  Cic. Catilin. ••••ai. 2.
• n 1.342

  Cic. de orat. l. 3.
• o 1.343

  Eras. adag. Aspis a vipera sumit venenum
• p 1.344

  Vid. a booke intituled, the examination of G. Sprot, pub∣lished with a learned preface to it by G.A. Dr. D. and Dean of Winchester.
• a 1.345

  Eph. 3.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.346

  Gal. 4.1.
• c 1.347

  Psal. 2.8. Luke 1.32. The Lord God shall give unto him the Throne of his Father David, and he shall reign over the house of Jacob for ever.
• d 1.348

  Tertul. in apol. Manibus ex∣pansis, quia in∣nocuis, capite nudo, quia non erubescimus, precantes sem∣per sumus pro omnibus Impe∣ratoribus, vitam illis prolixam, imperium secu∣rum, domum tutam, exerci∣tus fortes, Sena∣tum fidelem, populum pro∣bum, orbem quietum.
• e 1.349

  Cypr. de laps.
• * 1.350

  In thy strength.
• * 1.351

  The King shall rejoyce in thy salvation.
• f 1.352

  Psal. 2.12.
• g 1.353

  Psal. 4.8.
• h 1.354

  Psal. 20.7.
• i 1.355

  Psal. 21.7.
• k 1.356

  Psal. 44.6.8.
• l 1.357

  Psal. 18.2.
• m 1.358

  Xen. Cyr. p. ed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• n 1.359

  Plin. in panegyr. Satellitium principis ipsius innocentia op∣timum muni∣mentum muni∣mento non e∣gere.
• o 1.360

  Psal. 127.1.
• p 1.361

  Jer. 17.5.
• p 1.362

  Prosp. sent. ex∣cerpt ex Aug. Qui in se stat non stat, qui se sibi sufficere confidit, ab eo qui verè sufficit defici••.
• q 1.363

  2 Cor. 3.5. Not that we are sufficient of our selves to thinke a∣ny thing of our selves but our sufficiencie is of God.
• r 1.364

  2 Chron. 13.13.
• s 1.365

  2 Chron. 13.18.
• t 1.366

  Aug. de Ci••. Dei l. 5. c. 23. U∣no die Rhadage∣sus tanta celeri∣tate victus est, ut ne uno qui∣dem non dicam extincto, sed ne vulnerato qui∣dem Romano, multo amplius quam centum millium pro∣sternetur ex∣ercitus.
• u 1.367

  Psal. 125.1.
• x 1.368

  Ps. 91.1.4.5.6.7.10. ver. 4.
• * 1.369

  5.6.
• * 1.370

  7.10.
• y 1.371

  Psal. 3.8.
• z 1.372

  Ps. 144.10.
• a 1.373

  Sen. de clem l. 1. c 4. Ille est vin∣culam pe•• quod respublica co∣haeret: nihil ipsa per se futura ni∣sionus & praeda, si mens illa im∣perii subtraha∣tur. Regeincolu∣mi mens omni∣bus una, amisso rupêre fidem.
• b 1.374

  Vid. Camerar. meditat. hist. c. 30. Magnos vi••os divinitus ab in∣sidiis saepenu∣merò conser∣vari.
• c 1.375

  1 Chro. 16.22.
• d 1.376

  Sen. de bene fic.
• e 1.377

  Cic. pro planc.
• e 1.378

  Joh. 10.34. & Psal. 82.6.
• f 1.379

  Horat. od. Me tabula sacer vo∣tiva paries indi∣cabit humida suspendisse ve∣stimenta Maris deo.
• g 1.380

  Exod. 12.2.
• * 1.381

  Application.
• h 1.382

  Tacit. annal. l. 2. Illae verae sunt Statuae quae in hominum men∣tibus collocan∣tur.
• i 1.383

  Psal. 19.2. Dies ad diem eructat sei mo∣nem, & nox ad noctem annun∣ciat scientiam.
• k 1.384

  Philo de legat. Alex. Ubi cessat humanum auxi∣lium ibi adest divinum.
• * 1.385

  Herod. clio.
• l 1.386

  Ruffin. in hist.
• m 1.387

  Cic. pro Sylla.
• n 1.388

  Cic. in Catil. Si moriendum est in libertate mo∣riamur.
• o 1.389

  Eras. adag.
• p 1.390

  Luke 11.26.
• q 1.391

  Cic. parad. Ex∣••lem me suo nomine vocat.
• * 1.392

  Hesiod. erg. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.393

  Plin. l. 35. c. 10.
• b 1.394

  2 King. 13.14.
• c 1.395

  Psal. 6.3.
• d 1.396

  Luke 19.42.
• e 1.397

  Virg Aen. 2.
• f 1.398

  Tertul. adver. Hermog. c. 22. Adoro Scriptu∣rae plenitudi∣nem.
• * 1.399

  ver. 14.
• g 1.400

  O death I will be thy plagues O grave I will be thy destruction.
• h 1.401

  2. Cor. 4.18.
• i 1.402

  Apoc. 19.16. & 17.14.
• k 1.403

  Psal. 45 6. Thy throne O God is for ever.
• l 1.404

  Dan. 4.32. Whose dominion is an everlasting do∣minion.
• m 1.405

  Cap. 17.14 His kingdome is that which shall not be destroyed.
• n 1.406

  Micah 4.7. The Lord shall reigne from hence∣forth even for ever.
• o 1.407

  Luke 1.31, 32, 33. Horat. car. l. 1. od 3. Semotique prius tarda ne∣cessitas leti cor∣ripuit gradum.
• p 1.408

  Melancthon in Chron. l. 1. p. 10. Sex millia an∣norum mundus; duo millia ina∣ne, duo millia lex, duo millia dies Messiae: & propter pec∣cata nostra quae multa & magna sunt deerunt anni qui dec∣runt.
• q 1.409

  2 Pet. 3.8. One day with the Lord is as a thou∣sand yeeres, and a thousand yeeres as one day.
• q 1.410

  P••ucer. praesat. in Chron. Carion. Hanc periodum lege quadam sancitam divi∣nit••s magnis Impe••iis fata∣lem esse, & uni∣versales mutati∣ones afferre ostendunt om∣nium tempo∣rum historiae.
• r 1.411

  Acts 1.7. which the Father hath 〈◊〉〈◊〉 in his owne power.
• s 1.412

  Bod. de rep. l. 4. c. 2. ex Plat. pol. 8.
• t 1.413

  Dan. 5.25.26.
• u 1.414

  Esay 37.13.
• x 1.415

  Dan. 4.34.35.
• x 1.416

  Horat. l. 1. car. od. 34.
• y 1.417

  Juvenal. sat. 1. Quando ub••∣rior vitiorum co∣pia? quando Major avaritia patuit sinus, &c Horat. l. 1. car. od. 35. Eheu cicatricū & sceleris pudet, fratrumque quid nos dura refugimus caetas? quid intactum nefasti liqui∣mus?
• a 1.418

  Rom. 9.6. Rom. 11.25.
• b 1.419

  1 Cor. 10.18.
• c 1.420

  Heb. 8.10.
• d 1.421

  Rom. 11.26.
• e 1.422

  Math. 10.6. G•••• to the lost sheepe of the house of Israel.
• f 1.423

  Rom. 10.26.
• g 1.424

  Apoc. 7 4.
• h 1.425

  Gen. 49.10.
• h 1.426

  Jer. 7.4.
• i 1.427

  Clem. Alexand. strom. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.428

  Plat. apol. Socr. Anytus & Mile∣tus occidere me possun••, laedere non possunt.
• l 1.429

  Lucan de bello Pharsal. l. 1.
• m 1.430

  Lucan. ibid.
• n 1.431

  Ovid. Met. l. 1.
• o 1.432

  Plin. nat. hist. l. 8 c. 37. Urinam ex se reddunt tabificam te••∣gorispinisque noxiam.
• p 1.433

  l. 11. c. 19. No∣cent & sua mel∣laipsis alis ut vis∣co implicitis & fistula quae oris loco est obru∣••ata.
• q 1.434

  l. 10. c. 3 Oppe∣tunt fame in tantum superio∣re accrescente rostro ut adun∣citas aperiri non qutat.
• r 1.435

  Salvi••n. de gubern. Dei. l. 1. Deus voluit declarar•• udi∣cium q••ando super impium populum Ge∣hennam misit de coelo.
• s 1.436

  Virg. Aen 2.
• t 1.437

  Judg. 18.27. And they came unto Laish, unto a people that were quiet and secure and they smote them with the edge of the sword, and burnt the City with fire.
• u 1.438

  Xen Cyr. poed.
• x 1.439

  Capua Hanni∣bali Cannae.
• u 1.440

  Arnob. adver. gent. l. 2. Procul absit tam scele∣rata persuasio, ut rerum omni∣um salus Deus ulli rei fuerit miseriarum aut discriminum causa.
• x 1.441

  Amos 3.6.
• y 1.442

  Salv. de pro∣videntia l. 8. A Deo quippe punimur, sed ipsi facimus ut puniamur, cum autem punire nos ipsi faci∣mus, cui dubitum est, quin ipsi nos nostris cri∣minibus puni∣amus, vim Deo faciamus ini∣quitatibus no∣stris, & ipsi in nos iram Dei armamus.
• z 1.443

  Psal. 75.8. In the hand of the Lord there is a cup, and the wine is red: it is full of mixture, and he powreth out of the same.
• a 1.444

  Lam. 1.8.
• b 1.445

  Hor. car. l. 1. od. 3.
• c 1.446

  Sen. de ira l. 2. Nec furtiva jam scelera sunt, praeter o∣culos eunt, & in publicum missa nequitia est.
• d 1.447

  Tacit. annal. l. 3. Praestat o∣mittere prae va∣lida & adulta vi∣tia, quam id as∣sequi ut palam fiat quibus viti∣is impares si∣mus.
• d 1.448

  Apoc. 19.18.
• e 1.449

  Plat. in vita Silv.
• f 1.450

  Cant. 2.15.
• g 1.451

  1 Cor. 6.18.
• h 1.452

  Just. hist. l. 1. Zopyrus qui si∣bi labia & na∣res praecidi cu∣rasset, queritur crudelitatem Regis.
• i 1.453

  Mat. 10.36.
• k 1.454

  Bern med. c. 13. Accusat me conscientia, te∣stis est memo∣ria, ratio judex, voluptas car∣cer, timor tor∣tor, oblecta∣mentum tor∣mentum, inde enim punimur unde oblecta∣mur.
• l 1.455

  Camerar. med. hist. cent. 1. c. 20.
• m 1.456

  Eras. adag.
• n 1.457

  Psal. 51.4.
• o 1.458

  Salv. l. 4. de provid. Sive mi∣se••ae nostrae sint. sive infir∣mitates, sive e∣versiones &c. testimoni•• sunt mali servi & boni domini: quomodo mali servi? quia pa∣timur ex parte quod meremur: quomodo boni domini? quia ostendit quid mereamur, sed non irrogat quae meremur.
• a 1.459

  Cic. pro Muren. A quo tandem Marce Cato ae∣quius est defen∣di Consulem quam a Con∣sule?
• b 1.460

  2. Sam. 7.3.5.
• c 1.461

  Gal. 2.14.
• d 1.462

  Apoc. 7.14.
• e 1.463

  Horat. od. car. l. 3. od. 1.
• f 1.464

  Cyp. de mortal.
• g 1.465

  Arist. Eth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.466

  1 Cor. 13.13.
• i 1.467

  Horat. od. car. l.
• k 1.468

  Isoc. ad Demon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.469

  Bernard. ser. 85. in cant. Sapien∣tia a sapore di∣cta est quia vir∣tuti velut con∣dimentum ac∣cedens sapidam reddit.
• m 1.470

  Cic. Tus. quaest.
• n 1.471

  Lact. ••. 4. divin. instit••. 1. Sicae∣ter•• omnes praeter ipsos stulti fuer••nt, ne illi quidem sa∣pientes, qu••ane∣•••• sapiens ve∣••e st••ltorum ju∣dicio esse potest.
• o 1.472

  Sphinx Philo∣soph. c. 7. Gryphus.
• p 1.473

  Rom 16.27. 1 Tim. 1.17. To the King immor∣tall, invisible, the onely wise God be honour and glory for ever and ever.
• q 1.474

  2 Tim. 3.15.
• r 1.475

  Jer. 4.22.
• s 1.476

  Apoc. 15.2. And I saw as it were a sea of glasse.
• t 1.477

  Eccles. 12.5. Man goeth to his long home, and the mo••rners goe a∣bout the streets.
• u 1.478

  Joh 14.2.
• x 1.479

  Eccles. 3.2.
• y 1.480

  Sen ep. ad Lucil.
• z 1.481

  Carion. in Cron.
• a 1.482

  Sphinx Philos.
• b 1.483

  Wisd. 5.8, 9, 10.13.
• a 1.484

  Matth. 7.19.
• b 1.485

  Luke 16.9.
• c 1.486

  Plin. nat. hist. l. 9. c. 35. Coeli iis major socie∣tas est quam maris, inde nu∣bilum trahunt colorem aut pro claritate matutina sere∣num.
• d 1.487

  Heb 12.17.
• e 1.488

  Acts 8.13.
• f 1.489

  Luke 11.21.
• g 1.490

  Joh. 5 35.
• h 1.491

  Gib. in Cant. Qualis un∣guentorum ar∣tifex est satanas qui de mortis olla vitae vapo∣res exire simu∣lat, & venenum quasi balsamum facit sp••are!
• * 1.492

  Heb. 12.17.
• i 1.493

  Act. 8.13.
• k 1.494

  Luke 9.9.
• l 1.495

  Luke 11.21. When a strong man armed kee∣peth his Palace, his goods are in peace.
• m 1.496

  Acts 24.16.
• n 1.497

  John 5 ••5 Ye were willing for a season to rejoyce in his light.
• o 1.498

  Psal. 4.7.
• p 1.499

  Greg. l. 29. mor. in Job. c. 38. Prius consper∣sionem uniuscu∣jus{que} antiquus adversarius perspicit, & tunc tentationis laqueos appo∣nit, alius nam{que} laeti••, alius tri∣stibus, alius ti∣midis, alius cla∣ris moribus ex∣istit. Qu•• ergo occultus adver∣sarius facile ca∣piat vicinas conspersioni∣bus deceptiones parat. Quia e∣nim laetitiae voluptas juxta est, laetis mori∣bus luxuriem proponit & quia tristitia in i••am facile labitur, tristibus poculum dis∣cordiae porr••git, paventibus ter∣rores int••ntat, & quia ela os extolli laudibus conspicit, eos blandis favoribus trahit: singulis igitur hominibus vitiis convenientibus insidiatur.
• p 1.500

  Esay 9.6. His name shalbe called the wonderfull counseller. A••oc. 3.18. I counsell thee to buy of me gold, &c.
• q 1.501

  Cic. de Arusp. resp.
• r 1.502

  Cic. ep. ad Att.
• s 1.503

  Jam. 1.5.
• t 1.504

  Psal. 119.24.
• u 1.505

  Cic. de orat. l. 2. Tard•• est inge∣ni•• rivulos con∣sectari, fontes rerum non vi∣dere.
• x 1.506

  Psal. 111.10.
• y 1.507

  Psal. 73.24.
• a 1.508

  Aelian. de Var. hist. l. 5.
• b 1.509

  Phiditia were sparing meales, or frugall seasts: so named from ecl. 〈◊〉〈◊〉 signifying to spare or be thrifty.
• c 1.510

  1 Cor. 15.8.
• d 1.511

  Cic. declar. o∣rat. Numerum verborum nu∣mero sententia∣rum penè con∣secutus est.
• e 1.512

  Levit. 1.16. And ye shall pluck away the filth thereof with his feathers, and cast it besides the Altar, by the place of the ashes.
• f 1.513

  Cic. de orat l. 1. Neque tam molestus mibi fuit Antonius, quod jus no∣strum civile pervellit, quam jucundus quod se id nescire confessus est.
• g 1.514

  Peti. Diale∣ct••cum crimi∣natur, sed cum ad interrogata respondere non possit.
• h 1.515

  Eras. adag In∣ter coecos lus∣cum regnare posse.
• g 1.516

  Aelian de var. hist. l. 3. Gravis∣sima 〈◊〉〈◊〉 poe••am inflixerunt ut libe••os suos non docerent literas.
• h 1.517

  Brierhood tra∣ctat de oculo M.S.
• i 1.518

  Pro. 1.5. A••••se man will heare, and will under∣stand learning.
• k 1.519

  P•• 9.9. Give instruction to a wise man, and he will he yet wiser; teach a ••••t man, and he will in crease in learning.
• l 1.520

  Mat. 13.52.
• m 1.521

  Acts 7.22.
• n 1.522

  Dan. 1.17.
• o 1.523

  Act. 22.3.
• p 1.524

  Vid. Lyps. Manuducti ad Stoicam Philosophiam.
• q 1.525

  1 Cor. 2.5.
• r 1.526

  1 Tim. 4.13.15
• s 1.527

  Numb. 11.17.
• t 1.528

  Arist. Rhet. l. 3. Pictura muta poesis, poesis loquens pictu∣ra.
• u 1.529

  Aug. de civ. Dei. Ignorantia Judicis est ca∣lamitas inno∣centis.
• x 1.530

  Arist. Rhet. l. 1.
• y 1.531

  Lyp polit. l. 4. Difficile est in alto positum non alta sapere.
• z 1.532

  Sen. de ira. l. 2. c. 21. Quic∣quid leve & in∣anc in animo est, secunda fortuna sustol∣lit, &c.
• * 1.533

  Plin l. 1. c. 104. 106. Limum fla∣grantem, mal∣tham dictam, terra tantum extingui docue∣re experimen∣ta. Ignem mon∣tis Chimaerae extingui terra & fimo tradit Guidias.
• a 1.534

  Psal. 82.1. God standeth in the congregation of the mighty, he judgeth among the Gods. & v. 6. I have said ye are Gods.
• b 1.535

  Bodin. de rep c. 4. Lex Horatia est, Jovi sacrum esse caput ejus qui Judici no∣cuerit.
• c 1.536

  Plin. in pane∣gyr. Se non mi∣nus hominem esse, quam ho∣minibus prae es∣se cogitet.
• d 1.537

  Plin. nat. hist. l. 7. c. 7. Tu qui te deum credis aliquo successu, tamen tan∣ti perire po∣tuisti, at{que} eti∣amnum potes aut minoris, ut Anacreon acino uvae, & Fabius Praeto•• in lactis haustu pilo.
• e 1.538

  Aug de civit. Dei, l. 22. c. 22. Quid videtur sedente securi∣us? de sella ce∣cidit Eli, & mortuus est.
• f 1.539

  Exod. 18.21.
• g 1.540

  Gal. 6.1.
• h 1.541

  Num. 11.24.
• i 1.542

  Exod. 18.21. & Deut. 16.19.
• k 1.543

  Deut. 1.17.
• l 1.544

  Deut. 1.16. & 13.14. & 19.18.
• m 1.545

  Zech. 7.9.
• n 1.546

  Deut. 1.17.
• o 1.547

  Deut. 1.16. & Joh. 7.24.
• p 1.548

  Deut. 16.19.
• q 1.549

  Deut. 19.18.
• r 1.550

  Levit. 19.15. In equity shalt thou judgethy neighbour.
• s 1.551

  Psal. 82.1.7.
• t 1.552

  Cic prò domo suâ ad Ponti∣fices. Cum mul∣ta divinitus Pon••ifices a ma∣joribus nostris in venta atque instituta sunt, tum nihil prae∣clarius quam quod vos cos∣dem, & religio∣nibus deorum immortalium, & summae reipub∣licae prae esse vo∣luerunt.
• u 1.553

  Deut. 1.17.
• x 1.554

  Martial. epig.
• y 1.555

  Cypr. l. 2. ep. 2. Inter leges delinquitur, in∣ter jura pecca∣tur, innocentia nec ubi defen∣ditu•• servabi∣tur.

  Sen. de ira l. 2. Quam turpes lites, quam tur∣piores advoca∣tos habent? Ju∣dex damnatu∣rus quae fecit, eligitur: & coro∣na pro mala causa, bona pa∣troni voce cor∣rupta. Lactan. divin. instit. l. 1.
• a 1.556

  Mazar. in Ps. 51.
• b 1.557

  Numb. 12.3.
• * 1.558

  Democ. dixit veritatem in fundo demer∣sam.
• c 1.559

  Arist. Rhet. l. 1. c. 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.560

  Vellaius Pater l. 1. hist. Quic∣quid voluit valde voluit Brutus, nimium Cassius.
• e 1.561

  Rainold. com. in Rhet. Arist. l. 1.
• f 1.562

  Mazar. com. in Psal. 51.
• g 1.563

  Sen. in med. Qui aliquid statuit parte in∣auditá alterá, aequum licet statuerit, baud aequus est.
• h 1.564

  Demost. orat. de coron. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.565

  Joh. 5.30.
• k 1.566

  Sueton. in Claud.
• l 1.567

  Eccl. 7.16.
• m 1.568

  Micah 6.8.
• n 1.569

  Zech. 7.9.
• o 1.570

  Pro. 21.21.
• a 1.571

  Aug tract. 16. in Joh. Adsit ipse spiritus, ut sic eloqui pos∣simus.
• b 1.572

  Ci•• de mat. Qui eloquenti∣am laudat, de∣bet illam ipsam adhibere quam l••••dat.
• c 1.573

  Mat. 16.19.
• d 1.574

  Bellar. de Rom. pont. l. 1. c. 12.
• e 1.575

  Mat. 16.
• f 1.576

  Hieronymus adver. Lucifer. Cuncti claves accipiunt, & su∣per omnes ex aequô ecclesiae fortitudo soli∣datur.
• g 1.577

  Mar. 2.7. or Esay 43.25.
• * 1.578

  Primum in u∣noquo{que} gene∣re, est mensura & regula caete∣rorum.
• h 1.579

  Matth. 28.18.
• i 1.580

  Matth. 10.2.
• k 1.581

  J••h. 20.21.
• l 1.582

  Matth. 28.19. Teach all nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost. & 1 Cor. 11.24. This do in the re∣membrance of me.
• m 1.583

  Rom. 12.11.
• n 1.584

  Bernard. de considerat. ad Eu∣gen. Multi ne∣cessarii, multi adversarii, non Doctores, sed Seductores; non Praelati, sed Pi∣lati.
• o 1.585

  Luke 10.16.
• p 1.586

  Mat. 10.40.
• q 1.587

  Rom. 13.1.4.
• r 1.588

  Heb. 13.17.
• s 1.589

  Sym. epist. ad Anast. Defer Deo in nobis, nos Deo in te.
• t 1.590

  Cypr. de unita. Eccles. Aposto∣lis omnibus post resurrecti∣onem suam pa∣rem potesta∣tem tribuit, & dicit, sicut misit me pater & ego mitto vos, acci∣pite Spiritum sanctum: si cui remiseritis pec∣cata, remitten∣tur ei &c. Hoc e••antutique caeteri Apostoli quod fuit Pe∣trus; pari con∣sortio praediti, & honoris, & pote∣statis.
• u 1.591

  Mat. 16.18.
• x 1.592

  August. in haec verba, Super me aedificabo te, non super te ae∣dificabo me.
• y 1.593

  Apoc. 21.14. And the wall of the Citie had 12. foundations, and in them the names of the 12. Apostles of the Lambe. &
• z 1.594

  E••hes. 2.••0. Of more.
• a 1.595

  Jer adver. Lu∣cifer. Super om∣nes ex aequo Ecclesiae forti∣tudo solidatur.
• z 1.596

  Mat. 18.18.
• * 1.597

  Joh. 20.23.
• a 1.598

  Joh. 21.15.
• b 1.599

  Pet. 5.2.
• c 1.600

  Cic. orat. pro Cecinna. Nun∣quam obtine∣bis ubi tu volu∣eris verba inter∣dicti valere o∣portere, ubi tu nolueris non o∣portere.
• d 1.601

  Luk. 20.24.
• e 1.602

  Act. 8.14. Now when the Apostles which were at Je∣rusalem heard that Samaria had received the word of God, they sent unto them Peter and John.
• f 1.603

  Act. 15.11.
• g 1.604

  Gal. 2.11.
• h 1.605

  2 Cor. 12.11.
• i 1.606

  Gal. 2.6.
• k 1.607

  Ambros. in comment. 2 Cor. 12. Hoc dicit quia non est minor ne{que} in praedicatione, ne{que} in signis faciendis, nec dignitate, sed tempore. Chry. in 2 Cor. 12.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.608

  Chrys. in Gal. 2. v. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.609

  Occumen. in Gal. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.610

  Leo serm. de laud. Petri & Pauli. De quo∣rum meritis & virtutibus quae omnem superāt dicendi facul∣tatem, nihil di∣versum sentire debemus, nihil discretum, quos & electio pa∣res, & labor si∣miles, & mors fecit aequales.
• p 1.611

  Cic. de orat. l. 3. Gestus est ser∣mo quidam corporis.
• q 1.612

  Barrad. in E∣vang. Flatus domini pote∣statem quam dabat remit∣tendi peccata adumbrabat; ut enim flatu nu∣bes to••o aere pelluntur, sic flatu domini, id est, Spiritu san∣cto peccatorum nubes disper∣guntur; juxta illud Esa. 44. de∣levisti ut nubes iniquitates no¦stras.
• r 1.613

  Maldonat. in Johan. Christus per insufflatio∣nem declarare voluitipsam Spiritus sancti naturam, est e∣nim veluti fla∣tus patris & fi∣lii.
• s 1.614

  Musculus in Johan. Commo∣dè Spiritum per flatum dedit, cum illis mune∣ris Apostolici potestatem da∣ret, pendebat enim illa a ver∣bis oris ipsius.
• t 1.615

  Calvin. harm. Cumarcana in∣spiratione pos∣set Christus gratiam con∣ferre Aposto∣lis, visibilem flatum addere voluit ad eos melins confir∣mandos: sym∣bolum autem sumpsit à vul∣gari S.S. more qui Spiritum confert vento.
• u 1.616

  Athana. in Joh. In sufflan∣do dedit ani∣mam quae est principium vi∣tae naturalis, & Spiritum qui est principium vi∣tae spiritualis, ut idem quicre∣ator agnoscere∣tur renovator.
• * 1.617

  Joh. 16.7.
• x 1.618

  Calvin in Joh. Sic datus fuit Apostolis spiri∣tus hoc loco, ut respersi fuerint duntaxat ejus gratia, non ple∣na virtute im∣buti.
• y 1.619

  Chrys. in Joh. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.620

  Barrad. in harmon. Evang.
• z 1.621

  Joh. 3.5. Exce••t a man be borne of the water and of the spirit—
• a 1.622

  Cant. 4.16. Blow upon my garden, that the spices thereof may flow out: let my beloved come into his garden, and eat his pleasant fruits.
• b 1.623

  See Croy in his third conformity. Whitaker in fine resp. ad demon∣strat. Sanderi. Ri∣vet, procem. de haeref. q. 1. Cath. orthod.
• c 1.624

  Greg. in Evan. Horum nunc in ecclesiâ Episco∣pi locum tenent qui gradum re∣giminis sorti∣untur, grandis honor sed gra∣ve pondus est istius honoris.
• d 1.625

  Hiero. ad Evag Omnis Episco∣pus sive Ro∣mae, sive Eugu∣bii aequalis est meriti.
• e 1.626

  Basil. epist. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.627

  Matth. 25.21.
• g 1.628

  Nazian. orat. 1 de fuga in pont. Privati quidem hominis vitium esse existimet turpia suppli∣cioque digna perpetrare, praefecti autem vel antistitis non quam op∣timum esse.
• h 1.629

  Idem orat. 20. Antistes impro∣bitatis notam ef∣fugere non po∣test, nisi mul∣tum antecellat.
• i 1.630

  Eras. apoth. Eò melius ha∣beo quod te medico non utor.
• k 1.631

  Matth. 6.23.
• l 1.632

  Histor. Aug. in Aureliano.
• m 1.633

  Suet. in Tit.
• * 1.634

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stone.
• n 1.635

  Auson epig.
• o 1.636

  Joh. 13.14.
• p 1.637

  August. epist. ad Hieron.
• q 1.638

  Bruson facet. & exempl.
• a 1.639

  Arist. Rhet. c. 2.
• b 1.640

  Orat. pro M. Coelio.
• c 1.641

  Exod. 28.14.
• * 1.642

  Feede.
• d 1.643

  Matth. 14.20.
• e 1.644

  Tantae cha∣ritatis sunt per quos nobis flu∣enta coelestia emanant, ut an∣tea effundere quam effundi velint, loqui quam audire paratiores, prompti docere quod nunquam didicerunt, Bernard.
• f 1.645

  Lactant. divin. instit. l. 5. Cum c••••cus ipse esser, alios illuminare suscepit in se.
• g 1.646

  Act. 26.24.
• h 1.647

  Tho. Morus in epig.
• * 1.648

  The flocke.
• * 1.649

  Of God.
• * 1.650

  Among you.
• i 1.651

  Cant. 1.6.
• k 1.652

  Plin. nat. Inst. l. 8. Ranae mu∣tae sunt etiam nunc in Sery∣pho Insula, eae∣dem alio tran∣slatae canunt, &c.
• * 1.653

  Taking the over∣sight thereof.
• l 1.654

  Psal. 23.4.
• * 1.655

  Not by constraint
• m 1.656

  Plin. l. 8. nat. hist. c. 45. Hoc quo{que} notatum est, vitulos ad aras humeris homi∣num allatos, non fere litare, nec aliená ho∣stiâ placari de∣os, nec trahen∣te se ab aris.
• n 1.657

  Plin. nat. hist. l. 11. c. 15. In omni melle quod per se flu∣it, ut mustum, oleum{que} quod appellatur a∣caeton, maxime laudabile est. Not for filthy in∣cre.
• o 1.658

  Plin. nat. hist. l. 12. c. 15. In∣ciduntur bis, sudant autem sponte prius∣quam incidan∣tur stacten di∣ctam.
• * 1.659

  Theog. gnom.
• p 1.660

  Plat. in Bon. 3. Re verâ pace bonorum di∣cam, multi e∣piscopatum de∣siderant, ex∣plendae avari∣tiae suae causa, non quo com∣muni utilitati ut eorum ex∣poscit officium & nomen, consulant: quaeritur enim quantum red∣dat episcopa∣tus, non quot oves pascuae in eo sint.
• r 1.661

  Ezek. 3.17. Sonne of man, I have made thee a watchman.
• * 1.662

  Not as Lords.
• s 1.663

  Concil. Carthag 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. fu∣mosus seculity∣phus.
• t 1.664

  Matth. 11.29.
• u 1.665

  Virg. Aen. 6.
• * 1.666

  Bern. serm. 20. in vigil. nat. dom. Sibimet ipsi fi∣dere, non fidei sed perfidiae est, nec confiden∣tiae sed diffi∣dentiae magis, in semetipso habere fiduci∣am.
• x 1.667

  Matth. 12.1.
• y 1.668

  l. 1. de Rom. pont. c. 15. In scripturis pas∣cere passim ac∣cipitur pro re∣gere, ut psal. 2. reges cos in virgâ ferreâ: in Heb. est pas∣ce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Apoc. 2.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• z 1.669

  Joh. 20.17.
• * 1.670

  Bernard. de considerat. ad Eu∣gen. l. 2. I ergo tu & tibi usur∣pare aude aut dominans apo∣stolatum, aut apostolicus do∣minatum, &c.
• a 1.671

  Hom. Il. 1.
• b 1.672

  Esay 44.28. That saith of Cy∣rus, he is my shep∣heard.
• c 1.673

  Xen. Cyr. poed. l. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.674

  Cant. 1.8.
• * 1.675

  Jer. 3.15. I will give you pastors according to mine owne heart, that shall feede you with knowledge and understan∣ding.
• e 1.676

  Aug. de civ. l. 19 c. 19. Supervi∣dentes appel∣lantur, ut intel∣ligant se non es∣se episcopos qui prae esse di∣lexerint, non prodesse.
• f 1.677

  Euseb. vit. Con∣stant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.678

  Tit. 1.5.
• h 1.679

  1 Tim. 5.22.19
• i 1.680

  ver. 20.
• k 1.681

  ver. 22.
• l 1.682

  Act. Concil. 1. Chalced. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.683

  Epiph. haeres. 71. Cum epi∣scopatus spe excidisset Eu∣stathio postha∣bitus, ut se con∣solaretur hanc haeresem exco∣gitavit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.684

  See King James his Cyg∣nea Cantio. Bilson his perpe∣tuall governe∣ment. Bancroft his slavey of the ho∣ly pretended discipline, c. de episc. Downam his sermon at the consecration of the Bishop of Bath and Wells. Andrew opus posthum. Hallier defenc. ecclesiast. hierar. l. 1. Aurelius vindi∣ciae censurae tit. 3. de epis. & cura∣tis.
• n 1.685

  Beza de grad. Min. evang. cap. 18. Non tantum insig∣nes Dei mar∣tyres, sed etiam praestantissi∣mos doctores & pastores.
• o 1.686

  Mart. epig. l. 1.
• p 1.687

  Ovid l. 1. de art.
• q 1.688

  Apoc. 8.11.
• r 1.689

  Virg. Aen. 4.
• * 1.690

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a stone.
• s 1.691

  Hesiod. op. & dies l. 1.
• t 1.692

  1 Cor. 9.16.
• u 1.693

  Greg. in verb. evang. secundum Johan. Si dile∣ctionis argu∣mentum est cu∣ra pastoralis, quisquis virtu∣tibus pollens gregem Dei re∣nuit pascere, summum pasto∣rem convinci∣tur non amare.
• * 1.694

  Chrysost. homil. 1. in Matth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a 1.695

  Exod. 24.25.
• a 1.696

  P. Moul. cont. Coeffet p. 2.
• b 1.697

  Chrys. in Gen. orat. 41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.698

  ••••uinct. instit. orat. l. 4. Id viti um habet nimia quod nulla divisio, confu∣so simile est quicquid in p••lverem us{que} secatur, deinde cum fecerunt multas parti••u∣las in eandem incidant ob∣scuritatem, con∣tra quam in∣venta partitio est. The division.
• d 1.699

  Zab lib. de tri∣b•••• pr••••agnitis.
• e 1.700

  Joh. 17.3.
• f 1.701

  Phil. 3 8.
• g 1.702

  Gal. 6.14.
• h 1.703

  Gen. 43.34.
• * 1.704

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eras. Adag.
• i 1.705

  2 Cor. 12.2.
• k 1.706

  Gen. 35.4.
• * 1.707

  The coherence.
• * 1.708

  The sense.
• l 1.709

  Virg Geor. 4.
• m 1.710

  Cic. de orat. l. 1
• n 1.711

  Chrysin hunc ••••cum.
• p 1.712

  Epist. 26. Sin adamaveris captivam muli∣erem, id est, sa∣pientiam secu∣larem, & ejus pulchritudine captus fueris, decalva eam, & illecebras crini∣um, & orna∣menta verbo∣rum cum emor∣tuis unguibus seca, lava cam prophetali ni∣tio, & multos tibi foetus cap∣tiva dabit.
• q 1.713

  Jos. l. 12. ant. c. 2. Euseb. l. 8. Evang. praep. c. 1.
• r 1.714

  Herod. in Mel∣pom. Onesili ca∣put suspensum cum jam exina∣nitum esset exa∣men apum in∣gressum favo re∣fersit.
• s 1.715

  Eras. Apoph. l. 1.
• t 1.716

  Aelian. var. hist. l. 14.
• u 1.717

  In Exod. 34.
• x 1.718

  Mat. 23.19.
• y 1.719

  Scu•••••• de 〈◊〉〈◊〉 ••••gend•• ••••••ologia cum T••••ologia.
• z 1.720

  Hieron. epist. 84
• * 1.721

  Arist rh••t. l 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.722

  Quin. l. 8. inst. orat c. 16. Ut af∣fert lumen cla∣v••s purp raelo∣co insertus, ita certe neminem deceat plu ibus intextanotis vestis. Ne ocu∣l•• quidem in toto c••••po••e d cer••••t••nce 〈◊〉〈◊〉 centum oculis venustum dixeum.
• b 1.723

  Bert us geo∣graph de Peru, &c.
• c 1.724

  Apoc. 1.14, 15.
• d 1.725

  Ma••t. Epig••. l. 9.
• e 1.726

  Mat. 1.21.
• f 1.727

  Act. 19.15. Jesus ••e know.
• g 1.728

  Phil. 29. A name abo••t all names.
• g 1.729

  ver. 10.
• h 1.730

  Act. 4.12.
• * 1.731

  Vulnera nostra non ustione u∣rans sed uncti∣on••.
• i 1.732

  Deut. 18.15.
• k 1.733

  Psal. 110.4.
• l 1.734

  Luk. 1.32.33.
• m 1.735

  Eph. 3.18.
• n 1.736

  Deut. 21.23.
• o 1.737

  Gal. 3.13.
• p 1.738

  Mat. 26.38.
• q 1.739

  Mat. 27.46.
• r 1.740

  Cyprian. de patientia.
• * 1.741

  Use 1. cont. Jud.
• s 1.742

  Dan 9.26.
• t 1.743

  Esa. 53.8. & 5.
• * 1.744

  ver. 12.
• u 1.745

  Luk. 23.34.
• * 1.746

  Deut. 21.23.
• x 1.747

  Joh. 19.29.
• y 1.748

  Psal. 22.21.
• z 1.749

  Psal. 22.18.
• * 1.750

  Mat. 27.35.
• a 1.751

  Gen. 22.9.
• b 1.752

  Esa. 53.10.
• c 1.753

  Num. 21.9.
• d 1.754

  Zach. 12.10.
• e 1.755

  Psal. 22.16.
• f 1.756

  Psal. 34.20.
• * 1.757

  Vs. 2 Contr. Graec. & Genti∣les.
• g 1.758

  Phil. 2.8.
• * 1.759

  Contra Papist.
• h 1.760

  Minutius F••e∣lix 〈◊〉〈◊〉. O••••. 12 10.
• i 1.761

  Orat. de obit. Theod. Invenit titulum, Regem adoravit, non utique lignum, quia hic est Gentilis error & vanitas.
• k 1.762

  L. 2. de imag. sanct. c. 27. Nos omnes cruces adoramus, quia verae crucis ima∣gines sunt.
• l 1.763

  Orthod. explic. l. 9. Non diffi∣temur nos prae∣clarissimam Christi crucem colere cultu la∣triae.
• m 1.764

  Aquinas p. 1. q. 25. Crux Christi, tum propter reprae∣sentationem Christi, tum propter contra∣ctum membro∣rum ejus, latria adoranda est.
• * 1.765

  Contra Separatist. & Catharist.
• n 1.766

  Cyp epist. 56.
• o 1.767

  Naz invest. in Jul.
• p 1.768

  Zon hist l. 5.
• q 1.769

  Mi and de myst••crucis.
• r 1.770

  Parke••, in his booke inti••ul d, Symbolizing with Papists.
• s 1.771

  Matth. 7.6.
• t 1.772

  Dial. cum Tryph. Jud.
• u 1.773

  Rhet. l. 1. c. 1.
• * 1.774

  Contra prof. vit.
• u 1.775

  Hom. Id. 1.
• * 1.776

  Eras. ad••g.
• x 1.777

  Act. 2.37.
• y 1.778

  ver. 38.
• z 1.779

  Psal. 4.4.
• * 1.780

  Plin. in panegyr. Aegyptus glori∣ata est se nihil imbribus coelo∣que debere. Siquidem pro∣prio semper amne perfusa, tantis segetibus induebatur, ut cum feracissi∣mis terris quasi nunquam ces∣sura certaret.
• a 1.781

  Rom. 11.16.
• * 1.782

  Occasio & scopus.
• b 1.783

  2 Tim. 2.18.
• * 1.784

  ex occas.
• c 1.785

  Bellar. orat. ha∣bit in Gymnas. Ro•• anno 1576. H••manigeneris ostis, e••itotus alioqui perver∣sus & ordinis perturbator esse soleat, tamen non sine aliquo ordine catholi∣cae ecclesiae ve∣ritatem oppug∣nate vol••••t, &c.
• * 1.786

  Refut.
• d 1.787

  Dan. 7.13.
• e 1.788

  Esa. 43.13.
• f 1.789

  Tertul. de Vol. Virg.
• g 1.790

  Joh. 4.20.22.
• h 1.791

  Ep. 74. Consuetudo si∣ne veritate est vetustas ••rro∣ris.
• i 1.792

  Grat. dist. 8.
• k 1.793

  Ignat. epist ad Philad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.794

  Arnob. l. 2. cont. gent. Quod ve∣rum est se••um non est, &c.
• m 1.795

  Amb. l. 3. ep. 30 Reprobatis messem quia se∣ra est foecun∣ditas, &c.
• n 1.796

  Quaest. vet. & novi Test. Qua∣si antiquitas praejudicet ve∣ritati, hic est mos diaboli∣cus ut per anti∣quitatis tradu∣cem commen∣detur fallacia.
• o 1.797

  Bell. de not. Eccles. l. 4 c. 5. Secunda nota est antiquitas.
• o 1.798

  Mat. 19.4.
• p 1.799

  ver. 8.
• q 1.800

  1 Joh. 2.7.
• r 1.801

  Tertul. contra Prax. Id vertum quod prius, id adulterinum quod posterius.
• s 1.802

  Epist. ad Pomp. Nonne ad fon∣tem recurritur? &c.
• t 1.803

  Jer. 6.16.
• * 1.804

  Ezek. 20.18.
• u 1.805

  Psal. 49.19.
• u 1.806

  Cyp. ep. 3. Non debemus at∣tendere quid a∣liquis ante nos faciendum pu∣taverit, sed quid qui ante omnes est Chri∣stus.
• x 1.807

  Epist. ad Pomp. Unde est ista traditio? utrum∣ne de dominicâ & evangelicâ autoritate de∣scendens? &c. si in evangelio praecipitur, aut in apostolo∣rum epistolis, aut actibus continetur, ob∣servetur haec sancta traditio.
• * 1.808

  Aug. contra lit. Petil. l. 3. c. 6.
• x 1.809

  Mart. epig. l. 5.
• y 1.810

  Platin. in Sa∣bin.
• z 1.811

  Idem in Boni∣fac. 3.
• * 1.812

  Andr. ab. ofic. at. 7.
• a 1.813

  Osterb. ael. 7. & Wolf. ad an. 666.
• b 1.814

  Apoc. 13.17.
• c 1.815

  Osterb. ib.
• d 1.816

  Vid. Act. Con∣cil 7.
• e 1.817

  Bell. de sanct. beat. l. 1 c. 8.
• f 1.818

  Grat. de consecr. dist. 2.
• g 1.819

  Casi consult. & Bell. l. 2. de es. s. sacr. c 9 24. Lombard & omnes inde Theo∣logiseptem sacra∣menta•••• adde∣runt.
• h 1.820

  Act. Concil. l••••er.
• i 1.821

  Andr. ab Osterb aetat. 13.
• k 1.822

  Bell in Chron. p. 109.
• l 1.823

  Bell. de cult. sanct. l. 3. c. 15.
• m 1.824

  Concil. Constan sess. 13.
• n 1.825

  Act. Concil. Florent.
• o 1.826

  Act. Concil. Later.
• p 1.827

  Concil. Trid. sess. 4.
• q 1.828

  Al••••art 3. q. ult. 〈◊〉〈◊〉. Turr••••. l. 1. de eccles••••••.
• r 1.829

  Bern serm. in domin. Pasch.
• s 1.830

  Serm. de resur.
• u 1.831

  l. 4. divin. instit.
• * 1.832

  Tract. 2. in Jo∣han. Christus sa∣cramenti no∣men est, quo∣modo si dicatur sacerdos.
• x 1.833

  Tertul in apo∣loget.
• y 1.834

  Phil. 1.21.
• z 1.835

  Psal. 45.7.
• * 1.836

  Psal. 16.10.
• a 1.837

  Act. 2.24.
• b 1.838

  Petrus Chryso∣log. serm. pasch. de resur. ser. 14.
• c 1.839

  Num. 24.17.
• d 1.840

  Hos. 13.14.
• e 1.841

  Es. 26.19.
• f 1.842

  Psal. 16.9.
• g 1.843

  Gen. 3.15.
• h 1.844

  Greg. Nyssen. de resurrect. ser. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.845

  Mat. 12.40.
• k 1.846

  Ezek 37.7, 8, 9, 10.
• l 1.847

  Mar. 16.5.
• m 1.848

  Lactant. in Poem.
• n 1.849

  De civit. Dei l. 22. c. 5. Haec duo incredibi∣lia, scil. resur∣rectionem no∣stri corporis, & rem ••am incre∣dibilem mun∣dum esse credi∣turum, idem dominus ante∣quam vel unum horū fieret, am∣bo futura esse praedixit, unum duorum incre∣dibilium jam factum vide∣mus, ut quod e∣rat incredibile crede••et mun∣dus, curid quod reli∣quum est de∣speratur?
• o 1.850

  Apoc. 20.5.
• p 1.851

  Heb. 6.1.
• q 1.852

  Mat. 8.28.
• r 1.853

  Psal. 73.19.
• s 1.854

  Eras. Adag.
• t 1.855

  Caus. in Poly∣hist. symb.
• u 1.856

  Mat. 28.2.
• * 1.857

  Joh. 3.31.
• x 1.858

  Mat. 28.18.
• y 1.859

  Phil. 2.9.
• z 1.860

  Eph. 1.22.
• a 1.861

  Eph. 5.23.
• b 1.862

  Heb. 1 6.
• c 1.863

  Mat. 1.25.
• d 1.864

  Col. 1.18. Rev. 1.5.
• e 1.865

  Col. 1.15.
• f 1.866

  Apoc. 22.16.
• g 1.867

  Apoc. 1.8.
• h 1.868

  Jam. 1.18.
• i 1.869

  Rom. 8.23.
• * 1.870

  Allude to the Hosp tall children in blew coates.
• l 1.871

  2 Pet. 1.4.
• m 1.872

  Heb. 12.23.
• n 1.873

  Joh. 12.24.
• o 1.874

  Apoc. 14.4.
• p 1.875

  Calvin in hunc locum.
• q 1.876

  Joh. 17.19.
• r 1.877

  Jam. 1.18.
• s 1.878

  1 Sam. 1.28.
• t 1.879

  Theod. in hunc locum.
• u 1.880

  Mat. 13.39.
• x 1.881

  Joh. 11.39.
• y 1.882

  Rom. 6.9.
• z 1.883

  Aristot. lib. de mirabil. auscult.
• a 1.884

  Strab. l. 2. geog. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.885

  Eras. apoph. Diog.
• b 1.886

  Ubi mors vi∣vit, & finis in∣cipit. Greg. Mo∣rah. in Job.
• c 1.887

  1 Cor. 15.55.
• d 1.888

  Graec. liturg.
• e 1.889

  Mat. 9.24.
• f 1.890

  Joh. 11.12.
• g 1.891

  Act. 7.60.
• h 1.892

  1 Thess. 4.14.
• * 1.893

  Soule-all-night-sleepers.
• i 1.894

  Hom. Il. 2.
• * 1.895

  Bern. in Cant. Occidit me De∣us cum succidit Gervasium me∣um.
• k 1.896

  Rom. 12.15.
• l 1.897

  Cic. pro dom. ad Pont.
• m 1.898

  Joh. 11.35.
• n 1.899

  Hieron. in epi∣taph. Paulae.
• o 1.900

  Horat. carm. l. 2 ed. 20.
• p 1.901

  Horat. l. 2. carm ed. 9.
• q 1.902

  Gen. 50.3.
• * 1.903

  Aug. ser. 35. de divers.
• a 1.904

  Mat. 3.3.
• b 1.905

  Luk. 21.15. I will give you a mouth, &c.
• c 1.906

  Esay 6.7.
• d 1.907

  Homil. 3. Uti∣nam daretur mihi de superno altare, non car∣bo unus, sed globus igneus offeratur, qui multam & in∣veteratam ru∣biginem possit excoquere.
• e 1.908

  Rom. 12.11. Fer••ent in spirit.
• f 1.909

  Col. 4.13.
• g 1.910

  1 Cor. 14.12.
• h 1.911

  1 Cor. 7.11.
• i 1.912

  Rom. 12.11.
• k 1.913

  Exod. 30.8.
• l 1.914

  Rom. 10.2.
• m 1.915

  Inser. 22. in Cant.
• n 1.916

  Isoc. ad Dem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.917

  Vibius.
• o 1.918

  Juven. sat. 4. Ille igitur nun∣quam direxit brachia contra torrentem.
• p 1.919

  Cic. de orat. l. 1. Tempus omne post consulatum objecimus iis fluctibus qui per nos à com∣muni peste de∣pulsi in nosmet∣ipsos redunda∣runt.
• q 1.920

  Jud. 5.23. Curse ye Meros, curse yee bitterly the inhabitants thereof, because they came not to the helpe of the Lord against the mighty.
• r 1.921

  Magdeburg. Cent. 5. & Pomp. Laetus compend. hist. Rom.
• s 1.922

  Psal. 45.1.
• t 1.923

  Luk. 24.32. Did not our hearts burne when hee opened to us, &c.
• u 1.924

  Psal. 22.15. My heart is dried, &c.
• * 1.925

  Psal. 119.2.
• * 1.926

  ver. 6.
• * 1.927

  ver. 34.
• * 1.928

  ver. 44.
• x 1.929

  Persius satyr.
• y 1.930

  Balnea in Py∣thecusiis insulis fervent supra modum calore, & vi igneâ, nec tamen flam∣mam emittunt. Vide Aristot. mi∣rabilium auscult.
• z 1.931

  Act. 18.17.
• a 1.932

  Act. 19.28.
• b 1.933

  Nat. hist. l. 37. c. 10. Chryso∣lampis pallidi coloris est in∣terdiu, nocte ignei. l. 2. c. 103. Fons solis circa meridiem maxi∣mè frigidus est, ad noctis medi∣um fervore in∣festatur.
• c 1.934

  Solin. c. 32. Apud Debrim oppidum Gara∣mantum fons est qui die friget, nocte fervet, friget calore, calet frigore.
• d 1.935

  Hos. 6.4.
• * 1.936

  Primus impe∣tus plus quam virorum, secun∣dus minor quam foemina∣rum.
• e 1.937

  Vide vit. Juell praefix. oper.
• f 1.938

  Eras. adag.
• g 1.939

  Gal. 4.18.
• h 1.940

  Isa. 1.12. Who hath required these things at your hands?
• i 1.941

  2 Chron. 26.18.
• * 1.942

  ver. 19.
• * 1.943

  ver. 20.
• k 1.944

  Plin. nat hist. l. 12. c. ult. Op∣timum quod est odoratissimum è semine, ac maximum & ponderosissi∣mum, mo••dens in gustu est, fervens{que} in ore
• l 1.945

  Mal. 3.2.
• m 1.946

  Act. 2.3.
• a 1.947

  Matth. 4.19.
• b 1.948

  Lev. 2.13. E∣very obla••ion of the meat offering shalt thou season with salt, neither shalt thou suffer the covenant of thy God to bee lacking from thy meat offering.
• c 1.949

  ver. 44.46.48.
• d 1.950

  Ovid. Met. l. 2. Saevis compes∣cuit ignibus ig∣nes.
• e 1.951

  Gen. 4.4.
• f 1.952

  Hieron. in hunc locum. Mire di∣ctum est, &c. ille verè victi∣ma domini est, qui corpus & a∣nimam a vitus emundando, Deo per amo∣rem consecra∣tur, nec sale aspergitur, sed igne consu∣mitur, quando non peccati tan∣tum contagio pellitur, sed & praesentis vitae delectatio tolli∣tur, & futurae conversationi totā mente sus∣piratur.
• * 1.953

  Ver. 48.
• g 1.954

  Aug. de civit. Dei, l 13. c. 11. Ibi non erunt homines an∣te mor∣tem, ne{que} post mortem, sed semper in mor∣te, at{que} per hoc nunquam vi∣ventes, nun∣quam mortui, sed sine fine morientes.
• h 1.955

  In hunc locum.
• i 1.956

  Jer. 23.29.
• k 1.957

  1 Sam. 3.11.
• l 1.958

  Jerem. 5.14.
• m 1.959

  Luk. 24.32.
• n 1.960

  Heb. 4.12.
• o 1.961

  Act. 1.5.
• p 1.962

  1 Pet. 4.12.
• q 1.963

  1 Cor. 3.15.
• r 1.964

  Liv. decad 3. l. 8 Bruson. facet. & exempl. l. 1.
• t 1.965

  2 King. 2.14.
• u 1.966

  Isidor. Pelus. ep. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.967

  Godwin in Archiep Cant. Cranmerus flammâ saevien∣te, erectis in coelum oculis, Domine suscipe spiritum meum exclamavit, & corpore tam immotus persti∣tit quam palus cui alligatus est.
• y 1.968

  Mat. 5.10.
• z 1.969

  Ep. 1. Si oc∣cisi extra eccle∣siam fuerint, corona fidei non est, sed po∣tius poena per∣fidiae.
• a 1.970

  Rom. 12.1.
• b 1.971

  1 Tim. 5.8. If any provide not for his owne, and especially those of his house, or kin∣red, hee hath de∣nied the faith, and is worse than an Infidell.
• c 1.972

  1 Thes. 5.17.
• d 1.973

  Eccl. 3.1.
• e 1.974

  Epiph haeres. Massal & Eu∣chi••. & Aug. de haeres. ad quod vult Deum.
• f 1.975

  Psal. 51.17.
• g 1.976

  Hos. 14.2. Render the calves of your lips.
• h 1.977

  Heb. 13.16. To doe good and communicate for∣get not, for with such scarifices God is well pleased.
• i 1.978

  Psal. 141.2.
• k 1.979

  Psal. 41.1.
• l 1.980

  Plutarch. apoph.
• m 1.981

  Ovid. Met l. 3. Vipereos den∣tes populi in∣crementa futu∣ri, &c. Crescit∣que seges clype∣ata virorum.
• * 1.982

  The application.
• n 1.983

  Homily of the time and place of prayer.
• o 1.984

  Xen Cyr. paed. l. 2.
• p 1.985

  Plin. nat. hist. c. 51. l. 2. Martia gravida icta partu exanima∣to vixit.
• q 1.986

  Mat. 6.7.
• r 1.987

  1 Tim. 1.6.
• t 1.988

  Juven. sat. 1. Et quando ube∣rior vitiorum copia! quando major avaritiae patuit sinus, &c Nil erit ulteri∣us quod nostris moribus addat Posteritas.
• a 1.989

  Aug. Ser. de temp 30. Non ut sibi munditiem ac∣quireret, sed ut nobis fluenta purgaret.
• b 1.990

  Aug. ser. 1. de Epiph. Attactu corpora tin∣guntur, & flu∣enta ditantur, vitalem{que} grati∣am non corpus ex flumine, sed flumen mutua∣tur ex corpore.
• c 1.991

  Joh. 17.19. For their sakes I san∣ctifie myselfe, that they might be tru∣ly sanctified, nei∣ther pray I for these alone, but for them also which shall believe on me throught their word.
• d 1.992

  Amb. in Luk. Unus mersit, sed lavit omnes, unus descendit ut ascendere∣mus omnes, u∣nus omnium peccata susce∣pit, ut in illo omnium pecca∣ta morerentur.
• e 1.993

  Mat. 3.16.17.
• f 1.994

  Luk. 3.1.
• * 1.995

  vers. 23.
• g 1.996

  Mat. 3.11.
• h 1.997

  Plin. in Pane∣gyr. Curiad sum∣mum fastigium nihil superest, is uno modo cres∣cere potest si se submiserit.
• i 1.998

  Luk. 2.21. His name was called Jesus, which was so named of the Angell before hee was conceived in the wombe.
• k 1.999

  Leo ser. de E∣piph. Descende∣re in se fontem foelix unda mi∣ratur.
• l 1.1000

  Mat. 4.11. Then the Divell leaveth him, and behold Angels came and mini∣stred unto him.
• m 1.1001

  John 18.6. As soone as hee had said unto them, I am he, they went backward, and fell to the ground.
• n 1.1002

  Hieron. de nom Hebr. Drusius ad voces N. T. com∣ment. Steph. interp. nom. Heb.
• o 1.1003

  Buxlorf. epit. rad. Natsar sur∣culus, sic dictus quod custodiâ & curâ egeat, ne à vento deji∣ciatur aut fran∣gatur.
• p 1.1004

  Ber. de concept. Christ. Voluit concipiflos in flore intra flo∣rem, id est, intra Nazareth, ut fi∣eret ipse flos flo∣rens, id est, Na∣zarenus.
• q 1.1005

  Eras. Adag. Non Euripides ex Archelai, sed Archelaus ex Euripidis ami∣citiâ nomen as∣sequutus est.
• r 1.1006

  Amb. in Luk. 2. Baptizatus est Dominus non mundati vo∣lens, sed mun∣dare aquas, ut ablutae per car∣nem Christi, quae peccatum non novit, bap∣tismatis jus ha∣berent.
• s 1.1007

  Aug. de. bapt. Christ. Ne ho∣mines grava∣rentur ad bap∣tismum Domini venire, cum Dominus ipse non gravaretur ad baptismum servi venire.
• t 1.1008

  Calvin. haerm. evang. Ut certi∣ùs sibi persua∣deant fideles se in Christi corp, inseri, & conse∣peliri cum eo in baptismo, ut in novitate vitae resurgant.
• u 1.1009

  Mat. 3.10. The axe is layd to the root of the tree, &c.
• * 1.1010

  Psal. 144.12.
• x 1.1011

  Lam. 4.7.
• y 1.1012

  Act. 16.33.
• z 1.1013

  Joh. 5.35.
• a 1.1014

  Joh. 1.34.
• b 1.1015

  Mat. 11.9.
• c 1.1016

  Joh. 1.29.
• d 1.1017

  Mat. 3.14.
• e 1.1018

  Mat. 3.11.
• * 1.1019

  Caput tremen∣dum potestati∣bus inclinatur ab homine.
• f 1.1020

  Aug. ser. 2. de Epiph. Sicut a∣quae Jordanis conversae sunt transeuntibus Israelitis, Ita Christo bapti∣zato retrorsum peccata con∣versa sunt.
• h 1.1021

  Aquinas in suplem. Elias divisit aquas Jordanis cum rapiendus esset in coelum, quia transeuntibus per aquam bap∣tismi, per ignem Spiritus sancti patet aditus in coelum.
• i 1.1022

  Ambros. in Luk. Si Christus peccata nostra lavit, quanto magis nos lava∣re peccata no∣stra convenit, si pro nobis Christus lavit, imò nos in cor∣pore suo lavit, quanto nos ma∣gis lavare deli∣cta nostra debe∣mus.
• k 1.1023

  Eras. apoph. Plat.
• * 1.1024

  Solin. Polyhist. Fusca pecora vertit in candi∣da.
• a 1.1025

  Act. 17.23. I found an altar with an inscrip∣tion, To the un∣knowne God.
• b 1.1026

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prosum. Phile. v. 11. I be∣seech thee for my sonne Onesimus, which in times past was to thee unprofitable, but now profitable to thee and to me.
• c 1.1027

  Ephes. 5.11.
• d 1.1028

  Act. 2.40.
• e 1.1029

  2. Cor. 6.17, 18.
• f 1.1030

  Lev. 22.4.
• g 1.1031

  1 Tim. 5.6.
• h 1.1032

  Epictet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.1033

  Juven. sat. 1. Dedit haec contagio la∣bem, &c.
• k 1.1034

  Senec. ep. 7. Rubiginosus comes etiam candido suam affricuit rubi∣ginem.
• l 1.1035

  Aug. confes. l. 2. c. 9. Eamus, faciamus, pudet non esse impu∣dentem.
• m 1.1036

  Psal. 16.3.
• n 1.1037

  Amb. ep. 31. Pollui se puta∣bat si aram vi∣disset.
• o 1.1038

  Psal. 16.4.
• p 1.1039

  Hom. against rebellion the Pope is called the Baby∣lonish beast.
• q 1.1040

  Aug. confess. l. 6. c. 8. Alypius ab amicis vio∣lenter in am∣phitheat um adductus, di∣cens, si corpus meum in illum locum trahitis, numquid & a∣nimum? adero ita{que} absens, & sic & vos & illa superabo: ille diuclausis oculo∣rum foribus, in∣terdixit animae ne in tanta ma∣la procederet, utinam & aures obturasset, nam quodam pugnae casu cu∣riositate victus, aperuit oculos, & percussus est graviore vulne∣re in animâ quam ille in corpore.
• r 1.1041

  Gen. 30.39. And the flockes conceived before the rods, and brought forth cat∣tell ring streked, speckled, and spot∣ted.
• s 1.1042

  2 Cor. 6.14. What fellowship hath righteous∣nesse with unrigh∣teousnesse? &c.
• t 1.1043

  Ver. 15.
• u 1.1044

  Exod. 30.33.
• * 1.1045

  Cant. 4.12. A garden enclosed is my sister, my spouse a spring shut up, a foun∣taine sealed.
• x 1.1046

  Apoc. 2.17.
• y 1.1047

  Gal. 2.20. Ne∣verthelesse I live, yet not I but Christ liveth in me. Rom. 8 9. 2 Cor. 6.16.
• z 1.1048

  Ephes. 3.17.
• a 1.1049

  Rom. 1.7.
• b 1.1050

  1 Cor. 1.2.
• c 1.1051

  Eph. 1.1.
• d 1.1052

  Phil. 1.1.
• e 1.1053

  Act. 9.32.
• f 1.1054

  1 Cor. 3.23.
• g 1.1055

  Apo. 21.22. And I saw no Temple therein, for the Lord God almigh∣ty and the Lambe are the Temple thereof.
• g 1.1056

  Apo. 21.22. And I saw no Temple therein, for the Lord God almigh∣ty and the Lambe are the Temple thereof.
• * 1.1057

  Gen. 1.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.1058

  Cyp. de simplic. prel. A velle ra∣dium à sole, di∣visionem lucis unitas non ca∣pit, ab arbore frange ramum, fructum germi∣nare non pote∣rit, à fonte prae∣cide rivum, prorsus arescet.
• i 1.1059

  Eph. 4 3.
• k 1.1060

  Psal. 122.3. Jerusalem is buil∣ded as a City that is compacted toge∣ther.
• l 1.1061

  Cal. in hunc lo∣cum. De homi∣ne si dicatur hic habitat, non e∣rit protinus templum, sed domus propha∣na, sed in Deo hoc speciale est, quod quem∣cunque locum suâ dignatur praesentiâ, eum sanctificat.
• m 1.1062

  1 Kin. 8.27.
• n 1.1063

  Isoc. ad Dem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.1064

  Joh. 17.17.
• p 1.1065

  Eph. 5.19.
• q 1.1066

  Phil 3.3.
• r 1.1067

  John 4.24.
• s 1.1068

  1 Cor. 6.20.
• t 1.1069

  Lact. divin. instit. l. 5. c. 8. Templum Dei non sunt ligna & lapides, sed homo qui Dei figuram gestat, quod Templum non auro, & gemmarum donis, sed vir∣tutum muneri∣bus ornatur.
• * 1.1070

  Mat. 13.46.
• u 1.1071

  Amb. Auro non placent quae auro non emuntur. Jnven. sat. 11. Fictilis & nul∣lo violatus Ju∣piter auro.
• x 1.1072

  1 Pet. 3.3.
• * 1.1073

  Eras. apoph. l. 5. Jovi Olym∣pio detraxit magni ponde∣ris amiculum, dicens, aestare grave, hyeme frigidum: Aes∣culapii auream barbam de∣traxit, quod negaret deco∣rum patrem Apollinem imberbem, ip∣sum barbatum conspici.
• x 1.1074

  Heb. 12.29.
• y 1.1075

  Esa. 46.1.2.3.
• z 1.1076

  L. 1. de civit. Dei, Ne{que} enim homines a si∣mulachtis, sed simulachra ab hominibus ser∣vabantur, quo∣modo vero co∣lebantur ut pa∣triam custodi∣rent & cives, quae suos non valuere custodi∣re custodes?
• * 1.1077

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.1078

  Act. 17.28. In him wee live, &c. as some of your Poets have sayd.
• b 1.1079

  Joh. 1.2.
• c 1.1080

  Jo••. 11.25.
• d 1.1081

  Lact. de ira Dei, c. ult.
• * 1.1082

  Lact. l. de ira Dei, c. ult. Sit Deus in nobis, non in templo, sed in corde consecratus; mundemus hoc templum, quod non fumo nec pulvere, sed malis cogitati∣onibus sordi∣datur; quod non cereis ar∣dentibus, sed claritate & lu∣ce sapientiae illuminatur; in quo si Deum semper credi∣derimus habe∣re praesentem, cujus divinitati secreta mentis pateant, ita vi∣vamus ut pro∣pitium semper habeamus, & nunquam vere∣amurs iratum.
• a 1.1083

  Ephes. 6.17.
• b 1.1084

  Heb. 11.34. Out of weaknesse were made strong, waxed valiant in fight, put to flight the armies of the Aliens.
• c 1.1085

  Revel. 2.10. Be faithfull unto death, and I will give thee a crown of life.
• d 1.1086

  Rom. 8.31.
• e 1.1087

  Gen. 2.7. And he breathed into his nostrils the breath of life, and man became a li∣ving soule.
• f 1.1088

  Ovid. fast. l. Tu pia tela fe∣res, sceleratas ille sagittas, Stabit pro sig∣nis fas{que} pium∣que tuis.
• g 1.1089

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eras. Adag.
• h 1.1090

  Acts 7.45. Hebr. 4.8.
• i 1.1091

  Elias l. vos. Rabin. Judaei nolunt dicere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia non con∣fitentur ipsum esse salvato∣rem, possumus etiam dicere id factum esse, quia pronun∣tiatio literae ע difficilis est Gentibus. Baal Aruch in lexic. talmud. Mos linguae sy∣rae est elidere ח & ע literas.
• k 1.1092

  Jos. 4.8.
• l 1.1093

  Apoc. 21.19.
• * 1.1094

  Jos. 12.7.
• * 1.1095

  Eph. 4.22.
• m 1.1096

  Jos. 10.12.
• n 1.1097

  Mat. 26 52.
• o 1.1098

  Lactant. di••in. 〈◊〉〈◊〉. Si qu•• 〈◊〉〈◊〉 ho∣min•••• ••••gula∣ver 〈◊〉〈◊〉 ••n∣ta 〈◊〉〈◊〉 ac ••••••at••••o•••• be∣tur, n••••••••d te••∣••e•••• hoc do∣micilium eum admittifas pu∣tant: ille au∣tem qui infinita hominum mil∣lia truc••dave∣••it, cruore cam∣pos inundave∣rit, slumina in∣fecerit, non modo in Tem∣plu•• sed etiam in coelum ad∣mittitur.
• p 1.1099

  Cypr. ep l. 2. Madet orbis mutuo sangui∣ne, & homici∣dium cum ad∣mittant singuli c••••men est. vir∣t••s vorat i•• cum publicè petitu••.
• q 1.1100

  Cant. 6.4.
• r 1.1101

  Nehem. 4.13.
• s 1.1102

  Hebr. 11.33.
• t 1.1103

  Psal. 149.8, 9.
• * 1.1104

  Ver. 6.
• u 1.1105

  Luke 3.14.
• * 1.1106

  Ovid. l. 1. Fa∣storum.
• x 1.1107

  Cic. pro Mi∣lunc. Est enim haec non scrip∣ta sed nata lex, ad quam non docti sed facti, non instituti, sed imbuti su∣mus.
• x 1.1108

  Cic. pro Mure∣na. Omnes ar∣tes latent sub tutelâ rei belli∣cae.
• y 1.1109

  Cic. pro Mu∣ren. Cedat sty∣lus gladio, um∣bra soli, sit{que} illa virtus in ci∣vitate prima, per quam fit ip∣sa civitas omni∣um princeps.
• z 1.1110

  Psal. 44 9. & 60.10.
• a 1.1111

  Joseph. antiq. Judaic.
• b 1.1112

  Barbari no∣stris vitiis for∣tes sunt.
• c 1.1113

  Sal. l. 4. de pro∣vid.
• d 1.1114

  Eph. 6.14, 15, 16, 17.
• e 1.1115

  Sal. de prov. l. 7. Ipse rex hostium usque ad diem pug∣nae, stratus ci∣licio preces fundit, ante bellum in ora∣tione jacuit, ad bellum de ora∣tione surrexit.
• * 1.1116

  Psal. 45.3, 4.
• a 1.1117

  Psal. 15.1.
• b 1.1118

  Juv sat. 3.
• c 1.1119

  Luk. 17.21.
• d 1.1120

  Apoc. 1.6. And hath made us Kings and Priests unto God.
• e 1.1121

  1 Pet. 3.4.
• f 1.1122

  Mat. 8.20. The son of man hath not where to ••••y his head.
• * 1.1123

  Psal. 45.13.
• g 1.1124

  Jam. 2.5.
• h 1.1125

  Melancthon chron.
• i 1.1126

  John Don psed. Mart
• k 1.1127

  Aug. de civit. Dei, l. 19. c. 7. Haec mala tam magna, tam horrenda, tam saeva quisquis cum dolore considerat mi∣seriam necesse est fateatur, quisquis autem considerat, vel patitur ca sine animi dolote, multo utique miserius, ideò se putat bea∣tum, quia hu∣manum perdi∣dit sensum.
• l 1.1128

  Herod. Clio.
• m 1.1129

  Tertul••n a olog. Hoc quod Christia∣ni sumus fidei & speires est.
• n 1.1130

  2 Cor. 5.7.
• * 1.1131

  Colos 3.3, 4.
• o 1.1132

  1 Cor. 15.19. If in this life o ely we have hope in Christ, then are we of all men most m serable.
• p 1.1133

  Nyss hom de ••••at.
• q 1.1134

  Psal 4.7.
• r 1.1135

  1 Pet. 1.4.
• t 1.1136

  2 Cor. 1.12. For our rejoycing is this, the testimony of our conscience. Rom. 8.28.
• u 1.1137

  Apoc. 21.
• * 1.1138

  Apoc. 3.18.
• x 1.1139

  Luke 16.22.
• y 1.1140

  John 14.2.
• z 1.1141

  Agapet. ad Justin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.1142

  Cypr. de laps. Multos patri∣monia pondere suo depresse∣runt in ter••am.
• b 1.1143

  Matth. 26.12, 13. Wheresoever this Gospel shall be preached in the whole world, there shall also this that this woman hath done be told, for a memoriall of her.
• c 1.1144

  Acts 9.39.
• d 1.1145

  1 Tim. 4.8. Godlinesse is pro∣fitable unto all things, &c.
• e 1.1146

  Luke 6.20, 21, 24, 25.
• f 1.1147

  2 Cor. 7.10.
• g 1.1148

  Prov. 9.17. Stolne waters are sweet, and bread eaten in secret is pleasant, but hee knoweth not that the dead are there, and that her guests are in the depth of hell.
• h 1.1149

  Prov. 16.19. Esay 57 15. I dwell in the high and holy place, with him also that is of a contrite and humble spirit.
• i 1.1150

  Beza in Mat. 5. Qui sive paupertate, sive aliis calamitatibus domiti, sive ultro peccatorum suo∣rum sensu tacti, & ab omni superbiâ remoti, sese Deo subjiciunt.
• k 1.1151

  Calvin harm. Nemo spiritu pauper est, nisi qui in nihilum apud se redactus in Dei misericordiâ recumbit, namque desperatione fracti, cum adversus Deum fremunt, elato superboque spiritu esse oportet.
• l 1.1152

  Aug. l. 1. de Civ. Dei. Sub codem igneau∣rum rutilat, pa∣lea fumat.
• m 1.1153

  Rev. 16.10.
• n 1.1154

  Citat. à Ca∣saub. tract. de li∣bertate ecclesiast.
• * 1.1155

  Aug. confes. l. 4. c. 12. De∣scendite ut ascendatis ad Deum, c••ci∣distis enim ascendendo contra eum.
• o 1.1156

  Apoc. 21.19. And the founda∣tion of the wall of the Ci y was ga••nshed with all manner of pre∣cious stones.
• p 1.1157

  Aug. confess. l. 9. c. 4. Dulce sit mihi confi∣teri quemad∣modum me complanaveris humiliatis montibus cogi¦tationum mea∣rum. Tumor meus non ca∣piebat illius modum.
• q 1.1158

  Mat. 7.13, 14. Enter in at the strait gate, be∣cause strait is the gate that leadeth unto life.
• r 1.1159

  Matth. 19.14.
• a 1.1160

  Eph. 2.20.
• * 1.1161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1162

  Esay 53.4. Surely be hath born our griefs, and carried our sorrowes.
• c 1.1163

  M. Tul. Cicer. Orator. Nume∣rum verborum, numero senten∣tiarum com∣plexus est.
• d 1.1164

  Mat. 12.1.
• e 1.1165

  John 3.11. This is the mes∣sage that ye recei∣ved from the be∣ginning, that yee love one another.
• f 1.1166

  Mald. in Mat. Multa dum vo∣biscum versatus sum dedi man∣data, multa do∣cumenta, nunc dabo unum quod instat est omnium.
• g 1.1167

  Calvin in hunc loc. Vult hujus mandati per∣petuò vos esse memores, ac si lex esset recens nata. Scimus leges initio di∣ligentiûs ser∣vari, sensim ve∣rò labi ex ho∣minum memo∣riâ, donec tan∣dem obsole∣scant: ergo Christus quo magis infigat charitatem suo∣rum animis à novitate eam commendat.
• h 1.1168

  Aug. in hunc loc. Novum di∣citur ab ef∣fectu quod nos renovet, & ex∣uto vetere no∣vo induat.
• i 1.1169

  John 15.16.
• k 1.1170

  John 15.13.
• l 1.1171

  John 13.1.
• m 1.1172

  Gorth. in hunc loc. Ideo novum dicit manda∣tum, quia sem∣per debet re∣cens esse in cor∣de, quia sem∣per debet di∣lectio innovari, ac nunquam per interrupti∣onem aut neg∣ligentiam inve∣terari.
• * 1.1173

  James 4.12.
• n 1.1174

  Matth. 2.1.
• o 1.1175

  Joh. 13.13, 33.
• p 1.1176

  2 Kings 5.13.
• q 1.1177

  Arist. 2. rhet. ca. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.1178

  John 6.26.
• s 1.1179

  1 John 3.18. My little chil∣dren, let us not love in word not in tongue, but in deed & in verity.
• t 1.1180

  James 1. ult.
• u 1.1181

  Adrian. Jun. ••mhl.
• * 1.1182

  Martial Epigr.
• * 1.1183

  Thou shalt eare freely of every tree in the garden.
• x 1.1184

  Mat. 3.10.
• y 1.1185

  James 2.26.
• z 1.1186

  Hieron. epi∣taph. Paul. Mat. Damnum pu∣tabat, si quis∣quam debilis aut esuriens ci∣bo sustentare∣tur alterius. Et Cyp. de elec∣mos. Demus Christo vesti∣menta terrena indumenta coe∣lestia recepturi, demus cibum & potum secu∣larem cum A∣brah. Isa. & Jac. ad coeleste convivium venturi.
• a 1.1187

  Senec. ep. 48. Alteri vivas oportet, si vis tibi. Societas nostra lapidum fornici simili∣ma est, quae ca∣sura nisi invi∣cem obstarent, hoc ipso susti∣nentur.
• b 1.1188

  2. Cor. 12.15.
• c 1.1189

  Exod. 37.9.
• d 1.1190

  Ezek. 1.16.
• e 1.1191

  John 17.23.
• f 1.1192

  Rom. 12.10.
• g 1.1193

  Rom. 16.16.
• h 1.1194

  John 13.14.
• i 1.1195

  Gal. 5.13.
• k 1.1196

  1 Pet. 4.9.
• l 1.1197

  Colos. 3.13.
• m 1.1198

  Gal. 6.2.
• n 1.1199

  Jam. 5.16.
• o 1.1200

  1. Thes. 5.11.
• p 1.1201

  Seneca ep. 9. Ego tibi mon∣strabo amato∣rium sine medi∣camento, sine herba: Si amari vis, ama.
• q 1.1202

  Arist rhet. l. ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.1203

  Revel. 12.10. The accuser of the brethren is cast down, which accuseth them be∣fore the Lord day and night.
• b 1.1204

  Luke 12.42. Who then is the faithfull & wise Steward whom his lord shall make ruler over his houshold, to give them their portion of meat in due season?
• c 1.1205

  Tit. 1.7. A Bishop must be blamelesse, as the Steward of God, & 1 Cor. 4.1. Let a man so account of us, as Stewards of the mysteries of God.
• d 1.1206

  Mat. 25.21.
• * 1.1207

  Division.
• f 1.1208

  Aug l 21. de civit. Dei.
• g 1.1209

  Isa. 66.1.
• h 1.1210

  Psal. 50.
• i 1.1211

  Haggai 2.
• k 1.1212

  1 Cor. 22.23.
• l 1.1213

  Hom. 2. ad po••. Antioch. Omnes usum et fructum habe∣mus, dominium nemo.
• m 1.1214

  Greg. sup. E∣vang. dominic. Cum augentur dona, crescunt rationes dono∣rum.
• n 1.1215

  Luke 12.48. To whom men have committed much, of him they will aske the more.
• o 1.1216

  Mat. 10.42.
• p 1.1217

  Prov. 19.15.
• q 1.1218

  Marke 3 5.
• r 1.1219

  Leo ser. quod. Thesaurum co••dit in coelo, qui Christum, pascit in pau∣pere: manus pauperis ga••a∣phylatium Christi.
• s 1.1220

  Senec. ep. 1. Quem mihi dabis qui ali∣quod pretium tempori ponat, qui diem aesti∣met? &c.
• t 1.1221

  Acts 10 42.
• u 1.1222

  Rom. 14.10.
• x 1.1223

  2 Cor. 5.10.
• y 1.1224

  Apoc. 20.12, 13.
• z 1.1225

  Apoc. 20.11.
• * 1.1226

  1 Pet. 4.17.
• a 1.1227

  Mat. 24.29.
• b 1.1228

  Luk. 21.25, 26.
• c 1.1229

  Apoc. 1.7.
• d 1.1230

  Eccles. 12.14.
• e 1.1231

  Mat. 12.36.
• f 1.1232

  1 Cor. 4.5.
• g 1.1233

  Rom. 5.1.
• h 1.1234

  John 3.18.
• i 1.1235

  Luke 21.28.
• k 1.1236

  Apoc. 22.20.
• l 1.1237

  Psal. 73.12.
• m 1.1238

  Jerem. 5.28.
• n 1.1239

  Apoc. 6.16.
• o 1.1240

  Rom. 2.5.
• p 1.1241

  Apoc. 1.14.
• q 1.1242

  Psal. 50.21.
• r 1.1243

  2 Pet. 4.11, 12, 14.
• s 1.1244

  Eras. Apoph. Atqui inquit potius quem∣admodum rati∣onem non red∣deres, labora∣res.
• t 1.1245

  John 21.21.
• u 1.1246

  Plut. tract. de curiosit.
• * 1.1247

  Stella in Luc. Observa etiam diligenter quod hic non dicit dominus, Redde rationem villi∣cationis alie∣nae, vel redde rationem villi∣cationis alteri∣us, sed villica∣tionis tuae; pro priae enim vitae tuae factorum∣que tuorum, non alienorum redditurus es rationem Deo: unusquisque enim redditu∣rus est de pro∣pri••s factis rati∣onem.
• x 1.1248

  Victor. Reat. in vit. Hieron. Sive comedo, sive bibo sive quid aliud fa∣cio, semper vi∣detur mihi tu∣ba illa terribi∣lis sonare, Sur∣gite mortui, & venite ad judi∣cium.
• y 1.1249

  Barradius comment. in con∣cord Evang. Ascendat mens tribunal judici, rationem ratio exposcat.
• z 1.1250

  Pythag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1251

  Quod hodiè malum san••st? cu•• vitio obsti∣tisti? qua parte melior factus es?
• * 1.1252

  1. Appl. to Mini¦sters.
• a 1.1253

  John 21.16, 17.
• b 1.1254

  2 Tim 4.2.
• c 1.1255

  Acts 20.27. I have not shunned to declare unto you all the coun∣sell of God.
• d 1.1256

  1 Tim. 4.13.
• e 1.1257

  Acts 20.31.
• f 1.1258

  1 Cor. 9.16.
• * 1.1259

  2. To Magistrates.
• * 1.1260

  3. To the rich and covetous.
• g 1.1261

  Cypr. de clee∣mos. Servas pe∣cuniam, quae te servata non servat, &c.
• h 1.1262

  James 5.1.
• * 1.1263

  4. To the Prodi∣gall.
• i 1.1264

  Cypr de elec∣mos. Sacrilegi∣um est rem pauperum non dare pauperi∣bus.
• * 1.1265

  5. To all men in generall.
• k 1.1266

  Sen. ep. 1. ad Lucil. Magna pars vitae labi∣tur malè agen∣tibus, maxima nihil agenti∣bus, tota aliud agentibus.
• l 1.1267

  Aelian. var. hist. l. 1.
• * 1.1268

  6. To Women.
• m 1.1269

  James 5.5.
• * 1.1270

  The Conclusion.
• * 1.1271

  1 Pet. 4.7.
• n 1.1272

  Mat. 12.44.
• o 1.1273

  Ephes. 4.29.
• p 1.1274

  1 Cor. 6.12. All things are lawfull unto me, but all things are not expedient.
• a 1.1275

  Sethus Calvis. in Chron.
• b 1.1276

  Heb. 11.5. Gen. 5.24.
• c 1.1277

  Gen. 1.5, 8, 13.19, 23, 31.
• d 1.1278

  Gen 2.1, 2, 3.
• e 1.1279

  Apoc. 21.23.
• f 1.1280

  Mal. 4.2.
• g 1.1281

  Colos. 1.12.
• h 1.1282

  ••••n. ep. 30. Ut mortem nun∣quam time••s, semper cogita.
• i 1.1283

  Lament. 1.9.
• k 1.1284

  Cyp. de mortal. Aeterna tor∣menta nemo cogitat, quae metueret con∣scientia si cre∣deret, si metu∣eret caveret, si caveret evade∣ret.
• l 1.1285

  Eccles. 3.1.2.
• * 1.1286

  Division.
• * 1.1287

  Verse 27.
• * 1.1288

  Coherence.
• * 1.1289

  Observ. 1.
• * 1.1290

  Verse 2.
• m 1.1291

  Hos. 6.4.
• n 1.1292

  Psal. 81.13, 14, 15, 16.
• o 1.1293

  Mat. 23.37.
• p 1.1294

  Esay 65.2.
• q 1.1295

  Psal. 51.17.
• r 1.1296

  Aug l 5. con∣fes. c. 9. Dignaris quoniam in seculum mise∣ricordia tua est iis quibus om∣nia debita di∣mittis promis∣sionibus tuis debitor fieri.
• * 1.1297

  Applica∣tion.
• s 1.1298

  Hos. 7.13.
• t 1.1299

  Esay 5.1, 2, 3, 4.
• * 1.1300

  Rules of spirituall wisedome.
• u 1.1301

  Levit. 11.3, 7.
• * 1.1302

  Hesiod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1303

  Applica∣tion.
• x 1.1304

  Cic. Orat. pro Pub. Quint. Si haec duo solùm verba tecum habuisses, Quid ago? respirasset credo cupidi∣tas, &c.
• y 1.1305

  Wisd. 5.3, 4, 5, 6, 7, 8, 9, 10.
• * 1.1306

  Applica∣tion.
• * 1.1307

  Applica∣tion.
• z 1.1308

  Apoc. 14.11.
• * 1.1309

  Psal. 146.1.
• a 1.1310

  Plin. nat. hist. l. 2. c. 104. Limum flagrantem (quam Mal∣tham vocant••) tetra tantum extingui do∣cuêre experi∣menta. Flagrat mons Chimae∣ra immortali flammâ, extin∣guitur tamen terrâ & fimo.
• * 1.1311

  Applicat. ad defunct.
• b 1.1312

  1 Cor. 15.15.
• * 1.1313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rosa. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viola.
• a 1.1314

  Caussin. parab. hist. Ceraunias in locis fulmine tactis inveni∣tur.
• b 1.1315

  Plin. nat. hist. l. 2. In Troglo∣dytis fons solis circa me••idiem maximè frigi∣dus, mox pau∣latim tepescens; ad noctis me∣dium ferven∣tissimus est. c. 103.
• c 1.1316

  Micah 7.8. Re∣joyce not against mee, O my enemy: When I fall I shall rise, when I sit in darknesse the Lord shall be light unto mee.
• d 1.1317

  Apoc. 12.13.
• e 1.1318

  Lament. 1.1.
• f 1.1319

  Matth. 2.18.
• g 1.1320

  Psal. 39.12.
• h 1.1321

  Apoc. 16.11. And white robes were given to every one of them.
• i 1.1322

  Job 7.1.
• i 1.1323

  Job 7.1.
• * 1.1324

  Division.
• k 1.1325

  Ver. 1. There appeared a great wonder in hea∣ven, a woman cloathed with the Sunne, and the Moone under her feet: and upon her head a crowne of twelve starres.
• * 1.1326

  Mal. 4 2.
• * 1.1327

  Ver. 5.
• * 1.1328

  Apoc. 17, 3.5.
• l 1.1329

  Apoc. 17.6.
• m 1.1330

  Cypr de unit. Eccles. Deum non habet pa∣trem, qui eccle∣siam non habet matrem.
• n 1.1331

  1 Pet. 3.7. Gi∣ving honour to the wife as to the weaker vessell.
• o 1.1332

  Amb. ep. 33. R gamus Au∣guste, non pug∣namus.
• p 1.1333

  Cant. 6.10.
• * 1.1334

  Origen in Cant. hom•• an illa ver∣ba Nig••a s••••. Nigra est spon∣sa, pulchra ta∣men inter muli∣cres ita ut ha¦beat aliquid Ae∣thiopici can∣doris.
• q 1.1335

  Esay 64 6. We are all as an un∣cleane thing, and all our righteous∣nesse is as filthy ragges.
• r 1.1336

  Apoc 15 2. And I saw as it w••re a••ea of glasse min∣gled with fire.
• s 1.1337

  Mat. 6.13.
• t 1.1338

  Just. apolog. Id est persecutio Ecclesiae, quod vineae putatio.
• u 1.1339

  Tert. apolog c. ult. Nequic∣quam tamen proficit exquisi∣ta quae{que} cru∣delitas vestra, illecebra est magis sectae: plures esficimur quoties meti∣mur a vobis: semen est san∣guis Christia∣norum.
• x 1.1340

  I eoserm. 1. in nat. Petri & Pau∣li. Non minu∣itur persecutio∣nibus Ecclesia Dei, sed augetur magis: ager Dominicus se∣gete ditiore ve∣stitur, dum gra∣na quae singula cadunt multi∣plicata nascun∣tur.
• y 1.1341

  Aug. l. 22. de civ. Dei c. 7. Pul∣lulatura foecun∣ditis cum in san∣guine Marty∣••um seretur.
• y 1.1342

  Tert. infug. in ersc••ut.
• y 1.1343

  John 10.13.
• z 1.1344

  Psal. 16.11.
• a 1.1345

  In Apoc. c. 12. Fugit non mu∣tatione loci, sed amissione sta∣tus & ornatus.
• b 1.1346

  Heb. 11 38. They wandred in deserts & moun∣taines, and dens and caves of the earth.
• c 1.1347

  Ver. 14. And to the woman was given two wings of a great Eagle.
• d 1.1348

  L. adver. Aux∣ent. Ecclesia potius delituit in cavernis, quam in prima∣riis Urbibus e∣minebat.
• e 1.1349

  Mat. 24.22.
• f 1.1350

  Seneca de ira. Recedamus quantum possu∣mus à lubrico, vix in sicco fir∣miter stamus.
• g 1.1351

  Heb. 13.14.
• h 1.1352

  Jam 3.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.1353

  Chrysost. hom. 7. in ep. ad Philipp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.1354

  1 John 2.17.
• l 1.1355

  Luke 12.20.
• m 1.1356

  Psal. 119.23.24.
• n 1.1357

  1 Sam. 1.15.
• o 1.1358

  Psal. 37.3, 5.
• p 1.1359

  Psal. 34.9.10.
• q 1.1360

  Heb. 13.5.
• r 1.1361

  1 Pet. 5.7.
• s 1.1362

  Psal. 107.4.5.6.
• t 1.1363

  Mat. 6.32.
• u 1.1364

  Apoc. 17.3.4.
• x 1.1365

  Psal. 87.3.
• y 1.1366

  Rom. 10 17.
• z 1.1367

  Psal. 45.13.
• a 1.1368

  Heb. 13.3.
• a 1.1369

  Col. 1.12.
• b 1.1370

  Apoc. 19.9.
• c 1.1371

  Plin. nat. hist. l. 37 c 6. In Opale est Carbunculi tenuior ignis, Amethysti ful∣gens purpura, Smaragdi vi∣rens mare, &c.
• d 1.1372

  Apoc. 21.19.
• e 1.1373

  Ver. 5, 6, 7, 8.
• f 1.1374

  Ver. 17.
• g 1.1375

  Mat. 5, 11, 12.
• h 1.1376

  Rev. 7.15.16.17.
• i 1.1377

  Mat. 24.29.
• k 1.1378

  Aug. ep 80. Tunc Ecclesia non apparebit, impiis ultra modum perse∣quentibus.
• l 1.1379

  Apoc. 2.10.
• m 1.1380

  Hieron. ep. ad Heliodor. Etras frate••, erras si unquam putas Christianum persecutionem non pati; tunc maximè oppug∣natis, si te op∣p••gnati nescis.
• o 1.1381

  John 5.1.
• n 1.1382

  Psal. 17.14.
• o 1.1383

  Revel. 16.12.
• p 1.1384

  Job 1.21.
• q 1.1385

  Aug. de Civit. Dei, l. 1. c. 8. Ma∣net dissimilitu∣do passorum e∣tiam in simili∣tudine passio∣nis: et licet sub eodem tor∣mento non est idem virtus at∣que vitium: nam sicut sub codum igne aurum rutilat, palea fumat, & sub eâdem tri∣bulâ stipulae comminuuntur, frumenta pur∣gantur, &c. ita una eademque vis irruens, bo∣nos probat, pu∣rificat, eliquat, malos damnat, vastat, extermi∣nat.
• r 1.1386

  Comment. in Apoc. c. 7.
• s 1.1387

  Cypr. ad Demet. Postquam hinc excessum fuerit nullus est jam poenitentiae lo∣cus, nullus est satisfactionis effectus; hic vita aut amitti∣tur aut tenetur.
• t 1.1388

  Apoc. 22.11.
• u 1.1389

  Phil. 2.15, 16.
• x 1.1390

  Mat. 5.16.
• y 1.1391

  Apoc. 19.8.
• z 1.1392

  Arist. ethic l. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.1393

  Tert. in Apolog. Bonus Caius tantummodo malus quod Christianus.
• b 1.1394

  Bodin de rep.
• c 1.1395

  Lib. 2. de ani∣ma. Non urit ignis pictus, nec rugit leo marmoreus.
• b 1.1396

  Prov. 30.12.
• c 1.1397

  Greg. mor. in Job l. 34. Quasi habitam san∣ctitatem ante oculus homi∣num videntur amittere, sed eam ante ocu∣los Dei nun∣quam habue∣runt.
• d 1.1398

  Hos. 6.4.
• e 1.1399

  Aug. Serm. 2. de sanct. Stolas Martyres laverunt dum membra sua quae oculis in∣sipientium visa sunt poenarum squalore foeda∣re, sic potius fu∣so pro Christo sanguine ab omnibus mun∣davere conta∣giis.
• f 1.1400

  Beza annot. in Apoc.
• g 1.1401

  John 1.7.
• h 1.1402

  Apoc. 1.5.
• i 1.1403

  John 1.7.
• k 1.1404

  Apoc. 7.14.
• l 1.1405

  Heb. 12 23. To the spirits of just men made perfect.
• m 1.1406

  Esay 1.18.
• n 1.1407

  Delicatus est Christi sanguis, alienum non patitur.
• o 1.1408

  Acts 15.9.
• p 1.1409

  Apoc. 1.5.6.